a true copy of the welch sermon preached before the two princes, prince rupert and prince maurice, at dover, a little before they imbarked themselves, with what they had plundered out of england and wales, to passe beyond the seas preached by shon up owen, priest, his text being 2. esdras chap. 7, verse 15. owen, john, 1616-1683. this text is an enriched version of the tcp digital transcription a63500 of text r12366 in the english short title catalog (wing t2666). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 18 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a63500 wing t2666 estc r12366 13799311 ocm 13799311 101925 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a63500) transcribed from: (early english books online ; image set 101925) images scanned from microfilm: (early english books, 1641-1700 ; 853:38) a true copy of the welch sermon preached before the two princes, prince rupert and prince maurice, at dover, a little before they imbarked themselves, with what they had plundered out of england and wales, to passe beyond the seas preached by shon up owen, priest, his text being 2. esdras chap. 7, verse 15. owen, john, 1616-1683. [2], 6 p. printed for thomas bates ..., london : 1646. "published according to order." reproduction of original in huntington library. eng a63500 r12366 (wing t2666). civilwar no a true copy of the welch sermon preached before the two princes, prince rupert and prince maurice, at dover, a little before they imbarked t owen, john 1646 3241 6 0 0 0 0 0 19 c the rate of 19 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2005-03 tcp assigned for keying and markup 2005-04 apex covantage keyed and coded from proquest page images 2005-06 jonathan blaney sampled and proofread 2005-06 jonathan blaney text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion a true copy of the welch sermon preached before the two princes , prince rupert and prince maurice at dover , a little before they imbarked themselves with what they had plundered out of england and wales , to passe beyond the seas . preached by shon up owen , priest . his text being 2. esdras chap. 7. verse 15. now therefore , why disquietest thou thy selfe ( prince rupert and prince maurice , ) being thou art but a corruptible man ? and why wert thou moved ( to come into these parts ) whereas thou art but mortall , &c. published according to order . london , printed for thomas bates , at the maiden-head on snow-hill neere holborne conduit . 1646. 2 esdras , 7. verses 15. , 16. now therefore , why disquietest thou thy selfe , ( prince rupert and maurice ) seeing thou art but a corruptable man ? and why art thou moved ( to come into these parts ) whereas thou art but mortall ? &c. her text divides it selfe , or rather falls into three pieces of her own accord ; in which urds her shall find three generall parts : her first part is the terminus ad quo ; her second , terminus ad quem ; her third and last part is , terminus à quod . the terminus à quo is meant you ( prince maurice ) in these words : now therfore , why disquietest thou thy selfe : that is , why comest thou into these her territories to disquiet us ? then the next or second part is , the terminus ad quem ; that is , to know who sent for her thither ; that is the quaere : then followes the third and last part , the terminus ad quod , wherefore and for what her is come for , now prince maurice , or cousen prince maurice and prince rupert of cumberland , which title her loves best that her desires her to accept of : and now her having formerly brushed her own country-mens and omens coats and freeze jerkins , and told um of her faults soundly , for her will have her caknow that her countries podies are not troubled with many gowns , her will with her leave , and her own priviledge being a preacher , rub and brush her coats , also prince maurice and prince rupert , and first her will begin with her habit , and tell her of her own faults and imperfections in her garments , or arrayment ; her cannot call her coat her wears now , nor give it no better a terme then even a smock of room , a siding coat , a cavaliarisme , or antiprotestatisme coat , full of idolatrous romanisticall buttons , so thick set in a popish ceremonious way , that even it is an abhomination to her sight ; nor is this all her must tell her good prince rupert and prince maurice , for her will be bold to informe her urship , that first the name of maurice came out of this true , ancient , honorable principallity of wales , and it took her first originall from morice-dancers , or none that did rise and caper oftner then her fellowes , and so called morice , or maurice ; be god , her country her can tell her , never proved false , but were honest true trojans faithfull to her kings and queens , and all her princes , that is a credit for her own country , for her doth remember when her was but a batchelor of art , there was a true proverb went up and down her country , that is this ; three welch-men , 2. souldiers , 3. english-men , 2. theeves , 3. french-men , 2. traytors , 3. spaniards , 2. whore-masters , 3. italians , 2. juglers , 3. dutch-men , 2. drunkards : which plainly shewes that you being a dutch-man is most subject to be intoxicated , ergo , overcome , or subject to her passions and humours ; for let her but ask her one question , nay , now her is in her pulpit , her is in a place of sanctuary , and may boldly talk her pleasure ; what a tivell made her to come into the welch alpes with her troopers , and her dragooners , and her pioneers , and her ingineers ? what , do her think to undermine her mountains , and throw down her huge p●g hils , and lay them levill like his low-countries , no her warrant her ; so much shall serve for her introduction to the text , to her cousen prince maurice , now suffer her to tell her a word of reproofe , which is this ; terminus ad quem , and last of all a word or two of admonition or advice , and then her will have done : as her said before , what a tivell made her come , first come into england , secondly into her kingdome of wales : could her not be contented to stay at home in her own country , at the university of leyden , a place her have heard of , but indeed-law her was never there , leyden should be a place of dulnesse , or heavinesse , like lead , which word leyden is taken from lead , for lead is the first sillable to leyden , that is , one that is heavy heeled , or hath lead in her shooes ; i say , why did not her stay there , who sent for her hither ? her saies again and again , who sent for her hither ? will her not answer ? then her will declare , that it was malice , and envy ; two of the eldest sons of the great tivell ; again , what moved her to come in this warlike manner , had her any cause ? was her not well used at leyden , had her not good apparels , had her not good victuals , had her not good hodg-boge mine-here there ? had her not good educations and instructions in all the liberall sciences ; had her not there a schoole of war to exercise her valours in , but her must come into england , and there spoile and plunder , burne and deface whole towns and villages ; and bring her brave country of england to destruction , and to want bread corne , and barley corne ; sirrah , sirrah , her have heard that most of her victuals , as beere , corne , mutton , veale , nay even her apparels that her hath formerly worn hath bin sent her out of england to relieve her and the rest of her brethren when her was not able to helpe her selfe ; but must have lived meanly , and gone with many a hungry belly to bed , and rose again with as good an appetite as when her laid her down and slept upon it : and her doe thus ungratefully require poore england , to kill her men and omens , her fathers and her mothers , which often contribute out of her yearly means to helpe her , when her was as low as the bowle that runs in the bowling-alley , who meets with many rubs by the way ; i say poore england did help to succour her , when her was not able to helpe her selfe , no not wipe her arse ; her might have kept her as her have said at leyden in dutch-land , and have made her selfe a captain , and gone against jack spaniard ; there her should have found good causes and considerations for taking up of her arms , and for killing of men , there her sayes , her should have been honoured of all the english nation , who had heard of her valours and her courages ; or her should have gone with her sword into ireland , and with her dexterious hand and inchanted boby , have endeavoured to quell and refrigerate the hot irish rebels , whose cruelty and inhumanity no brittish chronicle her can find in her country , nor in her own library , can parallell : there her must confesse her had gone and steered a right and a good course , even by the compasse of cristianity : but this course that he now takes is diabolicall and satanicall , and prophane ; nay her will tell her her own , and tell belzephon which is the third tivell in hell , her faults if her meet her in her way , and say her lyes in her teeth , if it be a lye ; so may her tell her maurice , that her is in a malignant and capitall fault , in such a grosse and barbarous manner exercised , that if her had one of her chief shudges here , her would apprehend her , and bring a bill of scandala magnatum against her , and issue out a fieri facias against her , and by that means forfeit all her goods and lands by a pr●munire ; so much shall serve for my first reproofe for england , sweet england , honey england , which is the terminus ad quem ; now suffer another word of the reproofe for her comming in wales , in this her posture and warlike manner , which is her terminus ad quem . and first , what did her mean to come into her borders , to spoile her brave orchards and gardens , her cider and her perry trees , what did her mean to do , to mar and chang all her very good pippins and pomwaters into crabs , and all her excellent hartichoaks into thistles , and all her leeks and onions into brambles and thorns , and make it as barren as the place from whence her come ; did her mean by her guns and her cruelties to destroy all her cattels and her welsh venisons , and fine plack cows , that her should have no butter nor toasted sheez , or cows-bobby : her do think that her did mean to make all things so dear in her kingdom of wales , as it is amongst your butter boxes , as to make her pay double or taxise for all her eats , or drinks , or wears , and that her shall in wales feed as her did in holland upon roots , and carrets , and onions , and hodg-podg , that is , all sorts of hearps sod together , which fills the dutch-mans hungry belly very well , as a little whay doth our hogs bellies in our barns or stables , a turd is as good and far wholsomer for a sow then a pan-pudding , no good prince rupert and prince maurice , her was suffered , her shall shew her no such hocus pocus tricks ; to do such ungodly deeds , and be suffered to run on in her wilfulnesse , her has brave spirits in wales left yet , though her lost many brave souldiers at kenton battels , and her have long poles with pikes or welch hooks at the end , such as can pul her to her , or put her from her , for her will tell her prince rupert and prince maurice , if her do not go hence speedily , her souldiers will be beaten to pieces , and her selfe hugged worse then the chiefest tivell belzebub did hug the witch , which will make her colour the long seams of her hose , worse then new three penny ale doth , or a purge of nux vomica given in a potion : her tell her , her has valiant men in wales , such as shall firk her●oby for her , and tickle her galligascoins , mark her that now ; her will warrant her shall make all her ords good ; therefore her say be gone , be gone her say young man to holland , for her do hold her but a monster , because her teeth is longer then her beard , be gone her advises her with her pag and paggage , and the rest of her lumbers ; her cannot endure these farting guns , nor these fifling pistols , nor this stinking powder which shoot nothing but pullets , and kill her country-men 3. or 4. furlongs off ; and then her is dead before her knowes who hurt her , or can say her prayers , or make her wills : therefore her gives her faire warnings , prince rupert and prince maurice , to be forthwith gone out of her territories , and trudg home , and keep her good queen her mother company , as her elder brother the paulsgrave did , so her then may become an honest man , and it may be a good bowler . her country-men cannot endure to be plundered and robbed of her coods and parrels , nor of her cattels and venisons ; her believes her would kisse where her sate a sunday , if her had such fat coodly cattels , as her has in wales , in your dutch-land country , but her hopes her cattels have more wit then to range out of their country , or from their masters house , then to be enticed over sea with her when her goes ; cod sent her cood shipping ; her cattell will her hope have more wit , and find lead in her feet , rather then go to leyden , if such a motion were made , or such a patent granted to any projector : so her should have done with prince rupert and maurice if he had had any wit or mony : but her shall be cozened as her grandams dog was : her will tell her plainly her has no mony nor plate in england or wales , and her parish is very poor that her lives in , and her is the parson of it ; for her cannot put up at the quarters end not above ten groats at the most . do her but look how her lived when her was in vvales , her parishioners were not able to buy or allow her a new cushion for her pulpit then , how many holes and rents were in her cushion , how did her feathers flye about , and how did the cony wool flye about her ears : her was not able to afford her a new coat but once in 2. or 3. years : what did her mean to come to wales , by cod , her whole country was very poore ; and her was there in a very pad condition ; if her had not good store of tyth pigs , hens , capons , eggs , and such like , her should not know how to subsist with her wives and children ; so much shall be enough which her hath spoken for the text , which is the terminus ad quod ; that is , wherefore , and for what her did come for into vvales , which her has told her sufficiently off , and her hopes will take notice and amend . now a word of admonition , and so her will conclude , and that is this ; her do wish her prince rupert and prince maurice to go her waies home quietly into her own country , go her saies young prince rupert and prince maurice home to her good lady and mother , as her have said before , for every honest man will do as her is bidden and comfort her , who is very sorry to her knowledge , to heare how her doto abuse her selfe and her country of england , her cood lady and mother is very heartly sorry for her rashnesse , goe home young prince rupert and prince maurice , and be obedient to her deare mother ; her hath sent for her two times already , and if her do not go before the third time of sending , her will tell her plainly , that prince rupert and prince maurice is a canary-bird , and her will send two tivels , and bid her take him tivels take him ; and if her tivel● has taken her they will so torment her p●dies , that her would have wished her had never come into england nor vvales , to fire , 〈…〉 her meetes , and so her leaves her to her own considerations and consciences , to apply all these sayings to her selfe ; and her commits her p. rupert and p. maurice to dinner , because her smels the roast meat and pyes piping hot , which staies for her upon the table ; and so her will end as her at first begun , that is with her text ; now therefore , why disquiet est thou thy selfe , ( p. rupert and p. maurice ) seeing thou art but a corruptable man ? and why art thou moved ( to come into these parts ) whereas thou art but mortall : and why hast thou not considered in thy mind this thing that is come rather then that which is present , esdras , 7. verse 15 , 16. why hast not thou p. rupert and thou p. maurice obeyed to voyce of her good parliament , what a tevill made you stay so long in england ? doe not you remember prince rupert , that for your part , you made cood promise to the good parliament to be gone a great while agone , when you lost bristoll towne , and you went to worcester to get you prince maurice to go along with her : what a tevill made you so mad , as not to go then , but you would stay volens nolens untill you lost all , and now you must be enforced to goe , and carry your cruelties , your plunderings and all te mischiefes you have done along with you , to make you the more welcome into another country : all i can say is to you prince rupert , england is heartily glad to see you so neere to be gone , and her doth wish you never to come againe , you may remember what mr. lilly made a prophesie of you . and for you prince maurice , her pray never think of comming into vvales againe , for if you do , all te plunder'd cows-bobby , all te onions , leeks , and oat-cakes in wales will muster themselves together , and rise up in judgement against you . finis . some considerations about union among protestants, and the preservation of the interest of the protestant religion in this nation owen, john, 1616-1683. 1680 approx. 24 kb of xml-encoded text transcribed from 8 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a53728 wing o807a estc r20887 12610788 ocm 12610788 64364 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a53728) transcribed from: (early english books online ; image set 64364) images scanned from microfilm: (early english books, 1641-1700 ; 771:1) some considerations about union among protestants, and the preservation of the interest of the protestant religion in this nation owen, john, 1616-1683. [2], 13 p. printed by t.s., london : 1680. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng protestants -england. church and state -england. 2005-03 tcp assigned for keying and markup 2005-06 spi global keyed and coded from proquest page images 2005-07 mona logarbo sampled and proofread 2005-07 mona logarbo text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion some considerations about union among protestants , and the preservation of the interest of the protestant religion in this nation . london , printed by t.s. an. dom. 1680. some considerations about union among protestants , &c. 1. the prostestant religion , introduced into this nation , by the apostolical way and means of the holiness and laborious preaching of its professors , confirmed with the martyrdom of multitudes of all sorts , being now throughly fixed in the minds of the body of the people , and confirmed unto them by laws and oaths , is become the principal interest of the nation , which cannot be shaken or overthrown , without the ruine of the government , and destruction of the people . nothing therefore less being included in the attempts of the papists , with all their interest in europe , for the reintroducing of their religion amongst us , the nation hath been constantly filled for an hundred years with fears , jealousies , and apprehensions of dangers , to the great disturbance of the government , and disquietment of the subjects ; nor can it be otherwise whil'st they know that there is a pregnant design for their total subversion , together with the ruine of the protestant religion in other places , which would have ensued thereon . but , 2. this religion so received and approved by the people , as the only true way to salvation , ( accompanied with an abhorrency of the superstition , idolatry and heresies of the church of rome , partly on the general account of their own nature , and partly on particular reasons and provocations from the attempts of those that belong unto that church , for the ruine of them and their religion ) and joyntly professed in the same confession of faith , hath been preserved by the means of a faithful laborious ministry , under the care , protection and outward government of the supreme power , as the greatest bullwark of the protestant religion in europe . 3. the only weakness in it , as the interest of the nation , ( before it was infested with novel opinions ) was the differences that have been amongst many of the professors of it , from the very first beginning of the reformation , and which are continued unto this day . 4. these differences though consisting now in many particulars of less moment , arose originally , solely from the constitution of an authoritative national church state. for some would have it to be of one sort namely , episcopal , some of another , namely , presbyterian ; some would have it of a divine original , others of an humane , which must be the judgment of the king and parliament , who know it to be what they have made it , and nothing else ; and some judge it a meer usurpation on the power of the civil government , and the liberties of the people . 5. it is therefore acknowledged that the body of christian people in this nation professing the protestant religion , with a detestation of popery ; having the gospel preached unto them , and the sacraments duely administred , under the rule of the king , are the church of england . but as unto an authoritative national church , consisting solely in the power and interest of the clergy , wherein the people , either as christians , protestants or subjects of the kingdom are not concerned ; such as is at present established , farther enquiry may be made about it . 6. there is a threefold form of such a church , at present contended for . the first is papal , the second episcopal , and the third presbyterian . 7. the first form of an authoritative national church-state amongst us , as in other places , was papal : and the sole use of it here in england , was to embroyl , our kings in their government , to oppress the people in their souls , bodies , and estates , and to fell us all , as branded slaves , unto rome . these things have been sufficiently manifested . but in other places especially in germany , whil'st otherwise they were all of one religion , in doctrine and worship , all conform to the church of rome ; yet in bloody contests meerly about this authoritative church state , many emperours were ruined , and an hundred set battels fought in the field . 8. at the reformation this church state , was accommodated , ( as was supposed ) unto the interest of the nation , to obviate the evils suffered from it , under the other form , and render it of use unto the religion established . yet experience manifests that , partly from its constitution , partly from the inclinations of them by whom it is managed , other evils have accompanied or followed it , which until they are removed , the weakness of the protestant interest through mutual divisions , will remain among us . and among others , they are these . 1. an encroachment on the civil rights and government of the nation , in the courts and jurisdictions pretended to belong or to be annexed unto this church state over the persons , goods , and liberties of the subiects , ( yea in some cases their lives . ) it is the undoubted right and liberty of the people of this nation , that no actual jurisdiction should be exercised over their persons , estates , or liberties , in a way collateral unto , and independent on the publicks administration of justice unto all , derived from the sovereign power , and executed by known officers , rules and orders , according unto the laws of the realm . if this be taken from them , all other pretences of securing the liberty and property of the subjects , are of no advantage unto them . for whil'st they have justice in legal publick courts , duely administred unto them , they may be oppressed and ruined ( as many are so every day ) by this pretended collateral irregular power and jurisdiction over their persons , good and liberties ; from which it seems to be the duty of the parliament to deliver them . and it is the right of the kings of this nation , that no external power over the subjects be exercised but in their name , by vertue of their commission , to be granted and executed according unto the laws of the land. this right of kings , and this liberty of subjects also , are so sacred , as that they ought not to be entrenched on by any pretence of church or religion . for what is of god's own appointment will touch neither of them . but the administration of this jurisdiction as it is exercised with a side wind power , distinct , different from and in some things contrary unto the publick justice of the nation , ( wherein all the subjects have an equal interest ) and by the rules of a law forraign unto that of the kingdom , is a great cause of the continuation of divisions among protestants , unto the weakning of the interest of religion itself . 2 it is accompanied with the prosecution and troubling of peaceable subjects , in their liberties and estates ; not for any error in the christian faith , not for any declension from the protestant religion or compliance with popery , not for any immoralities , but meerly and solely for their non-compliance with , and submission unto those things which are supposed necessary for the preservation of their church state , which is of itself altogether unnecessary . for the whole complex of the imposed conformity in canonical obedience , ceremonies , rites and modes of worship , hath no other end but the sustentation and preservation thereof ; being things otherwise , that belong not to christian religion . this began , this will perpetuate our divisions , which will not be healed whil'st it is continued . and whil'st the two parties of papists and protestants , are at this day contending as it were for life , soul , and being , ( the long continued design of the former , under various pretences , and by great variety of attempts , being come unto its fatal tryal , as unto its issue : ) it will not be thought meet by wise men , whose entire interest in religion and the liberties of the nation are concerned , in this contest to continue the body of protestants in divisions , with mutual animosities , and the distrust of multitudes , on such unnecessary occasions . 3. whereas by vertue of this state and constitution , sundry persons are interested in honours , dignities , power and wealth , in all which they have an immediate , ( and not meerly legal ) dependance on the king , since their separation from the pope ; they have constantly made it their business to promote absolute monarchical power , without respect unto the true constitution of the government of this nation , which in sundry instances hath been disadvantageous to kings themselves , as well as an incumbrance to the people in parliament . for although their constitution doth really entrench upon the kings legal power , in the administration of their jurisdiction , yet to secure their own interests , and to make a seeming compensation for that encroachment , many of them have contended for that absolute power in the king , which he never owned , nor assumed unto himself . 9. the evils and inconveniencies of this constitution , of an authoritative national church state , have been greatly encreased and propagated in this nation , as unto the heightening of divisions among protestants , by the endeavours that have been to confirm and continue this state in an extraordinary way ; such were the oath called , &c. and the late oath at oxford , whereon many ●ober peaceable protestant ministers have been troubled , and some utterly ruined ; which hath much provoked the indignation of the people , against those who occasioned that law , and for whose sake it was enacted ; and encreased the suspition that those who manage these things , would have men believe , that their state and rule , is as sacred as the crown , or religion itself , unto the great disparagement of them both ; which things are effectual engines to expell all peace and union among protestants . 10 ▪ those who are for the presbyterian form of an authoritative national church state , do indeed cut off , and cast away most of those things which are the matter of contest between the present dissenting parties , and so make a nearer approach towards a firm union among all protestants than the other do ; yet such an authoritative church state in that form , is neither proper for , nor possible unto this nation , nor consistent with that preheminence of the crown , that liberty of the subjects , and freedom of the consciences of christians , which are their due . but this being not much among us pretended unto , it need not further be spoken of . 11. it is evident therefore that whil'st the evils enumerated , are not separated from the present authoritative national church constitution , but the powers of it are put in execution , and the ends of it pursued , it is altogether vain to expect peace and union among protestants in england ; it neither hath been so , nor ever will be so , fire and faggot will not be able to effect it . who shall reconcile the endless differences that are , and have been about the power , courts , and jurisdictions of this church state , whether they be agreeable unto the laws of the land , and liberty of the subjects . the fixed judgement of many that they have no legal authority at present , nor any power given them by the law of the land , whereon they dare not submit unto them , is no less chargeable , dangerous and pernicious unto them , than are their uncouth vexations and illegal proceedings unto them who are unwillingly forced to submit unto them . and whatever may be expected , the people of this nation will never be contented that their persons , goods , or liberties , shall be made subject unto any law , but the publick royal law of the kingdom administred in legal courts of justice . who shall undertake that all christians or protestants in this nation shall ever submit their consciences and practices , to a multitude of impositions no way warranted in the scriptures ? or how any of the other evils that are the causes of all our divisions shall be removed , cannot easily be declared . 12. if it shall be said that if this authoritative national church state should be removed , and no other of another form , set up in the room of it ; or be divested of the powers claimed at present by it , it will be impossible to preserve the protestant religion amongst us , to keep uniformity in the profession of it , and agreement amongst its professors ; it is answered , ( 1 ) nothing ought to be removed but what is a real cause , or unnecessary occasion at least , of all the difformity and disorder that is amongst us , and is likely so to continue ▪ ( 2 ) that whil'st we have a protestant king , and a protestant parliament , protestant magistrates and protestant ministers , with the due care of the nation that they may so continue , and a protestant confession of faith duely adhered unto , i shall not , under the blessing of the holy providence , fear the preservation of the protestant religion and interest in england , without any recourse unto such a church power , as fills all with divisions . this i say is that church of england which is the principal bullwark of the protestant religion and interest in europe ; namely , a protestant king , a protestant parliament , protestant magistrates , protestant ministers , a protestant confession of faith established by law , with the cordial agreement of the body of the people in all these things ; esteeming the protestant religion and its profession their chief interest in this world . to suppose that a few men , having obtained honours , dignities , and revenues unto themselves , exercising a power and authority ( highly questionable whether legal or no ) unto their own advantage , oppressive unto the people , and by all means perpetuating differences among protestants , are that church of england , which is justly esteemed the bullwark of the protestant religion , is an high and palpable mistake . the church of england as unto its national interest in the preservation of the protestant religion , is not only separable from it , but weakned by it . yea , if there be such a national constitution , as in its own nature , and by the secular advantages which it supplies men withal , enclines them to prefer their own interest above that of the protestant religion in general , it will always endanger that religion in any nation . for hereon they will judge when they are pressed , on any occasion or circumstance of affairs , that it is better to preserve their own interest , by vertue of some dispensations securing unto them their power and secular advantages , than to venture all by a rigid contest for the protestant religion . nor is it morally possible that ever popery should return into this , or any other nation , but under the conduct of such a church constitution ; without this it hath no prevalent engine , but meer force , war and oppression . but if the interest of popery can possess this church-state , either by the inclinations of them or the greater number of them , who have the management of it , or by their dependance , as unto their interest , on the supream authority , if that happen in any age to give countenance thereunto , the whole nation will quickly be insensibly influenced , and betrayed into popery as it were , they know not how . hence have been such national conversions to and fro in england , as have been in no other places or countries in the world. for the care of the publicks preservation of religion , being , as it is supposed , entrusted in this church-state and the managers of it , if by any means it be possessed by popery , or influenced by a popish prince , the religion of the whole nation will be lost immediately . for as unto all other ministers who have the immediate guidance of the people they will suppose that they can do nothing of themselves in this mattter . but are only obliged unto the conduct of the church-state itself . and having their station therein alone , and depending thereon , they may easily be either seduced by their interest , or excluded from their duty by the power of that church state whereunto they are subject . by this means the whole interest of the protestant religion in this nation as unto its preservation ▪ depends on such a state as being the concernment of a few , and those such as have an especial interest of their own , distinct from that of the protestant religion in general , may be easily possessed by popery , and probably would be so , if they should have a popish prince to influence them . but whereas the people are now possessed and fully persuaded of the truth of protestant religion , if there be no publick machine or engines insensibly to turn about the whole body of them , but they must be dealt withal individually or parochially , it will , as was said , be morally impossible , that ever popery should become the religion of this nation , any other way , but by the destruction or killing of the present inhabitants . allow that the church-state supposed , may in those who have the trust , and power of it , be seduced , corrupted , or any way induced or disposed unto the interest of popery , as it may be ; it is possible some individual persons may be found , that for the sake of truth , will expose their lives to the stake or otherwise . so did many in the days of queen mary , though now esteemed by not a few , foolish zealots for their pains . but the body of the people through their various legal relations unto this church-state , deserting the care of their own preservation , by their trust in the conduct thereof , whereunto they are unavoidably compelled , will quickly be inveagled so as not to be able to extricate themselves . but set them at liberty , so as that every parliament , every magistrate , every minister , every good christian , may judge that that the preservation of their religion is their own duty in all their capacities , and popery with all its arts will know neither how to begin , nor how to proceed with them . if then there were no such church state as being in the management of a few , is seduceable , and not difficult to be possessed by the interest of popery , whereby the whole nation would be at once betrayed ; the protestant religion is now so firmly seated in the minds of the people , so countenanced by law , so esteemed by all to be the principal interest of the nation , that the wit of all the jesuits of the world , knows not how to attaque it , much less endanger it ; which if there be need , shall be further demonstrated . 13. nor is it a matter of art or difficulty to declare a way for the security of the protestant religion , with the rights of the government , and liberties of the subjects , with the due freedom of conscience , without any such church-state ; but it is what the principles of religion , common prudence , and the honest interest of the nation do direct unto ; as to instance in the things that are most material unto that end . 1. let a solemn renunciation of popery , suited unto the general principles of the protestant religion , be established by law , to be made publickly by every person , that is to partake of the rights and priviledges already confirmed unto that religion , or which afterwards shall be so ; to be renewed as occasion shall require . 2. let there be one solemn stated confession of the christian protestant faith , such as is the doctrine of the articles of the church of england , especially as explained in the publick authorized writings of the church in the days of queen elizabeth and king james , before the inroad of novel opinions among us ; to be subscribed by all enjoying a publick ministry 3. let the magistrate assume unto himself the exercise of his just power , in the preservation of the publick peace in all instances ; in the encouragement and protection of the professors of the protestant religion ; in securing unto all men their legal rights , already granted unto them , in their several places and stations , in the punishment of all crimes cognoscible by humane judgement ; in deposing of men from their enjoyments or priviledges , which they hold on any condition , as suppose their orthodox profession of the protestant religion , if they fail in , or fall from the performance of it ; leaving only things purely spiritual and evangelical to the care and power of the churches , and all litigious causes of what sort soever , with the infliction of all outward penalties , unto the determination of the laws , of the land , and a great progress will be made towards order and peace amongst us . 4. yea these few things in general are only needful thereunto ; ( 1 ) let the king and parliament secure the protestant religion as it is the publick interest of the nation against all attempts of the papacy for its destruction , with proper laws , and their due execution . ( 2 ) let the wisdom and power of the nation in the supream and subordinate magistrates be exerted , in the rule of all persons and causes , civil and criminal , by one and the same law of the land , in a complyance wherewith the allegiance of the subject unto the king doth consist ; without which , government will never be well fixed on its proper and immoveable basis. ( 3 ) that provision be made for the sedulous preaching of the gospel in all parts and places of the land , or all parochial churches , the care whereof is incumbent on the magistrates . ( 4 ) let the church be protected in the exercise of its spiritual power , by spiritual means only , as preaching of the word , administration of the sacraments , and the like ; whatever is farther pretended , as necessary unto any of the ends of true religion or its preservation in the nation , is but a cover for the negligence , idleness , and insufficiency of some of the clergy , who would have a● outward apearance of effecting that by external force , which themselves by diligent prayer , sedulous preaching of the word , and an exemplary conversation , ought to labour for in the hearts of men. 5. it is evident that hereon all causes of jealousies , animosities and strifes among the protestants would be taken away ; all complaints of oppression by courts and jurisdictions , not owned by the people , be prevented ; all encroachments on the consciences of men , ( which are and will be an endless and irreconcileable cause of difference among us ) be obviated ; all ability to controul or disturb the power and priviledge of kings in their persons or rule ; and all temptations to exalt their power in absoluteness above the law , will be removed ; so as that by the blessing of god , peace and love may be preserved among all true protestants . and if there do ensue hereon some variety in outward rites and observations , as there was in all the primitive churches , who pleaded that the unity of faith was commended and not at all impeached by such varieties ; yet whil'st the same doctrine of truth is preached in all places , the same sacraments only administred , wherein every protestant subject of the nation , will be at liberty to joyn in protestant christian worship , and to partake of all church ordinances , in the outward way and according unto the outward rites of his own choosing , without the authoritative examination or prohibition of any pretended church power , but what in his own judgement he doth embrace , no inconvenience will follow hereon , unless it be judged such , that the protestant roligion , the liberty of the subjects , and the due freedom of the consciences of men sober and peaceable , will be all preserved . finis . a letter concerning the matter of the present excommunications owen, john, 1616-1683. 1683 approx. 36 kb of xml-encoded text transcribed from 19 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a47967 wing l1353 estc r9567 13111182 ocm 13111182 97647 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47967) transcribed from: (early english books online ; image set 97647) images scanned from microfilm: (early english books, 1641-1700 ; 744:22) a letter concerning the matter of the present excommunications owen, john, 1616-1683. [2], 34 p. printed for benjamin alsop ..., london : 1683. errata: prelim. p. [2]. attributed to john owen. cf. nuc pre-1950. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng excommunication. 2005-03 tcp assigned for keying and markup 2005-04 spi global keyed and coded from proquest page images 2005-05 mona logarbo sampled and proofread 2005-05 mona logarbo text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion a letter concerning the matter of the present excommunications london : printed for benjamin alsop , at the angel and bible in the poultry , over-against the church . 1683. errata . page 5. line 17. read these excommunications . p. 10. l. last . r. this work. p. 11. l. 17. for by them r. to them . p. 13. l. 1. for by r. in . p. 20. l. 6. r. demands . l. 16. for this r. the. p. 27. l. 5. for these ordinances , r. these excommunications from those ordinances . p. 32. l. 11. r. as much as . a letter concerning the matter of the present excommunications . sir , you judg aright , that at my last being in london , i did consider the unusual hurry of excommunications against those called dissenters ; and because of the novelty of the proceedings therein , i did moreover endeavour my own satisfaction , as unto the design , causes , and ends of them : and i found it a thing easily attainable , without difficulty , or curiosity of enquiry . for whereas there is no covering of religion , nor any thing appertaining thereunto , save only a name or title cast upon them , they openly discover themselves of what sort they are , and what they belong unto . and among many other indecencies wherewith they are accompanied , one seemed to me to be very notable ; and this is , the collection of whole droves together by summons and citations ; then dealing with them in such a clamorous manner as makes a representation of a publick market or fair for chaffering about souls . but that , i found , which did principally affect the minds of men , was the event which these proceedings do tend unto , and will produce ; and they generally concluded , that they would be highly prejudicial , if not ruinous unto all trust and trade , among the peaceable subjects of the kingdom . for they said , that if the commissaries would do as in the old roman proscriptions in the time of sylla , and of the triumvirate afterward , and set up the names of all that were to be proceeded against , in publick tables , to be exposed to the view of all ; those concerned , might shift for themselves , as well as they could , and the residue of mankind might be at liberty to follow their own occasions ; but whilst they retain an unmeasurable reserve in their own breasts , as unto persons to be ruined by them , so as that they know not whose names , their own , or of those with whom they are concerned , they shall see the next day affixed on the church doors , in order unto excommunication , it deprives them of all repose in the law of the land , or publick justice , and breaks all their measures about the disposal of their affairs . how far this is already come to pass , you that are in the place , know better than i ; but sure i am , that the very rumor of it gives a general discomposure unto the minds of men. hearing no other discourse of these things , i was somewhat surprized with your letter , wherein you required my thoughts what influence these excommunications may have on the consciences of them who are so excommunicated ; for i did not think there would have any question been made about it : but since you are pleased to make the enquiry , i shall for the satisfaction of my respects unto you , ( tho as unto any other end i judg it needless ) give you a brief account of my judgement concerning these proceedings , which is the same for the substance of it , with that of all sober persons with whom i ever conversed . excommunication is the name of a divine institution of christ , wherein , and in whose due and just administration , the consciences of christians are , or ought to be highly concerned ; and this , as for other causes , so principally because it is the only sure representation of the future judgment of christ himself ; he did appoint it for this end , that so it might be . providential dispensations are various , and no certain judgment can be made on them , as unto the final and eternal determination of things and causes ; no man knoweth love or hatred by the things of that nature that are before him ; but this is ordained by the law of christ to be a just representation of his future judgment , with a recognition of the causes which he will proceed upon : therefore it is divinely instructive , in what he himself will do in the great day ; it is futuri judicii praejudicium : but he will scarcely be thought well advised , who shall send men to doctors-commons , to learn the way and manner of christs judgment of his church , with the causes which he will proceed upon . he giveth himself another account of it , mat. 25.32 . unto the end of the chapter ; of what he there declares , there is neither name , nor thing found among the men of these practices , which we treat about . the mentioning of them , would be looked on as a sedition against their authority ; or else make them ashamed , as a thief when he is found : but for any sort of person to undertake the administration and execution of the sentence of excommunication against others , not making it their design to represent the judgment of christ towards impenitent sinners , is to bid defiance to him and his gospel . wherefore no person whatever , wise or unwise , good or bad , can be concerned in the excommunication , in conscience , or on a religious account ; i speak not only of them who are forced to suffer by them , but of them also by whom they are administred and denounced : for it is impossible that men should be so far forsaken of all understanding , as to imagine that the proceedings thereins , do belong unto the gospel , or christian religion , any otherwise but as a debasement and corruption of it ; neither is any man ever the less of the communion of the church of england , by these excommunications ; tho he may by force be debarred from some advantages that belong thereunto . neither is the communion of any church to be valued , from which a man may be really and effectually expelled by such means : for this excommunication is not only null as to the efficacy of its sentence on the account of its mal-administration ; but it is not in any sence that which it is called , and which it pretends to be . idols are called gods , but we know they are nothing in the world : so is this proceeding called excommunication , but is no such thing at all . if a man should paint a rat , or an hedg-hog , and write over it , that it is a lion , no man would believe it so to be , because of its magnificent title . all that it can pretend unto is a political engine , used to apply the displeasure of some , upon an accidental advantage , unto them whose ruin they design ; and therein a satisfaction unto revenge , for discountenancing their supposed interest . that there is any acting in it of the authority of christ , any representation of his love , care , and tenderness towards his church , any thing that is instructive in his mind or will , any praeludium of the future judgment , no man i suppose does pretend ; nor i am sure can do so , without reflecting the highest dishonour imaginable on christ himself , and the gospel . to make these things yet more evident , and to show how remote the present excommunications are , from all possibility of affecting the consciences of any , i shall briefly pass through the consideration of these things , which principally belong unto them , and whereunto all their efficacy is resolved ; and that which first offereth it self , is the persons by whom they are administred : the truth is , there is such a variety of scenes in this tragedy , and such different actors in it , from apparitor , with whom it begins , unto the jailor with whom it ends , that it seems not easie , whom to ascribe the animating power and authority that is in it , unto : but yet on a little consideration the matter is plain enough . the ministers of the parishes wherein the excommunicated persons are supposed to dwell , by whom the sentence of excommunication is rehearsed out of a paper from the court , have no coneernment herein ; for they know nothing of the causes , or reasons of it , nor of the process therein , nor do pretend unto any right , for the cognizance of them ; nor do for the most part know the persons at all , on whose qualifications alone , the validity or invalidity of the sentence doth depend ; nor can give an account to god or man of what is done , as to right and equity ; and therefore i no way doubt , but that these who are learned and pious among them , do hardly bear the yoke of being made such properties those acts and duties which appertain unto their ministerial function ; but it is known who they are , who begin the work , and carry on the process of it unto its final execution ; and i shall say no more concerning them , but this alone , that how meet soever they may be for the transaction of civil affairs , or for the skilful managing of that work herein , which they suppose committed unto them ; yet as unto any thing wherein conscience may be affected with the authority of jesus christ , they can be of no consideration in it . if any man can but pretend to believe , that our lord jesus by any act , grant , law or institution of his , by any signification of his mind or will hath committed , or doth commit , the keys of the kingdom of heaven , the power of binding and loosing , of expelling out of , and admitting into his church , unto these or such persons , he hath assuredly confidence enough to pretend unto a perswasion of whatever he pleases . they do not believe it themselves ; nor among themselves , pretend unto any such thing ; but only a power to execute their own laws or canons . they do not judg that any personal , moral or spiritual qualifications , are required unto ecclesiastical administrations ; which yet to deny , is to undermine all religion , without which they may be fit for all church duties , who are no better than that arch-deacon of oxford , who being charged with immoralities in his conversation , justified himself by the soundness of his faith , affirming that he believed three gods in one person ; and besides he believed all that god himself did believe : let a man out of interest , or fear , or ignorant superstition , strive never so much to affect his conscience with the excommunications of such men , he will never be able to effect it . but be the personal qualifications of those intended , what they please , the question is , how they came by that power and authority herein , which they pretend unto ? they are chancellors , archdeacons , commissaries , officials , with their court attendants , of whom we speak . i confess these horrid names , with the reports concerning them , and their power , are enough to terrifie poor harmless men , and make them fear some evil from them . but excommunication is that which no man knows on what grounds to fear , from these names , titles , and offices : for that is the name of a divine ordinance instituted by christ in the gospel , to be admininistred according to the rule and law thereof ; but these name , and those unto whom they do belong , are utterly forreign unto the scriptures , and as unto the work , to the practise of the church for a thousand years ; what therefore is done by them of this kind , must of necessity be utterly null , seeing that as such , they have no place in the church themselves by the authority of christ. but however it be undeniably evident , that they have no relation unto the scripture , nor can have any authority from christ , by vertue of any law or institution of his , nor countenance given unto them by any practise of the primitive church ; yet what they do in this kind , being pretended acts of power and authority , an authority for them must be pleaded by them : but then it may be justly demanded of them , what it is ? of what nature and kind ? how it is communicated unto them , or derived by them from others ? this is that which those who are excommunicated by them , are principally concerned to enquire into , and , which themselves in the first place are obliged to declare and evince : unless men are satisfied in conscience , that those who act against them have just authority so to do , or in what they do , it is utterly impossible they should be concerned in conscience in what is done against them , or be any ways obliged thereby : here therefore they abide until they are satisfied in this just and necessary demand . but here all things are in confusion ; they can declare neither what authority is required unto what they do , nor how they come to possess that which they pretend unto . if it be from christ , how comes it to operate on the outward concerns of men , their liberties and estates ? if it be meerly of man , whence do they give the name , and pretence of a divine ordinance unto what they do ? if any should follow the clew in this labyrinth , it is to be feared that it would lead them into the abyss of papal omnipotency . as they exercise this power in courts of external jurisdiction , and forms of law , they will not deny , i suppose , but that it is from the king ; but why do they not then act that power in the kings name ; for what is not done by his name , is not done by his authority . ministers do not preach , nor administer sacraments in the name of the king , for they do it not by his authority , or by vertue of authority derived from him ; nor do parents govern their children or families in his name , but their own ; because authority for it , is their own by the law of god and nature ; but that exercise of power which externally affects the civil rights and liberties of men , must be in the kings name , or the foundations of the government of the nation are shaken — but i make it not my concernment what name or stile they use in their courts . let it be granted for their own security , that they have all their power and authority from the king , it must be therewithal granted of what nature it is , namely , civil , and not spiritual , but why then doth what they do , not go under the name of a civil order , constitution , or penalty , but of an ordidance or institution of jesus christ ? are not these things in their own nature everlastingly distinct ? and is not conscience hereby fully absolved from any respect unto it , as such an ordinance ▪ which in this supposition it neither is , nor can be . it is easily discernable , how these things tend unto the utter confusion of all things in religion . if it be said , that the power of it , as it is excommunication , is originally seated in the prelates , by virtue of their office , and is communicated unto this sort of persons , by commission , delegation , or deputation , under their seals ; it will yield no relief : for this fiction of the delegation of office-power , or the power of office , unto any , without giving them the office it self , whereunto that power belongs , is gross and intolerable . let it be tried , whether the bishops can delegate the power of ministerial preaching the word , and administration of the sacraments , unto any persons , without giving them the office of the ministry . if excommunication be an act of office-power , authority to administer it , cannot be delegated unto any without the office it self , whereunto it doth belong ; for these things are inseparable . i certainly believe it is the duty and concernment of some men , to state proceedings of this nature on better foundations , that the exercise of such solemn duties of christian religion be not exposed to utter contempt , nor men led by a discovery of false pretences of divine institutions , to despise the things themselves that are so abused . it were easie from many other considerations , to demonstrate the nullity of these mens pretended authority , with respect unto excommunication , as it is an ordinance of the gospel , in which respect alone , the consciences of men are concerned ; and as unto their power over the civil rights and interests of men , those troubled by them , must shift as well as they can . but yet further , the manner of the administration of the present excommunications doth evidence their invalidity and nullity . that which they pretend unto , as hath been said , is a divine ordinance , an institution of jesus christ ; and this declares in general how it ought to be administred by them who have authority for it , and are called thereunto : for it hence followeth , that it ought to be accompanied with an humble reverence of him and his authority , diligent attendance unto his law , and the rule of his word in all things , with solemn reiterated invocation of his holy name , for his presence , guidance , and assistance : where these things are neglected in the administration of any divine ordinances , it is nothing but the taking the name of god in vain , and the profanation of his worship . it may be some will despise these considerations ; i cannot help it , they do it at their utmost peril ; it is conscience alone which i respect in this discourse ; they who have any such thing , will think these things reasonable . again , the especial nature of this institution doth require an especial frame of mind in its administration ; for it is the cutting off of a member of the same body with them , which cannot be without sence and sorrow . to cut off any from a church , who was never a member of it by his own consent , nor doth judg himself so to be , is ridiculous ; hence st. paul calls the execution of this censure , bewailing , ( 2 cor. 12.21 . ) denominating the whole action from the frame of mind wherewith it ought to be performed ; and he that shall dare to decree or denounce this sentence without sorrow and compassion for the sin , and on the person of him that is excommunicated , plays a game with things sacred for his advantage , and shall answer for his presumption . besides , as was before observed , it is an instituted representation of the lord christ , and his judgment in , and of the church at the last day . if the consideration hereof , be once out of the minds of them by whom it is administred , they must unavoidably err in all that they do ; much more if it be never once in them ; but this they ought to take on their souls and consciences , that what they do , christ himself if present would do , and will do the same at the last day ; for so he will deal with all impenitent sinners , he will denounce them accursed , and deliver them to satrn . there is undoubtedly required from hence a reverential care and circumspection in all that is done herein : to make a false representation of christ in these things , that is , his wisdom , authority , holiness , love , and care towards the church , is the worst and most deformed image , that can be set up : what higher indignity can be offered to his gracious holiness , than to act and represent him as furious , proud , passionate , unmerciful , and delighting in the ruine of those that openly profess faith in him , and love unto him ? god forbid that we should think that he hath any concern in such ways and proceedings . whereas also the next end of this censure is not destruction , but edification , or the repentance and recovery of lapsed sinmers , it ought to be accompanied with continual fervent prayers for this end . this the nature of the thing it self requireth , this the scripture directs unto , and such was the practise of the primitive church . if we are christians , we are concerned in these things as much as we are in the glory of christ , and the salvation of our own souls . if we only make a pretence of religious duties , if we only erect an image of them for our own advantage , we may despise them , but at our peril . how well these things are observed in the present excommunications , is notorious . once to mention them , is to deserve a second thunderbolt : an account of them as to matter of fact , will be shortly given ; at present i shall only say , that there is not any transaction of affairs in any kind amongst men civilized , wherein there is a greater appearance and evidence of turbulent passions , acting themselves in all manner of irregularities , more profaness of expression , more insolent insultations , more brawling , litigious proceedings , more open mixtures of money demanded in pretended administrations of right and equity , than there are in the publick proceedings about them : shall any christian suppose that the holy spirit of god , on whom alone depends the efficacy of all divine ordinances unto their proper end , will immix his holy operations in or with this furious exertion of the lusts of men ? if this be looked on as the complement of christian discipline , or the last and utmost actings of this authority of christ towards men in this world , it must needs be a temptation unto men of atheistical inclinations : certainly greater scandal cannot be given ; and it is the interest of some , at least for the preservation of a veneration to their office , to dispose of proceedings in this case , in such a way and manner , as may administer occasion of consideration unto them concerned , and not be carried on as at present , with laughter , indignation and confusion ; and if dissenters are to be destroyed , it is desired , that the work were left unto the penal statutes , which as now prosecuted and interpreted , are sufficient for it ; rather than that the name of religion , and a divine ordinance , should meerly for that end be exposed to contempt . the last thing that i shall trouble you with at present , is the consideration of the persons against whom the present excommunications are blustered , with the pretended causes of them . these are they whom they call dissenters , concerning whom we may enquire what they are , and the cause of this pretended ecclesiastical severity towards them . and as unto the first part of the enqury , they are such as believe and make open profession of all the articles of the ch●istian faith ; they do so , as they are declared in the scripture ; nor is the contrary charged on them . there is nothing determined by the ancient councils to belong unto christian faith , which they disbelieve ; nor do they own any doctrine condemned by them : they profess an equal interest of consent in the harmony of protestant confessions , with any other protestants whatever . they own the doctrine of the church of england as established by law , in nothing receding from it ; nor have they any novel , or uncatholick opinion of their own . it is therefore utterly impossible to separate them from the communion of the catholick church in faith ; or to cast them from that rock whereon they are built thereby . they do also attend unto divine worship in their own assemblies ; and herein they do practise all that is agreed on by all christians in the world , and nothing else ; for they do not only make the scripture the sole rule of their worship , so as to omit nothing prescribed therein to that purpose , nor to observe any thing prohibited thereby ; but their worship is the very same with that of the catholick church in all ages nothing do they omit that was ever used by it , nothing do they observe that was ever condemned by it ; and this must be the principle and measure of catholick union in worship , if ever there be any such thing in the earth ; to expect it in any other observances , is vain and foolish . offering prayers and praises to god in the name of jesus christ , reading the holy scripture , and expounding of it ; singing of psalms to god , preaching of the word , with the administration of the sacraments of baptism and the lords supper ; in a religious observation of the lords day , unto these ends ; all according as god doth enable them by his spirit , is the sum and substance of the worship of the catholick church , wherein all christians are agreed : these things the scripture doth prescribe , and these things the church in all ages hath observed : all differences about this worship which have filled the world with inhumane contentions , arose from mens arbitrary addition of forms , rites , modes , ceremonies , languages , cringings , adorations , which they would have observed in it , whereof the scripture is silent , and primitive antiquity utterly ignorant — and it may be it will be one day understood , that the due observance of this catholick worship , according as god enableth any thereunto , leaving others at liberty to use such helps unto their devotion , as they shall think meet ; is the only communion of worship in the church , which the scripture requires , or which is possible to be attained : about the imposition of other things , there ever were , since they were , and ever will be , endless contentions . wherefore these dissenters practising nothing in the worship of god , but what is approved by all christians , particularly by the church of england , omitting nothing that either the scripture or catholick tradition directs unto , they are , notwithstanding this pretended excommunication , secure of communion with the catholick church in evangelical worship . moreover , they plead , that their conversation is unblamable ; that they are peaceable in the civil government , and useful among their neighbours ; if they do evil in these things , let them that prosecute them , bear witness of the evil ; but if they do well , why are they smitten ? if they can be charged with any immoralities , with any disobedience unto the rule and precept of the gospel ; those by whom they are thus prosecuted , are highly concerned , if not in conscience , yet in honour and interest , to manage the charge against them , that some countenance may be given unto their proceedings : for the law is not made ( as penal ) for a righteous man , but for the lawless , and disobedient ; for the ungodly , and for sinners ; for unholy and profane ; and if it be otherwise with the laws about these excommunications , they neither belong to , nor are derived from the law of god. there are indeed great clamours against them , that they are schismaticks and separatists , and things of the like nature ; that is , that they are dissenters : but in this case the whole force of any inference from hence , is built on this supposition , that it is the will of christ , that those who profess faith in him , and obedience unto him , unblameably , should be excluded from an interest in , and participation of these odinances of divine worship , which are of his own institution , who will not comply with , and observe such rights and practises in that worship , as are not so , but confessedly of humane invention . but no colour of proof can be given hereunto ; for it is directly contrary unto express scripture-rule , to the example of the apostolical churches , and unheard of in the world , before the branded usurpation of victor bishop of rome : an assertion of it , is to prostitute the wisdom , authority , and love of christ towards his disciples , unto the wills of men , oftentimes pre-possessed with darkness , ignorance , and superstition , and other lusts , as shall be more fully manifested , if there be occasion . let any colour be given unto this supposition from scripture or antiquity , and the whole cause shall be given up ; yet thus is it , and no otherwise , in the matter of the present excommunications ; persons of all sorts , every way found in the faith , unreprovable in the catholick worship of the gospel , professing love and obedience unto jesus christ , without blame , are excluded , what lies in them , who manage these ordinances , of divine worship , which the lord christ hath appointed and injoyned , without pretence of any other cause or reason , but only their not observance , in that worship , of what he hath not appointed . he that can believe this to be the will of christ , neither knoweth him , nor his will as it is revealed in his word ; and the consciences of men are sufficiently secure from being concerned in that , wherein such an open defiance is bid unto evangelical precepts and rules , with apostolical examples . and further , to manifest the iniquity of these proceedings , whilst these dissenters are thus dealt withal , all sorts of persons , ignorant , profane , haters of godliness , and openly wicked in their lives , are allowed in the full communion of the church , without any disciplinary admonition or controul : but as this serves to acquit them from any concernment in what is done against them ; so nothing can be invented that tends more directly to harden men in their sins and impenitency ; for whilst there is a pretence of church-censures , they will be apt to think , that they are sufficiently approved of christ and the church , seeing their displeasure is no way declared against them ; so they are not dissenters , they have reason to judg that they are safe here , and shall be so to eternity ; let them look to themselves who deserve to be excommunicated . is this the rule of the gospel ? is this the discipline of christ ? is this the representation of his future judgment ? is this the way and manner of the exercise of his authority in the church , a declaration of what he owns , and what alone he disavows ? god forbid that such thoughts should have any countenance given unto them . ecclesiastical laws have been always looked on as cobwebs , that catch the smaller flies , whilst the greater break them at their pleasure , but amongst those lesser , to spare those that are noxious or poysonous , and to cast the net over the innocent and harmless , is that which the spider gives no pattern of , nor can imitate . i shall not mention the avowed end and design of these present excommunications ; only i shall say , they are such , as many good men tremble to consider the horrible prophanation of things sacred , which they manifest to be in them . there are also many other things which evidence the nullity of these proceedings , which may be pleaded if there be occasion ; what hath already been spoken , is abundantly suffitcien to satisfy my engagement unto you , namely , that the consciences of men are not at all concerned in the present excommunications . it may be it will be said , that all this while we have been doing just nothing , or that which is to no purpose at all , as not concerning the present case ; for these of whom we treat , pretend no power in foro interiore , or the court of conscience , or unto nothing that should immediately affect it . their authority is only in foro exteriore , in the court of the church , which it seems is at doctors commons : wherefore by their sentence of excommunication , they oblige men only unto their outward concernments ; as unto what concerns conscience , they leave that unto the preachers of the word : it may be it will be so pleaded ; but before they quit their hands well of this business , they will understand , that excommunication it self is nothing but an especial way of the application of the word unto the consciences of sinners , unto their edification ; and that which is not so , pretend what it will , is nothing at all ; unto the dispensers , therefore , of the word , it doth alone belong ; and whereas the apostle tells us , that the weapons of our christian warfare , are not carnal , but mighty , through god , to bring into captivity every thought unto the obedience of christ ; they seem herein to say , that the weapons of their warfare are carnal , and mighty through the aid of some body , to cast men into prison , or to bring their persons into captivity : and indeed this outward court of theirs , is part of that court without the temple , which is trodden down by the gentiles , and shall not be measured in the restauration of the worship of god ; yea the distinction it self is silly , if any thing be intended by this outward court , but only the outward declaration of what is , or is supposed to be effected in the inward , or the mind and consciences of men . but let it be what it will ; those who have neither name , nor place , nor office in the church by divine institution , who attend not at all in what they do unto any rule of the scripture ; nor can , nor do pretend any authority from christ , in and for what they do , are no way to be heeded in this matter , but only as the instruments of external compulsion , which for the sake of the publick peace , is to be submitted unto with quietness and patience . i find , i confess , by the books with me , sent us weekly into the country , that in this state of things some of the reverend clergy do manifest great compassion towards the dissenters , in writing and publishing many discourses containing persuasives unto , and arguments for conformity , whereby they may be freed from their troublesome circumstances : but i must needs commend their prudence in the choice of the season for this work , as much their charity in the work it self : for the conformity they press , needs no other recommendation at this time ; nor need they use any other arguments for it , but only that it is better than being hanged , or kept in perpetual durance , or stifled in prisons , or beggar'd , they and their families ; or be starved in exile . and it hath been always observed , that arguments which march with halberts , bills , staves , serjeants , bailiffs , writs , warrants , and capiasses , are very forcible and prevalent . but i have done , and shall leave it unto others to declare what mischiefs do ensue on these proceedings , on civil accounts , and what an inroad is made by them on the government of the kingdom . for a new tenure is erected by them , whereon all men must hold their birthright priviledges , especially that which is the root whereon they all do grow , namely , their personal liberty . they hold them no longer by the law of the land , nor can pretend unto security , whilst they forfeit them not by that law ; they are all put into the power of chancellors , archdeacons , commissaries , and officials ; they may deprive them of them all at their pleasure , aganst the protection of that law under which they are born , and which hath been looked on as the only rule and measure of the subjects liberties , priviledges , and possessions . these things tend not only to the disturbance , but the ruine of all peace and trust amongst men , and of all good government in the world. and if they should excommunicate all that by the law of christ are to be excommunicated on the one hand , and all that are to be so by their own law on the other , and then procure capiasses for them all , it is to be feared , the king might want subjects to defend his realms against his enemies , unless he should do as they did of old at rome in great distresses , open the goals , and arm the prisoners ; or it may be the lesser part would at length find it troublesome to keep the greater in prison . but these things concern not you nor me . i beg your excuse , as not knowing whether you will judg this hasty writing too little for the cause , or too much for a letter . as it is , accept it from finis . proposals for the furtherance and propagation of the gospel in this nation. as the same were hubly presented to the honourable committee of parliament by divers ministers of the gospell, and others. as also, some principles of christian religion, without the beliefe of which, the scriptures doe plainly and clearly affirme, salvation is not to be obtained. which were also presented in explanation of one of the said proposals. owen, john, 1616-1683. this text is an enriched version of the tcp digital transcription a90284 of text r206815 in the english short title catalog (thomason e683_12). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 38 kb of xml-encoded text transcribed from 12 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a90284 wing o799 thomason e683_12 estc r206815 99865921 99865921 166375 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a90284) transcribed from: (early english books online ; image set 166375) images scanned from microfilm: (thomason tracts ; 105:e683[12]) proposals for the furtherance and propagation of the gospel in this nation. as the same were hubly presented to the honourable committee of parliament by divers ministers of the gospell, and others. as also, some principles of christian religion, without the beliefe of which, the scriptures doe plainly and clearly affirme, salvation is not to be obtained. which were also presented in explanation of one of the said proposals. owen, john, 1616-1683. [2], 21, [1] p. printed for r. ibbitson dwelling in smith-field neer hosier lane, london, : 1653 [i.e. 1652] attributed to john owen. thomason received his copy 2 december 1652. annotations on thomason copy: "decemb. 2. 1652"; the '3' in the imprint has been crossed out. reproduction of the original in the british library. eng religion -early works to 1800. a90284 r206815 (thomason e683_12). civilwar no proposals for the furtherance and propagation of the gospel in this nation.: as the same were hubly presented to the honourable committee o owen, john 1652 6793 9 5 0 0 0 0 21 c the rate of 21 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-06 tcp assigned for keying and markup 2007-06 aptara keyed and coded from proquest page images 2007-09 elspeth healey sampled and proofread 2007-09 elspeth healey text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion proposals for the furtherance and propagation of the gospell in this nation . as the same were humbly presented to the honourable committee of parliament by divers ministers of the gospell , and others . as also , some principles of christian religion , without the beliefe of which , the scriptures doe plainly and clearly affirme , salvation is not to be obtained . which were also presented in explanation of one of the said proposals . london , printed for r. ibbitson dwelling in smithfield neer hosier lane . 165● . the humble proposals of the ministers who presented the petition to the parliament , feb. the eleventh , and other persons , for the furtherance and propagation of the gospell in this nation . wherein they having had equall regard to all persons fearing god ( though of differing judgements ) doe hope that they will also tend to union and peace . i. that persons of godlinesse , and gifts in the universities and elsewhere , though not ordained , may be admitted to preach the gospel , being approved , when they are called thereunto . ii. that no person shall be admitted to triall and approbation , unlesse he bring a testimoniall of his piety and soundnesse in the faith , under the hands of six godly ministers , and christians , gathered together for that end and purpose , unto whom he is personally knowne , of which number two at the least to be ministers . iii. that a certaine number of persons , ministers , and others of eminency and knowne ability and godlinesse , be appointed to sit in every county to examine , judge , and approve all such persons , as being called to preach the gospel have received testimonials as above ; and in case there shall not be found a competent number of such persons in the same county , that others , of one or more neighbouring counties , be joyned to them . iv. that care be taken for removing the residue of ministers who are ignorant , scandalous , non-residents , or disturbers of the publick peace ; and likewise of all schoole-masters , who shall be found popish , scandalous , or dis-affected to the government of this common-wealth . v. that to this end a number of persons , ministers , and others of eminent piety , zeale , faithfulnesse , ability and prudence , be appointed by authority of parliament to goe through the nation , to inquire after , examine , judge of , and eject all such persons as shall be found unfit for the ministry , or teaching schooles , being such as are above described . vi . that for the expediting of this worke , these persons may be assigned in severall companies or committees to the six circuits of the nation , to reside in each of the counties for such a convenient space of time as shall be requisite untill the worke be done , calling to their assistance in their respective circuits such godly and able persons , ministers , and others in each of the counties where they shall then reside , to assist them in this worke as they shall thinke fit ; that these persons so sent , and commissionated may bee impowred , before they shall depart out of each county , to returne and to represent to the parliament the names of fit and sufficient persons , ministers , and others , to be appointed approvers of such as shall bee called to preach the gospel in such counties ▪ and that in the meane time the persons so commissio●●…ed as aforesaid , shall have power , while they reside in each county , to examine , judge , and approve of such persons , as having a call to preach the gospel in such county , shall upon such testimoniall as aforesaid , offer themselves to such examination . vii . that it be proposed , that the parliament be pleased to take some speedy and effectuall course , either by impowring the persons in the severall counties to be appointed for triall , and approbation of such persons as shall be called to preach the gospell there , or in such other way as they shall thinke fit , for the uniting and dividing of parishes in the severall counties and cities within this common-wealth , in reference to the preaching the gospel there , saving the civill rights and priviledges of each parish . viii . that the ministers so sent forth and established be enjoyned , and required to attend the solemne worship of god in prayer , reading , and preaching the word , catechising , expounding the scriptures , and ( as occasion shall require ) visiting the sicke , and instructing from house to house , residing amongst the people to whom they are sent , and using all care and diligence by all wayes and meanes to win soules unto christ . ix . that as it is desired , that no persons be required to receive the sacraments further then their light shall lead them unto ; so no person sent forth to preach , and already placed , or which shall be placed in any parish within this nation , be compelled to administer the sacraments to any , but such as he shall approve of as fit for the same . x. that a law may be provided , that all persons what●●ever within this nation , be required to attend unto the publick preaching of the gospell every lords day , in places commonly allowed , and usually called churches , except such persons as through scruple of conscience doe abstaine from those assemblies . xi . that whereas divers persons are not satisfied to come to the publick places of hearing the word upon this account , that those places were dedicated and consecrated , that the parliament will be pleased to declare , that such places are made use of , and continued only for the better conveniency of persons meeting together for the publick worship of god , and upon no other consideration . xii . that all persons dissenting to the doctrine and way of worship owned by the state , or consenting thereunto , and yet not having the advantage or opportunity of some of the publicke meeting places , commonly called churches , be required to meet ( if they have any constant meetings ) in places publickly knowne , and to give notice to some magistrate of such their places of ordinary meetings . xiii . that this honourable committee be desired to propose to the parliament , that such who doe not receive , but oppose those principles of christian religion , without the acknowledgement whereof the scriptures doe clearly and plainly affirme , that salvation is not to be obtained ( as those formerly complained of by the ministers ) may not be suffered to preach , or promulgate any thing in opposition unto such principles . and further , that the parliament be desired to take some speedy and effectuall course for the utter suppressing of that abominable cheat of astrologie , whereby the mindes of multitudes are corrupte●●nd turned aside from dependancy upon the providence of god , to put their trust in the lyes of men , and delusions of satan . by the thirteenth article we intend , that no persons be suffered to preach , or print any thing in opposition to those principles of christian religion , which the scripture plainly and clearly affirmes , that without the beliefe of them salvation is not to be obtained . in the further explication of which proposall , we humbly offer these following principles of our religion , which we conceive to be generally received , and therefore have not brought all the scriptures ( or any of them singly ) to prove the truth of the principles themselves , but to shew , that without the beliefe of them salvation is not to be obtained . first , that the holy scripture is that rule of knowing god , and living unto him , which who so doth not believe , but betakes himselfe to any other way of discovering truth , and the minde of god instead thereof , cannot be saved . 2 thess. 2. 10 , 11 , 12. because they received not the love of the truth , that they might be saved ; and for this cause god shall send them strong delusions , that they should beleeve a lye ; that they all might be damned , who beleeve not the truth , but had pleasure in unrighteousnesse , ver. 13. but we are bound to give th●●…●…s alway to god for you , brethren , beloved of the lord , because god hath from the beginning chosen you to salvation , through sanctification of the spirit , and beliefe of the truth , ver. 14. whereunto he called you by our gospel , to the obtaining of the glory of our lord jesus christ . 15. therefore brethren stand fast , and hold the traditions which yee have been taught , whether by word , or our epistle . 1 cor. 15. 1 , 2 , 3. moreover , brethren , i declare unto you the gospel , which i preached unto you , which also you have received , and wherein yee stand . by which also yee are saved , if yee keep in memory what i preached unto you , unlesse yee have beleeved in vaine . for i delivered unto you first of all , that which i also received , how that christ dyed for our sins , according to the scriptures . 2 cor. 1. 13. for we write none other things unto you then what you read , or acknowledge , and i trust you shall acknowledge even to the end , compared with acts 26. 22. &c. having therefore obtained help of god , i continue unto this day , witnessing both to small and great , saying none other things then those which the prophets , and moses did say should come . joh. 5. 39. search the scriptures , for in them you thinke to have eternall life ; compared with psalme 147. 19. & 20. verses . he shewed his word unto jacob , his statutes and judgements unto israel , he hath not dealt so with any nation ; and as for his judgements they have not known them . and with john 4. 22. yee worship yee know ●●…t what , we know what we worship ; for salvation is of the jews . 2 pet. 2. 1. but there were false prophets also among the people , even as there shall be false teachers among you , who privily shall bring in damnable heresies , even denying the lord that bought them , and bring upon themselves swift destruction , compared with 2 pet. 3. 1 , 2. this second epistle ( beloved ) i now write unto you , in both which i stir up your pure minds by way of remembrance . that yee may be mindfull of the words which were spoken before by the holy prophets , and of the commandement of us the apostles of the lord and saviour . ii. that there is a god , who is the creator , governour , and judge of the world , which is to be received by faith , and every other way of the knowledge of him is insufficient . heb. 11. 3. through faith we understand that the worlds were framed by the word of god ; so that things which are seen were not made of things which doe appear . verse 6. but without faith it is impossible to please god ; for he that cometh to god , must beleeve that he is , and that he is a rewarder of them that diligently seek him . rom. 1. v. 19. because that which may be known of god , is manifested in them , for god hath shewed it to them . verse 20. for the invisible things of him from the creation of the world are cleerly seen , being understood by the things that are made , even his eternall power and g●●●ead ; so that they are without excuse . verse 21. because that when they knew god , they glorified him not as god , neither were thankfull , but became vaine in their imaginations , and their foolish heart was darkened . verse 22. professing themselves to be wise , they became fools , compared with — 1 cor. 1. 21. for after that , in the wisdome of god , the world by wisdome knew not god , it pleased god by the foolishnesse of preaching to save them that beleeve . 2 thes. 1. 8. to render vengeance on them that knew not god , and that obey not the gospel of our lord jesus christ . iii. that this god who is the creator , is eternally distinct from all the creatures in his being and blessednesse . rom. 1. v. 18. for the wrath of god is revealed from heaven against all ungodlinesse and unrighteousnesse of men , who hold the truth in unrighteousnesse . verse 25. who changed the truth of god into a lye , and worshipped and served the creature more then the creator , who is blessed for ever , amen . 1 cor. 8. v. 5. for though there be that are called gods , whether in heaven , or in earth ( as there be gods many , and lords many . ) verse 6. but to us there is but one god , the father , of whom are all things , and we in him , and one lord jesus christ , by whom are all things , and we by him . iv. that this god is one in three persons , or subsistences . 1 john 5. 5. who is this that overcometh the world , but he that beleeveth that jesus is the sonne of god . verse 6. this is he that came by water and blood , even jesus christ , not by water onely , but by water and blood , and it is the spirit that beareth witnesse , because the spirit is truth . vers . 7. for there are three that bear record in heaven , the father , the word , and the holy ghost , and these three are one . verse 8. and there are three that beare witnesse in earth , the spirit , the water , and the blood , and these three agree in one . verse 9. if we receive the witnesse of men , the witnesse of god is greater , for this is the witnesse of god which he hath testified of his sonne . compared with john 8. 17. it is also written in your law , that the testimony of two men is true . verse 18. i am one that beare witnesse of my self , and the father that sent me beareth witnesse of me . verse 19. then said they unto him , where is thy father ? jesus answered , ye neither know mee , nor my father , if ye had knowne me , you should have knowne my father also . ver. 21. then said jesus unto them , yee shall dye in your sins . ¶ matth. 28. 19. goe yee therefore , and teach all nations , baptizing them in the name of the father , and of the sonne , and of the holy ghost ; compared with ephes. 4. 4. there is one body , and one spirit , even as yee are called in one hope of your calling . ver. 5. one lord , one faith , one baptisme . 〈◊〉 . 6. one god and father of all , who is above all , and through all , and in you all . ¶ 1 john 2. 22. who is a lyar , but he that denieth that jesus is the christ ? he is antichrist that denieth the father , and the sonne . verse 23. whosoever denieth the sonne , the same hath not the father ; but he that acknowledgeth the sonne , hath the father also . ¶ 2 epist. john , v. 9. whosoever transgresseth , and abideth not in the doctrine of christ , hath not god , he that abideth in the doctrine of christ , he hath both the father , and the sonne . verse 10. if there come any unto you , and bring not this doctrine , receive him not into your house , neither bid him god speed . v. that jesus christ is the onely mediator between god and man , without the knowledge of whom there is no salvation . 1 tim. 2. 4. who will have all men to be saved , and to come to the knowledge of the truth . verse 5. for there is one god , and one mediator between god and men , the man christ jesus . verse 6. who gave himselfe a ransome for all , to be testified in due time . ¶ 2 tim. 3. 15. and that from a childe thou hast knowne the holy scriptures , which are able to make thee wise unto salvation , through faith which is in christ iesus . 1 ioh 2. 22. who is a lyar , but he that denieth that iesus is the christ ? he is antichrist that denieth the father , and the sonne . ¶ acts 4. 10. be it knowne unto you all , and to all the people of israel , that by the name of iesus christ of nazareth whom ye crucified , whom god raised from the dead , even by him doth this man stand here before you whole . vers . 12. neither is there salvation in any other , for there is none other name under heaven given among men , whereby we must be saved . 1 cor. 3. 10. according to the grace of god which is given unto me , as a wise master-builder , i have laid the foundation , and another buildeth thereupon . but let every one take heed how he buildeth thereupon . verse 11. for other foundation can no man lay , then that is laid , which is iesus christ . vi . that this jesus christ is the true god , 1 iohn 5. 29. and we know that the sonne of god is come , and hath given us an understanding , that we may know him that is true . and we are in him that is true , even in his sonne iesus christ . this is the true god , and eternall life . ¶ esa. 45. 21. there is no god else besides me , a just god and saviour , there is none beside me . verse 22. look unto me , and be ye saved all the ends of the earth , for i am god , and there is none else . 23 i have sworne by my selfe , the word is gone out of my mouth in righteousnesse , and shall not returne , that unto mee every knee shall bow , every tongue shall swear . 4 surely shall one say , in the lord have i righteousnesse and strength , even to him shall men come , and all that are incensed against him shal be ashamed . 25. in the lord shall all the seed of israel be justified , and shall glory , which the apostle applies unto christ , rom. 14. 11 , 12. & philip . 2. 6. to the 12. vii . that this iesus christ is also true man , 1 joh. 4. 2. hereby know yee the spirit of god ; every spirit that confesseth , that jesus christ is come in the flesh , is of god . ver. 3. and every spirit that confesseth not that jesus christ is come in the flesh , is not of god . and this is that spirit of anti-christ . 2 iohn 7. for many deceivers are entred into the world , who confesse not that jesus christ is come in the flesh . this is a deceiver , and an antichrist . viii . that this iesus christ is god and man in one person , 1 tim. 3. 16. and * without controversie , great is the mystery of godlinesse . god was manifested in the flesh , justified in the spirit , seene of angels , preached unto the gentiles , beleeved on in the vvorld , received up into glory . mat. 16. 13. jesus asked his disciples , saying , whom doe men say that i the son of man am ? ver. 14. they said , some say thou art john the baptist , &c ver. 15. but whom say ye that i am ? ver. 16. simon peter answered , thou art christ , the son of the living god . ver. 17. iesus said unto him , blessed art thou , simon bar-jona , for flesh and bloud hath not revealed it unto thee , but my father which is in heaven . ver. 18. and i say unto thee , thou art peter , and upon this rock i will build my church , and the gates of hell shall not prevaile against it . ix . that this iesus christ is our redeemer , who by paying a ransom , and bearing our sins , hath made satisfaction for them . ¶ . isa. 53. 11. by his knowledge shall my righteous servant justifie many , for he shall beare their iniquities , compared with 1 pet. 2. 24. who his owne selfe bare our sins in his own body on the tree , that we being dead to sin should live to righteousnesse , by whose stripes yee were healed . 25 for yee were as sheep going astray , but are now returned unto the shepherd , and bishop of your soules . ¶ . 1 cor. 15. 2. by which also you are saved , if you keep in memory what i preached unto you , unlesse yee have beleeved in vaine . ver. 3. for i delivered unto you first of all , that also which i received , how that christ dyed for our sins , according to the scriptures . 1 tim. 2. 4. who will have all men to be saved , and to come unto the knowledge of the truth . ver. 5. for there is one god , and one mediator between god and men , the man christ jesus . ver. 6. vvho gave himselfe a ransome for all , to be testified in due time , 1 cor. 6. 20. ye are bought with a price . x. that this same lord iesus christ is he that was crucified at jerusalem , and rose againe , and ascended into heaven . ¶ . joh. 8. 24. i said therefore unto you , that yee shall dye in your sins ; for if yee beleeve not that i amhe , yee shall dye in your sins . ¶ . acts 4. ver. 10. be that known unto you all , and to all the people of israel , that by the name of jesus christ of nazareth , whom yee crucified , whom god raised from the dead , even by him doth this man stand here before you whole . ver. 11. this is the stone which was set at nought of you builders , which is become the head of the corner . ver. 12. neither is there salvation in any other , for there is none other name under heaven given among men , whereby we must be saved . ¶ acts 10. 38. how god anointed jesus of nazareth with the holy ghost , and with power , who went about doing good , and healing all that were oppressed of the devill , for god was with him . ver. 39. and we are witnesses of all things which he did , both in the land of the jewes , and in jerusalem , whom they slew and hanged on a tree . ver. 40. him god raised up the third day , and shewed him openly . ver. 41. not to all the people , but unto witnesses chosen before of god , even to us who did eate and drinke with him , after he rose from the dead . ver. 42. and he commanded us to preach unto the people , and to testifie that it is he , who was ordained of god , to be the judge of quick and dead . ver. 43. to him give all the prophets witnesse , that through his name , whosoever beleeveth in him shall receive remission of sins . ¶ . 1 cor. 15. 2. by which also yee are saved , if yee keep in memory what i preached unto you , unlesse yee have beleeved in vaine . ver. 3. for i delivered unto you first of all that which i also received , how that christ dyed for our sins , according to the scriptures . ver. 4. and that he was buried , and that he rose againe the third day , according to the scriptures . ver. 5. and that he was seene of cephas , then of the twelve . ver. 6. after that he was seene of above five hundred brethren at once , of whom the greater part remaine unto this present , but some are faln asleep . ver. 7. after that he was seen of james , then of all the apostles . ver. 8. and last of all he was seene of me also , acts 22. 8. vvho art thou lord ? and he said , i am jesus of nazareth . act. 2. 36. therefore let all the house of israel know assuredly , that god hath made that same jesus , whom yee crucified , both lord and christ . ver. 37. now when they heard this , they were pricked in their hearts , and said unto peter , and to the rest of the apostles , men and brethren , what shall wee doe ? ver. 38. then peter said unto them , repent , and bee baptised every one of you in the name of jesus christ for the remission of sins , and yee shall receive the gift of the holy ghost . xi . that this same jesus christ , being the only god and man in one person , remaines for ever a distinct person from all saints and angels , notwithstanding their union and communion with him . coloss. 2. 8. beware least any man spoile you , through philosophy and vaine deceit , after the tradition of men , after the rudiments of the world , and not after christ . ver. 9. for in him dwelleth all the fulnesse of the god-head bodily . ver. 10. and yee are compleat in him , which is the head of all principality and power . ver. 19. and not holding the head , from which all the body by joynts and bands , having nourishment ministred and knit together , increaseth with the increase of god . 1 tim. 3. 16. god manifested in the flesh , beleeved on in the world . xii . that all men by nature are dead in trespasses and sins , and no man can be saved unlesse he be borne againe , repent , and beleeve , joh. 3. ver. 3. jesus answered , and said unto him , verily , verily i say unto thee , except a man be borne againe , he cannot see the kingdome of god . ver. 5 , 6 , 7. iesus answered , verily , verily i say unto thee , except a man be borne of water , and of the spirit , he cannot enter into the kingdome of god ; that which is borne of the flesh is flesh , and that which is borne of the spirit , is spirit . marvell not that i said unto thee , yee must be borne againe . ver. 10. iesus answered , and said unto him , art thou a master in israel , and knowest not these things ? acts 17. 30. 31. and the times of this ignorance god winked at , but now commandeth all men every where to repent , because he hath appointed a day wherein he will judge the world in righteousnesse . acts 26. 17 , 18 , 19 , 20. delivering thee from the people , and from the gentiles , unto whom i now send thee , to open their eyes , and to turne them from darknesse to light , and from the power of satan unto god , that they may receive forgivenesse of sins , and inheritance among them that are sanctified by faith in mee . vvhereupon i was not disobedient to the heavenly vision , but shewed first to them at damascus , and at jerusalem , and throughout all the coasts of iudea , and then to the gentiles , that they should repent , and turne to god , and doe workes meet for repentance , luk. 24. 47 that repentance and forgivenesse of sins should be preached in his name among all nations . acts 20. 20 , 21. i have shewed you , and have taught you publickly , and from house to house , testifying both to jewes and greekes repentance towards god , and faith towards our lord jesus christ . joh. 5. 24 , 25. verily , verily i say unto you , hee that heareth my word , and beleeveth on him that sent me , hath everlasting life , and shall not come into condemnation , but is passed from death unto life ; verily , verily i say unto you , the houre is coming , and now is , when the dead shall heare the voyce of the sonne of god , and they that heare shall live . xiii . that we are justified and saved by grace , and faith in iesus christ , and not by workes . acts 15. 24. for as much as we have heard , that certaine which went out from us have troubled you with words , subverting your soules ; saying , yee must be circumcised , and keep the law , compared with gal. 1 , 6 , 7 , 8 , 9. i marvell that you are so soone removed from him that called you into the grace of christ unto another gospell , which is not another ; but there are some that trouble you , and would pervert the gospell of christ ; but though we , or an angel from heaven preach another gospell unto you , then that which we have preached unto you , let him be accursed . as we said before , so say i now againe , if any man preach any other gospell unto you , then that yee have received , let him be accursed , gal. 5. ver. 2. 4 , 5. behold , i paul say unto you , that if yee be circumcised , christ shal profit you nothing ; christ is become of none effect unto you : whosoever of you are justified by the law , yee are falne from grace , for wee through the spirit waite for the hope of righteousnesse by faith . rom. 9. ver. 31 , 32 , 33. but israel , which followed after the law of righteousnesse , hath not attained to the law of righteousnesse ; wherefore ? because they sought it not by faith , but as it were by the workes of the law ; for they stumbled at that stumbling stone ; as it is written , behold i lay in sion a stumbling stone , and rocke of offence , and whosoever beleeveth on him shal not be ashamed ; compared with rom. 10. ver. 3. 4. for they being ignorant of gods righteousnesse , and going about to establish their owne righteousnesse , have not submitted themselves unto the righteousnesse of god ; for christ is the end of the law for righteousnesse to every one that beleeveth . rom. 1. 16 , 17. i am not ashamed of the gospel of christ , for it is the power of god unto salvation to every one that beleeveth , to the jew first , and also to the greek ; for therein is the righteousnesse of god revealed from faith to faith , as it is written , the just shal live by faith , compared with gal. 3. 11. but that no man is justified by the law in the sight of god , it is evident ; for the just shall live by faith . eph. 2. 8 , 9 , 10. for by grace ye are saved through faith , and that not of your selves , it is the gift of god , not of works , lest any man should boast ; for we are his workmanship created in christ jesus unto good works , which god hath before ordained that wee should walk in them . xiv . that to continue in any knowne sinne , upon what pretence or principle soever , is damnable . rom. 1. 32. who knowing the judgement of god , that they which commit such things are worthy of death , not onely to doe the same , but have pleasure in them that do them . rom. 6. v. 1 , 2. what shall we say then ? shall we continue in sinne that grace may abound ? god forbid ▪ how shall we , that are dead to sinne , live any longer therein ? compared with verse 15 , and 16. what then ? shall we sinne , because we are not under the law , but under grace ? god forbid . know yee not , that to whom yee yeeld your selves servants to obey , his servants ye are to whom ye obey , whether of sin unto death , or of obedience unto righteousnesse ? ¶ 1 john 1. 6. 8. if we say that we have fellowship with him , and walke in darknesse , we lye , and doe not the truth . if we say we have no sinne , we deceive our selves , and the truth is not in us . ¶ chap. 3. verse 3. and every man that hath this hope in him , purifieth himselfe , even as he is pure . vers . 4. 5 , 6 , 7 , 8. whosoever committeth sinne , transgresseth also the law , for sinne is the transgression of the law . and ye know that he was manifested to take away our sinnes , and in him is no sinne ; whosoever abideth in him , sinneth not . whosoever sinneth , hath not seen him , neither knowne him . little children , let no man deceive you ; he that doth righteousnesse , is righteous ; he that committeth sinne is of the devill , for the devill sinneth from the beginning ; for this purpose the son of god was manifested , that he might destroy the works of the devil . ¶ 2 pet. 2. 19 , 20. while they promise them liberty , they themselves are the servants of corruption ; for of whom a man is overcome , of the same is he brought in bondage . for if after they have escaped the pollutions of the world through the knowledge of the lord and saviour jesus christ , they are againe intangled therein , and overcome , the latter end is worse with them then the beginning . rom. 8. 13. for if ye live after the flesh , ye shal dye , but if ye mortifie the deeds of the flesh by the spirit , ye shal live . xv . that god is to be worshipped according to his own will , and whosoever shall forsake and despise all the duties of his worship , cannot bee saved . jerem. 10. 15. poure out thy fury upon the heathen that know thee not , and upon the families that call not upon thy name , for they have eaten up jacob , and devoured him , and consumed him , &c. psal. 14. 4. have all the workers of iniquity no knowledge ? who eat up my people as they eat bread , and call not upon the lord . jude v. 18 , 19 , 20 , 21. how they told you there should be mockers in the last times , shall walke after their owne ungodly lusts , these be they who separate themselves , sensual , not having the spirit . but yee beloved , building up your selves in your most holy faith , praying in the holy ghost , keep your selves in the love of god , looking for the mercy of our lord jesus christ unto eternal life . rom. 10. 13. for whosoever shall call on the name of the lord , shal be saved . xvi . that the dead shall rise , and that there is a day of judgement wherein all shall appear , some to goe into everlasting life , and some into everlasting condemnation . 1 tim. 1. 19 , 20. holding faith and a good conscience , wch some having put away , concerning faith have made shipwrack ; of whom is hymenaeus and alexander , whom i have delivered to satan , that they may learn not to blaspheme ; compared with 2 tim. 2. 17 , 18. and their word will eat as doth a canker , of whom is hymenaeus and philetus , who concerning the faith have erred , saying , that the resurrection is past already , and overthrow the faith of some . acts 17. 30 , 31. and the times of this ignorance god winked at , but now commandeth all men every where to repent , because he hath appointed a day wherein he wil judge the world in righteousnesse . john 5. 28 , 29. all that are in the grave shal heare his voice , and shal come forth , they that have done good , unto the resurrection of life , and they that have done evil to the resurrection of damnation ; compared with 1 cor. 15. 19. if in this life onely we have hope in christ , we are of all men most miserable . finis . notes, typically marginal, from the original text notes for div a90284e-290 rom. 10. 8. 2. thess. 2. 12 , 13. * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , with one consent a short and plain answer to two questions: i. where was your religion before luther? ii. how know you the scriuptures to be the word of god? by a protestant. owen, john, 1616-1683. 1682 approx. 36 kb of xml-encoded text transcribed from 14 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a53727 wing o806a estc r214595 99826711 99826711 31116 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a53727) transcribed from: (early english books online ; image set 31116) images scanned from microfilm: (early english books, 1641-1700 ; 1768:17) a short and plain answer to two questions: i. where was your religion before luther? ii. how know you the scriuptures to be the word of god? by a protestant. owen, john, 1616-1683. [2], 21, [1] p. printed by t.n. for jonathan hutchinson bookseller in the city of durham, london : 1682. "a protestant" = john owen. advertisement on verso of final leaf. reproduction of the original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng theology, doctrinal -early works to 1800. church of england -doctrines -early works to 1800. 2005-03 tcp assigned for keying and markup 2005-03 apex covantage keyed and coded from proquest page images 2005-04 mona logarbo sampled and proofread 2005-04 mona logarbo text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion a short and plain answer to two questions : i. where was your religion before luther ? ii. how know you the scriptures to be the word of god ? by a protestant . london , printed by t. n. for jonathan hutchinson bookseller in the city of durham . 1682. sir , i have received your letter , wherein you seem to be at a loss for a ready and pertinent answer to two capping questions , by which the papists are wont to puzle and confound those silly souls , whom they compass sea and land to make proselites . i know you are well satisfied , that popery is a grand cheat , upheld by fraud and violence , and hath nothing truly rational to recommend it : but yet sometimes a man of honesty and good principles may be at a stand to render a satisfying reason of his belief , and to obviate the cunning craftiness of those , who lie in wait to deceive . i suppose moreover you cannot expect any thing from me , but what hath been said before , and what is infinitely better perform'd in some hundreds of printed books already extant , than any scribling of mine will ever amount unto . but yet since men oftimes make most use of those reasons , which arise in their own minds , by thinking and meditation ; i shall , for my own satisfaction , rather than for yours , note down , as briefly and plainly as i can , such answers to those two questions you mention , as shall at present occur to my thoughts ; which nevertheless i shall communicate to you , if perhaps they may be worth your acceptance . the first is , where was your religion before luther ? to this the answer will be very short and easie , but then it will cast the whole stress of the business upon the later question . i say then , that our religion , as to the rules and principles of it , was before luther , where it hath been ever since , in the scriptures : and as to the profession of it , it hath been own'd and maintain'd by the faithful in all ages , namely , such as have been kept by the power of god through faith unto salvation , against whom the gates of hell and rome have not been able to prevail . the protestant religion , we contend for , is nothing else , but christianity uncorrupted , which was in its greatest purity before ever the pope was heard of in the world. and popery , that we oppose , is christianity adulterated , or rather paganism christianized , which was in the cradle when the mistery of iniquity began to work , and grew up to be the man of sin , when popes had gull'd the world into so much slavery , as to endure their trampling upon princes . and this truth , as it appears in great measure from the fathers and historians of the church , and from all antiquity , that hath had the good fortune to escape the expurgatory index ; so it is more especially , and most evidently manifest from the scriptures , which makes way for the second question , which is the main subject of this epistle , namely , how know you the scriptures to be the word of god ? with this question chiefly , they think to undo the simpler sort of hereticks , as they are pleased to speak ; and 't is not impossible but some weak and unsteady minds may be shaken by it . for since we never heard god vocally pronounce it , nor ever saw him deliver it unto the world , as his act and deed ; they would have us so easie and credulous as to believe , that there is no way to be assured of its being his word , but upon the authority of the church , and that no church but theirs , can have that authority . but this plea , is as far from satisfying an inquisitive mind , as my arguments are like to be from convincing our adversaries . now , if any unlearned , well meaning person , shall happen to be attackt by this , or any such like question , and shall doubt of his own ability , to repel the sophistry , whereby they are wont to manage their needy cause : i should advise him to deal with them , as our saviour sometime did with the captions and impertment jews ; namely , to answer their question by asking another . as , who gave you authority to call in question the scriptures ? how dare you insinuate doubts into any christians mind concerning the truth and authority of that book , which is the rule of our duty both to god and man ? away with these too curious questions , of which a fool may ask more than a wise man can tell how to answer . it argues a desperate cause , and a religion highly suspicious , that cannot be maintain'd otherwise , than by such pleas , as tend to make men atheists . but though it be safe and prudent for some people to put them off in this manner , yet without any tergiversation , i shall address my self to answer directly , so soon as i have propounded a query or two , which , i think , will tend to introduce an answer to this grand question of theirs . i demand therefore of our adversaries , how they know that the sun shines , or , that there are any bodies in the world ? why may not all the objects we discern about us , be certain phantasms only , or apparitions of the brain , which have no real existence in nature ? or , how come we to be assured , that our whole life is any more than a dream ? for since in our dreams , we verily believe the truth and reality of such things , as we laugh at when we are awake : why may we not hereafter awake into another state of life , in which we shall conclude our life past , to have been a meer shadow ? if they will answer these enquiries , according to the nature of their own principles , then , all the proof we are to expect , is only this : we have heard many people say this and tother ; or , thus we have been taught by our parents , or by our tutors and governours ; and we believe them , and trouble our selves no further . in this manner they would have us to speak in the case of the scriptures . they will not allow us to expect , or to endeavour , any rational satisfaction in the point ; it is enough if we can but gape so wide , as to swallow that trojan horse of papal authority . but verily we are not yet perswaded to make our selves brutes , for the catholick cause ; that is , we are unwilling to lay aside our own senses and humane faculties , to commit the whole reason and conduct of our lives to he said and she said . and surely he that should pretend to dispute , and yet so palpably beg the question , would gain to be laught at instead of a conclusion . upon supposition therefore , that they would be a little more philosophical and gentile , in answering my questions , in case they were propounded to them ; i will endeavour the like , according to my small skill , in answer to theirs . and that i may deal as civilly as i can , i shall insist particularly , upon none but the first , between which and this question of theirs , i will run a parallel , and attempt to shew , that by the same arguments they will prove that the sun gives light , i will prove the scriptures to be the word of god. in the first place then i shall consider what would be said by our adversaries , in answer to those extravagant questions , i mention'd even now ; and if i mistake their sense in this matter , i pray do you inform me better by the next opportunity ; for i seldom come in their company , and when i do , if they forbear , i am not forward to raise disputes . i suppose therefore they would tell me , that these questions are about such things , as all the world takes for granted upon the evidence of sense , and the uniform experience of all ages ; that thus to deny principles , were to turn sceptick , and so take the ready way never to come to any conclusion ; just as if one that pretended to the mathematicks , should deny the definitions and postulata of geometry , which have endured the test of most ages , and , as the common notions and sentiments of mankind , have bid defiance to all exceptions . who would trouble his head to argue with such a person , as should deny that two and three make five , or that the whole is bigger than the half ? we find by daily experience , and no body can perswade us to the contrary , that when the sun is above the horizon we can see our way before us , the objects that are about us , and how to do our business , which in the dark we cannot do . if any man walk in the day , ( saith our saviour ) he stumbleth not ; why ? because he seeth the light of this world ; he needs not that any man should tell him it is light , he sees it himself , and his own sight is beyond all other mens arguments . but if a man walk in the dark , he stumbleth ; and when night cometh , men cannot work . so that these questions you propound , are altogether unquestionable ; ( 1. ) from the undeniable evidence of our senses ; ( 2. ) from the clearest inferences of reason ; and ( 3. ) from the universal acknowledgment of mankind . in this manner i presume , they would answer my queries , nor do i know any better way : and just thus it is in the case before us ; for , from these very grounds it will appear , that the scriptures have proceeded from god. the sun doth not more plainly direct our steps , than the scriptures do our lives and actions . the first enlightens our natural , and the latter , our moral walking . the one makes us discern the creatures that are about us , the other teaches how to use them to our greatest comfort , and highest advantage . by the one we may conclude there is a god , as he is knowable by the things that are made ; by the other we are instructed what to think of him , and how to behave our selves in reference to him , and to our neighbour . the scriptures are a lamp unto our feet , and a light unto our ways ; and whilst we take heed thereunto we walk securely , and never fail to find the benefit thereof ; but when we forsake their conduct , we fall into a thousand errours and mischiefs , oftimes discovered to our outward senses , in the discomposure of our bodies , and detriment of our estates ; often too in the trouble , and disorder of our minds , and not seldom in both these respects at once . as for example , the scripture commands us to live soberly , to love our neighbour , to feed the hungry , to forgive injuries , and to deal justly with all men. and what are the consequences of our obedience in these things ? why these , some sleep , a healthful body , a peaceful soul , a chearful life , bread to eat , the love of neighbours , the prayers of the poor , and a kind of universal respect and deference , which vertue doth command wherever it comes . but then our disobedience to these precepts is usually follow'd with restless nights , racking pains , anxious thoughts , scaring dreams , trembling fears , perplexing doubts , the hatred of some , the curses of others , and the just condemnation of all . it 's true , there are some reserv'd cases ; god doth sometimes trie a vertuous soul with afflictions , and often makes a soul vertuous by afflictions : he doth again sometimes feed the epicure unto the day of slaughter , and court the vicious by temporal enjoyments to reclaim them . yet , in the mean time , the good are born up with peace of mind , and expectation of a crown ; and the wicked are busied in stupefying their senses to abate the sting of conscience and fear of hell. but not withstanding these reserv'd cases , i dare adventure to affirm , that there is not any thing in the world , whereof i am more certain , than that the scripture is a most excellent rule for the government of my life and actions ; and the ground of this assurance , in a great measure is taken from sense . i am no more assured that the sun shines , or the fire warms , than i am , that my conformity to the scriptures is highly advantageous to me . the sun is not more necessary to the being of mankind , than the scriptures are to his well-being . the one gives natural life and light to the creation , the other enlightens the mind , and teaches how to manage our lives , and the blessings thereof , to the best purpose . without the first the world would be a chaos , without the later it would be a kind of hell. now the very first step of reason , infers the conclusion : for , from whence should such a treasure of wisdom and truth proceed , but from the inexhaustible fountain of all goodness , god almighty ? and let any man in the world ( unto whose hands divine providence shall bring it ) carefully peruse that book , and consider well the vast stock of wisdom , the immense treasures of love and bounty therein contained ; let him observe the excellent rules it propounds , so fitted for all purposes and occasions of humane life , that an universal conformity to it , would make heaven upon earth ; let him mark how all the disorders and miseries , contentions and blood-shed in the world , proceed from mens disobedience thereunto , and do constitute the formal reason of hell it self ; and in a word , let him observe , that whatever he doth well , and which afterwards leaves him a grateful relish and easiness of mind , is done according to the precepts of that book ; and whatever he doth amiss , which leaves a sting and poyson behind it , is nothing else but a deviation from that rule : i say , let him but diligently read , and impartially consider these things , and he can be no better assured , that there is a god , who is good and wise , merciful and just , than that the holy scriptures are the result of his goodness and mercy , towards the sons of men ; and that they do contain a declaration of his mind with respect unto us , and the rule of our duty in relation to him . why might not our adversaries demand of us , how we come to be certain , that god is righteous and the devil wicked ? is it lest the question should recur upon themselves ? for since so many of their holy fathers , have been so flagicious , as history makes mention , and since villany is so far patronized by their church , that the blackest criminals in that communion , are oftimes canonized for the greatest saints : one would be apt to suspect , they worship no other deity but the pope , and that whilst they pronounce his holiness , the secret reservation may be , his wickedness . i have heard indeed of a pope that made this question , unless perhaps it were spoken by way of exclamation ; quantum lucri ista fabula de christo nobis peperit ! and this seems to be the proper language of that church : for if they did believe the new testament to be ought but a fable , they could not allow those doctrines and practices , that are every where visible amongst them . for i reckon , that imposing upon the conscience things unrevealed , and beyond all possibility of belief , upon no less penalty than the inquisition here , and damnation hereafter , is the very next door to infidelity and atheism . how can he be said to believe the truth , that would force another to believe a lie ? so that whilst our adversaries would seem to question the grounds upon which we assent unto the scriptures ; it 's more than probable , they themselves do not believe them at all . i nothing doubt , for all that , but there are within the romish church , thousands of pious and devout souls , whose education and other unhappy circumstances , god will in great mercy consider ; and , though under gross error and much ignorance , will bring them through the power of his grace unto salvation . if their foundation be upon the rock , though they have built thereon hay and stubble , they may indeed suffer loss , but shall escape utter ruine . i think too there are amongst them , some learned men , as the jansenists , and perhaps some others , whose lives and principles are far better than the rest , and who by an odd kind of fatality preserve their station in that church . these , if they pursue their own rules and practice according to what they write , shall not ( i hope ) smart with the rest , when god comes to visit their iniquity . but as for those designing men , whose business it is to prie into the cabinets of princes , and to influence the affairs of kingdoms for the advantage of the catholick cause ; who though priests , affect to be ministers of state , not of jesus christ , whose kingdom is not of this world ; they whose gospel is fire and sword , and their glad tidings of salvation some bloody massacre ; whose faith is in the pope , and whose heaven it is , to be courted and canoniz'd by a scarlet whore : i look upon these to be a generation of the vilest wretches that ever the earth bore , and in a far worse condition than turks or pagans . and yet these are the men that would have me receive the scriptures upon their credit , who are the great shame and discredit of that holy christian religion contained therein , and whose lives are one entire contradiction thereunto . i suppose it will not be denied , that , had we no inspired writings at all to direct us , there were nevertheless many reasons to believe the being of god. scarce any people under heaven so brutish , as not to have some impressions of a deity . scarce any person in the world so profligate , as not to have some checks of conscience : besides what arguments may be drawn from the beauty of providence and harmony of the creation . now the very notion of a god includeth goodness , and the notion of goodness supposeth a god : one is the stream , the other is a fountain . let any man trie how he can phansie the stream that should proceed from no original fountain at all . it is not imaginable sure , that any creature should be in the world , or that good things should be bestow'd upon any creature , but they must proceed from some original , and that can be nothing else but god blessed for ever . from whence i argue thus ; if the invisible things of him , from the creation , be clearly seen , being understood by the things that are made , much more may the visible characters of divine goodness , every where evident in the scriptures , be clearly concluded to be from god. will any man object and say , where are those visible characters of divine goodness contained in the scriptures ? many people cannot see them . true indeed , and there are some too that cannot see the sun , but then they are blind , and cannot see any thing at all . the sun illuminates the material visible world , and the scripture gives us a prospect of a spiritual world , and lets us see things divine ; but then we must have eyes , and if we complain of darkness in the meridian light , where 's the fault ? now if any man will say , he can see no marks nor footsteps of divine goodness in the scriptures ; i would ask him , whether health and vigour of body , whether easiness and pleasure of mind , are good things or not ? and whether he would choose to lie upon a rack , or a bed of roses ? or suppose a man by his own default , and wilfulness in going astray , be fallen into a pit , where he is certain either to be stung with vermine , or to die by wild beasts , or famish to death ; would he not account it a kindness , not only to be delivered from the present danger , but conducted throughout the remainder of his journey , in such a way , as is both safe and easie ? if he answer in the affirmative , he yields the cause ; if he deny , he must be a mad man , past all sense of understanding of good or evil . now if i pursue our adversaries to the gates of bedlam , they must excuse me , if i there bid farewell , and follow them no further . the summ is this ; that which teacheth us the best way imaginable , to preserve health in our bodies and peace in our souls , to live comfortably at home and profitably to our neighbours , to honour our creator and know our selves , to avoid misery and attain happiness , must needs be an excellent rule , very much for our good , and must proceed from the true fountain of all goodness . but such is the scripture , therefore it is the word of god. thus far i have considered the scripture , in reference chiefly to its utility ; let us now observe it a little with respect to its verity : for sometimes it happens , that a thing may be useful , which yet is not exactly true ; as for example , decimal arithmetick resolves a question speedily , but not altogether exactly ; yet it will come so near the truth , as not to miss the 10000th . part of a farthing . and a clock will follow the motion of the sun for a weeks time , with the errour only of some few minutes ; but neither the one nor the other in strictness of speech can be said to be true , though both are very useful . but now , if the scriptures appear to be both useful in the highest degree , and infallibly true , it must needs speak the very great perfection of those sacred writings . they may be distinguished into four parts according as they contain , 1. things related , or matter of history ; 2. things fore-told , or matter of prophesie ; 3. things to be done , as matter of action , or duty ; 4. things to be believed , or matter of faith. as for the historical part of that book , how hath it bidden defiance to time to discover any just exception ! nay , even the enemies of truth , have own'd and confirm'd the matters of fact therein contained . and many profane writers , who either knew not of , or have not rightly acknowledged the scriptures , have nevertheless inserted into their own stories , the same things therein contained , as is well known , and hath been oft observed by those that look into books . and though the divine history bears such authority and majesty in its style , that it needs not the confirmation of prophane ones ; yet the testimony of adversaries against themselves , is always considerable . and hath not much of the prophetick part been verified to the amazement of all those that duly consider it ? how many , and how punctually were the prophesies , concerning our redemption by christ ? how plain was that , concerning the type thereof , namely , israels deliverance from egyptian slavery , gen. 15. verse 13 , 14. and yet how wonderfully fulfill'd , many hundreds of years after they were fore-told ? but i am not at leisure to enlarge upon these things , many learned men have done it , more especially the incomparable sir charles wolseley . and then for the preceptive part , containing rules of life and manners , it is so rooted in the nature of things , so obvious to sense , so agreeable to reason , so beneficial to the world , and so confirmed by the experience of all men , whose faculties are not depraved , that heaven and earth shall pass away , before one jot or tittle thereof shall fail , or be found deficient . lastly , the divine mysteries therein revealed , as the doctrine of the trinity , the incarnation of the blessed jesus , &c. though they are above our capacity , to explain the nature of them , yet are they so suitable to gods goodness , and do make such a harmony of divine attributes , that reason it self , will rather from thence infer the truth of their being , than that they cannot be , because we understand not the manner how they are . how could god be just , if justice were not satisfied ? and could be merciful , if all men were to be damned ; how could lost man redeem himself ? or , how could he be saved , if he should suffer for himself ? but now in the person of our blessed redeemer , the law is satisfied , justice is done , and even thereby , mercy doth the more eminently appear ; god is glorified , and man is not left to perish in his iniquity . if a man will be so morose as to urge , that three in one , eternal generations , a virgins conception , and the like , sound so harsh to humane understanding , that they cannot be true : he may after the same rate conclude , that there is no such thing as humane generation , since the nature and process thereof , is very obscurely , if at all understood . that there are no souls , because it is not yet agreed , whether they are immediately created of god , or they are ex traduce , or pre-existent . no such thing as milk in a womans breast , since anatomists are confounded with difficulties to find what matter it is made of , or by what secret chanels conveyed thither : in so much that one very learned writer in that faculty , flies to the force of imagination to produce it . no such thing as quantity , because no man ever yet could demonstrate unexceptionably , whether it be infinitely divisible , or ultimately resolvable into indivisibles . no bodies in the world , since no man knows what kind of original particles they are made of . these and many things more , as to the manner how they are , have difficulties attending them , which are insuperable and incomprehensible . and methinks it is somewhat hard , that we should do things our selves , and see many things before our eyes , of which we can give no tolerable account , and should yet think , that god cannot do somewhat more than we can apprehend ; and should be so inclinable to reject even god himself , his word , and all his works of wonder , if they will not accommodate themselves to our little understandings . from these considerations , and many more , that will occur to any impartial thinking man , it doth appear beyond all possibility of doubting , that the scripture is most certainly true ; and if so , it must be the word of god ; for it testifieth of it self , that it is given by divine inspiration . never did any book contain so much wisdom , kindness , and usefulness to the sons of men as it doth . summ up the whole world together , except the bible and what is taken out of it , and the total will neither afford you half so many excellent rules , and observations , for the government of mens lives , nor one thousand part of that clear discovery of divine truth , which that book contains . shall we now say , that this book is a forgery , a cheat and imposture of the devil ? for so it must be , if it be not the word of god. and what follows ? why , that a corrupt tree brings forth good fruit , and that most pure and wholsome streams proceed from a putrid fountain . that truth is falshood , that good is evil , and that light is darkness . he that denies the scriptures to be the word of god , must quit his sense , his reason , and his conscience , that he may admit of these conclusions . to which it may be added , that all the malicious and cunning adversaries of god and true religion ; all the pagans , popes , and hellish apostates ; all the devils themselves , and their incarnate brethren the jesuits , with all their subtilty and contrivance , have not been able to destroy nor discredit that book : no , nor to corrupt it neither , in any such degree , but that still there remains good copies thereof in several languages . and though there may be deficiency and humane frailty , in some readings and versions , as to some particular words , yet is not that any blemish unto , or diminution of the beauty and excellency of the whole , but may rather teach us to value it the more : for since neither the failings of some , nor the fraud of others hath availed in sixteen hundred years , to do any substantial dammage to that book , it is a convincing argument , that divine providence hath been engaged for it's preservation . if it should be here objected , that since there are so many various readings of the scriptures , it may be doubtful which of them is the best : i readily grant it , but then there can be no doubt , but that every one of them , for the main substance of it , is the word of god. let us suppose religio medici to be turned into several laguages ; there may be divers faults in every one of them , as is observed to be in the latine copy , and some of them very gross ones : but , will any body from thence infer , that sir tho. brown is not the author ? for though indeed he is not the author of those errors , wherein the true sense of some particular words is mistaken : yet since they are not such , nor so many , as to evacuate the design and scope of the book , much less to denominate the whole work from the translator ; i may say , with good propriety of speech , that that book was written by the learned sir t. brown , though i should find the same in latine or french , and had never seen the original english. thus i scruple not to say , the rhemists translation is the word of god. that is , for the substance , and main purpose of it , it is not so spoil'd as to lose the nature of divine truth , but is profitable for doctrine , for reproof , for correction , for instruction in righteousness : and , to such as cannot procure a better , it may doubtless be sufficient to make them wise unto salvation . but i intend not in the mean time , to entitle god almighty to the failings or frauds of that version , or of any other . the errors that have been occasioned from various copies taken , and translations made , are either of infirmity or knavery . as for this latter , i suppose it cannot be proved , that ever any person was so audacious , as to attempt the palpable corruption of the scriptures , until the aspiring popes had set up an infallible chair at rome , a court only fit to protect such undertakings , because indeed it could not be supported without them . so that in the primitive times , the errors which have crept into the bible , have been first , only such failings as have escaped unawares in the transcribing thereof : and secondly , afterwards , when it came to be translated into other languages , some difficulty and contest could not choose but arise , about the rendring such words as were of various , & doubtful signification , from which i believe there are very few languages entirely free . now i say , it was impossible that both these together , whilst men were sincere and honest , should ever stifle or quench the divine spirit which breaths every where in those sacred writings , and we may reasonably suppose , that the christian church was stockt with a competent number of good copies , before the mystery of iniquity came to such a height , as to attempt the wilful depravation of the scriptures . two things are considerable in this matter ; first , that in the infant state of christianity , believers were cordial , and in good earnest , about the business of religion . the power of godliness prevail'd , and those who call'd themselves christians , were really such ; nor had they yet learn'd those crafts of cousnage and deceit , which afterwards , the mystery of iniquity furnisht the world withall . and therefore they would be careful , in the highest degree , to transmit faithful copies of those precious papers unto posterity : a duty more especially incumbent on them , who had the keeping of the true originals . secondly , that god almighty , having by the holy ghost inspired his pen-men , to deliver his mind unto the world , it is not likely , that he should relinquish the same , to perish in the hands of ignorant or wicked men : for since the blessed spirit did so manifestly appear in it , divine providence was sure to guard it , and will doubtless secure it to the end of the world. these inducements , with others of like nature , are sufficient i count , to convince any man , unto whose hands the bible shall come , that it doth contain the words of eternal life : for it carries that self-evidencing light , that majestick plainness , that unaffected gravity , and substantial utility throughout the whole ; that no man , who will but consider , can possibly doubt of its original . and though mens corruptions may prevail so far with them , as to make them pretend at least , to call in question the being of god , as well as the truth of his word : yet it shall certainly operate upon them so far , as to leave them without excuse . i do not believe , that nature ever yet produc'd so profligate a wretch , but would be sensible of some reluctancy and grief , to see his child murder'd , his house fir'd , and have his limbs torn asunder , without any just cause or provocation given . but if these things have no evil in them , why should any body be grieved at them ? if they have , why should any one do the like to his neighbour ? now , if men ought not to do wrong in one respect , no more ought they to do it in any other : from whence ought to follow the universal rectitude of all our actions . and where are there such rules of equity and righteousness as the scriptures afford , teaching us to do unto others , as we would that they should do unto us ? the faithful observation of which short precept , would confine astrea to this lower world , and yet banish all her courts , as being useless : it would set such a face on things , as would far exceed all the imaginary beauties of the golden age. from whence now should this proceed , but from the fountain of all righteousness , god almighty ? there is yet a further means of assurance , that the scriptures are the word of god , namely , from the evidence of the spirit bearing witness in our consciences , to the truth of those things contained in our bibles ; of which there is a counter-part written in our hearts , and attested by the holy ghost . there are indeed many false spirits , and many vain pretences to the true one ; yet a measure thereof is given to every child of god , and promised to all those , that seek it with sincerity and perseverance . now i say this evidence of the spirit , wherever it is , doth fill the mind with assurance and satisfaction , about divine truth , beyond all arguments : it is so convincing , that st. paul calls it a demonstration . and though perhaps it may not have that force to those who deride it in others , and stifle its motions in their own breasts , ( for neither is geometrical demonstration of force to them that understand it not ) yet to a mind enlightened by it , and brought under the power of it , the evidence and demonstration of the spirit , is beyond all other arguments and demonstrations whatsoever . to summ up all , we need not to go to a corrupt and adulterous church , to have its authority and imprimatur stampt upon our bibles , from whence on the contrary it ought to derive its own authority : and it will one day sink under the weight and force of those laws and precepts , which it now vainly pretends to authorize . i say then , the scriptures are known to be the word of god beyond all possibility of mistake or dubitation , by evidence of sense , by arguments of reason , and by demonstration of the spirit . this ( sir ) is all , i shall trouble you with in this matter , till either i have your objections , or some further opportunity of discovering my zeal to serve you , according to the utmost of my power . i am sir , &c. finis . these books following to be sold by jonathan hutchinson in durham . folio . dr . hammond 's annotation on the new testament . h. grotii opera omnia theologica 4 vol. 1679. eusebii , socratis , sozomeni , theodoriti & evagrii historia ecclesiast gr. lat. notis hen. valesii 3 vol. mogunt . 1672 — 77 — 79. bishop taylor 's course of sermons for all the sundays in the year . — his ductor dubitantium , or rule of conscience . quarto . bishop nicholson on the church catechism . dr. donns pseudo martyr . rogers on the thirty nine articles of the church of england . octavo . dr. combars exposition of the book of common prayer , 4 parts . dr. hammond 's practical catechism . bishop morton of episcopacy . dr. basire of sacriledge arraign'd and condemn'd by st. paul. twelves . dr. breviul on the sacrament . bishop cousins devotions . the end . the branch of the lord, the beauty of sion: or, the glory of the church, in it's relation unto christ· opened in two sermons; one preached at berwick, the other at edinburgh. by john owen, minister of the gospel. owen, john, 1616-1683. this text is an enriched version of the tcp digital transcription a90263 of text r203084 in the english short title catalog (thomason e618_2). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 87 kb of xml-encoded text transcribed from 24 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a90263 wing o715 thomason e618_2 estc r203084 99863165 99863165 115349 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a90263) transcribed from: (early english books online ; image set 115349) images scanned from microfilm: (thomason tracts ; 95:e618[2]) the branch of the lord, the beauty of sion: or, the glory of the church, in it's relation unto christ· opened in two sermons; one preached at berwick, the other at edinburgh. by john owen, minister of the gospel. owen, john, 1616-1683. [4], 43, [1] p. printed by evan tyler, edinburgh : in the year 1650. annotation on thomason copy: "nouemb: 26". reproduction of the original in the british library. eng sermons, english -17th century. a90263 r203084 (thomason e618_2). civilwar no the branch of the lord, the beauty of sion: or, the glory of the church, in it's relation unto christ·: opened in two sermons; one preached owen, john 1650 15987 41 35 0 0 0 0 48 d the rate of 48 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2007-06 tcp assigned for keying and markup 2007-06 apex covantage keyed and coded from proquest page images 2007-08 robyn anspach sampled and proofread 2007-08 robyn anspach text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the branch of the lord , the beauty of sion : or , the glory of the church , in it's relation unto christ . opened in two sermons ; one preached at berwick , the other at edinburgh . by john owen , minister of the gospel . psal. 48. 12 , 13 , 14. walk about sion , and go round about her : tell the towres thereof . mark ye wel her bulwarks consider her palaces , that you may tell it to the generation following . for this god is our god for ever and ever : he will be our guide unto death . edinburgh , printed by evan tyler , in the year 1650. to his excellency the lord general cromwell , &c. my lord , it was with thoughts of peace , that i embraced my call , to this place , and time of warre . as all peace that is from god is precious to my spirit , so incomparably , that between the father & his elect , which is established , and carried on in the blood and grace of jesus christ . the ministeriall dispensation of this peace , being through free grace committed even unto me also , i desire that in every place , my whole may be , to declare it to the men of gods good pleasure . that this was my chief design , in answer to the call of god upon me , even to poure out a savour of the gospel upon the sons of peace in this place , i hope is manifest to the consciences of all , with whom ( since my coming hither ) in the work of the ministery i have had to do . the enmity between god and us , began on our part : the peace which he hath made , begins and ends with himself . this is the way of god with sinners , when he might justly continue their enemy , and fight against them to their eternal ruine , he drawes forth love , and beseeches them to be reconciled , who have done the wrong , and them to accept of peace , who cannot abide the battell . certainly , the bearing forth of this message , which is so worthy of all acceptation , and ought to be so welcome , cannot but have sweetnes enough to season all the pressures and temptations wherewith it is somtimes attended . this hath bin my desire to pursue , and that , with the weapons which are not carnal . and though some may be so seasoned with the leaven of contention about carnal things , or at best the tithing of mint and cummin , as to disrelish the weightier things of the gospel , yet the great owner of the vineyard , hath not left me without a comfortable assurance , that even this labour in the lord hath not been in vain . the following sermons , which i desire to present unto your excellency , were preached one at berwick upon your first advance into scotland ; the other at edinburgh . my willingnes to serve the inheritance of christ here , even in my ablence , caused me to close with the desires , that wercheld out to this purpose . and i do present them to your excellency , not only because the rise of my call to this service , under god was from you ; but also , because in the carrying of it on , i have received from you in the weaknesses and temptations wherewith i am encompassed , that dayly spirituall refreshment and support by inquiry into , and discovery of the deep and hidden dispensations of god towards his secret ones , which my spirit is taught to value . the carrying on of the interest of the lord jesus amongst his saints , in all his wayes , which are truth and righteousnesse , the matter pointed at in this discourse , being the ayme of your spirit in your great under-takings it bears another respect unto you . i am not unacquainted with it's meannesse yea it 's coming short in respect of use and fruit , of what the lord hath since , and by others drawn forth ; but such as it is , having by providence stepped first into the world , i wholly commend it to him for an incense , who graciously supplyed the seed to the sower : beseeching him that we may have joy unspeakable and glorious , in the acceptance of that peace , which he gives us in the son of his love , whilest the peace whose desire in the midst of warre , you continually bear forth to him , and to others , is by them rejected to their hurt . edinb. nov. 26. 1650. your excellencies most humble servant in our dearest lord , john owen . isaiah 56. chap. 7. verse . — for mine house shall be called an house of prayer for all people . from the 3d verse of this chapter to the 8th , you have promises and predictions of calling in gentiles and strangers to the church of god , notwithstanding any objections , or hinderances laid in their way , by ceremoniall and typicall constitutions , they being all to be removed in the crosse of christ , ephes. 2. 13 , 14 , 15 , 16 : colos. 2. 14. making way for the accomplishment of that signall promise which is given in the 2 : chapt : of this prophesie 2 , 3. and it shall come to passe in the last dayes , that the mountain of the house of the lord shall be established in the top of the mountaines , and shall be exalted above the hills , and all nations shall flow unto it : and many people shall go , and say , come ye , let us go up &c. the words of the 7th verse , are a recapitulation of the whole , holding out summarily the calling of the gentiles to the holy mount , or spirituall church of christ : where also you have a description of the services performed by them upon their coming : their burnt offerings and sacrifices shall be accepted upon mine altar : answerable to that eminent prediction of the solemne worship of the called gentiles , mal. 1. 11. for , from the rising of the sun , even to the going down of the same , my name shall be great among the gentiles , and in every place incense shall be offered unto my name , and a peace offering : for my name shall be great among the heathen saith the lord of hosts . the spirituall services of the saints of the gentiles , are in each place set forth by those ceremoniall ordinances , of incense , altar and sacrifice , as were then most acceptable from the lords own appointment . now this whole promise is once again straightned , without losse of life or beauty , and comprized in the words of the text . that which before he termed sacrifice and burnt-offerings , here he calleth prayer : and those who before were , the sons of the stranger , are here , all people : some , many of all sorts , the whole world , all men , without distinction , the partition . wall being broken down . my house shall be called , &c. the thing here spoken of is gods house , described 1. by its appropriation unto him , it is his peculiar , my house . 2. by its extent of receipt in respect of others , it is for all people . 3. by the employment of its inhabitants , that is prayer , it shall be called an house of prayer . house , here may be taken two wayes . 1. properly , as it was in the type for the materiall temple at hierusalem : whereunto these words are applyed by our saviour , math. 21. but that is no farther concerned herein , but as the spirituall holinesse of the antitype , could not be represented without a ceremoniall holinesse of the type . 2. spiritually , for the church of christ to be gathered to him out of all nations : the house wherein juge sacrificium , a continuall spirituall sacrifice is to be offered to him : this is peculiarly intended : so then observe : 1. christs church of saints , of believers , is god's house . 2. the church of christ under the gospel , is to be gathered out of all nations . 3. there are established ordinances , and appointed worship for the church of christ under the gospell . it is the first that i shall speak unto . christs church of saints , of believers , is god's house : that his church , is of saints , and believers , will appear in the issue . by the church of christ , i understand , trimarily the whole multitude of them , who antecedently , are chosen of his father , and given unto him : consequently , are redeemed , called , and justified in his blood : the church which he loved , and gave himself for it , that he might sanctifie and cleanse it with the washing of water by the word . that he might present it unto himself a glorious church , not having spot or wrinkle , or any such thing , but that it should be holy and without blemish , ephes. 5. 25 , 26. and secondarily also , every holy assembly of mount sion , whereunto , the lord christ is made beauty and glory : every particular church of his saints , inasmuch as they partake the nature of the whole , being redeemed by his blood , acts 20. 28. that this church belongs unto god , i shall onely leave evidenced under the claim whereby he here appropriates it to himself , he calls it his , my house : that it is his house , i shall further demonstrate : three things are required to making of a house : 1. a foundation . 2. materialls for a superstruction . 3. an orderly framing of both into an usefull building . and all these concurre to the church of christ : 1. it hath a foundation : i have laid the foundation , faith paul , 1. cor. 3. 10. and , other foundation can no man lay , save that which is laid , which is jesus christ , v. ii. that which paul laid ministerially , god himself laid primarily and efficiently : thus saith the lord god , behold i lay in sion for a foundation a stone , a tried stone , a precious corner stone , a sure foundation , isa. 28. 16. now this foundation is no other but the rock upon which the church is built , math. 16. 18. which makes it impregnable to the gates of hell , communicating strength , and permanency , continually to every part of the building . 2. a foundation onely will not make a house , there must also be materials for a superstrustion : those you have , 1. pet. 2. 5. you are ( saith he ) lively stones : all gods elect , are stones , in due time to be hewed , and fitted for this building . for 3. materials themselves will not serve : they must be fitly framed , and wisely disposed , or they will be an heap , not an house . this then is not wanting . ye are built upon the foundation of the prophets , and the apostles , jesus christ himself being the chief corner stone , in whom the whole building fitly framed together , groweth into an holy temple in the lord : in whom also ye are builded together , for an habitation to god by the spirit , ephes. 2. 20 , 21 , 22. there is much spirituall and heavenly architecture in these 3. verses . i shall onely touch on some particulars . 1. the foundation of this house , this temple is laid , and that is jesus christ , other foundation can no man lay : he is here called , the chief corner stone : and , the foundation of the prophets and apostles , it is not which they were , but which they laid : it is genetivus efficiculis , not materiae : that expression holds out , the persons working , not the thing wrought . 2. the materials of this building , elect , believers : said in the former verse , to be fellow citizens with the saints , and of the houshold of god : they alone are built on christ , and thereby have union with him : not one dead rotten stone in all this building , as shall be declared . 3. the architects or builders are of two sorts : 1. principall , the spirit , we are framed to an habitation for god by the spirit : he is the principall workman in this fabrick : without him , is not one stone laid therein . 2. secundary and instrumentall , the prophets and apostles , and this they were two wayes : 1. personally , in their severall generations : this was their work , their labour , to lay the foundation , and carry on the building of this house . 2. doctrinally : so they labour in it to this very day : their doctrine in the scripture holds out the onely foundation , and the onely way of building thereon . 4. the manner of the building , it is fitly framed together , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : closely joynted and knit in together : sweetly closed together with christ ▪ the head , from which , all the body by joynts and hands having nourishment ministred , and knit together , increaseth with the increase of god . col 2. 19. 5. what kind a house it is : it receiveth here a twofold title , 1. an holy temple : 2. an habitation , or a tabernacle , because of it's allusion to both those holy places of the worship of god , fulfilling the types of them both . hence it is most evident that this church of christ is a house , and being appropriated unto god , god's house . to make this the more evident , i shall do these two things : 1. shew you what are the chief properties of this house . 2. declare what is the relation , wherein jesus christ stands to this house , having called it all along the church of christ . 1. for the properties or chief qualities of this house , they are three : 1. it is a living house : 2. it is strong : 3. it is glorious . 1 it is a living house : unto whom coming as unto a living stone , yee also as lively stones are built up a spirituall house , 1 pet : 2 : 4 : 5. christ the foundation is a living stone , and they that are built upon him , are living stones . hence they are said to grow together into an house : growth is a signe of life : growing from an inward principle : such as the growth of any thing is , such is its life : the groweth of this house is spirituall , so therefore also is its life : it lives with a spirituall life : a life whose fulnesse , is in its foundation , he hath life in himself : joh : 5. 26 ▪ and from him , in them : i am crucified with christ : neverthelesse i live , gal : 2 : 22 : yea it is himself in them ; yet not i , but christ liveth in me . it is true those stones are dead in the rock as well as others : by nature children of wrath as well as they , ephes. 2 : 3 : being dead in trespasses and sins : v : 1. he who hews them our , gives them life : he quickens them , when dead in trespasses and sin : there is not one rotten dead stone in all this building : however some such may , by the advantage of their outward appearance , croud in , yet they are not of the house it self . 2. it is a strong house : the gates of hell cannot prevail against it , mat. 1. 6 : 18. though the rain descend , and the floods come , and the winds blow , upon this house , yet it will not fall , because it is founded on a rock , matth. 7. 25. we were all once an house built upon adam : and when the winde came , and beat upon us , we fell , and the fall of that house was very great : he in his best estate was found to be but sand : now we are built upon a rock that will abid all trialls : the waves may make a noise and dash themselves against him , but it will be to their own ruine ▪ but you will say , may not weak and inconsistent materials be built upon a rock , which yet may have never the more strength for their firme foundation ? ans 1 : it is not so here , for the whole building is framed together in the foundation , ephes. 2. 22. not only on it , but also in it , and so not to be prevailed against , unlesse the rock it self be orethrown . 2. it is a living rock , that this house is built on : a rock continually communicating strength unto every stone in the building , that it may be inabled to abide in him : i should proceed too for , should i goe to declare the mighty defence and fortification of this house : what hath been spoken from the foundation , is enough to demonstrate it to be a strong house . 3. it is a glorious house , and that in a three-fold respect : 1. it is glorious in respect of inward glory brought unto it of god in the face of jesus christ : being beautifull , through the comlinesse that he puts upon it : hence christ speaking of it , says , how faire art thou o love for delights , canticles , 7 : 6. and thou art all fair my love , there is no spot in thee , chap. 4 7. and how i pray comes that about , why christ washeth it in his own blood , that it might be wholly a glorious church , ephes. 5. 26 27. and further he being the branch of the lord , and fruit of the earth is made beauty and glory , excellency and comlinesse thereunto . psal. 4. 2. it hath the beauty and glory of justification , which doth not only take away all filthy garments , causing iniquity to passe away , but also gives fair change of rayment , zech. 3. 4 , 5. even the garments of salvation , and the robe of righteousnesse , isa. 61. 10. and then it hath , the glory , and beauty of sanctification , whence the kings daughter is all glorious within , psal. 45. 13. the comlinesse and beauty that is in a sanctified soul , is above all the glory of the world . this house is all overlaid with gold within : christ is unto it a head of gold , cant. 5. 11. his house is not like nebucadnezers image , that the head should be of gold , and the members some of them of clay : they all partake of his nature , and are very glorious therein : 2. in respect of its outward structure ; which it eminently hath in all the peculiar assemblies thereof : o thou afflicted and tossed with tempest and not comforted , behold i will lay thy stones with faire colours , and thy foundations with saphires : i will make thy windowes of agats and carbuncles , and all thy borders of pleasant stones , isa. 54 , 11 , 12. so also where it is called the new hierusalem , ( a city from its laws and policie ) this city is said to be of pure gold , ( not drosse and mire ) the building of the wall of iasper , and the foundation of the wall garnished with all manner of precious stones , revel. 21. 18. 19. this is that which the psalmist calls the beauties of holinesse , psal. 110. 3. the glory of the ordinances of the gospell in their vigour and puritie : there is nothing so glorious as our king on his throne : christ in his court ; this house , raigning in the administration of his ordinances : then al his garments , smel of mirrh , aloes and cassia , out of the ivory pallaces whereby they have made him glad , kings daughters are among his honorable women , upon his right hand doth stand the queen in gold of ophir , psal. 45. 8 , 9. his goings are seene , the goings of our god and king in the sanctuary , psal. 68. 24 , 25. &c. the apostle exalteth the glory of gospel-administrations exceeding above the old tabernacle and temple worship , which yet was excreeding pompous and glorious . if ( saith he ) the ministration of death , written & engraven in stones was glorious , so that the children of israel could not stedfastly behold the face of moses , for the glory of his countenance , which glory was to be done away , how shall not the the ministration of the spirit be rather glorious : for if the ministration of condemnation be glory , much more doth the ministration of righteousnesse exceed in glory : for even that which was made glorious , had no glory in this respect , by reason of the glory that excelleth , for if that which is done away was glorious , much more that which remaineth is glorious , 2 cor. 3. 7 , 8 , 9 , 10 , 11. let men think as meanly as they please of the spirituall service of god amongst his people : all glory that ever yet appeared in the world , was but a buble to it : all that god ever instituted before , came exceeding short of it : he delights in it , who beholds the proud afar off . 3 it is glorious in respect of the exaltation it hath above , and triumph over all its opposers : to see a house , a pallace hanged round about with ensignes , spoyles , and banners taken from the enemy that have come against it , is a glorious thing : thus is this house of god decked : kings of armyes did flee apace , and shee that caried at home , devided the spoyle , psal : 68. 12. she that ta●ies at home , the mother of the family , the church of god , shee hath all the spoyles . the lord hath affirmed , that not onely every one that opposeth , but all that do not serve this house , shall be utterly destroyed , isa. 60 : 12. there you have the spoyle of pharaoh , and all his host , gathered on the shore of the red sea , and dedicated in this house , exod : 15. there you have the robes of nebuehadnezzar here referred when himself was turned into a beast , dan 34. there you have the imperiall ornaments of dioclesiar , and his companion casting aside their dominion for very madnes that they could not prevail against this house : there is the blood of julian kept for a monument of vengeance against apostates : there you have the rochets of the prelates of this land , hung up of late with other garments of their adherents rolled in blood : there is a place reserved for the remaining spoyls of the great whore , when shee shall be burned and made naked , and desolate revel. 11. never any rose , or shall arise against this house , and go forth unto finall prosperity : let the men of the world take heed how they burthen themselves with the foundation stone of this house , it will assuredly break them all in pieces . thus have i given you a glimpse of this house , with the chief properties of it , which as god assumes as his owne , so also peculiarly it belongs unto the lord christ ; yea what relation it stands in unto him , or rather he unto it , is the maine thing i intend . jesus christ stands in a two fold relation unto this house , 1 in respect of its fabrick and building . 2 in respect of its state and condition . in the first regard christ relates to this house in afour fold respect . as 1 its foundation . 2 its arke . 3 its altar . 4 its candlestick . in respect of state and condition , christ relates unto this house of god in a five-fold regard . as 1 the owner 2 the builder 3 the inhabiter 4 the watchman or keeper 5 the avenger thereof : i shall passe through these ( god assisting ) in order : & begin with what was first laid down , his relation to this house in respect of its fabrick and building ; as 1 the foundation of it : this was in part declared befor : he is the stone which the builders rejected , but made of the lord the head of the corner , psal. 118. 22. he is the lowest in the bottom to beare up the weight of the building , and the highest in the corner to couple the whole together : other foundation can no man lay but that which is laid , which is jesus christ , 1 cor. 3. 10. he is the rock , on which he builds his church , mat. 16. 18. now there be 3. things , required to a foundation , all which are eminently seen in the lord christ , in reference to this house . 1. that it be first laid in the building : it were a course exceeding preposterous , first to build a house , and then to lay the foundation . jesus christ is the first that is laid in this holy fabrick : and that in a fourfold respect . 1. he is the first , in respect of god's eternall purpose : the lord purposed that he should have the preheminence in this as well as in all other things , col. 1. 15. he is in that respect the first born among many brethren rom. 8. 29. the residue of this house , being predestinated to be made conformable unto him : he is before all things , by him all things , ( that is all spirituall things , all the things of this house ) consist , he is the head of the body the church : this i mean , god purposed that christ should be the bottom and foundation of this whole building , that it should be all laid on him : i do not mean , that god first intended christ for a foundation , and then his elect for a building . the order of intention and execution is as to first , and last , inverted by all agents : but this i say , god purposing to build his elect into an holy temple , purposed that jesus christ should be the foundation . 2. in respect of outward manifestation : god first manifests and declares him , before he layd one stone in this building , gen. 3. 15. the seed ( saith he ) of the woman shall break the serpents head : in that was laid the first stone of this building : then was the lamb slain , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , revel. 13. 8. ( presently ) after the foundation of the world : and thence , is grace in him said to he given to the elect , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , titus 1. 2. many ages ago . 3. because in order of nature , christ must be first laid in the heart of every individuall stone , before they are laid up in this building . if christ be not in men , they are {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , 2. cor. 15. 1. altogether uselesse for this building ; try them never so often , they must at last be rejected , and laid aside . 4. in respect of every particular assembly , and little sanctuary of mount sion : if he be not first laid in the midst of such assemblies , they will prove to be pi●acles of babel , not towres of sion : this therefore was the way of the saints of old , first to give up themselves to the lord christ , and then to one another , by the will of god , 2. cor. 8. 5. in these respects christ the foundation , is first laid in this spirituall building : which is the first property of a foundation . 2. a foundation must be hidden , and out of sight unto all those that outwardly look upon the house : they cannot perceive it , though every part of the house doth rest upon it : and this hath occasioned many mistakes in the world . an unwise man coming to a great house , seeing the anticks and pictures stand crouching under the windows and sides of the house , may happily think , that they bear up the weight of the house , when indeed they are for the most part pargetted posts ; they bear not the house , the house bears them . by their bowing and outward appearance , the man thinks the burden is on them , and supposes , that it would be an easie thing , at any time , by taking them away , to demolish the house it self ; but , when hee sets himself to work , hee findes these things of no value , there is a foundation in the bottome , which bears up the whole , that he thought not of : against that , hee may waste himself , untill hee be broken in pieces . men looking upon the church , do finde that it is a fair fabrick indeed , but cannot imagine how it should stand . a few supporters it seemeth to have in the world , like crouching anticks under the windowes , that make some shew of under-propping it : here you have a magistrate , there an army , or so : think the men of the world , can we but remove these props , the whole would quickly topple to the ground : yea , so foolish have i been my self ; and so void of understanding before the lord , as to take a view of some goodly appearing props of this building , and to think , how shall the house be preserved if these should be removed : they looked unto me , like the mariners in pauls ship without whose abode therein , they could not be saved : when lo , suddainly some have been manifested to be pargetted posts , and the very best , to be held up by the house , and not to hold it up . on this account , the men of the world , think it no great matter to demolish the spirituall church of christ to the ground : they encourage one another to the work , never thinking of the foundation that lyes hidden , against which they dash themselves all to pieces . i say then , christ as the foundation of this house , is hidden to the men of the world , they see it not , they believe it not : there is nothing more remote from their apprehension , then that christ should be at the bottom of them and their ways , whom they so much despise . 3. the foundation is that which beares up the whole weight of the building . what part of the house soever , is not directly poysed upon it , hath no strength at all : take a goodly stone , hew it , square it , make it every way fit for your fabrick , so that it may seem to be the best of all your materials ; yet if you do not lay it upon the foundation , answerable to that , which may give it a solid basis , and bear up the weight and poyse thereof , it will be uselesse , combersome , and quickly fall to the ground . let a man be hewed and squared by the word and ordinances into outward conformity , never so exactly , that he seems one of the most beautifull saints in the world , yet if he be not laid rightly by faith upon the foundation , to derive from thence , strength , supportment , and vigour , he will quickly fall to the ground : what then will become of their building , who heap up all sorts of rubbish to make an house for the lord . 2. christ is the ark of this house : the ark in the tabernacle , and afterwards in the temple , was the most holy thing , in the most holy place . there was nothing in it but the two tables of stone written with the finger of god : before it was aarons rod that budded , with a pot full of manna : over it was the propitiatory or mercy seat , being a plate of gold , as long and asbroad as the ark , covering it , being shadowed with the cherubims of glory . now all this glorious fabrick , did signifie , that unlesse the law with its condemning power were hid in the ark , and covered with the mercy seat , no person could stand before the lord : besides , the law was the old covenant of works , and being renewed unto them chiefly to be subservient to the gospel , and partly with its appurtenances and carnall administration , to be the tenour of the israelites holding the land of canaan , and this being in the ark , it was said to contain the covenant , and is frequently called the ark of the covenant . jesus christ is the ark of this spirituall house . when the temple was opened in heaven , there was seen in the temple the ark of gods testament , revel. 11. 10. jesus christ made conspicuous to all , who lay much hid under the old testament , rom. 3. 25. god is said to set forth christ to be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a propitiation , or mercy seat , for by that very term is the mercy seat expressed , heb. 9. 5. he is then the ark , and the mercy seat covering it . he then doth those two things : 1. in behalf of this house and every stone thereof , he hides the law with its condemning power , that nothing from thence shal be laid to their charge . if a man have a suit to be tryed in any court , and a powerful friend engage himself , that the only evidence which is against him , shall not be produced , will it not give him encouragement to proceed ? in that great and tremendous tryal , which is to be above , there is but one principal evidence against us , which gives li●e to all others , which if it be removed , all the rest must fail . this is the law : christ as the ark and mercy seat hides this law : it shall not ( i speak in respect to this house ) be produced at the day of tryall : will it not be a great encouragement to them to appear at the throne of god ? christ hides the law as being the end of it , rom. 10. 4. that the righteousnesse thereof might be fulfilled in us , rom 8. 4. he hath so far answered all that the law required , that none from thence can lay any thing to the charge of gods elect , rom. 8. 33 , 34. let not poor sinners fear ; it will not be with them as with uzzah : he touched the ark , and died : touch this ark , and live for ever . and 2ly , he is the ark of this house , as containing in himself the new covenant ; it is made with him , originally : established in him , irreversibly ; made out through him in all the grace of it , faithfully . 3. he is the al●ar of this house : there were two altars in the old tabernacle , and temple : an altar for sacrifice , and an altar for incense , exod. chap. 29. and 30. the first was the great brazen altar , that stood without the holy place , whereon the burnt offerings , and all sacrifices of blood , for remission , were offered . the other lesse made of shittim wood , all overlaid with pure gold , and a crown of beaten gold upon it , on which they were to burn pure incense unto the lord alwayes : and they were both most holy , sanctifying the gifts with legall sanctification , that were offered on them , math. 23. 19. now both these doth our saviour supply in this house : 1. he is the g●eat great altar of sacrifice , the altar of offerings for expiation and attonement : we have an altar whereof they have no right to eat , who serve at the tabernacle , heb. 13 10. . that seven he who sanctified the people with his own blood , and suffered without the gate , v. 11. the good will and soul of christ offering up himself , through the eternall spirit , a pure oblation and sacrifice , by one offering to perfect for ever them that are sanctified , is all our altar : 2. he is the golden altar of incense . incense is prayer , psal. 141. 2. let my prayer come before thee as incense . jesus christ is the golden altar , whereon that incense is offered , revel. 8 3 , 4. even that altar which is always before god , rev. 9. 13. as by being the former , he makes our persons accepted ; so by the latter he makes our duties accepted : and all the living stones of this house , are priests to offer sacrifice on these altars : by him as priests , they have approximation to the holy place : there they have a share and participation in all the sacrifices that are offered upon , or by him . 4. he is the candlestick of this house . the making , fashioning , and use of the candlestick , in the holy place of the tabernacle , you have exod. 25 31. &c. it was one of the most glorious utensils of that frame : made of pure and beaten gold , with much variety of works , knops , flowres and lamps . the use of it was to bear out light , for all the worship of god in that most holy place . the tabernacle was made close , without any window : it was not to receive light from without : it had all its own light from within . it is true , this candlestick with its 7. lamps , did secundarily represent the churches of christ , which hold out his light among themselves , and unto others , revel. 1. last : the seven candlesticks thou sawest are the seven churches : therefore solomon made ten candlesticks of pure gold , 1. kings 7. 49. to set out yet further the increase & multiplying of the churches of god . upon this account also , the two witnesses are said to be two candlesticks , rev. 11. 4. and , the two anointed ones that stand before the god of the whole earth , zech. 4. 3. whence that in the revelation is taken , there is mention indeed of two anointed ones , but of one candlestick : the holy ghost plainly intimating , that though the churches and witnesses of christ are also candlesticks in a second sense , yet there is one eminent candlestick which hath light originally in it self , which also it communicates unto all others . and this is that which is mentioned in zech. 4. which hath the two olive trees , or the two anointed churches of jews and gentiles , standing by it , receiving light from it , to communicate to others : they empty the golden oyle out of themselves , which they receive from the candlestick . for this candlestick hath seven lamps , v. 2. which lamps that burn before the throne , are the seven spirits of god , rev. 4. 5. seven spirits that is , the perfection and compleatnesse of the spirit of god , in all his graces and operations . now who hath these seven spirits ? even he who received not the spirit by measure , joh. 3. 34. being the stone upon which are the seven eyes , zech. 3. 9. he alone then is this candlestick , and all the light which this house hath , it is from him . there are two wayes whereby jesus christ makes out light to this house . 1. by way of doctrinall revelation : 2. of reall communication . 1. he alone discovers light to all the stones of this building . no man hath seen god at any time : the onely begotten son which is in the bosome of the father , he hath declared him joh 1. 10. no saving discovery of god , of his nature , his will , his love , but what is by christ . the moon and starres give light , but it is only what they receive from the sun . the prophets and apostles , held out light , but it was all received from him . they spake by the spirit of christ that was in them i have received of the lord that which i have delivered unto you , 1 cor. 11. 23. the same apostle curses every one that shall bring in any other light into this house , be they angels or men , gal. 1. 8. 9 ▪ christ alone fully knowes the minde of god , as being alwayes in the bosome of his father , joh : 1. 18. yea he knowes it to the uttermost , being one with his father , joh. 10 : 30. and he is willing to reveal it , for even for this end came he into the world , that he might bear witnesse to the truth . and he had ability enough to do it , for in him were hid all treasure of wisdome and knowledge , col. 2. 3. he alone is the author of all light to this his holy habitation . many attempts have been to set up light in this house , and not from christ . some would kindle their traditions or the doctrine of this house : some their prudentials for the government of it : some their ceremonials for the worship of it : all candles in the sun . shall men think to compasle themselves with sparks , and walk in the light of the fire which themselves have kindled , in the face of the sun of righteousnes ? shall not such men ly down in sorrow ? beloved , take heed of such ignes fatui , foolish misguiding fires . 2. by way of reall communication , he is the true light which lightneth everyman , joh. 1. 9. every one that hath any spirituall light really communicated to him , hath it from christ . it is part of his work to recover sight to the blind , luke 4. 18. and therfore he adviseth the church of laodicea to come to him for eye salve , that she might see , revel. 3. 18. at his coming , sion shines forth , isa 60. 1. because his light ariseth upon her , v. 2. the former doctrinall teaching of it self w●ll not suffice . that light may shine in darknes , and the darknes not comprehend it , joh. 1. 5. all the light : the sun can give , will not make a blind man see . there must be a visive faculty within , as well as light without : the stones of this building are by nature all blind ▪ yea darkned , yea darknesse it self . if the lord christ do not by the mighty efficacy of his spirit create a visive power within them , as well as reveal the will of his father to them , they will never spiritually discern the things of god . the naturall man discerneth not the things of god , nor indeed can do , 1. cor. 2 14. it is true , men by the help of common gifts , with the use of the former doctrinall revelation , may attain to such a knowledge of the mind of god , as may in a sense be called illumination , heb. 6. 4. far may they go much may they do , by this light . they may teach others , and be cast away themselves : they may dispute for truth , yea dye for truth , and all this while have but the first common anointing , see nothing clearly , but , menwalking like trees . a spiritual insight into the mind of god , is not to be obtained , without an almighty act of the spirit of christ , creating a new power of life , and light upon the soul . some indeed think that they have this seeing power in themselves . do but shew them outwaraly what is to be seen , and let them alone for the discerning of it . well then , let them alone , if ever they are stones of this living house , i am deceived . thou that art so , know whence is all thy light : and if thou art any thing in the dark , draw nigh to the candlestick , from whence all light is : thence must thy light come , yea and thence it shall come : the secrets of the lord shall make their abode with thee . and this is the fourfold relation wherein the lord christ stands unto this house , as it is a spirituall building . in respect of state and condition , jesus christ stands in a fivefold relation to this house : which i shall unfold in order . 1. he is the owner of it . he cals it his . upon this rock will i build my church , math. 16 18 moses was faithfull in all &c. but christ as a son over his own house , whose house are we , heb. 3. 4 , 5. and that you may see that he doth not owne it as his , without good right and title , know that in the great oeconomie of grace , jesus christ hath a threefold right and title to this house . 1. of inheritance , he is by his father appointed heir of all things , heb. 1. 3. by inheritance he obtains this excellent name , to be lord of this house . god sends him to the vineyard as the heir , after his servants were refused : and he hath an engagement from his father , that he shal injoy his whole inheritance upon demand , psal. 2. 8. for the father appointed , in the fulnesse of time , to gather together all these things in christ , both which are in heaven , and which are in earth in him , eph. 1. 10. so that as christ is the first begotten of the father , heb. 1. 6. and the first born of every creature , col. 1. 15. the right of heirship is his . but this will not do : for 2. when he should come to take possession of this house , he findes that it is morgaged , and that a great debt lyes upon it , which he must pay to the uttermost farthing , if ever he intend to have it . to the former title , there must also be added a right of furchase . he must purchase this house , and pay a great price for it . and what is this price ? what is required of him ? no lesse then his dearest blood , acts 20. 28. yea he must make his soul an offering for sin ; and charge himself with the whole debt , all the curse and punishment , which this house had in part actually contracted upon it self , and wholly deserved . he must put his shoulders under the burden due to it , and his back to the stripes prepared for it . a hard task . but jesus christ being the heir , the right of redemption belonged unto him . it was not for his honour that it should lye unredeemed . full well he knew that if he did it not , the whole creation was too beggarly to make this purchase . 't is true , that nature of ours , which he assumed to pay that by , which he never took , was startled for a while , and would have deprecated this grievous price , crying out , if it be possible let this cup passe from me : but he recollects himself and sayes , i am content to do thy will o god : and so , through the eternall spirit offered himself up into god for a ransome . he likes the house , and will have it to dwel in what ever it cost him . here ( saith he ) shall be my habitation and my dwelling for ever , psal. 133. know you not ( saith the apostle ) that you are the temple of the spirit of christ ? well , and how come we so to be ? you are bought with a price , 2. cor 6. 19. they who affirm that he also thus purchased the unclean styes of the divel , wot not what they say . 3. unto purchase , he must also adde conquest . an unjust usurper had taken possession of this house , and kept it in bondage : sathan had seized on it , and brought it , through the wrath of god , under his power . he then must be conquered , that the lord christ may have compleat possession of his own house . for this purpose ( then ) was the son of god made manifest , that he might destr●y the works of the devil , 1. joh. 38. and how doth he do it ? 1. he overpowers him , and destroves him , in that , through death he destroyed him that had the power of death , that is , the divel , heb. 2. 14. 2. he spoyled him having overcome him , he bund the strong man , and then spoyled his goods , math 12. 27. all that darknesse , unbelief , sin , and hardnesse , that he had stuffed this house withall , christ spoyles them , and scatters them all away . 3. to make his conquest compleat , he triumphs over his enemy , and like a mighty conquerour makes an open shew of him to his everlasting shame , col. 2. 15. having spoyled principalities and powers , he made a shew of them openly , triumphing over them in his crosse : and by this means strengthens his title to his inheritance . i m●ght also farther insist on the donation of his father , and the actual possession he takes of it by his spirit , but these are sufficient , to prove this house to be christs . i shall take some observations hence . 1. is this the house of christ ? is he the owner of it ? let men take heed how they spoyl it for themselves . the psalmist makes this a great argument in his pleading against opposers , that they came into the lords inheritance , psal. 79. 1. the title of christs purchase was not then so clearely known , as that of his inheritance , and therefore they of old pleaded chiefly by that title . now he hath proclaimed to all , his other titles also : the whole right he has to this house , to his saints . who then shall meddle with it and go free ? amongst men , every one with all his might will defend his own possession . and shall we think that the lord christ will suffer his to be spoiled at an easie rate ? shall not men pay dear for their encroachment ? how hath he in our dayes frustrated all attempts for the persecution of his ? touch not ( saith he ) mine anointed . men may upon various pretences claim this priviledge , to such a land , nation , or faction ; it will in the end appeare to be theirs and only theirs , who are living stones of this house : doggs may scramble for their bread , but shall not injoy it : it is christ in this house that will make every stone of it a burdensome stone : he hath done it , that men may learn {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . do not think it will excuse thee to say , thou wast mistaken . 2. is christ the owner of this house , let the order and disposall of it , be left to himself . men are apt to be tampering with his house and houshold . they will be so kind and carefull , as to say out their wisedome and prudence about it : thus and thus shall it be , these are parts and members of it . christ is exceeding jealous of his honour in this particular : he cannot bear it , that men pretending to his glory , should think him so wanting in love , or wisedome , towards his own , as not exactly to dispose of all things that concern the reiglement thereof . men would not be so dealt withall in their own houses , as they deal with christ in his . we have all wisedome enough ( as we suppose ) to order our own houses : only , the wisedome and love of the father , leaves his to the discretion of others : these thoughts are not from above . 3. hath christ taken his own house to himself upon so many titles , let not men put those buildings on him for his , which are not so , which he holds not by these titles . go to a man that dwells in a stately palace of his own , show him a hog sty , tell him , this is your house , here you dwell , this is yours ; can you put a greate indignity on him ? no , sayes the man , that is not mine , i dwell in yonder sumptuous palace . and shal we deal thus with the lord jesus ? he hathbought & adorned his own house : a glorious house it is i ●now men shall hold out to him , a sty of swine , a den of unclean beasts , a ruinous heap , whereof the far greatest part are dead stones , and tell him , this is his church , his house , will it notexceedingly provoke him ? will he bear such a reproach ? nay , he will reject such tenders , to their ruine . 2. jesus christ is the builder of this house . this man is counted worthy of more honour then moses , inasmuch as he that buildeth the house , hath more honour then the house ▪ heb. 3. 3. i ( saith he ) will build my church , math. 16. 18. this is not a fabrick for any workman but christ . it is true , there are others imployed under him : and some so excellent , that they may be said to be w●se master-builders , 2. cor. 3. 10. but yet all the efficacy of their labour in this building is not from themselves , but meerly from him , by whom they are imployed . except the lord build this house , they labour in vain that go about to build it . now this house receives a two fold building . 1. spirituall , of all the stones thereof into one mysticall house : of this i chiefly treat . 2. ecclesiasticall , of some particular stones into severall tabernacles , which are usefull partitions in the great mysticall house , called assemblyes , and dwelling places of mount sion : both these it hath from christ alone . 1. for the first . if all the most skilfull workmen in the world should go to the pit of nature , by their own strength to hew out stones for this building , they will never with all their skill and diligence , lay one stone upon it . there is life required to those stones , which none can give but christ ▪ the father hath given into his hand alone , to give life eternall to whom he will , joh. 17. 2. he alone can turn stones into children of abraham . to him is committed all dispensation of quickning power . he brings us from the dust of death , and no man hath quickned his own soul . with spiritual power , all spirituall life is vested in christ . if dead stones live , it must be , by hearing the voyce of the son of god . christ's building of his mysticall house , is his giving life unto dead stones , or rather , being life unto them . of those who will attempt to build themselves , and draw a principle of spirituall life , from the broken cisterns of nature , i shall speak afterwards . for the second , or the communion of living stones one with another , and all with christ , in the order and worship appointed by the gospel , so becoming assemblies , and dwelling places of mount sion , this also is of him . this is for his outward solemn worship : and he would never allow , that the will of any creature , should be the measure of his honour . he sets up the candlesticks , and holds the starres in his hand . look to the institution of this building , it is from christ : look for directions about this building , it is wholly from him . from him , his word , his spirit , is the institution , direction , and perfection of it : from hence now take some observations . 1. is christ the builder of this house ? can hee alone ●it us for this building ? can he alone , and that by his almighty power put li●e into dead stones , that they may grow up to bee a holy and living habitation unto him ? what then becomes of that famous workman freewill , and a power of believing in our selves , do not they work effectually in this temple ? as it was in salomons temple , there was neither axe , nor hammer , nor any tool of iron heard în it , all the while it was in building . 1. kings 6. 7. so in this spi●●●ual house , that iron tool of freewill , is not once heard : it comes not nigh the work , christ doth all alone . he gives life to whom he pleases . shall a dead wil● be thought to have a quickning , life-giving power in it ? shall a spirit of life be spun out of the bowels of nature ? is it the will of man , or the will of god that drawes men unto christ ? and is it spirit or flesh that unites us to him ? where then is this workman employed that makes all this noyse in the world ? even there where men cry , go to , let us build a city and a tower whose top may reach to heaven ? gen 11 4 amongst those who would build a babel , a tower of their own to get to heaven by . the lord comes down and scatters all their under-takings . this workman never placed stone in the house of christ . nay , it is like the foolish woman , that pu●s down her house with both her hands . what free grace sets up , that freewill strives to demolish . 3. see hence a great mistake of many poor creatures , who would fain be stones in this house : what course take they ? they hew and square themselves , strive to cut off this and that rubbish , which ( as they suppose ) alone hinders them from being fitted to this building . they pare themselves with vows , promises , resolutions and engagements , beautifie themselves with duties and services : and then with many perplexing feares present themselves to the building : never knowing whether they are admitted or no . all this while , the great master builder stands by , scarsely dealt withal . what now is the issue of such attempts ? what they build one day , fals down in another . when they have oftentimes in their own thoughts , brought the building to such a passe , as that they are ready to think , it will be well with them , now surely they shal have a share & interest in this living & glorious house , when all on the suddain they fal again to the ground : their hopes wither , and they suppose themselves in the worlds rubbish again . there is no end of this alternation . would now this poor soul see where its great defect lyes ? it hath not applyed it self aright to the only builder . wouldest thou be a stone in this fabrick , lay thy self before the lord jesus : say to him , that thou art in thy self altogether unfit for the great building he hath in hand , tha thou hast often attempted to put thy self upon it , but all in vain : now lord jesus , do thou take me into thine own hand : if thou castest me away , i cannot complain : i must justifie thee in all thy ways : but thou callest things that are not , as though they were . thou turnest dead stones into children of abraham : oh turn my dead , into a living stone . fear not , he will in no wise cast thee out . the vanity of men attempting to mixe their power and wisedome in the heaping up tabernacles for christ , might be hence discovered , but i forbear . 3. jesus christ is the great watchman or keeper of this house . there are indeed other watchmen , and that of god's own appointment for the use of this house . son of man , i have set thee a watchman , ezek. 2. 11. i have set watchmen upon thy walls , isa 61. 6 , 7. which in a speciall manner are the pastors of the churches , they watch , heb. 13. 17. as the priests and levits heretofore kept the watch of the lord : it cannot be denyed , but that many who have taken upon them to be these watchmen , have watched onely for their own advantage , have been very dogs , yea dumb dogs , the very worst of dogs , isa. 66. 10. yea they have been , and oftentimes are under various pretences , great smiters and wounders of the spouse of christ , cant 5. but yet were they never so good and true to their trusts , they were never able all to watch and keep this house , had it not another watchman . except the lord keep the city , these watchmen watch in vain , psal. 127. 1. he that keepeth israel , who doth neither slumber nor sleep , must keep this house , or it will be destroyed . christ then is that holy one , and that watcher that came down from heaven , and commanded to cut down the tree and the branches , dan. 4. 13 , 14. nebuchadnezzar and his great power , for medling with this house . now christ watcheth this house for two ends . 1. to see what it wants , 2. cor. 16. 9. the eyes of the lord run to and fro , throughout the whole earth , to shew himself strong in its behalf . he looks down from heaven to behold them that fear him , psal. 14. he is that stone upon which are seven eyes zech. 3. 9. a sufficiency , in perfection of wisedome , inspection , and government for the good of his house . and those seven eyes of his run to and fro through the whole earth , for this very purpose , zech. 4. 10. he takes notice of the state and condition of his people , to eye them in all their distresses , and to give them timely and suitable deliverance . they may call every spring of their refreshment , beer la●ai-roi . 2. to see that the son of violence draw not nigh unto it , and if he do , to require it at his hands , to make him eat his own flesh , and drink his own blood , that he may learn to devour no more . observe then , 1. whence it is that this house which seems so often to be nigh to destruction , is yet preserved from ruine . ofttimes it is brought into a condition , that all that look on say , now it is gone for ever : but still it recovers and gets up again . the lord christ he looks on all the while : he knowes how far things may proceed for tryall . when it comes to that passe , that if pressures and troubles should continue , the house would be over born indeed , then he puts in , rebukes the windes and waves , and makes all things still again . like a father who looks upon his childe in a difficult and dangerous businesse , knowes that he can relieve him when he pleases , but would willingly see him try his strength and cunning , lets him alone , untill perhaps the childe thinks himself quite lost , and wonders his father doth not help him : but when the condition comes to be such , that without help he will be lost indeed , instantly the father puts in his hand and saves him . so deales the lord iesus with his house , lets it oftentimes strive and wrestle with great oppositions , to draw out and exercise all the graces thereof : but yet all this while he looketh on , and when danger is nigh indeed , he is not far off . 2. let all the enemies of the church know , that there is one , who hath an eye overthem in all their counsels and under-takings . whilst they are digging deep , he looks on , and laughs them to scorn . how perplexed was the king of syria , when he found that the prophet was acquainted with all his designes , and made them known to the king of israel . it cannot but be a matter of perplexity to the enemies of this house , when they shall finde that the great friend and protector thereof , is continually present in all their advisoes . let them not wonder at their birthlesse under-takings , the eye of christ is still uupon them . 3. let the saints see their priviledge , who ever they are , in what condition soever , the eye of christ is upon them . he watches over them for good , and knowes their soules in adversity . when no eye sees them , he looks on them , they cannot be cast out of his care , nor hid from his sight . there are many poor souls , who goe heavily all the day long ; that mourn in their spirits unknown , unregarded , unpitted : the eye of christ is on them for good continually : they cannot be thrown out of his watchfull care . 4. christ is the in dweller of this house , he hath not built it , and framed it , for no use . it is for an habitation for himself . he hath chosen zion , he hath desired it for ●●s habitation this is my rest ( saith he ) here will i dwell , psal. 132. 13 , 14. this house i●built up , to be an habitation unto him , ephes. 2. 22. he is the king of saints , and this house is his court . it is true for his human nature , the hevens must receive him untill the time of the restitution of all things , acts. 4. 27. but yet , he dwelleth in this house three ways . 1. by his spirit , christ dwels in this house , and every stone of it , by his spirit know you not that christ is in you except you be reprobates . 2 cor 13. 5 christ in you that is , the spirit of christ ; christ by his spirit . so the holy ghost expounds it , rom. 8. 9. if the spirit of god dwell in you , which : v 10. is if christ be in you : christ and his spirit , as to indwelling are all one : for he dwels in us by his spirit . the love of god is shed in abroad in our hearts by the holy ghost that is given unto us , rom. 5. 5. there is not only the love of god , a grace of the spirit shed abroad in us , but there is also the holy spirit giuen unto us . this is fully asserted , rom. 8. 11. the spirit of him that raysed up jesus , dwels in you : as also , 2 tim. 1. 14. keep the good thing committed to thee , by the holy ghost that dwelleth in us , hence the saints are said to be temples of the holy ghost . jesus christ doth not build temples , merely for graces , created graces , he dwels in them himself , he dwels in them by his spirit . and this is a glorious priviledge of this house , that jesus christ in a misticall and wounderfull manner should dwell in it , and every stone of it . hereby all beleivers become to be not one personall but ) one misticall christ . 1 c●r . 12. 6. however we are distanced , in respect of his human nature , yet mistically we are one , one body , one mistical christ , because we have one spirit , dweling in us and him . if a man were never so tall , so that his head should reach the sterres , and his freet stand upon the ground , yet having but one soul , he is but one man still . though christ in his human nature be exceedingly distanced from us , yet there being one and the same spirit in him and us , wee are one mysticall christ . yet abserve , 1. though christ be united unto the persons of the saints , by the indwelling of the spirit , yet the saints have not that which is called personal vnion , with him nor with the spirit personal vnion is , by a person of the deity , assuming the nature of man , into one personallty with it self , that having of it sown no personall subsistance . things are here clean otherwise : christ doth not assume the saints into a personall subsistance with himself , but dwels in their persons by his spirit . 2. that the operations of the indwelling spirit of christ , and all his manifestations are voluntary . he worketh as he will , & revealeth what he wil : 〈◊〉 where he dwells . he doth not work in us naturally but voluntarily , unto what proportion he pleaseth : therefore though he dwel equally in all saints , in respect of truth and reality , yet he doth not in respect of working and eficacy . 2. by his graces . christ dwelleth in this house and in all the stones thereof by his graces . he dwells in our hearts by faith , ephes. 3. 17. he dwells in us by his word in all wisdome , col. 3. 16. all the graces we are made partakers of , we receive from his fulnesse , and by them , he inhabits , in us . they are indeed the ornaments of the living stones of this house , to make them meet and fit for such an indweller as the lord christ . christ will not dwell in a soule , whose mind is darknesse , his will stubbornesse , and his affections carnall and sensuall . he puts light , and life , and love , upon the soule , that it may be meet for him to dwell in : christ dwels in all the world by his power , and presence , but he dwels only in his saints , by his spirit , and grace . 3. by his ordinances . where two or three of his are assembled together , there is he in the middest of them . the ordinances of christ , are the great ornaments of his kingly court : by them he is glorious in all the assemblies of mount sion . some would faine cast out this indwelling of christ from among his saints : in due time he will throughly rebuke them : some againe would thrust him out into the world : but he will make men know , that his ordinances are given unto his : it is true the benefit of some of them , extends to the world , but the right and enjoyment of them , that , is the priviledge of his saints : thus christ dwels in his house : hence observe , 1. the intimacy of the lord jesus with his saint , and the delight he takes in them : hedwelleth with them , he dwelleth in them . he takes them to the nearest vnion with himself possible . he in them , they in him , that they may be one . he hath made many an admirable change with us . he took our sin , and gives us his righteousnesse ; he took our nature , and gives us his spirit . neither is it a bare indwelling , neither : he thereby holds with us all acts of the cho●sest communion . if ( saith he ) any man haere my voice , and open to me , i will come to him : and what then ? i will sup with him , and he shall sup with me , revel. 3. 20. 1 , i will sup with him . i will delight and satisfie my self with him . jesus christ takes abundance of delight and contentment in the hearts of his saints . when they are faithfull , when they are fruitfull , he is marvellously refreshed with it . hence is that prayer of the spouse , awake o north winde and come thou south , blow upon my garden , that the savour of my spices may flow out , let my boloved come and eat of his spices , can. 4. 16. she would have the spices , the graces she hath received , breathed on by a fresh gale of the spirit , that they might yeeld a sweet savour . and why so ? that her beloved may have something for his entertainment , that hee may come and sup , and eat of his pleasant fruits . a poor soul , that hath received christ , hath not any desire so fervent , as that it may have something for the entertainment of him : that he who filled it when it was hungry , may not ( as it were ) be sent away empty . and the lord jesus is exceedingly taken with those refreshments . the king is held in his galleries , cant. 4. 5. hee is detained , yea bound with delight , he knowes not how to passe away . therefore he rests in his love , zeph. 3. 17. hee is exceedingly satiated in the delight he takes in his saints : neither is this all , that when christ comes he will sup with us ( though this we a great deal , o what are we that we should entertain our lord ▪ but also , 2 the saints sup with him . he provides choyce refreshments for them also . when christ comes in unto us , he will entertaine a soul bounteously . he provides love for us . when the spirit of christ , is bestowed on us , he sheads abroad the love of god in our hearts , rom. 5. 5. he sheeds it abroad , powers it out abundantly . friends , love is a choyce danty . he that knows it not is a stranger to all spirituall banquets : it is a choyce dish in the feast of fatt things , that christ prepareth : he povides righteousnesse and peace and joy in the holy ghost for us . that his kingdome , rom. 14. 17 and , this kingdome of his , is within us . of such precious things as these doth christ provide a supper for them , with whomhe dwells . it christ be in you , more or lesse , you shall not want this entertainment . we are indeed sometimes like made guests , that when meat is set one the table , cast it all downe , without tasting a morsell . when christ hath prepared sweet and precious dantyes for us , we cast them on the ground . we throw away our peace , our joy , by folly and unbeli●fe ; but this makes not the truth of god of none effect . 2 doth christ dwell in us by his spirit , should we not be carefull , least we grieve that spirit of his ? the spirit of christ is very tender . did the saints continually consider this , that christ dwells in them , that he is grieved , and troubled , at all their unbeliefe , unruly passions , worldy desires , foolish imaginations , surely they could not but be much more watchfulover themselves , then generally they are . he is refreshed when we walk with him , and hold fellowship with him to turn aside from him , to hold fellowship with world or flesh , this grives him , and burdens him . oh grive not the spirit of god whereby you are sealed to the day of redemption . and let me tell you , if you doe , though he will not utterly depart from you , nor take his kindnes away for ever more ▪ yet he will do that that shall make your heartake , your joynts tremble , and break all your bones in peices : for , 1 he will depart from you , as to all sense of his presence : that you shal have neither joy , nor comfort , nor peace . he will hide his face , and make you believe ( as we say ) that he is gone utterly from you . and this he will doe , not for a day or a night or so , but for a great while together . you shall goe to seeke him , and you shall not find him . yea beg , and cry , and have no answer : now all the world for one smile from christ , for one impression of his presence upon my heart , and all in vain . when the spirit of christ was thus departed from david upon his miscarriage , as to the sense and joy of it : how doth he cry out , make me to hear the voyce of joy and gladnesse , that the bones which thou hast broken may rejoyce , psal. 51. 8. if thou valuest the presence of christ at no greater rate , but to jeopard it upon every occasion ▪ thou mayst haply go without the comfort of it all thy dayes . examine your selves , is it not so with some of you ? have you not lost the sense of the presence of christ by your folly and uneven walking ? perhaps you value it not much , but go on as sampson with his hair cut , and think to do as at other times : but if the philistines set upon thee , it will be sorrow and trouble . in every assault thou wilt finde thy self a lost man . sooner or later it will bee bitternesse to thee . 2. he will depart , as to the efficacie of his working in thee , and leave thee so weak , that thou shalt not be able to walk with god . his spirit is a spirit of grace and supplications . he will so with-draw it , that thou shalt find thy heart in a poor condition , as to those things . to be cold in prayer , dead in hearing , enstranged from meditation , sleight in all dutyes , this shall be thy portion . a frame that a tender soul would tremble to think of . ah! how many poor creatures are come to this state in these dayes , by their neglect and contempt of christ dwelling in them , they have lost their sirst love , their first life , their graces are ready to dy , and their whole soules asleep , in a heartlesse , lifelesse , zealelesse frame . they shall be saved , but yet as through fire . 3. he will depart as to assurance of what is to come , as well as to a sense of what is present . it is the indwelling spirit of christ that gives assurance : here by are we sealed to the day of redemption . he beareth witnesse with our spi●its , that we are the children of god . upon our grieving him , he will withdraw as to this also . we shall be beweldred , and in the dark , not knowing what will become of our souls to eternity . for it christ by his spirit do not speak peace , who shall ? 2. doth he dwell in us by his grace ? 1. let us first know whence all graces are , that in a want , or weaknesse of them , we may know whither to go for a supply . of his fulnesse we receive , & grace for grace . all supplyes of graces are from christ . lord , encrease our faith , say the apostles : not only faith originally is from him , but all increases of it also . i believe , help thou my unbelief , sayes the poor man . we wrestle and struggle with a little grace , a little faith , a little love , a little joy , and are cont●nted if wee can keep our heeds above water , that we be not quite sunk and lost . how sweet would it be with us , if upon a serious consideration from whence all these graces flow , that we would apply our selves to draw out fafther degrees and heightenings of them , whereby he might dwell more plentifully in us , and wee might alwayes converse with him in his gracious train of attendants . how this may be done in particular , is not my businesse now to shew . 2. learn to tender the graces of christ , as those which hold out his presence to us . let us tender them in our own hearts , and prize them in whomsoever they are . they are pledges o● the indwelling of christ . certainly if men valued christ , they would more value his graces . many pretend to love him , to honour him , yea with peter to be ready to dy with him , or for him : but what evil surmizes have they of the graces of christ appearing in others : how do they cal them , hypocrisie , humor , folly , pride , singularity , with other terms of a later invention . i cannot so easily believe , that any one can love the lord jesus , and hate the appearances of him in others . where is any thing of christ , there is also christ . 5. jesus christ is the great avenger of this house , and of all the injuries or wrongs that are done unto it . all ( saith he ) that devour israel shall offend , jerem. 2. 3. he will not hold him guiltlesse that rises up against it ▪ see isa. 59. 15 , 16 , 17 ; 18. he takes upon him the avenging of his house , as his own proper work . shall he not avenge his elect ? he will do it speedily : see also isa. 63. 2 , 3 , 4 , 5 , 6. how dreadfull is hee in the execution of his revenging judgements against the enemies thereof . so also is he described revel. 19. 13 , 14 , 15. he hath promised to make the stones of this house heavy stones , they shall burden all that touch them , zech 12. 3. he comes forth of the myrtle trees in the bottom ( his lowly people , in a low condition ) with the red horse following him , zech. 1. 8. upon this account he ●●arfully b●oke the old roman pagan empire , revel. 6. 13 , 14 , 15 , 16 , 17. and will as fearfully destroy the antichristian roman power , with all its adherents , revel. 17. 18 , 19. sooner or later he will call to an account every instrument of persecution in the world . hence he is said to be a lyon in the behalf of this house , that treads down all before him , mic. 5. 8. jacob sayes of him in judah , he is a lyon , as an old lyon , who shall rouse him up ? gen. 49. 9. suppose-any do rouse him up , how then ? he will not ly down , untill he eat of the prey , and drink the blood of the slain , numb. 23. 24. many poor creatures have by their opposition to his house ▪ roused up this lyon , and what hath been the issue ? what attempts have been to cause him to ly down aga●n : all in vain : if he be once roused up , he will not couch down , until he eat and drink the blood of the slain . but suppose great opposition be made unto him , will he not give over ? not at all : as a lyon that cometh upon his prey , if a multitude of shepheards be called forth against him , he will not be afraid at their voyce , nor abase himself at their noyse , isa. 31. 4. in brief , sooner or later , temporally or eternally , he will avenge all the injuries , and destroy all , the enemies of his holy dwelling , 1. thess. 1. 6 , 7 , 8 , 9 , 10. and these are some of the relations wherein the lord christ stands unto this house of god , being made thereby unto it , beauty and glory , comelinesse and excellency . the carrying on of this building by the union of all the stones thereof ●o the foundation , and their cementing one to another , by faith , love , and order , i shall not now treat of : nor of the following points of the text . the generall uses of what hath bin said , are three , the heads whereof i shall name . 1. see the eminent priviledge of them which are indeed stones of this house , which is living , strong , and glorious , which is so neerly related to the lord christ : there is more of duty , dignity , and safety in this thing , then can easily be expressed . to do service unto christ , as his , to have the honor of being his , and to be safe guarded as his are great priviledges : let them who have any sense of these things , further draw out these particulars , from what hath been spoken . 2. learn hence the vanity of resting upon outward church priviledges , if we are not withall , interested in this spiritual estate where men are living stones indeed , they ly in beauty and order in the assemblies : where they are otherwise , where assemblyes are made up of dead rubbish , and yet cry , the house of the lord , the house of the lord , the lord jesus abhorres those assemblies , he stands not in these relations unto them . 3. see hence the ruine of persecution , that hath appeared in the world in various forms . it hath put on all manner of colours and pretences , and prevailed with all sorts of persons at one time or other to close with it : what hath been the issue ? what is like to be ? the house indeed hath been battered sometimes , but they who have come against it , have been broken all to pieces . shall the residue of men , who under new pretences , or old ones new painted , drive on the same designe , shall they prosper ? thou , o lord jesus , in thine anger , wilt cut them off . the lord open the eyes o● the sons of men , that they may not hope any more to separate between christ , and his saints , between whom there are so many everlasting relations . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . finis : a review of the annotations of hugo grotius, in reference unto the doctrine of the deity, and satisfaction of christ. with a defence of the charge formerly laid against them. / by iohn ovven d.d. owen, john, 1616-1683. this text is an enriched version of the tcp digital transcription a90286 of text r206587 in the english short title catalog (thomason e879_1). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 76 kb of xml-encoded text transcribed from 13 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a90286 wing o802 thomason e879_1 estc r206587 99865708 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(eebo-tcp ; phase 1, no. a90286) transcribed from: (early english books online ; image set 117957) images scanned from microfilm: (thomason tracts ; 132:e879[1]) a review of the annotations of hugo grotius, in reference unto the doctrine of the deity, and satisfaction of christ. with a defence of the charge formerly laid against them. / by iohn ovven d.d. owen, john, 1616-1683. [2], 22 p. printed by h. hall. printer to the university, for thom. robinson., oxford, : 1656. annotation of thomason copy: "may 3d". reproduction of the original in the british library. eng grotius, hugo, 1583-1645 -early works to 1800. jesus christ -divinity -early works to 1800. socinianism -early works to 1800. a90286 r206587 (thomason e879_1). civilwar no a review of the annotations of hugo grotius,: in reference unto the doctrine of the deity, and satisfaction of christ. with a defence of th owen, john 1656 12183 10 495 0 0 0 0 415 f the rate of 415 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2007-06 tcp assigned for keying and markup 2007-06 apex covantage keyed and coded from proquest page images 2008-05 john latta sampled and proofread 2008-05 john latta text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion a review of the annotations of hvgo grotivs , in reference unto the doctrine of the deity , and satisfaction of christ . with a defence of the charge formerly laid against them . by iohn ovven d. d. oxford , printed by h. hall , printer to the university , for thom. robinson . 1656. a second consideration of the annotations of hugo grotius . having in my late defence of the doctrine of the gospell , from the corruptions of the socinians , been occasioned to vindicate the testimonys given in the scripture to the deity of christ , from their exceptions , and finding that hugo grotius in his annotatios had ( for the most part ) done the same things with them , as to that particular , and some other important articles of the christian faith , that booke of his being more frequent in the hands of students , then those of the socinians , i thought it incumbent on me , to doe the same worke in reference to those annotations , which it was my designe to performe towards the writings of socinus , smalcius , and their companions and followers . what i have been enabled to accomplish by that endeavour , with what service to the gospell hath been performed thereby , is left to the judgment of them who desire {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . of my dealing with grotius i gave a briefe account in my epistle to the governours of the vniversity , and that with reference to an apology made for him , not long before . this hath obtained a new apology under the name of a second defence of hugo grotius ; with what litle advantage either to the repute of grotius , as to the thing in question , or of the apologist himselfe , it is judged necessary to give the ensueing account : for which i took the first leasure houre i could obtaine , having things of greater weight , dayly incumbent on me . the only thing of importance by me charged on those annotations of grotius , was this ; that the texts of scripture both in the old testament and new , bearing witnesse to the diety , and satisfaction of christ , are in them wrested to other senses and significations , and the testimonies given to those grand truths , thereby eluded . of those of the first kind i excepted one , yet with some doubt , least his expressions therein , ought to be interpreted according to the analogy of what he had elsewhere delivered : of which afterwards . because that which concernes the satisfaction of christ will admit of the easyest dispatch , though taking up most roome , i shall in the first place insist thereon . the words of my charge on the annotations , as to this head of the doctrine of the scripture are these . the condition of these famous annotations as to the satisfaction of christ is the same . not one text in the whole scripture , wherein testimony is given to that sacred truth , which is not wrested to another sense , or at least the doctrine in it , conceald and obscured by them . this being a matter of fact , and the words containing a crime charged on the annotations , he that will make a defence of them , must either disprove the assertion by instances to the contrary , or else granting the matter of fact , evince it to be no crime . that which is objected in matter of fact , aut negandum est aut defendendum , sayes quintilian : lib. 5. cap. de refut : and extra haec in judiciis fere nihil est . in other cases , patronus , neget , defendat , transferat , excuset , deprecetur , molliat , minuat , avertat , despiciat , derideat ; but in matters of fact , the two first only have place . aristotle allows more particulars for an apologist to divert unto , if the matter require it : he may say of what is objected , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . ( rhet. lib. 3. cap. 15. ) all which in a plaine matter of fact may be reduced to the former heads . that any other apology can or ought to take place in this , or any matter of the same importance will not easily be proved . the present apologist takes another course . such ordinary paths are not for him to walke in . he tells us of the excellent booke that grotius wrote de satisfactione christi , and the exposition of sundry places of scripture , especially of divers verses of isa. 53 : given therein ; and then adds sundry inducements to perswade us , that he was of the same mind in his annotations . and this is called a defence of grotius . the apologist i suppose knowes full well , what texts of scripture they are , that are constantly pleaded for the satisfaction of christ , by them who doe beleive that doctrine . i shall also for once take it for granted , that he might without much difficulty , have obtained a sight of grotius annotations ; to which i shall only add , that probably if he could from them have disproved the assertion before mentioned , by any considerable instances , he is not so tender of the prefacers credit , as to have concealed it on any such account . but the severalls of his plea for the annotations in this particular , i am perswaded are accounted by some , worthy consideration ; a breife view of them will suffice . the signall place of is . 53. he tells us , he hath heard taken notice of by some ; ( i thought it had been probable the apologist might have taken notice of it himselfe , ) as that wherein his annotations are most suspected ; therefore on that he will fasten a while ▪ who would not now expect that the apologist should have entred upon the consideration of those annotations , and vindicated them from the imputations insinuated : but he knew a better way of procedure , and who shall prescribe to him , what suits his purpose and proposall . this i say is the instance chosen to be insisted on ; and the vindication of the annotations therein , by the interpretation given in their author his booke de satisfactione christi is proposed to consideration . that others , if not the apologist himselfe , may take notice of the emptinesse of such precipitate apologyes , as are ready to be tumbled out , without due digestion , or consideration , i shall not only compare the annotations and that booke as to the particular place proposed , and manifest the inconsistency of the one with the other ; but also to discover the extreame negligence and confidence , which lye at the bottome of his following attempt , to induce a perswasion , that the judgment of the man of whom we speake , was not alter'd ( that is , as to the interpretation of the scriptures relating to the satisfaction of christ ) nor is others in his annotations , then in that booke ; i shall compare the one with the other , by sundry other instances , and let the world see how in the most important places contested about , he hath utterly deserted the interpretations given of them by himselfe in his booke de satisfactione , and directly taken up that which he did oppose . the apologist binds me in the first place to that of is . 53. which is ushered in by the 1 pet. 2. 24. from 1 pet. 2. 24. ( saies the apologist ) grotius informes us that christ so bare our sins , that he freed us from them , so that we are healed by his stripes . this thus crudely proposed , socinus himselfe would graunt it , is little more then barely repeating the words ; grotius goes farther , and contends that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the word there used by the apostle , is to be interpreted , tulit sursum eundo , portavit , and tells us that socinus would render this word abstulit , and so take away the force of the argument from this place . to disprove that insinuation , he urges sundry other places in the new testament , where some words of the same importance are used , and are no way capable of such a signification . and whereas socinus urges to the contrary heb. 9. 28. where he saies {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} signifies nothing but auferre peccata , grotius disproves that instance , and manifests that in that place also it is to be rendred by tulit , and so relates to the death of christ . that we may put this instance given us by the apologist , to vindicate the annotations from the crime charged on them to an issue , i shall give the reader the words of his annotations on that place : it is as followes : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} &c : ] {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} hic est , abstulit , quod sequentia ostendunt , quomodo idem verbum sumi not avimus , heb. 9. 28. eodem sensu {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ioh. 1. 29. & {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} & {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} isa. 53. 4. ubi graeci {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : vitia nostra it a interfecit , sicut qui cruci affiguntur interfici solent . simile loquendi genus col. 2. 14. vide rom. 6. 6. gal. 2. 20. 24. est autem hic {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; non enim proprie christus cum crucifigeretur , vitia nostra abstulit . sed causas dedit per quas auferrerentur . nam crux christi fundamentum est predicationis ; praedicatio verò poenitentiae , paenitentia verô aufert vitia . how well the annotator abides here by his former interpretation of this place , the apologist may easily discover : 1 there he contends that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is as much as tulio , or sursum tulit : and objects out of socinu● , that it must be abstulit , which quite alters the sense of the testimony . here he contends with him , that it must be abstulit . 2 there heb. 9. 28. is of the same importance with this 1 pet. 2. 24. as there interpreted : here , as here ; that is in a quite contrary sense , altogether inconsistent with the other . 3. for company {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} used is . 53. is called in to the same signification , which in the booke de satisfactione he contends is never used in that sense , and that most truly . 4. upon this exposition of the words , he gives the very sense contended for by the socinians ; non enim proprie christus cum crucifigeretur vitia nostra abstulit , sed causas dedit per quas auferreretur : what are these causes ; he adds them immediatly , nam crux christi fundamentum est praedicationis , praedicatio verò poenitentiae , poenitentia verò aufert vitia . he that sees not the whole socinian poyson wrapped up and proposed in this interpretation , is ignorant of the state of the difference , as to that head , between them , and christians . ( 5 ) to make it a little more evident , how constant the annotator was to his first principles , which he insisted on in the management of his disputes with socinus about the sense of this place , i shall adde the words of socinus himselfe , which then he did oppose . verum animadvertere oportet primùm in graeco , verbum , quod interpretes verterunt pertulit , est {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , quod non pertulit sed abstulit vertendum erat , non secus ac factum fuerit in epistola ad hebraeos cap. 9. 28. ubi idem legendi modus habetur , unde constat {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} non perferre peccata , sed peccata tollere , sive auferre , significart . socin. de jes . christ . sat . lib. 2. cap. 6. what difference there is between the designe of the annotator , and that of socinus , what complyance in the quotation of the paralell place of the hebrewes , what direct opposition and head is made in the annotations against that booke de satisfactione , and how clearly the cause contended for in the one , is given away in the other ; needs no farther to be demonstrated . but if this instance makes not good the apologists assertion , it may be supposed , that that which follows , which is ushered in by this , will doe it to the purpose ; let then that come into consideration . this is that of isa. 53. somewhat of the sense which grotius in his booke de satisfactione contends for , in this place , is given us by the apologist . the 11th verse of the chapter which he first considers ( in my booke ) page 14 : he thus proposes and expounds : justificabit servus mens justus multos & iniquitates ipsorum bajulabit . in heb. est : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} vox autem {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} iniquitatem significat , atque etiam iniquitatis poenam . 2. reg. 7. 9. vox autem {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} est sustinere , bajulare , quoties autem bajulare ponitur cum nomine peccati aut iniquitatis , id in omni lingua & maximè in hebraismo significat poen as ferre , with much more to this purpose . the whole designe of the maine dispute in that place , is , from that discourse of the prophet to prove , that iesus christ properly underwent the punishment due to our sinnes , and thereby made satisfaction to god for them . to manifest his constancy to this doctrine , in his annotations he gives such an exposition of that whole chapter of isaiah 53. as is manifestly , and universally inconsistent with any such designe in the words , as that which he intends to prove from them in his booke de satisfactione . in particular ( to give one instance of this assertion ) he contends here that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , is as much as bajulare , portare , and that joyned with iniquity ( in all languages , especially in the hebrew ) that phrase of bearing iniquity , signifies to undergoe the punishment due to it ; in his annotations on the place , as also in those on 1 pet. 2. 24. he tells you the word signifies auferre , which with all his strength he had contended against . not to draw out this particular instance into any greater length , i make bold to tell the apologist ( what i suppose he knowes not ) that there is no one verse of the whole chapter , so interpreted in his annotations , as that the sense given by him , is consistent with , nay is not repugnant to , that which from the same verses he pleads for in his booke de satisfactione christi . if notwithstanding this information , the apologist be not satisfied , let him if he please consider what i have already animadverted on those annotations , and undertake their vindication . these loose discourses are not at all to the purpose in hand , nor the question between us , which is solely ; whether grotius in his annotations have not perverted the sense of those texts of scripture , which are commonly , and most righteously pleaded as testimonies given to the satisfaction of christ . but as to this particular place of isaiah , the apologist hath a farther plea , the summe whereof ( not to trouble the reader with the repetition of a discourse so little to the purpose ) comes to this head ; that grotius in his booke de satisfactione christi gives the mysticall sense of the chapter , under which consideration , it belongs to christ and his sufferings ; in his annotations the literall , which had its immediate completion in ieremy , which was not soe easily discoverable or vulgarly taken notice of . this is the summe of his first observation on this place to acquit the annotator of the crime charged upon him . whether he approve the application of the prophesie to jeremiah or no , i know not . he saies , grotius so conceived . the designe of the discourse seems to give approbation to that conception . how the literall sense of a place should come to be lesse easily discovered then the mysticall , well i know not . nor shall i speake of the thing it selfe concerning the literall and mysticall sense supposed to be in the same place and words of scripture , with the application of the distinction to those prophesies which have a double accomplishment in the type and thing or person typified , ( which yet hath no soundnesse in it ) but to keep to the matter now in hand , i shall make bold for the removall of this engine applyed by the apologist for the preventing all possible mistake , or controversie about the annotators after-charge in this matter , to tell him , that the perverting of the first literall sense of the chapter , or giving it a completion in any person whatsoever , in a first , second , or third sense , but the son of god himselfe , is no lesse then blasphemy ; which the annotator is no otherwise freed from , but by his conceiving a sense to be in the words , contrary to their literall importance , and utterly exclusive of the concerment of jesus christ in them . if the apologist be otherwise minded , i shall not invite him againe to the consideration of what i have already written in the vindication of the whole prophesie from the wretched corrupt interpretation of the annotator , ( not hoping that he will be able to breake through that discouragment he hath from looking into that treatise , by the prospect he hath taken of the whole by the epistle ) but doe expresse my earnest desire , that by an exposition of the severalls of that chapter , and their application to any other ( not by loose discourses forraigne to the question in hand ) he would endeavour to evince the contrary ; if on second thoughts he find either his judgment , or ability , not ready or competent for such an attempt , i heartily wish he would be carefull hereafter of ingenerating apprehensions of that nature , in the minds of others , by any such discourses as this . i cannot but suppose that i am already absolved from a necessity of any farther procedure , as to the justifying my charge against the annotations , having sufficiently foyled the instance produced by the apologist for the weakning of it . but yet least any should thinke , that the present issue of this debate , is built upon some unhappinesse of the apologist in the choice of the particulars insisted on ; which might have been prevented , or may yet be removed , by the production of other instances : i shall for their further satisfaction , present them with sundry other , the most important testimonies given to the satisfaction of christ , wherein the annotator hath openly prevaricated , and doth imbrace and propose those very interpretations , and that very sense , which in his book , de satisfactione christi , he had strenuously opposed . page 8. of his booke de satisfactione , he pleads the satisfaction of christ , from gal. 2. 21. laying weight on this , that the word , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , signifies the want of an antecedent cause , on the supposition there made . in his annotations he deserts this assertion , and takes up the sense of the place given by socinus de servator . lib. 2 : cap. 24. his departure into the tents of socinus on gal. 3. 13. is much more pernitious . page 25 , 26 , 27. urging that place and vindicating it from the exceptions of socinus , he concludes , that the apostle said christ was made a curse , quasi dixerit christum factumesse {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : hoc est poenae à deo irrogatae , & quidem ignominiosissimae obnoxium . to make good this , in his annotations , he thus expounds the words : duplex hîc figura ; nam & {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} pro {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , quomodo circumcisio pro circumcisis : & subauditur {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : nam christus it a cruciatus est , quasi esset deo {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , quo nihil homini pessimo in hâc vitâ pejus evenire poterat : which is the very interpretation of the words given by socinus which he opposed ; and the same that crellius insists upon in his vindication of socinus against him . so uniforme was the judgment of the annotator , with that of the author of the book de satisfactione christi . pages 32 , 33 , &c : are spent in the exposition and vindication of rom. 3. 25 , 26. that expression {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , manifesting the end of the suffering of christ , is by him chiefely insisted on . that by {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is there intended that justice of god , whereby he punisheth sin , he contends and proves from the nature of the thing it selfe , and comparing the expression with other paralell texts of scripture : socinus had interpreted this of the righteousnesse of christs fidelity and veracity : lib. 2. de servator . cap. 2. ( ut ostenderet se veracem & fidelem esse . ) but crellius in his vindication of him places it rather on the goodnesse & liberality of god , which is , saith he , the righteousnesse there intended . to make good his ground , the annotator , thus expounds the meaning of the words ▪ vocem {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} malim hic de bonitate interpretari , quam de fide in promissis praestandis , quia quae sequuntur non ad judaeos solos pertinent , sed etiam ad gentes , quibus promissio nulla facta erat . he rather ( he tells you ) embraces the interpretation of crellius then of socinus ; but for that which himself had contended for , it is quite shut out of doors : as i have elswhere manifested at large . the same course he takes with rom. 5. 10. which he insists on pag. 26. and 2. cor. 5. 18 , 19 , 20 , 21. concerning which he openly deserts his owne former interpretation , and closes expressely with that which he had opposed , as he doth in reference to all other places , where any mention is made of reconciliation : the substance of his annotations on those places , seeming to be taken out of socinus , crellius , and some others of that party . that signall place of heb. 2. 17. in this kind , deserves particularly to be taken notice of ; cap. 7 pag. 141. of his booke de satisfactione , he pleads the sense of that expression , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to be , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : and addes , significat ergoibi expiationem quae fit placando : but crellius defence of socinus had so possessed the mans mind before he came to write his annotations , that on that place he gives us directly his sense , and almost his words in a full opposition to what he had before asserted : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , hoc quidem loco , ut ex sequentibus apparet , est auferre peccata , sive purgare à peccato , id est , efficere ne peccetur , vires suppeditando pro modo tentationum : so the annotator on that place ; indeavoring farther to prove his interpretation . from rom. 4 last , cap. 1. pag. 47 , of his booke de satisfactione , he clearly proves the satisfaction of christ : and evinces that to be the sense of that expression , traditus propter peccata nostra : which he thus comments on in his annotations : poterat dioere qui & mortuus est , & resurrexit ut nos à peccatis justificaret , id est , liberaret . sed amans {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} morti conjunxit peccata , quae sunt mors animi , resurrectioni autem adeptionem iustitia , quae est animi resuscitatio : mirè nos & à peccatis retrahit & ad iustitiam ducit : quod videmus christum mortem non formidâsse pro doctrinâ suâ peccatis contrariâ , & ad iustitiam nos vocanti testimonio ; & à deo suscitatum , ut eidem doctrinae summa conciliaretur authoritas . he that sees not , not only that he directly closes in , with what before he had opposed , but also , that he hath here cou●hed the whole doctrine of the socinians , about the mediation of christ , and our iustification thereby , is utterly ignorant of the state of the controversie between them , and christians . i suppose it will not be thought necessary for me to proceed with the comparison instituted . the severall bookes are in the hands of most students , and that the case is generally the same in the other places pleaded for the satisfaction of christ , they may easily satisfy themselves . only because the apologist seemes to put some difference between his annotations on the revelations , ( as having receaved their linedments and colours from his owne pencill , ) and those on the epistles which he had not so compleated ; as i have already manifested , that in his annotations on that booke , he hath treacherously tampred with , and corrupted the testimonies given to the deity of our blessed saviour , so shall i give one instance from them also , of his dealing no lesse unworthily with those that concerne his satisfaction . socinus in his second booke against covet , second part , & chap. 17. gives us this account of those words of the holy ghost , rev. 1. 5. who hath loved us , and washed us in his owne blood : johannes in apocalyp . cap. 1. v. 5. alia metaphorâ seu translatione , ( quae nihil aliud est quam compendiosa quaedam comparatio ) utens , dixit de christo & ejus morte , qui dilexit nos & lavit nos à peccatis in sanguine suo , nam quemadmodum aquâ abluuntur sordes corporis , sic sanguine christi , peccata , quae sordes animi sunt absterguntur . absterguntur , inquam , quia animus onster ab ipsis mundatur , &c. this interpretation is opposed and exploded by grotius lib. de satisf . c. 10. p. 208 , 209. the substance of it being , that christ washed us from our sins by his death , in that he confirmed his doctrine of repentance & newnesse of life thereby , by which we are turned from our sins ; as he manifests in the close of his discourse , hoc saepius urgendū est , ( saith socinus ) iesum christum eâ ratione peccata nostra abstulisse , quod effecerit , ut à peccando desistamus . this interpretation of socinus , being reinforced by crellius , the place falls againe under the consideration of grotius in those annotations on the revelations ; which as the apologist tells us , received their very lineaments and colours from his owne pencill . there then he gives us this account thereof , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : sanguine suo , id est , morte toleratâ , certos nos reddidit veritatis eorum quae docuerat , quae talia sunt , ut nihil sit aptius ad purgandos à vitiis animos . humidae naturae , sub quâ est sanguis , proprium est lavare . id vero per egregiam {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ad animum transfertur . dicitur autem christus suo sanguine nos lavisse , quia & ipse omnia praestitit quae ad id requirebantur & apparet secutum in plurimis effectum . i desire the apologist to tell me what he thinks of this peice thus perfected , with all its lineaments and colours by the pencill of that skilfull man ; and what beautifull aspect he supposeth it to have . let the reader , to prevent further trouble in perusing transcriptions of this kind , consider rev. 13. 8 , pag. 114. heb. 9. 25. to the end ; which he calls an illustrious place in the same page and forward : i iohn 2. 2. pag. 140 , rom. 5. 10 , 11. page 142 , 143. eph. 2. 16. page 148 , 149 , col. 1. 20 , 21 , 22. tit. 2. 14. page 156. heb. 9. 14 , 15. pag. 157 , 158. act. 20. 28. and many others ; and compare them with the annotations on those places , and he will be farther enabled to judge of the defence made of the one , by the instance of the other . i shall only desire that he who undertakes to give his judgment of this whole matter , be somewhat acquainted with the state of the difference , about this poynt of the doctrine of the gospell , between the socinians and us : that he doe not take auferre peccata , to be ferre peccata : nostri causa , to be nostrâ vice , and nostro loco : causa {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : liberatio à jugo peccati , to be redemptio à reatu peccati : subire poenas simpliciter , to be subire paenas nobis debitas : to be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in respect of the event , to be so as to the proper nature of the thing ; offerre seipsum in coelo , to be as much as offerre seipsum in cruce , as to the worke it selfe : that so he be not mistaken to thinke that , when the first are granted , that the latter are so also . for a close of the discourse relating to this head , a breife account may be added , why i said not positively , that he had wrested all the places of scripture giving testimony to the satisfaction of christ , to another sense : but that he had either done so , or else concealed or obscured that sense in them . though i might give instances from one or two places in his annotions on the gospells , giving occasion to this assertion , yet i shall insist only on some taken from the epistle to the hebrews , where is the great and eminent seat of the doctrine of christs satisfaction . although in his annotations on that epistle , he doth openly corrupt the most cleare testimonies given to this truth , yet there are some passages in them , wherein he seems to dissent from the socinians . in his annotations on chap. 5. vers. 5. he hath these words , iesus quidem sacerdotale munus suum aliquo modo erat auspicatus ; cum semet patri victimam offerret . that christ was a preist when he was on the earth , was wholly denyed by socinus both in his booke de servatore , and in his epistle to niemoieuius , as i have shewed elsewhere . smalcius seems to be of the same judgment in the racovian catechisme . grotius saies , sacerdotale munus erat aliquo modo auspicatus : yet herein he goes not beyond crellius , who tells us : mortem christus subiit duplici ratione , partim quidem ut foederis mediator seu sponsor , partim quidem ut sacerdos , deo ipsum oblaturus : de causis mortis christi pag. 6. and so volkelius fully to the same purpose . partes ( saith he ) muneris sacerdotis , haec sunt potissimum ; mactatio victimae , in tabernaculum ad oblationem peragendam , ingressio , & ex eodem egressio : ac mactatio quidem mortem christi , violentam sanguinis profnsionem continet : de relig. lib. 3. cap. 47. pag. 145. and againe : hinc colligitur solam christi mortem nequaquam illam perfectam absolutámque ipsius oblationem ( de qua in epistola ad hebraeos agitur ) fuisse , sed principium & praeparationem quandam ipsius sacerdotii in caelo demum administrandi extitisse , ibid. so that nothing is obtained by grotius his munus sacerdotale aliquo modo erat auspicatus , but what is granted by crellius and volkelius . but in the next words , cum semet offerret patri victimam , he seems to leave them : but he seems only so to doe . for volkelius acknoledgeth that he did slay the sacrifice in his death , though that was not his compleate and perfect oblation , which is also afterwards affirmed by grotius : and crellius expresly affirmes the same . nor doth he seeme to intend a proper expiatory and satisfactory sacrifice in that expression ; for if he had , he would not have been guilty of such an {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as to say , semet obtulit patri . besides , though he do acknoledge elsewhere , that this victima was {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , & {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , yet he sayes in another place ( on ver : 3. ) sequitur christum quoque obtulisse prose {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; giving thereby such a sense to that expression , as is utterly inconsistent with a proper expiatory sacrifice for sin . and which is yet worse , on chap. 9. 14. he gives us such an account why expiation is ascribed to the blood of christ , as is a key to his whole interpretation of that epistle : sanguini ( saith he ) purgatio ista tribuitur : quia per sanguinem , idest , mortem christi , secuta ejus excitatione & evectione , gignitur in nobis fides , quae deinde purgat corda . and therefore where christ is said to offer himselfe by the eternall spirit , he tells us , oblatio christi hic intelligitur illa , quae oblationi legali in adyto factae respondet , ea autem est , non oblatio in altari crucis facta , sed in adyto caelesti : so that the purgation of sin is an effect of christs presenting himselfe in heaven only : which how well it agrees with what the apostle sayes chap. 1. v. 3. the reader will easily judge . and to manifest that this was his constant sense , on those words v. 26. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , he thus comments ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , vt peccatum in nobis extinguatur : fit autem hoc per passionem christi , quae fidem nobis ingenerat , quae cordae purificat . christ confirming his doctrine by his death , begets faith in us , which doth the worke . of the 28th verse of the same chapter i have spoken before . the same he affirmes againe , more expressely , on chap. 10. vers. 3. and on ver. 9. and verse 12. he interprets the oblation of christ , whereby he tooke away sinne , to be the oblation or offering himselfe in heaven , whereby sin is taken away by sanctification , as also in sundry other places , where the expiatory sacrifice of christ on earth , and the taking away of the guilt of sinne , by satisfaction , is evidently intended . so that notwithstanding the concession mentioned , i cannot see the least reason to alter my thoughts of the annotations , as to this businesse in hand . not further to abound in causá facili ; in all the differences we have with the socinians , about christs dying for us , concerning the nature of redemption , reconciliation , mediation , sacrifice , the meaning of all the phrases and expressions , which in those things are delivered to us , the annotator is generally on the apostate side throughout his annotations : and the truth is , i know no reason why our students should with so much diligence and charge , labour to get into their hands the books of socinus , crellius , smalcius , and the rest of that crew , seing these annotations , as to the most important heads of christian religion , about the deity , sacrifice , preisthood , and satisfaction of christ , originall sin , free will , iustification &c , afford them the substance and marrow of what is spoken by them ; so that as to these heads , upon the matter , there is nothing peculiar to the annotator , but the secular learning which in his interpretations he hath curiously and gallantly interweaved . plautus makes sport in his amphitruo with severall persons , some reall , some assumed , of such likenesse one to another , that they could not discerne themselves by any outward appearance ; which caused various contests and mistakes between them . the poets fancy raysed not a greater similitude between mercury and sosia , being supposed to be different persons , then there is a dissimilitude between the author of the booke de satisfactione christi , and of the annotations , concerning which we have been discoursing , being one and the same . nor was the contest of those different persons so like on another , so irreconcilable , as are these of this single person , so unlike himselfe in the severall treatises mentioned . and i cannot but thinke it strange that the apologist could imagine no surer measure to be taken of grotius's meaning in his annotations then his treatise of the satisfaction of christ doth afford , there being no two treatises that i know , of any different persons whatever , about one and the same subject , that are more at variance . whither now any will be perswaded by the apologist to believe that grotius was constant in his annotations to the doctrine delivered in that other treatise , i am not sollicitous . for the reinforced plea of the apologist , that these annotations were not finished by him , but only collections that he might after dispose of ; i am not concerned in it ; having to deale with that booke of annotations that goes under his name ; if they are none of his , it is neither on the one hand or other , of any concernment unto me . i say not this , as though the apologist , had in the least made good his former plea , by his new exceptions to my evidence against it , from the printers preface to the volume of annotations on the epistles . he saies ! what was the opus integrum that was cōmended to the care of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ? and answers himselfe , not that last part or volume of annotations , but opus integrum , the whole volume or volumes that contained his {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} adversaria on the new testament . for how ill this agrees with the intention and words of the prefacer , a slight inspection will suffice to manifest . he tells us , that grotius had himselfe publisht his annotations on the gospells , five yeares before : that at his departure from paris , he left a great part of this volume ( that is this on the acts and epistles ) with a friend ; that the reason why he left not opus integrum , that is , the whole volume with him , was because the residue of it was not so written , as that an amanuensis could well understand it . that therefore in his going towards sweden , he wrote that part againe with his owne hand , and sent it backe to the same person ( that had the former part of the volume committed to him ) from hamburge . if the apologist read this preface , he ought , as i suppose to have desisted from the plea insisted on : if he did not , he thought assuredly he had much reason to despise them , with whom he had to do : but as i said , herein am i not concerned . the consideration of the charge on the annotations relating to their tampering with the testimonies given in the scripture to the deity of christ , being an other head of the whole , may now have place . the summe of what is to this purpose by me affirmed , is , that in the annotations on the old and new testament , grotius hath left but one place giving testimony clearly to the deity of christ . to this assertion i added both a limitation , and also an enlargment in severall respects . a limitation that i could not perceive he had spoken of himselfe , clearly on that one place . on supposition that he did so , i granted that perhaps one or two places more , might accordingly be interpreted . that this one place is ioh. 1. 1. i expressely affirmed : that is the one place wherein , as i say , he spake not home to the businesse . the defence of the apologist in the behalfe of grotius consists of sundry discourses . first to disprove that he hath left more then that one of john free from the corruption charged ; he instances in that one of iohn 1. 1. wherein as he saith , he expressely asserts the deity of christ : but yet wisely forseeing , that this instance would not evade the charge , having been expressely excepted , ( as to the present enquiry ) and reserved to further debate ; he adds the places quoted by grotius in the exposition of that place as prov. 8. 21 , 22 , 23 , 24 , 25 , 26 , 27. isa. 45. 12. & 48. 13. 2 pet. 3. 5. col. 1. 16. from all which he concludes , that the annotations have left more testimonies to the deity of christ untampered withall and unperverted , then my assertion will allow ; reckoning them all up againe section the 10th . and concluding himselfe a successfull advocate in this case , or at least under a despaire of ever being so in any , if he acquit not himselfe clearly in this . if his failure herein be evinced , by the course of his late writings himselfe will appeare to be most concerned . i suppose then that on the view of this defence , men must needs suppose that in the annotations on the places repeated , and mustered a second time by the apologist , grotius does give their sense as bearing witnesse to the deity of christ . others may be pleased to take it for granted without farther consideration : for my part being a little concerned to inquire , i shall take the paines to turne to the places , and give the reader a briefe account of them . for prov. 8. his first note on the wisdome there spoken of is : haec de easapientia quae in lege apparet exponunt haebraei , & sane ei , si non sol● ; at praecipuè haec atributa conveniunt : now if the attributes here mentioned , agree either solely or principally to the wisdome that shines in the law , how they can be the attributes of the person of the eternall son of god , i see not . he addes no more to that purpose , untill he comes to the 22 ver. the verse of old contested about with the arrians . his words on that are graecum aquilae , est , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , ut & symmachi & theodosionis , res●pondetque benè haebraeo {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , & caldaeus habet {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , & 70 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , sensu non malo , si creare sumas pro facére ut appareat : viae dei sunt operationes ipsius : sensum hujus loci & sequentium non male exprimas cum philone de coloniis : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . on verse 27 , he addes aderam , id est , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , ut infra iohn evang. 1. 1. what clear and evident testimony , by this exposition is left in this place to the deity of christ i professe my selfe as ignorant , as i was , before i received this direction by the apologist : he tells us that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is rendred not amisse by the chaldee {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and the 70 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , though he knew that sense was pleaded by the arrians , and exploded by the antient doctors of the church . to relieve this concession , he tells us that creare , may be taken for facere ut appareat , though there be no evidence of such a use of the word in the scripture , nor can he give any instance thereof . the whole interpretation runs on that wisdome that is a property of god , which he manifested in the workes of creatiō : of the son of god , the essentiall wisdome of god , subsisting with the father , we have not one words nor doth that quotation out of philo releive us in this businesse at all . we know in what sense he used the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : how farr he and the platonicks , with whom in this expression he consented , were from understanding the only begotten son of god , is known . if this of philo has any aspect towards the opinion of any professing themselves christians , it is towards that of the arians , which seems to be expressed therein . and this is the place chosen by the apologist to disprove the assertion of none being left , under the sense given them by the annotations , bearing cleare testimony to the deity of christ ; his comparing {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ibi ego , which the vulgar renders aderam , with {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} seems rather to cast a suspicion on his intention in the expression of that place of the evangelist , then in the least to give testimony to the deity of christ in this . if any one be further desirous to be satisfyed , how many cleare unquestionable evidences of the deity of christ , are slighted by these annotations on this chapter , let him consult my vindication of the place in my late vindiciae evangelicae , where he will find something tendred to him to that purpose . what the apologist intended by adding these two places of isaiah , chap. 45. 12. and the 48. 13. ( when in his annotations on those places , grotius not once mentions the deity of christ , nor any thing of him , nor hath occasion so to do , nor doth produce them in this place to any such end or purpose ; but only to shew that the chaldee paraphrase , doth sundry times , when things are said to be done by god , render it , that they were done by the word of god ) as instances to the prejudice of my assertion , i cannot imagine . on that of peter , 2 epistle , 3. 5. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : he addes indeed , vide quae diximus ad initium evangelii iohannis : but neither doth that place intend the naturall son of god , nor is it so interpreted by grotius . to these he addes in the close , col. 1. 16. in the exposition whereof in his annotations , he expressely prevaricates , and goes of to the interpretation insisted on by socinus and his companions , which the apologist well knew . without farther search upon what hath been spoken , the apologist gives in his verdict concerning the falsnesse of my assertion before mentioned , of the annotators speaking cleare and home to the deity of christ but in one , if in one place of his annotations : but 1. what one other place hath he produced , whereby the contrary , to what i assert , is evinced ? any man may make apologies at this rate as fast as he pleases . 2. as to his not speaking clearely in that one , notwithstanding the improvement made of his expressions by the apologist , i am still of the same mind as formerly : for although he ascribes an eternity {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and affirmes all things to be made thereby ; yet considering how carefull he is , of ascribing an {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , how many platonicke interpretations of that expression he interweaves in his expositions , how he hath darkned the whole councell of god in that place about the subsistence of the word , its omnipotency and incarnation , so clearely asserted by the holy ghost therein , i see no reason to retract the assertion opposed . but yet as to the thing it selfe , about this place i will not contend : only it may not be amisse to observe , that not only the arians , but even photinus himselfe acknoledged that the world was made {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that how little is obtained toward the confirmation of the deity of christ by that concession , may be discerned . i shall offer also only at present , that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , is threefold , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is christ , mentioned iohn 1. 1. his personall or eternall subsistence , with his omnipotency , being there asserted . whether christ be so called anywhere else in the new testament may be disputed , luk. 1. v. 2. ( compared with the 1 of iob. 1. 1. ) 2 pet. 1. 16. and act. 20. 32. heb. 4. 12. are the most likely to give us that use of the word . why christ is so termed , i have shewed elsewhere . that he is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} psal. 33. 6. is to me also evident . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is better rendred {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , then {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . where that word is used , it denotes not christ : though 2 sam. 23. 2. where that word is , is urged by some to that purpose . he is also called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} hag. 2. 5. so perhaps in other places . our present quakers would have that expression of , the word of god , used no where in any other sense : so that destroying that , as they do , in the issue they may freely despise the scripture , as that which they say is not the word of god , nor anywhere so called . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} amongst men is that which aristotle calls {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} saies hesichius . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is that which we speake in our hearts , saies damascen . de orthod. fid. lib. 1. cap. 18. so psalm 14. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . this as spoken in respect of god , is that egresse of his power , whereby according to the eternall conception of his mind , he worketh any thing . so gen. 1. 2. god said let there be light , and there was light . of this word of god the psalmist treats , 147. v. 18. he sedeth out {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} & melteth the ice , and psal. 148. 8. the same word is used . in both which places the septuagint renders it by {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . this is that which is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , heb. 1. 2. and heb. 11. 3. where the apostle saies the heavens were made {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : which is directly paralell to that place of 2 pet. 3. 5. where it is expressed {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : for though {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} more properly denotes {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , yet in these places , it signifies plainly that egresse of gods power for the production and preservation of things , being a persuite of the eternall conception of his mind , which is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . now this infinite wise and eternall conception of the mind of god , exerting its selfe in power , wherein god is said to speake , ( he said let there be light ) is that which the platonicks , and philo with them harped on , nener once dreaming of a coessentiall and hypostaticall word of god , though the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} occurre amongst them . this they thought was unto god , as in us , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . and particularly it is termed by philo ▪ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : de agric. . that this was his {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is most evident : hence he tells us {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : de mund. opific. and a little after , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . the whole tendency of his discourse is , that the word of god , in his mind , in the creation of the world , was the image of himselfe ; and that the idea or image of the things to be made , but especially of light . and whereas ( if i remember aright , for i cannot now find the place ) i have said somewhere , that christ was {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , though therein i have the consent of very many learned divines , and used it meerly in opposition {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; yet i desire to recall it : nor doe i thinke there is any propriety in that expression of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} used of christ , but only in those of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which the scripture ( though not in the very termes ) will make good . in this second acceptation , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , photinus himselfe granted that the world was made by the word of god . now if it be thought necessary , that i should give an account of my feare that nothing but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in this sense decked with many platonicall encomiums was intended in the annotations on ioh. 1. ( though i confesse much from some quotations there used , may be said against it ) i shall readily undertake the taske ; but at present in this running course , i shall adde no more . but now , as if all the matter in hand , were fully dispatched , we have this triumphant close attending the former discourse , and observations . if one text acknowledged to assert christs eternall divinity ( which one was granted to doe it , though not clearly , ) will not suffice to conclude him no socinian ) which i said not he was , yea expressely waved the management of any such charge ) if six verses in the proverbs , two in isaiah ; one in st. peter , one in st. paul added to many in the beginning of st. iohn , ( in his annotations on all which , he speaks not one word to the purpose ) will not yet amount to above one text ; or lastly if that one may be doubted of also , which is by him interpreted to affirme christs eternall subsistence with god before the creation of the world ( which he doth not so interpret , as to a personall subsistence ) and that the whole world was created by him ; i shall despaire of ever being a successfull advocate for any man ; from which condition i hope some little time will recover the apologist . this is the summe of what is pleaded in cheife , for the defence of the annotations : wherein what small cause he hath to acquiesce , who hath been put to the labour and trouble of vindicating nere 40 texts of scripture in the old testament , and new , giving expresse testimony to the deity of christ from the annotators perverse interpretations , let the reader judge . in the 13th section of the apologist's discourse , he addes some other considerations to confirme his former vindication of the annotations . 1 he tells us , that he professeth not to divine , what places of the old testament , wherein the deity of christ is evidently testified unto , are corrupted by the learned man , nor will he upon the discouragement already received make any inquiry into my treatise . but what need of divination ? the apologist cannot but remember at all times , some of the texts of the old testament that are pleaded to that purpose ; and he hath at least as many incouragements to looke into the annotations , as discouragements from casting an eye upon that volume ( as he calls it , ) wherein they are called to an account . and if he suppose , he can make a just defence for the severall places so wrested , and perverted , without once consulting of them , i know not how by me he might possibly be ingaged into such an inquiry . and therefore i shall not name them again , having done somewhat more then name them already . but he hath two suppletory considerations , that will render any such inquiry or inspection needlesse . of these the first is that the word of god being all and every part of it of equall truth , that doctrine which is founded on five places of divine writ ; must by all christians be acknoledged to be as irrefragably confirmed , as an 100 expresse places would be conceived to confirme it . ans. it is confessed , that not only five , but any one expresse text of scripture , is sufficient for the confirmation of any divine truth . but that five places have been produced out of the annotations by the apologist for the confirmation of the great truth pleaded about , is but pretended , indeed there is no such thing . the charge on grotius was , that he had depraved all but one ; if that be no crime , the defence was at hand ; if it be , though that one should be acknowledged to be clear to that purpose , here is no defence against that which was charged , but a strife about that which was not . let the places be consulted , if the assertion prove true , by an induction of instances , the crime is to be confessed , or else the charge denied to contain a crime : but secondly he saies , that this charge upon inquiry will be found in some degree , if not equally , chargeable on the learnedst and most valued of the first reformers , particularly upon mr. calvin himselfe , who hath been as bitterly and injustly accused and reviled upon this account ( witnesse the booke intituled calvino turcismus ) as ever erasmus was by bellarmine and beza , or as probably grotius may be . though this at the best be but a diversion of the charge , and no defence , yet not containing that truth which is needfull to countenance it , for the end for which it is proposed ; i could not passe it by . it is denied ( which in this case untill further proofe must suffice ) that any of the learnedst of the first reformers , ( and particularly mr. calvin ) are equally chargeable , or in any degree of proportion with grotius , as to the crime insisted on . calvin being the man instanced in , i desire the apologist to prove that he hath in all his commentaries on the scripture corrupted the sense , of any texts of the old testament or new , giving expresse testimony to the deity of christ , & commonly pleaded to that end & purpose . although i deny not , but that he differs from the cōmon judgment of most , in the interpretation of some few propheticall passages , judged by them to relate to christ . i know what genebrard and some others of that faction , raved against him ; but it was cheifly from some expressiōs in his institutions about the trinity ( wherin yet he is acquitted by the most learned of themselves ) & not from his expositions of scripture , for which they raised their clamours . for the booke called calvino turcismus , written by reynolds and giffard , the apologist has forgotten the designe of it . calvin is no more concerned in it , then others of the first reformers ; nor is it from any doctrine about the deity of christ in particular , but from the whole of the reformed religion , with the apostasyes of some of that profession , that they compare it with turcisme . something indeed , in a chapter or two , they speake about the trinity , from some expressions of luther , melancton , calvin and others : but as to calvin's expositions of scripture , they insist not on them . possibly the apologist may have seen pareus his calvinus orthodoxus , in an answer to hunnius his calvinus judaizans ; if not , he may at any time have there an account of this calumny . having passed through the consideration of the two considerable heads of this discourse , in the method called for by the apologist ( having only taken liberty to transpose them , as to first and last ) i must professe my selfe as yet unsatisfyed as to the necessity , or suitablenesse , of this kind of defence . the summe of that which i affirmed ( which alone gives occasion to the defensative now under consideration ) is : that to my observation grotius in his annotations had not left above one text of scripture , if one , giving cleare evidence to the deity of christ ; of his satisfaction i said in summe the same thing . had the apologist been pleased to have produced instances of any evidence for the disproovement of my assertion , i should very gladly and readily have acknoledged my mistake and oversight . i am still also in the same resolution , as to the latitude of the expression , though i have already by an induction of particulars , manifested his corrupting and perverting of so many , both in respect of the one head , and of the other , with his expresse complyance with the socinians in his so doing , as that i cannot have the least thought of letting fall my charge , which with the limitation expressed ( of my owne observation ) containes the truth in this matter , and nothing but that which is so . it was indeed in my thoughts to have done somewhat more in reference to those annotations , then thus occasionally to have animadverted on their corruption in generall ; namely to have proceeded in the vindication of the truths of the gospell from their captivity under the false glosses put upon them , by the interpretations of places of scripture wherein they are delivered . but this worke being fallen on an abler hand viz. that of our learned professor of divinity , my desire is satisfied , and the necessity of my indeavour for that end removed . there are sundry other particulars insisted on by the apologist , and a great deale of rhetoricke is layd out about them ; which certainly deserves not the readers trouble in the perusall of any other debate about them . if they did , it were an easie matter to discover his mistakes in them all along . the foundation of most of them , lies in that , which he affirmes sect. 4. where he saies , that i thus state the jealousies about h. g. as farr as it is owned by me , viz. that being in doctrine a socinian , he yet closed in many things with the romane interest . to which he replies , that this does not so much as pretend that he was a papist . as though i undertake to prove grotius to be a papist , or did not expressely disowne the management of the iealousy , stated as above ; or that i did at all owne it , all which are otherwise : yet i shall now say , whither he was in doctrine a socinian or no , let his annotations before insisted on , determine : and whether he closed with the romane interest or no , besides what hath been observed by others , i desire the apologist to consider his observation on rev. 12. v. 5. that booke , ( himselfe being judge , ) having received his last hand . but my businesse is not to accuse grotius , or to charge his memory with any thing but his prevarication in his annotations on the scripture . and as i shall not cease to presse the generall aphorisme ( as it is called ) that no drunkard &c. nor any person whatever not borne of god or united to christ the head , by the same spirit that is in him , and in the sense thereof , perfecting holinesse in the feare of god , shall ever see his face in glory , so i feare not what conclusion can regularly in reference to any person living or dead , be thence deduced . it is of the annotations whereof i have spoken : which i have my liberty to do : and i presume shall still continue , whilest i live in the same thoughts of them : though i should see — a third defence of the learned hugo grotius . the epistles of grotius to crellius mentioned by the apologist in his first defence of him , giving some light to what hath been insisted on , i thought it not unfit to communicate them to the reader , as they came to my hand , having not as yet been printed that i know of . reverendo summaeque eruditionis ac pietatis viro domino johanni crellio pastori racov. h. g. s. libro tuo quo ad eum quem ego quondam scripseram ( eruditissimè crellî ) respondisti , adeo offensus non fui , ut etiam gratias tunc intra animum meum egerim , nunc & hisce agam literis . primò , quod non tantùm humanè , sed & valdè officiosè mecum egeris , ita ut quaeri nihil possim , nisi quod in me praedicando , modum interdum excedis , deinde verò , quod multa me docueris , partim utilia , partim jucunda scitu , meque exemplo tuo incitaveris ad penitiùs expendendum sensus sacrorum librorum . benè autem in epistolâ tuâ , quae mihi longè gratissima advenit , de me judicas , non esse me eorum in numero qui ob sententias salvâ pietate dissidentes alieno à quoquam sim animo , aut boni alicu jus amicitiam repudiem . equidem in libro * de verâ religione , quem jam percurri , relecturus & posthac , multa invenio summo cum judicio observata . illud vero saeculo gratulor , repertos homines qui nentiquam in controversiis subtilibus tantum ponunt , quantum in verâ vitae emendatione , & quotidiano ad sanctitatem profectu . utinam & mea scripta aliquid ad hoc studium in animis hominum excitandum inflammandúmque conferre possint : tunc enim non frustra me vixisse hactenus existimem . liber de veritate religionis christianae magis ut nobis esset solatio , quam ut aliis documento scriptus , non video quid post tot aliorum labores utilitatis afferre possit , nisi ipsâ fortè brevitate . siquid tamen in eo est , quod tibi tuique similibus placeat , mihi supra spem●euenit . libris de jure belli & pacis mihi praecipuè propositum habui , ut feritatem illam , non christianis tantùm , sed & hominibus indignam , ad bella pro libitu suscipienda , pro libitu gerenda , quam gliscere tot populorum malo quotidie video , quantum in me est , sedarem . gaudeo ad principum quorundam manus eo● libros venisse , qui utinam partem eorum meliorem in suum animum admitterent . nullus enim mihi ex eo labore suavior fructus contingere possit . te verò quod attinet , credas , rogo , si quid unquam facere possim tui , aut eorum quos singulariter amas , causâ , experturum te , quantum te tuo merito faciam . nunc quum aliud possim nihil , dominum jesum supplice animo veneror , ut tibi aliisque pietatem promoventibus propitius adsit . x. maii. m. dc . xxvi . tui nominis studiosissimus h. g. tam pro epistolâ ( vir clarissime ) quam pro transmisso libro , gratias ago maximas . constitui & legere & relegere diligenter quaecunque à te prosiciscuntur , expertus quo cum fructu id antehàc fecerim . eo ipso tempore quo literas tuas accepi , versabar in lectione tuae interpretationis in epistolam ad galatas . quantum judicare possum & scripti occasionem & propositum , & totam seriem dictionis , ut magnâ cum curâ indagâsti , ita feliciter admodùm es assequutus . quare deum precor , ut & tibi & tui similibus , vitam det , & quae alia ad istiusmodi labores necessaria . mihi ad juvandam communem christianismi causam , utinam tam adessent vires , quàm promptus est animus : quippe me , à primâ aetate , per varia disciplinarum genera jactatum , nulla res magis delectavit , quam rerum sacrarum meditatio . id in rebus prosperis moderamen , id in adversis solamen sensi . pacis consilia & amavi semper , & amo nunc quoque : eoque doleo , quum video tam pertinacibus iris committi inter se eos , qui christi se esse dicunt . si rectè rem putamus , quantillis de causis — januarii . m. dc . xxxii . amstelodam . finis . notes, typically marginal, from the original text notes for div a90286e-140 grotius ad nocentissimae haereseos atque ●frenis licentiae scyllam , iterumque ad tyrannidis charybdin declinavit fluctuans : essen . notes for div a90286e-12310 this booke of crellius lay unanswered by grotius above 20 yeares . for so long he lived after the publishing of it . it is since fully answered by essenius . * that is the body of socinian divinity written by crellius and volkelius . let the reader judge what annotatiōs on that epistle we are to exspect from this man . the labouring saints dismission to rest. a sermon / preached at the funeral of the right honourable henry ireton lord deputy of ireland: in the abbey church at westminster, the 6th. day of february 1651. by john owen, minister of the gospel. licensed and entered according to order. owen, john, 1616-1683. this text is an enriched version of the tcp digital transcription a90272 of text r203087 in the english short title catalog (thomason e654_3). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 64 kb of xml-encoded text transcribed from 15 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a90272 wing o766 thomason e654_3 estc r203087 99863168 99863168 166049 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i 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(eebo-tcp ; phase 1, no. a90272) transcribed from: (early english books online ; image set 166049) images scanned from microfilm: (thomason tracts ; 100:e654[3]) the labouring saints dismission to rest. a sermon / preached at the funeral of the right honourable henry ireton lord deputy of ireland: in the abbey church at westminster, the 6th. day of february 1651. by john owen, minister of the gospel. licensed and entered according to order. owen, john, 1616-1683. [4], 24 p. printed by r. and w· leybourn, for philemon stephens, at the gilded lion in pauls church-yard, london : 1652. annotation on thomason copy: the "2" in the imprint date is crossed out and date altered to 1651. reproduction of the original in the british library. eng ireton, henry, 1611-1651 -death and burial. sermons, english -17th century. funeral sermons -17th century. a90272 r203087 (thomason e654_3). civilwar no the labouring saints dismission to rest.: a sermon / preached at the funeral of the right honourable henry ireton lord deputy of ireland: i owen, john 1652 11233 2 0 0 0 0 0 2 b the rate of 2 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2007-06 tcp assigned for keying and markup 2007-06 aptara keyed and coded from proquest page images 2007-07 jonathan blaney sampled and proofread 2007-07 jonathan blaney text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the labovring saints dismission to rest . a sermon preached at the funeral of the right honourable henry ireton lord deputy of ireland : in the abbey church at westminster , the 6th . day of february 1651. by john owen , minister of the gospel . licensed and entered according to order . london , printed by r. and w. leybourn , for philemon stephens , at the gilded lion in pauls church-yard . 1652. to the honourable , and my very worthy friend colonell henry cromwel . sir , the ensuing sermon was preached upon as sad an occasion , as on any particular account hath been given to this nation in this our generation . it is now published , as at the desire of very many who love the savour of that perfume which is diffused with the memory of the noble person peculiarly mentioned therein : so also upon the requests of such others , as enables me justly to entitle the doing of it , obedience . being come abroad , it was in my thoughts to have directed it immediately in the first place to her , who of any individuall person was most neerely concerned in him . but having observed how neere she hath been to be swallowed up of sorrow , and what slow progresse , he who tooke care to seale up instruction to her soule by all dispensations , hath given her hitherto toward a conquest thereof : i was not willing to offer directly a new occasion unto the multitude of her perplexed thoughts about this thing . no doubt , her losse being as great as it could be upon the account of one subject to the law of mortality , as many grains of grief and sorrow are to be allowed her in the balance of the sanctuary , as god doth permit to be laid out and dispended about any of the sons of men . he who is able to make sweet the bitterest , waters , & to give a gracious issue to the most grievous triall , will certainly , in due time , eminently bring forth that good upon her spirit , which he is causing all these things to work together for . in the mean time , sir , these lines are to you : your neer relation to that rare example of righteousness , faith , holiness , zeal , courage , self-denial , love to his countrey , wisdom and industry , mentioned in the ensuing sermon , the mutuall tender affection between you whilest he was living ; your presence with him in his last triall and conflict , the deserved regard you bear to his worth and memory ; your designe of looking into , and following after his steps and purpose in the work of god in his generation , as such an accomplished patern , as few ages have produced the like ; with many other reasons of the like nature , did easily induce me hereunto . that which is here printed is but the notes i first took , not having had leisure since to give them a serious perusall , and upon that account , must beg a candid interpretation unto any thing that may appear not so well digested therein as might be expected . i have not any thing to express concerning your self , but only my desire 's that your heart may be fixed to the lord god of your fathers , and that in the middest of all your temptations and oppositions wherewith your pilgrimage will be attended , you may be carried on and established in your inward subjection unto , and outward contending for the kingdome of the dearly beloved of our souls ; not fainting , or waxing weary until you receive your dismission to rest , for your lot in the end of the dayes . sir , your most humble and affectionate servant john owen . ox. ch. ch. april . 2d . the labouring saints dismission to rest : dan. 12. 13. but go thou thy way till the end be , for thou shalt rest , and stand in the lot at the end of the dayes . the words of my text having no dependance ( as to their sense & meaning , but only as to the occasion of them ) on the verses foregoing , i shall not at all look backward into the chapter , but fall immediately upon them , that i be not hindred from my principall intendment ; being unwilling to detein you long , though willing to speak a word from the lord , to such a congregation gathered together by such an eminent act of the providence of god . the words are the lords dismission given to a most eminent servant , from a most eminent imployment , wherein these four things are observable . 1 the dismission it self in the first words , go thou thy ways . 2 the term allotted for his continuance , under that dismission , untill the end be . 3 his state and condition under that dismission , for thou shalt rest . 4 the utmost issue of all this dispensation , both as to his foregoing labour , his dismission and rest following , stand in thy lot at the end of the dayes . go thou thy wayes , &c. in the first , i shall consider two things . 1 the person dismissed , ( thou ) go thou thy wayes . 2 the dismission it self , go thou thy wayes . 1 the person dismissed is daniel , the writer of this prophecie , who received all the great visions of god mentioned therein , and i desire to observe concerning him as to our purpose in hand , two things . 1 his qualifications . secondly , his employment . for the first , i shall only name some of them that were most eminent in him , and they are three . 1 wisdome . 2 love to his people . 3 uprightnesse and righteousnesse in the discharge of that high place whereunto he was advanced . for the first , the holy ghost beareth ample testimony thereunto , dan. 1. 17 , 20. as for these foure children , god gave them knowledge and skill in all learning and wisdome , and daniel had understanding in all visions and dreams . and in all matters of wisdome , and understanding that the king enquired of them , he found them ten times better then all the magicians and astrologers that were in all his realm . in all matters of wisdom , and understanding none in the whole babylonian empire full of wise-men and artists , were to be compared unto daniel and his companions , and ezekiel , 28. 3. rebuking the pride and arrogancie of tyrus with a bitter scorn , he sayes ; behold , thou art wiser than daniel , or thou thinkest thy self so , intimating that none in wisdom was to be compared unto him . 2 love to his people . on this account was his most diligent enquiry into the time of their deliverance , and his earnest contending with god upon the discovery of the season , when it was to be accomplished , cha. 9. 1 , 2 , 3 , 4. hence he is reckoned amongst them , who in their generation stood in the gap , in the behalf of others , noah , daniel and job . hence god calls the people of the jews , his people , ch. 9. 24 seventy weeks are determined on thy people : the people of thy affections and desires , the people of whom thou art , and who are so dear unto thee , 3 for his righteousnesse in discharging of his trust and office , you have the joynt testimony of god and man : his high place and preferment you have ; chap. 6. 2. he was the first of the three presidents who were set over the hundred & twenty other princes of the provinces ; & the holy ghost tels you that in the discharge of this high trust and great employment , he was faithfull to the utmost , verse 4. then the presidents and princes sought to finde occasion against daniel concerning the kingdome , but they could finde none occasion nor fault : forasmuch as he was faithfull , neither was there any errour or fault found in him . which also his enemies confest , verse 3. then said these men , we shall not find any occasion against this daniel , except we finde it against him concerning the law of his god . these qualifications i say amongst others were most eminent in this person , who here received his dismission from his employment . secondly , there is his employment it self , from which he is dismissed , and herein i shall only observe these two things . 1 the nature of the employment it self . 2 some considerable circumstances of it . for the first , it consisted in receiving from god , and holding out to others cleer and expresse visions concerning gods wonderfull providentiall alterations in kingdoms , and nations , which were to be accomplished , from the dayes wherein he lived , to the end of the world . all the prophets together had not so many cleer discoveries , as this one daniel concerning these things . 2 for the latter , this is observable , that all his visions still close with some eminent exaltation of the kingdome of christ ; that is the centre where all the lines of his visions do meet , as is to be seen in the close almost of every chapter , and this was the great intendment of the spirit in all those glorious revelations unto daniel , to manifest the subserviency of all civill revolutions unto the interest of the kingdom of the lord christ . this then is the person concerning whom these words were used , and this was his employment . 2 there is his dismission it self , go thou thy wayes , now this may be considered two wayes , 1 singly , relating to his employment only . 2 in reference to his life also . in the first sence , the lord dischargeth daniel from his further attendance on him , in this way of receiving visions and revelations concerning things that were shortly to come to passe , although happily his portion might yet be continued in the land of the living : as if the lord should say . thou art an inquiring man , thou art still seeking for further aquaintance with my minde in these things , but content thy selfe , thou shalt receive no more visions ; i will now imploy haggai , zechariah , and others , thou shalt receive no more , but i cannot close with this sense , for ; 1 this is not the manner of god to lay aside those whom he hath found faithfull in his service , men indeed do so , but god chaneth nat : whom he hath begun to honour with any employment , he continueth them in it , whilest they are faithfull to him . 2 daniel was now above an 100 yeares old , as may be easily demonstrated by comparing the time of his captivity , which was in the third yeare of the reigne of jehojakim , chap. 1. 1. with the time of his writing this prophecy , which is expresly said to be in the reigne of cyrus the king of persia , chap. 10. 1. and therefore probably his end was very nigh ; and after this you heare of him no more ; who had he lived many dayes , it had been his sin , not to have gone up to jerusalem , the decree of cyrus giving liberty for a returne being passed . it is not then gods laying him aside from his office simply , but also his intimation that he must shortly lay down his mortality , and so come into the condition wherein he was to rest untill the end ; this then is his dismission , he died in his work , life and employment go together , go thou thy wayes . obs. 1. there is an appointed season wherein the saints of the most eminent abilities , in the most usefull employment , must receive their dismission , be their work of never so great importance , be their abilities never so choice and eminent , they must in their season receive their dismission . before i handle this proposition , or proceed to open the following words , i shall crave leave to bring the work of god , and the vvord of god , a little close together , and lay the parallel betvveen the persons dismissed , the one in our text , the other in a present providence , vvhich is very neare , only that the one lived not out halfe the dayes of the other . three personall qualifications we observed in daniel , all which were very eminent in the person of our desires . 1 wisdome . there is a manifold wisdome , which god imparteth to the sons of men ; there is spirituall wisdome , that by the way of eminency is said to be from above , jam. 3. 17. which is nothing but the gracious acquaintance of the soule with the hidden wisdome of god in christ , 1 cor. 2. 7. and there is a civill wisdome , or a sound ability of minde for the management of the affairs of men in subordination to the providence , and righteousnesse of god . though both these were in daniel , yet it is in respect of the latter that his wisdome is so peculiarly extolled . and though i am very farre from assuming to my self the skill of judging of the abilities of men , and would be farre from holding forth things of meere common report , yet , upon assured grounds i suppose this gift of god , ability of minde , and dextrous industry for the management of humane affairs may be ascribed to our departed friend . there are sundry things that distinguish this wisdom from that policie which god abhors , which is carnall , sensuall and devillish , jam. 3. 15. though it be the great darling of the men of the world ; i shall name one or two of them . 1 a gracious discerning of the minde of god , according to his appearance in the affairs wherein men are employed , micah 6. 9. the lords voice cryeth unto the city , the man of wisdom shall see thy name , heare the rod , and who hath appointed it . it is the wisdom of a man , to see the name of god , to be acquainted with his will , his minde , his aime in things , when his providentiall voice crieth to the city . all the works of god have their voice , have their instruction : those of signal providences speak aloud , they cry to the city ; here is the wisdome of a man , he is a man of substance , a substantiall man , that can see his name in such dispensations . this carnall policie enquires not into , but is wholly swallowed up in the concatenation of things among themselves , applying secondary causes unto events , without once looking to the name of god , like swine following acorns under the tree , not at all looking up to the tree from whence they fall . 2 such acquaintance with the seasons of providence , as to know the duty of the people of god in them , 1 chron. 12. 32. the children of issachar , men that had understanding of the times , to know what israel ought to do : this it is indeed to be a man of understanding , to know in any season the duty of israel , that they may walke up to acceptation with god in the performance thereof . a thing which is neither prescribed in the rules , nor followed in the practise of men , wise only with that cursed politie which god abhors : to have a minde suited unto all seasons and tempers , so as to compasse their own selfish ends , is the utmost of their aime . now in both these did this gift of god shine in this deceased saint . 1 he ever counted it his wisdom to look after the name of god , and the testification of his will , in every dispensation of providence , wherein he was called to serve : for this were his wakings , watchings , enquiries ; when that was made out , he counted not his businesse half done , but even accomplished , and that the issue was ready at the doore ; not what saith this man , or what saith that man , but what saith the lord ? that being evident ; he consulted not with flesh and bloud , and the wisdom of it , ( whereof perhaps , would he have leaned to it , he was as little destitute as any in his generation , i mean the whole wisdom of a man . ) the name of god was as land in every storm , in the discovery whereof , he had as happy an eye at the greatest seeming distance when the clouds were blackest , and the waves highest , as any . 2 neither did he rest here : what israel ought to do , in every season , was also his enquiry ; some men have a wisdome to know things , but not seasons in any measure ; surely a thing in season , is no lesse beautifull then a word in season : as apples of gold in pictures of silver : there are few things which belong to civill affairs , but are alterable upon the incomprehensible variety of circumstances . these alter and change the very nature of them , and make them good or bad , that is useful or destructive . he that will have the garment that was made for him one yeer , serve him and fit him the next , must be sure that he neither increase nor vvane . importune insisting on the most usefull things , without respect to alterations of seasons , is a sad signe of a narrovv heart . he of vvhom vve speak , vvas vvise to discern the seasons , and performed things , vvhen both themselves , and the vvayes of carrying them on vvere excellently suited unto all coincidences of their season . and indeed , vvhat is most wisely proposed in one season , may be most foolishly pursued in another . it had been vvisdom in joshua not to have made any compact , but to have slain all the gibeonites ; but it vvas a folly sorely revenged in saul , vvho attempted to do the same . he vvho thinks the most righteous and sutable proposals or principles , that ever vvere in the vvorld ( setting aside generall rules of unchangeable righteousnesse , and equity compassing all times , places , wayes and forms of government ) must be perform'd as desirable , because once they were so , is certainly a stranger to the affairs of humane kinde . some things are universally unchangeable and indispensable amongst mem , supposing them to live answerable to the generall principles of their kinde : as that a government must be , without which , every one is the enemy of every one ; and all tend to mutuall destruction , which are appointed of god for mutuall preservation , that in government some do rule , and some be in subjection , that all rule be for the good of them that are ruled , and the like principles that flow necessarily from the very nature of political society . some things again are alterable & dispensable , meerly upon the account of preserving the former principles , or the like : if any of them are out of course , it is a vacuum in nature politick , for which all particular elements instantly dislodge and transpose themselves to supply , and such are all forms of government amongst men , which if either they so degenerate of themselves that they become directly opposite , or are so shattered by providential revolutions as to become uselesse to their proper end , may and ought to be changed , and not upon other accounts : but now for other things in government , as the particular way , whereby persons shall be designed unto it , the continuance of the same persons in it , for a lesse or a greater proportion of time , the exercise of more or lesse power by some sorts , or the whole body of them that are ruled , the uniting of men for some particular ends by bonds & engagements , and the like occasional emergencies , the universal disposal of them is roll'd on prudence to act according to present circumstances . 2 love to his people : this was the second qualification , wherein daniel was so eminent . and our deceased friend , not to enter into comparison with them that went before , had cleerly such a proportion , as we may heartily desire that those who follow after , may drink but equall draughts of the same cup ; that as his pains , labour , travel , jeopards of his life , and all that was dear to him , relinquishment of relations and contentments , had sweetnesse and life from this motive , even intensenesse of affection to his people , the people of whom he was , and whose prosperity he did desire , needs no further demonstration , then the great neglect of self and all self-concernments which dwelt upon him , in all his tremendous undertakings : vicit amor patriae , or certainly he who had upon his brest and all his undertakings self-contempt so eminently engraven , could not have persisted wrestling with so many difficulties , to the end of his dayes : it was jerusalem , and the prosperity thereof , which was preferr'd to his chief joy . neither 3 did he come short in righteousnesse in the administration of that high place whereto he was called ? nay , then this , there was not a more eminent stone in that diademe which he had in the earth . if he lay not at the bottom , yet at least he had a signall concurrence in such acts of justice , as antiquity hath not known , and posterity will admire . neither was it this or that particular act that did in this bespeak his praise , but a constant will and purpose of rendring to every one his due . i shall not insist upon particulars , in these and sundry other personall qualifications , between the persons mentioned a parallel may lie . 2 as to employment , that of daniel was mentioned before : it was the receiving , and holding out from god , visions of signal providentiall alterations , disposing and transposing of states , nations , kingdoms , and dominions ; what he had in speculation , was this mans part to follow in action , he was an eminent instrument in the hand of god in as tremendous providentiall alteration , as such a spot of the world hath at any time received since daniel , foresaw in generall them all : and this , not as many have been carried along with the stream , or led by outward motives , and considerations far above their own principles and desires , but seeingly and knowingly , he closed with the minde of god , with full purpose of heart , to serve the will of the lord in his generation . and on this account did he see every mountain made a plain before-hand , by the spirit of the lord , and staggered not at the greatest difficulties , through unbelief , but being stedfast in faith , he gave glory to god . and to compleat the parallel , as daniel's visions were still terminated in the kingdom of christ ; so all his actions had the same aime and intendment . this was that which gave life , and sweetnesse to all the most dismall and black engagements that at anytime he was called out unto . all made way to the comming in of the promised glory . it was all the vengeance of the lord and his temple . a davidicall preparation of his paths in bloud , that he might for ever reign in righteousnesse and peace ; but be he so or so , the truth of our proposition is confirmed towards him . there is an appointed season when the saints of the most eminent abilities in the most usefull employments shall receive their dismission , &c. i shall briefly open the rest of the words , and so take up the proposition again , which vvas first laid dovvn . 2 then , there is the term allotted to him in this state of his dismission , untill the end be . three things may be here intended in this vvord end , untill the end be . 1 the end of his life , go thou thy wayes to the end of thy life , and dayes ; but this we before disallowed , not consenting that daniel received a dismission from his employment , before the end of his life and pilgrimage . 2 the end of the world , go thy wayes to the end of the world : till then thou shalt rest in thy grave ; but neither yet doth this seem to be peculiarly intended in these vvords . the vvords in the close of the text do expresly mention that , calling it the end of the dayes ; and in so fevv vvords , the same thing is not needlesly repeated : besides , had this expression held out the vvhole time of his abode in the state of rest here signified , it must have been , go thou thy wayes , for thou shalt rest untill the end be ; so that , thirdly , the end here is to be accommodated unto the things , whereof the holy ghost is peculiarly dealing with daniel ; and that is the accomplishment of the great visions which he had received , in breaking the kingdomes of the world , and setting up the kingdome of the holy one of god : daniel is dismissed from further attendance in this service , he shall not see the actuall accomplishment of the things mentioned , but is dismissed and laid , aside unto the end of them . the vvord , untill , in the scripture is not such a limitation of time , as to assert the contrary to vvhat is excepted , upon its accomplishment : untill the end , doth not signifie , that he should not rest after the end of the things intimated , no more then it is affirmed that michal had children after her death , because it is said , that untill her death , she had none , 2 sam. 6. 23. this then is that end that he is dismissed unto ; the appointed season for the accomplishment of those glorious things which he had foreshovvn . obs. god oftentimes suffers not his choicest servants to see the issue and accomplishment of these glorious things wherein themselves have been most eminently engaged . 3 the third thing ( that vve may make haste ) is his state and condition , during the time vvhich he lies under this dismission , in these vvords , for thou shalt rest . there is nothing of difficulty in these vvords , but vvhat vvill naturally fall under consideration in the opening of the proposition which they hold out ; which is obs. 3. the condition of a dismissed saint is a condition of rest , thou shalt rest untill the end be . what this rest is , and from what , with wherein it consists , shall be afterwards explained . 4 the last thing in the text is ; the utmost issue of all these dispensations , both as to his fore-going labour , and his present dismission , and following rest . thou shalt stand in thy lot , &c. here are two things considerable in these words , the season of the accomplishment of what is here foretold , and promised unto daniel , and that is in the end of the dayes , that is , when time shall be no no more , when a period shall be put to the dayes of the world : called the last day , the great day , the day of judgement ; that is the season of the accomplishment of this promise , the day wherein god will judge the world , by the man whom he hath ordained . obs. there is an appointed determinate season , wherein all things and persons according to the will of god will run into their utmost issue and everlasting condition . 2 the thing foretold , and promised , that is , that he should stand in his lot . obs. there is an appointed lot for every one to stand in , and measured portion , which in the end they shall receive . 2 there is an eminent lot hereafter , for men of eminent employment for god here . i shal not be able to handle all these several truths which lie in the words ; those only which are of most importance and most suitable , may briefly be handled unto you , and the first is , there is an appointed season wherein the saints of the most eminent abilities , in the most usefull employments must receive their dismission , zach. 1. 5. your fathers where are they ? and the prophets do they live for ever ? fathers , and prophets have but their season , and they are not : they have their dismission ; so old simeon professeth , nunc dimittis , luke 2. 29. now thou givest me a dismission : they are placed of god in their station , as a centinel in his watch-tower , and they have their appointed season , and are then dismissed from their watch . the great captain of their salvation comes , and saith , go thou thy wayes , thou hast faithfully discharged thy duty ; go now unto thy rest . some have harder service : some have harderduty then others : some keep guard in the winter , a time of storms and temptations , trials and great pressures : others in the sun-shine , the summer of a more flourishing estate and condition ; yet duty they all do ; all attend in the service ; all endure some hardship , and have their appointed season for their dismission : and be they never so excellent at the discharging of their duty , they shall not abide one moment beyond the bounds which he hath set them , who saith to all his creatures , thus far shall you go and no further . oftentimes this dismission is in the midst of their work , for which they seem to be most eminently qualified . the three most eminent works of god , in and about his children , in dayes of old , were 1 his giving his people the law , and setling them in the land of canaan . 2 his recovering them from the babylonish captivity , and 3 his promulgation of the gospel unto them . in these three works , he employed three most eminent persons ; moses . in the first ; daniel in the second , and john baptist in the third , and neither of them saw the work accomplished , wherein they were so eminently employed : moses died the yeer before the people entred canaan : daniel , some few yeers before the foundation of the temple : and john baptist in the first yeer of the baptisme of our saviour , when the gospel which he began to preach , was to be published in its beauty and glory . they had all but their appointed seasons , though their abilities were eminent : who like unto them , and their employment excellent , what like it in the earth ? yet at their seasons , they must go their ways to rest , and lie down , till they stand in their lot at the end of the dayes . reas. 1. the generall condition of their mortality doth require that it should be so : it is appointed to all men once to die , heb. 9. 27. there is a stable law fixed concerning the sons of men , that is not upon the account of any usefulness here to be dispensed withall , the number of our moneths are with god ; he hath fixed our bounds , which we shall not passe : our dayes are as the dayes of an hireling , that have a certain prefixed and determinate end : their strength is not the strength of stones , neither is their flesh of brasse , that they should endure for ever . see job 14 , 10 , 11 , 12. this ( i say ) requires that there should be an appointed season for their employment , for it is so for their lives : and yet there is more in it then this : for in the course of 5000 yeeres , god hath exempted two persons by his sovereignty from the condition of mortality , who walked with him in their generations . so that the bounds fixed to them were not upon the account of their lives , but meerly of the work they had in hand . 2 god doth it , that he may be the more eminently seen in the carrying on his own works , which in their season he commits to them . should he leave his work always on one hand it would seem at length to be the work of the instrument only . though the people opposed moses at the first , yet it is thought they would have worshipped him at the last : and therefore god buried him where his body could not be found . yet indeed he had but the lot of most , who faithfully serve god in their generations : despised whilest they are present , idolized when they are gone . i do not know of any great work , that the lord carried out the same persons to be the beginners and enders of . he gave them all their seasons , that his power and wisdome might the more evidently appear in carrying it from one hand to another . 3 god makes room as it were in his vineyard , for the budding , flourishing and fruit-bearing of other plants which he hath planted . great employments call for great exercise of graces . even in employments in and about providentiall things , there is the exercise of spirituall grace : as much faith and prayer , as much communion with god , walking before him and wrestling with him , may be used in casting down of armies , as in setting up of churches : god exerciseth all the graces of his , in the work he calleth them out unto . he principles them , by faith and fellowship with himself , for their employment ; and therefore he gives each individuall , but his appointed season , that others in whose hearts he hath lodged the same spirit wherewith they are endued , may come forth , and shew the fruits thereof . daniel lieth down in the dust , in rest and peace , and why so ? the spirit of prophecie is poured out on haggai and ze●hariah , &c. they must also carry on this work , and beare my name before my people . consider the use of this . vse 1. of exhortation unto all that are imployed in the work of god , especially such as with eminent abilities are engaged in eminent employments , you have but your alotted season for your work : your day hath its close , its evening : your night cometh , wherein none can work : the grave cannot praise the lord , death cannot celebrate him , it 's the living , the living that are fitted for that worke , isa. 38. 18 , 19. it is true , men may alot you your season , and all in vain , but your times are in the hand of god ; that which he hath appointed out unto you shall stand ; be you never so excellent , never so usefull , yet the dayes of your service are as the dayes of an hireling , that will expire at the appointed season : be wise then to improve the time that is in your hands ; this is the praise of a man , the onely praise whereof in this world he is partaker , that he doth the will of god , before he fall asleep : that he faithfully serves his generation , untill he be no more . for a dying man to wrestle with the rebukes of god , and the complaints of his own conscience , for meeting with the end of his dayes , before he hath attained the midst of his duty , is a sad condition . you have your season , and you have but your season , neither can you lye down in peace , untill you have some perswasion that your worke as well as your life is at an end ; what ever then you finde to do , do it with all your strength , for there is neither wisdome , nor power in the grave whither you are going , ecclesiast . 9. 10. some particular rules may direct you herein . 1 compare yonr selves with the saints of god , who were faithfull in their generations , and are now fallen asleep ; what a deal of work did josiah do in a short season ? what a light did john set up in a few yeares ? with what unwearied paines and industry did our deceased friend serve his generation ? it is said of caesar , that he was ashamed of his own sloth , when he found that alexander had conquered the eastern world , at the age wherein he had done nothing . behold here , one receiving his dismission about the age of 40 yeares , and what a world of work for god , and the interest of the lord christ did he in that season ? and how well in the close , hath he parted with a temporall life for him , who by his death procured for him an eternall life , and now rest is sweet unto this labouring man . provoke one another by examples . 2 be diligent to passe through your work , & let it not too long hang upon your hands : your appointed season may come before you bring it to the close ; yea search out work for god . you that are intrusted in power , trifle not away your season . is there no oppressed person that with diligence you might relieve ? is there no poor distressed widow or orphane , whose righteous requests you might expedite and dispatch ? are there no stout offenders against god and man that might be chastized ? are there no slack and slow counties and cities in the execution of justice , that might be quickened by your example ? no places destitute of the gospel that might be furnished and supplyed by your industry and wisdome ? can you not finde out something of these or the like nature to be dispatched with vigour and diligence ? nay do not innumerable particulars in each kinde lye upon your hands ? and is not your performance of them such a sacrifice as wherewith god is not well pleased ? your time is limited and appointed , you know not how soon you may be overtaken with it ; and would it not be desireable unto you , that you had done these things ? will it be bitternesse in the end , that you so laid out your endevours ? vse 3. all men have but their seasons in any worke , onely god abideth in it for ever : in every undertaking let your eye still be on him , with whom is the fulnesse and the residue of the spirit . jeremiah's great bewailing of josiah's death was doubtlesse made upon the account of his discerning that none would come after him to carry on the worke which he had begun , but the wickednesse of that people was come to their height : else god can raise up yet more josiahs : let him be eyed as the principall and onely abiding agent in any great undertaking . in the residue of the observations i shall be very brief . the next is . obs. 2 god oftentimes suffers not the choicest of his servants to see the accomplishment of those glorious things wherein themselves have been most eminently engaged . the case of moses is most eminently known , he had a large share in suffering the persecutions which were allotted to the people : 40 yeers banishment he endured in the wildernesse , under the reproach of christ 40 yeers more spent in wrestling with innumerable difficulties , dangerous perils , mutinies , wars and contentions . at the close when he comes to look upon the laud , when the end of all that dispensation was to be wound up , and the rest and reward of all his toile and labour to be had , which formerly he had undergone for tvvice 40 yeers ; go thou thy wayes , saith the lord , thou shalt rest , take thy dismission , thou shalt not enter into the good land , lie down here in the wildernesse in peace . john baptist goes and preaches the drawning nigh of the kingdom of god , but lived only to point out christ with his finger , cryes ; behold the lambe of god , i must decrease , and is cut off . david makes the great preparation for the temple , but he shal not see so much as the foundation laid . men must take their appointed lot . god will send by the hand of him whom he will send . daniel must rest untill the end be . it is said of some they began to deliver israel . the case of zerobbabel was very rare , who saw the foundation , and also the top-stone of the temple laid , and yet the work of jerusalem was not halfe finished in his dayes , as you may see , zach. chap. 1. reason 1. god oftentimes receives secret provocations from the choicest of his servants , which moves him to take them short of their desires . those of his own whom he employes in great workes , have great and close communion with him . god usually exercises their spirits in neer acts of fellowship with himself : they receive much from him , and are constrained to unburthen themselves frequently upon him ; now when men are brought into an intimacy with god , and have received great engagements from him , the lord takes notice of every working and acting of their soules in an especiall manner , and is oftentimes grieved and provoked with that in them which others can take no notice of : let a man read the story of that action of moses , upon which the lord told him directly he should not see the finishing of the work he had in hand , nor enter into canaan , numb. 20. 7 , 8 , 11. it will be a hard matter , to finde out wherein the failing was : he smote the rock with the rod , with some words of impatience , when he should onely have spoken to it , and this with some secret unbelief , as to the thing he had in hand : god deales with others visibly , according to their outward actions , but in his own he takes notice of all their unbelief , fears , withdrawings , as proceeeding from a frame in no measure answering those gracious discoveries of himselfe , which he hath made unto them , and on this account it is , that some are taken off in the midst of their work . 2 to manifest that he hath better things in store for his saints then the best and utmost of what they can desire or ayme at here below . he had a heaven for moses , and therefore might in love and mercy deny him canaan . he employeth some eminently , their work is great , their end glorious , at the very last step almost of their journey , he takes off one and another , le ts them not see the things aymed at : this may be thought hard measure , strict severity , exact justice , yea as job complains , taking advantages against them ; see but what he calls them to , in calling them off from their greatest glories and excellencies on the earth , and all this will appear to be love , tendernesse and favour in the highest . whilest you are labouring for a handfull of first fruits , he gives you the full harvest ; whilest you are labouring for the figure here below , he gives you the substance above . should you see the greatest worke , wherein any of you were ever ingaged , brought to perfection , yet all were but as a few drops compared with that fulnesse which he hath prepared for you . the lord then doth it to witnesse to the children of men , that the things which are seen the best of them , are not to be compared with the things that are not seen , yea the least of them , in as much as he takes them whom he will honour , from the very doore of the one , to bear them into the other . the meanest enjoyment in heaven is to be preferred before the richest on earth , even then when the kingdome of christ shall come in most beauty and glory . use 2. you that are ingaged in the work of god , seeke for a reward of your service in the service it selfe . few of you may live to see that beauty & glory which perhaps you aime at as the end of all your great undertakings for god , whereinto you have been engaged . god will proceed his own pace , and calls on us to go along with him , and in the mean time , untill the determinate end come , to wait in faith , and not make haste . those whose mindes are so fixed on , and swallowed up with some end ( though good ) which they have proposed to themselves , do seldome see good dayes , and serene in their own soules , they have bitternesse , wrath and trouble all their dayes : are still pressing to the end proposed , and commonly are dismissed from their station before it be attained . there is a sweetnesse , there is a wages to be found in the work of god it selfe : men who have learned to hold communion with god in every work he calls them out unto , though they never see the maine harvest they aime at in generall , yet such will rest satisfied and submit to the lords limitation of their time : they bear their owue sheaves in their bosomes . seeing god oftentimes dismisses his choisest servants , before they see , or taste of the maine fruits of their endeavours ; i see not upon what account consolation can be had in following the lord in difficult dispensations , but only in that reward which every duty bringeth along with it , by communion with god in its performance . make then this your aime , that in sincerity of heart , you do the work of god in your generation : finde his presence with you , his spirit guiding you , his love accepting you , in the lord christ , and when ever you receive your dismission , it will be rest and peace , in the meane time , you will not make haste . 2 see a bottome and ground of consolation , when such eminent instruments as this departed worthy , are called off from their station when ready to enter upon the harvest of all their labours , watchings , toylings , and expence of bloud , god hath better things for them in store , abiding things , that they shall not injoy for a day or two , which is the best of what they could hope for here , had they lived to see al their desires accōplished ; but such as in the fulnesse whereof , they may lie downe in peace to eternity . why do we complaine ? for our ovvne losse ? is not the residue , and fulnesse of the spirit vvith him , vvho gave him his dismission ? for his losse , he lived not to see ireland in peace , but enjoyes the glory of that eternall kingdome that vvas prepared for him before the foundation of the world , vvhich is the condition held out in the third observation . obs. the condition of a dismissed saint is a condition of rest , go thy way , untill the end be ; for thou shalt rest . the apostle gives it in as the issue of a discourse from a passage in the psalmes , there remaineth , therefore a rest unto the people of god , heb. 4. 9. it remains , and is reserved for them , this the lord hath solemnly proclaimed from heaven , revel. 14. 13. blessed are the dead which die in the lord , from henceforth , yea , saith the spirit , that they may rest from their labours , and their works do follow them : they go into a blessed condition of rest ; there is not any notion under which the state of a dismissed saint , is so frequently described as this , of rest , which indeed is the proper end and tendency of all things ; their happinesse is their rest ; their rest is all the happinesse they can be partakers of : fecisti nos ad te domine , & inquietum est cor nostrum , donec veniat ad te . now rest holds out two things unto us , 1 a freedom from what is opposite thereunto , wherein those that are at rest , have been exercised , in reference whereunto they are said to be at rest . 2 some thing which suites them , and satisfies their nature in the condition wherein they are ; and therefore they are at rest , which they could not be , were it not so with them , for nothing can rest , but in the full fruition , and enjoyment of that which satiates the whole nature of it in all its extent and capacity . we must then briefly inquire , 1 what it is that the saints are at rest from , and secondly , what it is that they are at rest in , which i shall do very speedily . 1 the many particulars which they are at rest from , may be referred unto two general heads , 1 sin . 2 labour , and travel . 1 sin ; this on all consideration , whatever , is the main disquietnesse of the soule ; temptations to it , actings in it , troubles for it , they are the very egypt of the soule , it's house and place of bondage , and vexation ; either the power of it indwelling , or the guilt of it pressing , are here still disquieting the soule . for the first , how doth paul complain , lament , yea cry out concerning it , rom. 7. 24. o wretched man that i am ! and what a sad , restlesse , and tumultuating condition upon this account doth he describe in the verses foregoing ? the best , the wisest , the holiest of the saints , on this account are in a restlesse condition . suppose a man a conquerour in every battel , in every combate that he is engaged in , yet vvhilest he hath any fighting , though he be never foiled , yet he hath not peace . though the saints should have successe in every engagement against sin , yet because it vvill still be rebelling , still be fighting , it vvill disturbe their peace . 2 so also doth the guilt of it ; our saviour testifieth , that a sense of it wil make a man to be weary and heavy-laden , mat. 11. 28. this oftentimes makes the inhabitants of sion , say they are sick , for though an end be made of sin as to the guilt of it in the bloud of christ , yet by reason of our darknesse , folly , and unbeliefe , and the hiding of the countenance of god , the conscience is oftentimes pressed with it , no lesse then if it lay indeed under the whole vveight and burthen of it . i shall not instance in more particulars , concerning this cause of want of rest , and disquietnesse , the perplexity of temptations , buffettings & winnowings of satan , allurements and affrightments of the world , darknesse and sorrows of unbeliefe , and the like do all set in against us upon this account . this in general is the first thing , that the dismissed saints are at rest from : they , sin no more , they wound the lord jesus no more , they trouble their own souls no more , they grieve the spirit no more , they dishonour the gospel no more , they are troubled no more with satans temptations without , no more with their own corruption within , but lie down in a constant enjoyment of one everlasting victory over sin , with all its attendants : saith the spirit , they rest from their labours , revel. 14. those labours which make them faint , and vveary , their contending with sin to the uttermost ; they are no more cold in communion , they have not one thought that wanders off from god to eternity : they lose him no more , but alwayes lie down in his bosome vvithout the least possibility of disturbance . even the very remembrance of sin is svveet unto them , when they see god infinitely exalted , and admired in the pardon thereof . they are free from trouble , and that both as to doing , and suffering : fevv of the saints , but are called out in one kinde or another to both these . every one is either doing for god , or suffering for god , some both do and suffer great things for him : in either of them there is pain , vvearinesse , travel , labour , trouble , sorrovv-and anxiety of spirit ; neither is there any eminent doing or vvorking for god , but is carried on vvith much suffering to the outvvard man . what a life of labour and trouble did our deceased friend lead for many yeers in the flesh ? hovv vvere his dayes consumed in travel ? god calling him to his foot , and exercising him to understand the svveetnesse of that promise , that they that die in him , shall have rest : many spend their dayes deliciously , vvith so much contentment to the flesh , that it is impossible they should have any foretaste and svveet rellish of their rest that is to come . the apostle tels us that there remains a rest for the people of god ; and yet vvithall , that they vvho believe are entred into that rest , those vvho in their labours , in their travels do take in the svveetnesse of that promise of rest , do even in their labour make an entrance thereinto . this then secondly , they rest from all trouble and anxiety that attend them in their pilgrimage , either in doing or suffering for god . heb. 4. 10 , 7. they enter into rest , and cease from their work ▪ god wipes all tears from their eyes , there is no more watching , no more fasting , no more wrestling , no more fighting , no more bloud , no more sorrow , the ransomed of the lord do return vvith everlasting joy on their heads , and sorrovv & sighing flyavvay . there tyrants pretend no more title to their kingdom ; rebels lie not in vvait for their bloud ; they are no more awakened by the sound of the trumpet , nor the noise of the instruments of death : they feare not for their relations , they weep not for their friends , the lambe is their temple , and god is all in all unto them . 2 this will not compleat their rest , something further is required thereto : even something to satisfie , everlastingly content and fill them in the state and condition wherein they are . free them in your thoughts from what you please , without this , they are not at rest . this then you have in the second place , god is the rest of their soules , psal. 116. returne to thy rest , o my sou . dismissed saints rest in the bosome of god , because in the fruition and enjoyment of him they are everlastingly satisfied , as having attained the utmost end whereto they were created , all the blessednesse whereof they are capable . i could almost beg for liberty a little to expatiate in this meditation of the sweet , gracious , glorious , satisfied condition , of a dismissed saint . but the time is spent , and therefore without holding out one drop of water to quench the feigned fire of purgatory , or drawing forth any thing to discover the vanity of their assertion , who affirme the soul to sleep , or to be nothing untill the resurrection ; or their 's who assigning to them a state of subsistence and perception , do yet exclude them from the fruition of god , without which there is no rest , untill the end of all , with such other by-perswasions , as would disquiet the condition , or abridge the glory of those blessed soules , which yet were a facile undertaking , i shall draw towards a close . there are 3 points yet remaining , i shall speak onely to the first of them , and that as an use of the doctrine last proposed , and i have done . 1 then you see there is an appointed determinate season , wherein all things and persons , according to the will of god will runne into their utmost issue and everlasting condition . thou art going , who ever thou art , into an abiding condition , and there is a lot appointed for thee , wherein lies an estate everlastingly unchangeable . it is the utmost end whereunto thou art designed , and when once thou art entred into that lot , thou art everlastingly engaged : no more change , no more alteration , if it be well with thee , it will abide : if otherwise expect not any relief . in our few dayes we live for eternity , in our mutable estate we deal for an unchangeable condition . it is not thus onely in respect of particulars , but god hath appointed a day , wherein he will judge all the world by the man whom he hath ordained . an end is comming unto all that whole dispensation under which we are . to you who by the riches of free grace have obtained union and communion with the lord jesus , rest and peace , when god shall everlastingly raine snares , fire and brimstone upon the workers of iniquity . some mock indeed , and say , where is the promise of his comming ? but we know , the lord is not slack , as some men count slacknesse , but exerciseth patience untill the appointed season , for the bringing about of his own glorious ends , which he hath determined concerning his creatures . why should we then complain , when any one , perhaps before our expectation , but yet according to gods determination , makes an entrance into the end of all ? all things work , to that season . this state of things is not for continuance . that which is incumbent , is in this uncertain space of time alotted to us , to give all diligence to make our calling and election sure , as also to serve the lord faithfully in our generations , wherein we cannot be surprized : we have an example in him who is gone before ; it is true , the lord jesus is our primitive pattern and example : but those also who have followed him , wherein they have followed him , are to be eyed and marked as provocations to the same labour of faith and love , wherein they were exercised . and that this use may be made by this assembly , i shall adde one word concerning him from whom is the occasion thereof . every man stands in a threefold capacity . 1 naturall 2 civill . 3 religious . and there are distinct qualifications , that are suited unto these severall capacities . to the first as the ornaments and perfections of nature , are suited some seeds of those heroicall vertues , as courage , permanency in businesse , &c. which being in themselves morally indifferent , have their foundations eminently laid in the natures of some persons , which yet hinders not , but that their good improvement is of grace . 2 to the second , or mans civill capacity , there are many eminencies relating as peculiar endowments , which may be referred unto the three heads of ability , faithfulnesse , and industry , that through them neither by weaknesse , treachery nor sloth the workes and employments incumbent on men in their civill state and condition may suffer . 3 mens peculiar ornament and emprovement in their religious capacitie , lies in those fruits of the spirit which we call christian graces : of these in respect of usefulnesse there are three most eminent , viz. faith , love , and selfe-deniall . i speak of them upon another account then the apostle doth , where he placeth hope amongst the first three of christian graces . now all these in their severall kindes vvere as eminent in the person deceased in his severall capacities , as perhaps is usually found in any one in a generation . my businesse is not to make a funerall oration . onely i suppose that without offence i may desire , that in courage and permanency in businesse , ( which i name in opposition to that unsetled pragmatical shufling disposition which is in some men ) in ability for wisdome and counsell , in faithfulnesse to his trust and in his trust , in indefatigable industry in the pursuit of the work committed to him , in faith on the promises of god , and acquaintance with his mind in his mighty works of providence , in love to the lord jesus and all his saints , in a tender regard to their interest , delight in their society , contempt of himself and all his for the gospel's sake , with eminent self-deniall in all his concernments , in impartiality and sincerity in the execution of justice , that in these and the like things we may have many raised up in the power and spirit wherein he walked before the lord , and the inhabitants of his nation . this ( i say ) i hope i may speake without offence he upnn such an occasion as this ; my businesse being occasionally to preach the word , not to carry on a part of a funerall ceremonie , i shall adde no more , but commit you to him , who is able to prepare you for your eternall condition . finis . a brief and impartial account of the nature of the protestant religion its present state in the world, its strength and weakness, with the wayes and indications of the ruine or continuance of its publick national profession / by a protestant. owen, john, 1616-1683. 1682 approx. 72 kb of xml-encoded text transcribed from 21 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a53667 wing o716 estc r11764 13014537 ocm 13014537 96530 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a53667) transcribed from: (early english books online ; image set 96530) images scanned from microfilm: (early english books, 1641-1700 ; 394:12) a brief and impartial account of the nature of the protestant religion its present state in the world, its strength and weakness, with the wayes and indications of the ruine or continuance of its publick national profession / by a protestant. owen, john, 1616-1683. 40 p. printed by j.a., and are to be sold by benjamin alsop ..., london : 1682. written by john owen. cf. bm. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng protestantism -early works to 1800. 2005-02 tcp assigned for keying and markup 2005-03 apex covantage keyed and coded from proquest page images 2005-05 john latta sampled and proofread 2005-05 john latta text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion a brief and impartial account of the nature of the protestant religion : it s present state in the world , its strength and weakness , with the wayes and indications of the ruine or continuance of its publick national profession . by a protestant . london , printed by j. a. and are to be sold by benjamin alsop at the angel and bible in the poultrey , 1682. the state and fate of the protestant religion : the world is at this day filled with discourses about the protestant religion , and the profession of it ; and that not without cause . the publick opposition that is made unto it , the designs that are managed with policy and power for it's utter extirpation , and the confidence of many that they will take effect , must needs fill the minds of them whose principal interest and concerns lye in it , with many thoughts about the event . never was there a greater cause brought on the stage for a tryal . a cause wherein the glory of god is concerned above any thing at this day in the world. a cause wherein the most eminent prevailing powers of the earth are visibly ingaged as unto its ruine ; and whereunto all the diabolical arts of men are employed . a cause wherein those who embrace that religion , do judge that not only their lives , but the eternal welfare of them and their posterity is inevitably concerned . this cannot but fill the minds of all men with various conjectures about the issue of these things , according as their interest works in them by hopes and fears . some of them therefore do endeavour by their counsels and other wayes for the preservation and continuance of this protestant religion amongst our selves , according as they have an accession unto publick affairs ; and some whose lot is cast into a private capacity , do engage faith and prayer unto the same purpose . the enemies of it in the mean time are powerful , active and restless ; many amongst us being uncertain in their minds , as not resolved where to fix their interest , and a greater multitude like gallio , care for none of these things . this being a matter therefore wherein all men , who have any sence of religion , are so deeply concerned , it may not be unseasonable , briefly to enquire what is this protestant religion which is so contended about ; what is it's present state in the world ; what it 's strength and weakness as unto it's publick profession , and what is like to be the issue of the present contest . this is that which the ensuing leaves are designed unto ; and it is hoped they may be of use unto some , to extricate their minds from involved fruitless thoughts , to direct them in their duty and to bring them unto an acquiescency in the will of god. the protestant religion may be considered either as it is religion in general , that is , christan religion ; or as it is distinct from and opposite unto another pretended profession of the same religion , whereon it is called protestant . in the first sence of it , it derives it's original from christ and his apostles . what they taught to be believed , what they commanded to be observed in the worship of god ; all of it and nothing but that , is the protestant religion . nothing else belongs unto it , in nothing else is it concerned . these , therefore are the principles of the religion of protestants , whereinto their faith and obedience are resolved 1. what was revealed unto the church by the lord christ and his apostles , is the whole of that religion which god will and doth accept . 2. so far as is needful unto the faith , obedience and eternal salvation of the church , what they taught , revealed and commanded , is contained in the scriptures of the new testament , witnessed unto and confirmed by those of the old. 3. all that is required of us that we may please god , be accepted with him , and come to the eternal enjoyment of him , is that we truely believe what is so revealed and taught , yielding sincere obedience unto what is commanded in the scriptures . upon these principles , protestants confidently propose their religion unto the tryal of all mankind . if in any thing it be found to deviate from them , if it exceeds in any instance what is so revealed , taught and commanded ; if it be defective in the faith or practice of any thing that is so revealed or commanded , they are ready to renounce it . here they live and dye , from this foundation they will not depart : this is their religion . and if these principles will not secure us , as unto our present acceptance with god in religion , and the eternal enjoyment of him , he hath left all mankind at an utter uncertainty to make a blind venture for an invisible world ; which is altogether inconsistent with his infinite wisdom , goodness and benignity . being in possession of these principles of truth and security from christ and his apostles , it belongs unto the protestant religion not to change or forgo them , and to repose our confidence in the infallibility or authority of the pope of rome , or of the church whereof he is the head. for these principles of assurance are such as every way become the wisdom and goodness of god ; and such as that our nature is not capable in this life , of those which are higher , or of a more illustrious evidence . let the contrary unto either of these be demonstrated , and we will renounce the protestant religion . to forgo them for such as are irreconcilable unto divine wisdom and goodness , as also to the common reason of mankind , is an effect of the highest folly and of strong delusion . for that all mankind should be obliged to place all their confidence and assurance of pleasing god , of living unto him , and coming unto the enjoyment of him for eternity , on the pope of rome and his infallibility , however qualified and circumstantiated , considering what these popes are and have been , is eternally irreconcilable unto the greatness , wisdom , love and kindness of god ; as also unto the whole revelation made of himself by jesus christ. the principles of protestant religion before mentioned , do every way become , are highly suited unto the nature and goodness of god. no man living shall ever be able to instance in one tittle of them , that is not correspondent with divine goodness and wisdom . but on the first naming of this other way , no man who knows any thing what the pope is , and what is his church , if he be not blinded with prejudice and interest , will be able to satisfie himself that it is consistent with infinite goodness and wisdom to commit the salvation of mankind , which he values above all things , unto such a security . neither hath this latter way any better consistency with humane wisdom , or the common reason of mankind ; namely , that those who are known , many of them to be better and wiser men than those popes , should resolve their religion , and therein their whole assurance of pleasing god , with all their hopes of a blessed eternity , into the authority and infallibility of the pope and his church ; seeing many of them , the most of them , especially for some ages , have been persons wicked , ignorant , proud , sensual and brutish in their lives . this then is the foundation of the protestant religion , in that it is built on those principles , which are every way suited unto the divine nature and goodness , as also satisfactory unto humane reason ; with a refusal of them which are unworthy of infinite wisdom to give , and the ordinary reason of men to admit or receive . secondly , as the name protestant is distinctive with respect unto some other pretended profession of christian religion ; so it derives this denomination from them who in all ages after the apostasie of the church of rome came to be expresly antichristian , departed from the communion of it , opposed it , reformed themselves , and set up the true worship of god according unto the degrees and measures of gospel light which they had received . this was done successively in a long tract of time through sundry ages , until by an accession of multitudes , princes and people , unto the same profession , they openly testified and protested against the papal apostasie and tyranny , whence they became to be commonly called protestants . and the principles whereon they all of them proceeded from first to last , which constitute their religion as protestant , were these that follow . 1. that there are in the scripture , prophesies , predictions and warnings , especially in the book of the revelation , and the second epistle of paul the apostle to the thessalonians , that there should be a great apostasie or defection in the visible church from the faith , worship and holiness of the gospel ; and in opposition unto what was appointed of christ , the erection of a worldly , carnal , antichristian church-state , composed of tyranny , idolatry and persecution , which should for a long time oppress the true worshippers of christ with bloody cruelty , and at last be it self consumed with the spirit of his mouth , and destroyed by the brightness of his coming . this defection was so plainly foretold , as also the beginning of it in a mystery of iniquity designed even in the dayes of the apostles , that believers in all ages did expect the accomplishment of it by the introduction of an antichristian state and power , though the manner of it was hidden from them , until it was really fulfilled . i say from the dayes of the apostles , and the giving out of those prophesies and predictions of the coming of antichrist and an apostate church state with him , all christians in all ages , did believe and expect that it should come , until it 's real coming in a way and manner unexpected confounded their apprehensions about it . 2. their second principle as protestants was , that this defection and antichristian church state so plainly foretold by the holy ghost in the scriptures , was openly and visibly accomplished in the church of rome , with the nations that had subjected themselves unto the yoke thereof . therein they found and saw , all that tyranny and oppression , all that pride and self exaltation above every thing that hath the name of god upon it , all that idolatry and false worship , all that departure from the faith of the gospel , all that contempt of evangelical obedience , which were foretold to come in under , and constitute the fatal apostasie . 3. hereon their third principle was , that as they valued the glory of god , the honour of christ and the gospel , their own salvation , and the good of the souls of others , they were obliged to forsake and renounce all communion with that apostate church , though they saw that their so doing , would cost many of them their dearest blood , or lives . 4. they were convinced hereon , that it was their duty publickly to protest against all those abominations , to reform themselves as unto faith , worship and conversation , according unto the rules before laid down , as those that are fundamental unto christian religion . these were the principles whereon christian religion as it is protestant , was reintroduced into the world , after it had been not only obscured , but almost excluded out of it , as unto it's publick profession . and these principles are avowed by all true protestants , as those whereon they are ready at all times , to put their cause and profession on the trial. the way whereby the profession of this protestant religion was introduced on these principles and made publick in the world under the antichristian apostasie , was the same whereby christian religion entred the world under paganisme ; namely , by the prayers , preaching , writings , sufferings and holiness of life of them who embraced it and were called to promote it . and herein their sufferings for the number of them that suffered , and variety of all cruel preparations of death , are inexpressible . it is capable of a full demonstration ▪ that those who were slain by the sword and otherwise destroyed for their testimony unto christ and the gospel , in opposition unto the papal apostasie and idolatry , did far exceed the number of them that suffered for the christian religion in all the pagan persecutions of old. a plant so soaked and watered with the blood of the martyrs , will not be so easily plucked up as some imagine . nay it is probable it will not go out without more blood ( of sufferers i mean ) than it was introduced by ; which yet no man knows how to conceive or express . but it had no sooner fixed its profession in some nations , but it was loaden with all manner of reproaches , charged with all the evils that fell out in the world after its entrance ; and by all sorts of arts and pretences rendred suspected and hateful unto princes and potentates . whatever is evil in or unto mankind , especially unto the interest of great men , was with great noise and clamour charged on it . for so it was in the first entrance of the christian religion under paganisme . there was neither plague nor famine , nor earthquake , nor inundation of water , nor war , nor invasion by enemies , but all was charged on that new religion . and the reason hereof was , not only the hatred of the truth through the love of sin and unrighteousness , and an ingrafted power of superstition through blind devotion , but principally because for a long tract of time , the whole of the profession of religion had been suited unto the secular interests of men , supplying them under various pretences , with power , domination , territories , titles , revenues , wealth , ease , grandeur , and honour , with an insinuation into and power over the consciences of all sorts of persons ; a thing very desirable to men of corrupt minds , and easily turned into an engine unto very bad and pernicious ends. that the whole complex , and all it's parts in their various motions and operations , of the christian religion in the papacy , is framed and fitted unto these ends , so as to give satisfaction unto all corrupt and ambitious desires in men , is palpable unto all that are not wilfully blind . but this protestant religion so introduced , stated the interest of christian religion in a way and design utterly inconsistent herewith and destructive of it . and this was to give all glory and honour to god and christ alone , and to teach the guides of the church to be humble , holy , zealous ensamples of the flock , utterly renouncing all secular power and domination , with territories , titles and great revenues on the account of their office , and the discharge of it . and was it any wonder that those who were in possession of three parts of the power , and a third part of the revenue of most nations in europe , should look on this principle as the worst of devils , and so represent it , as to frighten above half the monarchs of these nations from once looking steadily upon it , whereby they might have easily discovered the cheat that was put upon them . and thus was it with the first planters of christian religion with respect unto the pagans , act. 19. 27. but herein many labour to make a difference between the introduction of religion under paganisme , and the reformation of it under antichristianisme . for they say that the first professors of christian religion for three hundred years endured their persecutions with all patience , never once stirring up either wars or commotions in the defence of their profession . but since , upon and after the introduction of protestant religion , there have been many tumults and disorders , many popular commotions and wars which have been caused thereby . for if all the professors of it had quietly suffered themselves to have been killed with the sword , or hanged , or burned , or tortured to death in the inquisition , or starved in dungeons ( and more was not required of them ) there would have been no such wars about religion in the world. for their enemies intended nothing but to destroy them in peace and quietness , without the least disturbance unto the civil rule among men . i say this difference did not arise from any difference in the religion of the one and the other , nor of the principles of those by whom they were professed . but it hath proceeded from external causes and circumstances , that were greatly different between the primitive christians and the protestants in some places and nations . for the primitive christians , whose story we have , were all of them placed in and subject unto one empire . in that whole empire and all the provinces of it , there was not one law , custom or usage giving the least countenance unto right of protection of liberty . there was not one prince , ruler , senate , governour , that had the least pretence of legal right to protect or defend them in their profession against the will and law of the emperour or empire . the outward rights of religion were no way allied in any thing unto the civil rights of men . however numerous therefore the christians were in those dayes , they were all absolutely private persons without pretence of law or right to defend themselves ; in which state of things it is the undoubted principle of all protestants , that where men are persecuted meerly on the account of religion without relation unto the civil rights and liberties of mankind , their duty is patiently to suffer without the least resistance . but it hath been otherwise upon the reformation and since . for the protection and preservation of religion was taken up by sundry potentates , free princes and cities , who had a legal right and power to protect themselves and their subjects in the profession of it . it hath been and is at this day incorporated into the laws , rights and interests of sundry nations , which ought to be defended . and no instance can be given of any people defending themselves in the profession of the protestant religion by arms , but where together with their religion their enemies did design and endeavour to destroy those rights , liberties and priviledges , which not only the light of nature , but the laws and customs of their several countreys did secure unto them as a part of their birth-right inheritance . and in some places though the name of religion hath been much used on the one side and the other ; yet it hath been neither the cause nor occasion of the wars and troubles that have been in them . and this makes their case utterly different from that of the primitive christians . this religion being thus reinstated in many nations , it brought forth fruit in them , even as the gospel did at its first preaching in the places whereinto it came , col. 1. 6. it brought forth fruit in them by whom it was received , such as is the proper fruit of religion ; namely it did so in light , knowledge , truth , in holiness , in the real conversion of multitudes unto god , in good works , in the spiritual comfort of believers in life and death , with all other fruits of righteousness which are to the praise of god. thereby also was the worship of god vindicated from idolatry and superstition , and restored in many places unto it's primitive simplicity and purity . it brought also no small advantage even unto those nations , both princes and their subjects , by whom the profession thereof was never received ; as christian religion also did of old unto the pagan world. for hereby it is that the kings and potentates of christendom , even those of the roman profession , have much eased themselves of that intolerable yoke of bondage that was on them unto the popes pretended power and his impositions . for whilest all nations were in subjection to him , it was at their utmost hazard that any one king or state should contend with him about any of his demands or assumptions . for he could stir up what nation he pleased , and give them sufficient encouragement to avenge his quarrels on rebellious princes , which he also did in instances innumerable . but since so many nations fell off from all dependance on him and subjection to him by the light and profession of the protestant religion , there is a ballance of power against him , and an awe upon him in his presumptions , lest he should be dealt withall by others in the like manner . had these western parts of the world continued under a superstitious sense of a fealty and obedience in all things due to the pope , as they were before the reformation , the king of france himself should not so easily have rejected his personal infallibility and jurisdiction as he seems to have done ; but he hath now no way left to avenge himself but assassinations , which at this time may prove of very evil consequence unto himself . wherefore the princes of europe , as well those by whom the protestant religion is not embraced , yea is opposed and persecuted , as those by whom it is received , seem not so sensible of the benefit and advantage which doth accrew unto them all thereby . for from thence alone it is , with the interest and power which it hath obtained in the world , that they are freed in their minds and in their rule , from as base a servitude and bondage , as ever persons under their denomination were subject unto . the common people also who yet continue in the communion of the papal church , have received no small advantage by that effectual light which shines in the world from the principles of this religion , even where it is not received . for from the fear of the discoveries to be made by it , hath a curb been put upon the flagitious lives of the priests and friars , wherewith all places were defiled ; shame also with necessity having stirred them up to deliver themselves in some measure from their old stupid ignorance . many retrenchments have been made also in some of the most gross parts of idolatry , that were for many ages in general practice among them . and they are hereby also in some good measure freed from the terror of evil spirits wherewith they were continually haunted . for before the reformation , possessions , apparitions , sprights , ghosts , fiends , with silly miracles about them , fill'd all places , and were a great annoyance unto the common people . somewhat there was no doubt of the juggling of priests in these things , and somewhat of the agency of the devil , each of them making use of the other to further their own designs . but upon the first preaching of the gospel , there was an abatement made of these things in all places , which hath gone on , until they are every where grown the matter of scorn and contempt . this religion being thus planted , and producing these effects , the house of austria in both the branches of it , the imperial and the regal , espoused the antichristian interest and quarrel against it , and for eighty years or thereabouts , endeavoured by all wayes of force and cruelty its utter extirpation . what immense treasures of wealth they have spent and wasted , what an ocean of blood they have shed , both of their own subjects and others in the pursuit of this design , cannot be well conceived . but what hath been the issue of all their undertakings to this end ? they have so far broken themselves and their power in their obstinate pursuit of them , that those who not long since thought of nothing less than an universal monarchy , are forced to seek unto protestant states and nations , to preserve them from immediate ruine . so vain , foolish and fruitless for the most part are the deep counsels and projections of men , so destructive and ruinous unto themselves in the issue , when their desires and designs are enlarged beyond the bounds which right and equity have fixed unto them ; especially will they be so , when they are found fighting against god and his interest in the world. and if the same design be now pursued by another , it will in time come unto the same catastrophe . i shall not speak any thing of the present state of this protestant religion , as unto it's political interests in the world. it is in general known to most , and hath been particularly enquired into by many . i shall only briefly consider something of it's weakness , it 's danger , and what is like to be the issue of it , as unto it's publick profession in the world , which are the subjects of many mens daily converse . the political weakness of the protestant religion ariseth solely from the divisions that are among them by whom it is professed . and these are of two sorts . first , such as are of a civil nature amongst princes and states ; and secondly , such as are religious among divines and churches . as unto the first of these , some good men who value religion above all their earthly concerns , measuring other men , even princes , who profess religion , by themselves , have been almost astonished that there is not such a thing as a protestant interest so prevalent amongst them , as to subordinate all particular contests and designings unto it self . but whereas there was formerly an appearance of some such thing , which had no small influence on publick counsels , and produced some good useful effects ; at present it seems to be beyond hopes of a revival , and is of little consideration in the world. could such a thing be expected , that the nations and the powers of them which publickly profess the protestant religion , should avow the preservation and protection of it to be their principal interest , and regulate their counsels accordingly , giving this the preheminence in all things , their adversaries would be content to dwell quietly at home , without offering much at their disturbance . but these things are not of my present consideration , nor do i think that any sort of men shall have the glory of preserving the interest of christ in the world ; he will do it himself . again , the religious differences that are amongst them as churches , do weaken the political interest of protestants . they have done so from the very beginning of the reformation . and when the first differences among them were in some measure digested and brought unto some tolerable composure , about sixty years ago there was an inrode made on the doctrine that had been received among the reformed churches by novel opinions , which hath grown unto this day to the great weakning of the whole interest . and as far as i can see , it is in vain to disswade men from contending about their small allotments in the house , or it may be but some supposed appurtenances of them , whilest others are visibly digging at the foundation to oppress them all with the fall of the whole fabrick . in these things lyes the sole outward political weakness of the protestant interest in the world , whose direful effects god alone can prevent . we may hereon enquire , what at present is like to be the issue and event of this protestant religion as unto it's publick profession in the world. for the adversaries of it do every day discover not only their desires and endeavours for its extirpation , but their expectations also of its speedy ruine . they suppose the time is come when that heresie , as they call it , which hath so long infested the northern nations , shall by their arts , contrivances and power be utterly rooted out . and it is known that those discoveries of their minds and hopes herein , which have occasionally come unto light amongst us , are but indications of those counsels and combinations in other places and among other persons , whereby their hopes are to be accomplished . and if it were unto our present purpose , much might be offered to manifest that those consultations and contrivances which are constant in the managers of the papal interest both at rome and elsewhere , for the utter extirpation of the protestant religion , have been ordered , disposed and cast into such methods , as not only to stir up all means of expedition , but also with respect unto a speedy immediate execution . we shall therefore briefly enquire , by what way and means this may be effected , or what is like to give this design an accomplishment , giving every thing its due weight and consideration ; for what the event will be god only knows . the ruine of the protestant religion as unto it's publick profession , must be either by a general defection from it , or by a force upon it ; or by a reconciliation and coalesceny with the roman church . this defection must be either of the princes , or of the clergy , or of the people or of them all in conjunction . of the first , or the defection of princes unto the papacy we have had some instances in the last age , but scarce of any who have been absolutely soveraign or supream ; unless it be of one , who together with her religion , wisely and honestly left her crown . but i suppose there lyeth here no great danger or fear as to kings , or such as on whose authority the profession of religion in their dominions doth much depend . for they are too wise to be weary of their present station and liberty . who can suppose that any of them would be willing to stand at the gates of the popes palace bare-foot , for a night and a day , and be disciplin'd to boot , as it was with one of the greatest kings of england ? or to hold the popes stirrup , whilest he mounted his horse , and be rebuked for want of breeding in holding it on the wrong side ? or would they lye on the ground , and have their necks trod upon by the pope , which a couragious emperour was forced to submit unto ? or have their crowns kick't from their heads by the foot of a legate ? or be assassinated for not promoting the papal interest in the way and mode of them concerned , as it was with two kings of france ? it will be said , that these things are past and gone , the popes have now no such power as formerly ; and the kings that are of the roman church , do live as free from impositions on them by the pretensions of papal power , as any kings on the earth . but supposing such a change , and that the king of france , as great as he is , do find in the issue that there is such a change , yet if we do not know the reasons of it , they do . is it because the maintainers of the papacy have changed their principles and opinions in this matter ? is it that they have disclaimed the power and authority which they exercised in former ages ? is it from any abatement of the papal omnipotency in their judgment ? do they think that the popes had not right to do what they did in those dayes , or that they have not yet right to do the like again ? it is none of those nor any reason of this : sort that is the cause of the pretended change. the true and only reason of it , is the ballancing of their power by the protestant interest . so many kings , princes potentates , states and nations being not only fallen off from that blind obedience and subjection wherein they were universally enthralled unto them in those dayes , but ready to oppose them in all their attempts to execute their pretended power , they are forced for a season to lower their sayls , and to pluck in those horns wherewith formerly they pushed kings and princes unto their ruine . should there be a restauration of their power and interest in the minds of men , which would ensue on the extirpation of the protestant religion , the greatest kings of europe should quickly find themselves yoked and over-matched both in their own dominions , and by such as will be ready to execute their designs . and on this supposition , they will cross all experience of former ages , if having weathered their difficulties and conquered their opposers , they be not more haughty and secure in the execution of their power and pretended office , than ever they were before . whatever delusion therefore may befall soveraign princes in their personal capacities , none of them can be so forsaken of common understanding , as not to see that by a defection unto the papacy , they bring a bondage on themselves and their subjects , from which god by his providence through the light and truth of the protestant religion had set them free . and it is certain enough that there is at this day so much rational light diffused in the world , that even those who on various inducements may comply with any of them in the reintroduction of popery into any of their territories , will quickly find what condition of slavery and contempt they have brought themselves into , and thereon make the new posture of affairs very uneasie to themselves and their rulers . yea ▪ no sort of men will be given up unto more furious reflections , first on themselves , and then on others , than they will be , when they find themselves ensnared . those who on such occasions have neither deceived themselves , nor suffered themselves to be deceived by others , may enjoy a sedate tranquillity of mind , in all that shall befall them . but these when they have digested the shame of being deluded , will be restless in their minds , and intent on new occasions . i suppose therefore there is no great danger to be feared on this hand , and if there should , that the event of counsels mixed with so much madness and ingratitude will be a suddain catastrophe . and as unto the clergy , there can be no defection amongst them , unless it be from a weariness of their present station , upon the principles of the protestant religion . for they have most of them too much light to be corrupted any way but by interest . now the principles intended are these two . ( 1. ) that the reverence which they claim , and the revenues which they possess , are not due unto them meerly on the account of their offices and the titles which they bear , but on that of their faithful discharge of their office in diligent laborious preaching of the gospel , and sedulous endeavours for the conversion and edification of the souls of men. this principle lay at the foundation of the reformation , and was one of the greatest means of its promotion . ( 2. ) that a distinction from the people by sacred office , requires indispensibly a distinction from them in gravity , usefulness and holiness of conversation . if men should grow weary of their station in the clergy on those principles ( and others the protestant religion will not afford them ) it is to be feared that on provoking occasions they may verge unto that church-state , wherein all things desirable unto them in this world , will be secured on easier terms . and the danger will be encreased , if they are capable of envy and vexation from those principles of light and liberty which have been communicated unto the people by the protestant religion , rendring all expectations of reverence and honour but what ariseth from , and is proportionate unto real worth and usefulness , altogether vain . and if hereon they are exposed to impressions from the wealth , ease , and power proposed unto them in the papal church , it is to be feared that they may regulate themselves by opportunities . and on these grounds , not a few ministers in france , being withal at the same time under the dread of trouble and persecution , have gone over unto the adverse party . in the mean time there is some relief herein , that the generality of mankind is so far enlightned , that no pleas or pretences of other reasons for such a change or defection will bear the least admittance , but it will be ascribed unto corrupt affection and carnal interest . however , if it be contained , as many judge it is , in the prophesies of the revelation , that the churches of the nations who were once of the communion , and in subjection unto the church of rome , shall be restored unto her power and possession again , at least for a short season , this sort of men must be signally instrumental therein . and if there be any nations where these two things concur , that all church or ecclesiastical power and jurisdiction , is by the law of the land vested in the king , being as unto its whole exercise derived from him alone , whereby that which he is , the church is as to power and jurisdiction , and nothing else ; and where the clergy do hold and derive their spiritual power , their power of order and office by a flux and descent of it from the church of rome and the authority thereof , upon the accession of a papist unto supream rule , it will be very difficult , if not impossible long to secure the publick profession of the protestant religion in such nations . i say in this case , although the protestant religion may be preserved in multitudes of individuals and their voluntary societies in the communion of it ; yet in such a church state its publick profession cannot long be continued ; for it will quickly be dissolved by its own intestine differences ; which every wise man may easily foresee . but the force of law , inteterest and inclination is hardly to be withstood . the danger of defection from the profession of the protestant religion in the people , must be measured from the preparations for it that are found amongst them , and the means of their furtherance . now these are nothing but the vitious habits of the minds of men , enclining their affections to take shelter in the papal superstition . such are ignorance , lewdness of conversation , provocations from the power of religion in others , atheism and interest , from hopes of advantage proposed unto some of them who have an influence on others . there can be no defection unto popery in or among the people , who have ever known any thing of the protestant religion , but what proceeds from these causes , which wholly obliterate all sence of its power , all delight in its truth , and dispose men unto any thing wherein they hope they may find a better compliance with their inclinations , or at least free them from that whereof they are weary , and wherein they find no advantage . and the means whereby these things are promoted in them , are want of due instruction , examples of sin and impunity therein , publick discountenance of the power of religion , personal and family necessities through pride or sensuality , with desire of revenge . where these things abound in any nation , amongst any people , there is no security of their stability in that profession of religion which yet they avow . for all these things will continually operate in their minds , and occasions will not be wanting in the watchful diligence of the devil and his instruments , to excite and provoke their corrupt lusts unto a declension from their profession , which with many of them will be carried on gradually and insensibly , until they find themselves ensnared in the papal interest beyond what they can extricate themselves out of . i shall make no conjectures concerning the ruine or total loss of the publick profession of the protestant religion , from those wayes and means of a general defection from it . for if there were more danger in them than there is , i know there is yet a way whereby they may be all defeated . and this being in the hand of god alone , with him it is to be left , and unto his care it is to be committed . force is the next way whereby the same effect may be produced . and this is that which those of the roman interest do place their principal confidence in ; and it is that which they judge they may lawfully make use of , whenever they are able so to do . be the force esteemed necessary unto this end , of what sort it will ; be it by private assassinations , legal persecutions , national oppressions , forreign invasions , all is alike unto them ; they are all of them to be made use of , as their supposed opportunities do require . that which at present doth most encourage their hopes and expectations on this ground of them , is the power and inclinations of the french monarch , and the influence they have on the counsels and actings of other nations . but that whole business seems to me on many accounts , to be but res unius aetatis at most ; many countreys may be ravaged and spoyled , and new work cut out for another age , but a stated interest for the papal advantage , will scarcely be fixed thereby . they must be a people of another temper and complexion of mind than our neighbours are , of a more profound melancholy and superstition , than they are subject unto ; of less vehement desires of their own , and less subject to alter in their designs on provocations and disappointments , who are fit pertinaciously to pursue the advancement of the papal power and dominion , wherein themselves at length shall be no sharers . but where there is a concurrence of all these things ; namely , an inclination in many of all sorts unto a defection , preparations in the minds of more thereunto , the persecution of some so far as the laws will permit , and just fears of a greater outward force , relief and safety is to be expected only from divine power and goodness . the third way whereby the publick profession of the protestant religion may be ruined in any nation , or universally , is by a reconciliation unto the church of rome . for although this be really of the same nature and kind with that of the defection before spoken of , yet seeing it is to be effected by a pretended mutual condescension , it will be averred to be different from a total defection . that which i intend is a coalescency in the same church-state , faith , worship and rule with the church of rome , on such concessions , and reliefs from some present impositions , as shall on both sides be agreed on . and this is the most plausible engine for attaining the fatal end designed , that can be made use of ; and possibly the most likely to take effect . the pretences of the peace of christendom , and the union of christians ( though nothing less be intended , than that peace and union which christ hath appointed ; nor will the peace pretended be ever attained by it ) are suited to cover and overwhelm men with reproaches , who shall but endeavour to discover their falsity and folly . but the present posture of counsels and affairs in the world , calls for somewhat a more distinct consideration of these things , which yet shall be but preparatory unto what shall be further discoursed unto the same purpose , if the process in the design do further manifest it self . from the very beginning of the reformation there have been various attempts for a composition of the differences between the church of rome , and those who were departed from it . councels of princes , conventions of divines , imperial edicts , sedate consultations of learned men , have all been made use of unto this end , and all in vain . and it was for a while the judgment of most wise men , that the council of trent had rendred all reconciliations , so much as by a pretence of any condescention on the part of rome , utterly impossible . for , it hath bound it self and all the world that will own its authority , under solemn curses , not to make any change or alteration in the present state of the papal church , though the salvation of all men living should depend thereon . yet notwithstanding the fixing of this unpassable gulph between the two churches or religions , some persons professing the protestant religion , either angry at their station and disappointments in the world or ambitious above their station in the protestant church , though of the highest dignity attainable in it ; or out of an itch or curiosity of venting their conciliatory notions , as they suppose them , and so to entitle themselves unto the name of peace-makers , have in the foregoing and present age revived the same fruitless design , but hitherto without success . but it must be confessed , that at present things are more prepared for the plying of this engine , and making it effectual unto the ruine of the protestant religion , than they were in former ages ; whereof i shall give some instances . sundry learned men , who have made themselves of great name and reputation thereby , have in their publick writings granted a patriarchal primacy in the west unto the bishop of rome , which is meet to be restored . and therewithall they have relinquished the true grounds of the reformation : for whereas the real causes and reasons of it were the idolatry , heresies and tyranny of the church of rome , which every private christian might understand , and was bound to separate from in his own person , were there no other of his mind in the world but himself alone , and had right so to do ; they have resolved it into the power of a national church in that patriarchate , with their supream civil ruler , to reform it self from such things as they esteem abuses . now as this is a matter wherein the consciences of the people or private christians , are not concerned ; so it is built on sundry arbitrary presumptions that have not the least countenance given unto them from the word of god. and as this endeavour tends directly to divert the minds of men from the true causes and reasons of the reformation , whereon all the martyrs died ; so it leads directly upon a relief against the pretended abuses , to return unto the pope as an head of unity and peace unto all churches , at least in these western parts of the world , which is all that at present is pleaded for , by many of the papists themselves . for the dispute , they say , about the pope , his power and infallibility , you need not trouble your selves ; let the bishop of rome in his succession from st. peter be acknowledged as an head of unity and peace unto all christians , with a patriarchal power , and no more shall be required of you , that is at present ; for the pope will be pope whilest he is so ; that is , until he is utterly cast out of the church . but by such concessions as these , the way is preparing for a composition as unto the outward order and rule of the church . as unto the internal part of religion , in doctrines of faith , there is no small advance towards a reconciliation in the introduction of novel opinions into the protestant profession . for although on their first entrance among us , they were publickly protested against by the commons of england in parliament , as introductory of popery ; yet their prevalency since hath been so great , as that their abettors are ready to avow them as the doctrine of the present church . yet are they all of them opposite unto the fundamental principles of the reformation , which were to exalt the grace of god , and debase the pride of men ; from the contempt of which principles , all the abominations of the papacy did arise . and this progress towards a reconciliation is daily improved by the endeavours of some to lessen all the doctrinal differences between the papists and protestants , and to make them appear as things not worth the striving or contending about . the same work is carried on by the labours and endeavours of many in their publick writings , to divert the making application of scripture prophesies and predictions of an apostatical antichristian church-state , unto the church of rome . the perswasion hereof ( as it is a most undoubted truth wherein the souls of men are concerned ) is the principal means of preserving the body of the people in an aversation unto popery . if you can once perswade them , that the pope is not antichrist , that the church of rome is not that idolatrous tyrannical state foretold in the scripture , many would be very indifferent how you treat with them , or what composition you shall make for your selves . but it is hoped , that the broad light which ariseth from the evidence , the pope and his church for many ages have given of themselves so to be , by their idolatries , persecutions , murders , luciferian pride , trampling on the power and persons of kings and all sorts of persons , in conjunction with the characteristical notes of times , places , rise , progress , nature and actings of that church state in the scripture , will not easily be extinguished . there is no small prevalency in the world of an atheistical principle lately advanced , namely , of resolving all respect unto the publick profession of religion into the wills and laws of men in supream power . it is supposed herein , that men may be in their own minds of what religion they please , and be as religious as they will. but for the preservation of society it is meet that the wills of law-givers in all nations should be the sole rule of the outward profession of religion . now although this atheistical opinion be destructive of christian religion , condemning all the professors of it from its first entrance into the world of the highest folly imaginable , yet being suited to accommodate all the lusts and interests of men profane and ungodly , it is incredible what a progress in a short time it hath made in the world. and those who have imbibed it are ready for all such compositions in religion , as may be supposed any way commodious unto their inclinations and interests . i shall only mention that which of all other things is of the worst abode , namely , the loss of the power of religion in all sorts of persons . the protestant religion will not any where long maintain its station any otherwise , than by an experience of its power and efficacy on the souls of men. where this is lost through the power of prevalent vitious habits of the minds of men , the whole of that religion will be parted withall at an easie rate . for there is another continually proposed unto them , with those entertainments for mens fancies and carnal affections , with those accommodations for their lusts living and dying , with outward secular advantages , that this religion is not capable of , nor accompanied withall . this is that which guided with an eye to outward advancement , hath in the last age lost great numbers of the nobility of france and poland , and other places , from the profession of the gospel , whose ancestors were renowned champions for the truth of it . for to what end should men entertain a religion which they find no inward spiritual advantage by , and are for the profession of it exposed unto all sorts of outward disadvantages ? and this sort of men , will at any time greedily embrace such a reconciliation with the church of rome , as by the terms of it may a little shelter their reputation , and make a pretence of satisfying some traditiona convictions of the truth which they had professed . moreover , unless it be diligently watched against , weariness is apt to grow on many of the clergy , of that spiritual rule and conduct of the people , which according to the principles of the protestant religion , is committed unto them . for there hath by vertue thereof , so much light and knowledge been diffused among the people , and such a valuation of their spiritual liberty thereon , which formerly they knew nothing of , that there is an excellent vertue and piety , with continual care and watchfulness required unto the rule of them ; and yet when the best of men have done their utmost herein also , they will meet with that which shall exercise their wisdom and patience all their dayes . neither hath christ granted any rule or office in his church on any other terms ; nor will the state of his subjects , who are all voluntiers , permit it to be otherwise . no wonder then if some do like those engines of an easie rule , namely , ignorance and blind devotion in the people , and so are ready to return unto them again . for it is a monstrous wearisome thing for men of heroick governing spirits , to be obliged to give conviction from the scripture unto such persons as they judge impertinent , of what they do ; much more to order their conversation with strictness , that no offence be taken at them . this posture of things men seem to be weary of , and therefore do daily relinquish them , so far as they can pretend any consistency between what they do , and the religion which they profess . but the utter shaking off of those bonds and manacles , unworthy of men of generous spirits , must needs seem more eligible unto them . and if hereon such terms of reconciliation be offered , as shall not only secure unto them their present possessions and dignities , but give them also a prospect of farther advancement , it is to be feared that many of this sort will judge it better to embrace things so desirable , than to die in a prison , or at a stake . besides all these , there is at present a coincidence of two things , that exceedingly encline the minds of many unto an ecclesiastical coalescency with the church of rome . and these are , first , an ignorance or forgetfulness of what the papacy was , and will again be ; and then a sence of some provocations given or supposed to be given them by the protestant religion , or those that profess it . alas ! what harm hath the papacy ever done to them ? it may be they can give instances wherein they have had advantage by it , or by them that belong unto it . but every thing which they suppose evil , and find inconvenient unto their present inclinations , they suspect to proceed from the principles of the protestant religion , from whence they have already received many provocations . these are some of the reasons which make it evident , that there may be no small danger unto the publick profession of the protestant religion ( the thing enquired after ) from the present design of not a few , to make a reconciliation of the two religions , and to bring all men into a coalescency in faith , worship and rule with the church of rome . now as there is little hope to prevail with them who are under the power of these things and considerations , or are influenced by them , by arguments religious and rational ; seeing they have all of them their foundation in such corrupt affections , inclinations and interests , as are more deaf than an adder unto such charms ; yet for the sake of others not as yet engaged by such prejudices , i shall manifest in a few instances the folly and wickedness of attempting , or complying with any reconciliation with the church of rome . for , in the first place , be it on what terms it will , it is a renunciation of the fundamental principle of the reformation ; namely , that the church of rome is that idolatrous antichristian state which is foretold in the scriptures . for if it be so , the persons that belong unto it may be converted , but the state it self is to be destroyed . and to joyn our selves unto , or coalesce in that church state on any terms whatever , that the lord christ hath designed to destruction , is both foolish in it self , and will be ruinous in the issue unto our souls . for it will hence also follow , that we interest our selves in the guilt of all that innocent blood which hath been shed by the power of that church-state for a dissent from it . for this guilt which is next unto that of the church of the jews , in murdering the head of the church , and every way equal unto that of the pagan world in the blood shed in their persecutions , for which it was temporally and eternally destroyed , lies charged on this church-state , and will reach unto all that shall choose an ecclesiastical conjunction therein . and let such persons flatter themselves whilst they please , and slight these things , as those wherein they are not concerned , they will find them true to their cost , here or hereafter . neither will men of any light or ingenuity easily renounce the whole work of gods grace and power in the reformation , and cast the guilt of all the divisions that have been in the world , on the part of the protestants . for seeing they have all been on the account of the church-state of rome , in opposition whereunto the martyrs laid down their lives , a coalescency on any terms in and with that church-state , doth include a condemnation of all that hath been done or suffered in opposition thereunto . the preaching of the gospel hath been but a fancy ; the suffering of the martyrs was the highest folly ; the glory given to god on these accounts , little less than blasphemy , is the language of such a coalescency . the vanity also of the terms of reconciliation which are or may be proposed , is obvious unto all that are not wilfully blind . for the church of rome preserving its essentially constitutive principles , and its being as such , can make no such condescensions , as shall not keep safe and secure the whole malignity of their faith and worship . when any thing that hath the shew , or appearance of a concession , as suppose priests marriage , the cup unto the lasty , and the service of the church in a known tongue is proposed , it is natural for all men to commend and approve of what is so done , because it is a kind of relinquishment of things grievous and tyrannical . at the first proposal few will judge these things to be sufficient , but will encourage themselves in an expectation of further condescensions ; and will be ready to assure others that they will ensue ; but yet when they find themselves defeated herein , they will take up the management of the cause and contend , that this is enough at present for sober men , seeing no more can be attained . but in reality this reconciliation will prove a total defection from the protestant religion . for the church of rome neither will , nor can part with any thing that shall change its antichristian-state and idolatrous worship . the whole of their pretension is but a decoy to get us into their power , where we shall be made to understand both where we are , and where we have been also . and those which shall be most inclinable unto such a reconciliation as is designed , unless they also become flagitious persecutors of those whom they have left , as is the manner of most apostates , will find their former faults called over to the purpose , and such base acknowledgements required of them , as ingenuous persons would rather choose to die than be brought unto . but although universal experience confirms this to be the certain and undoubted issue of a return unto their power , from which men are judged to have broken away unjustly , what ever salvo's seem to be provided against it ; yet those concerned cannot think it shall be so with them , but rather that they shall be dearly embraced , and highly promoted , if not for their return , yet for their being early and sedulous therein . but if they find this entertainment with them , who have every thing which they think good , as conscience and religion , and every thing that is really evil , as pride , ambition and revenge , to oblige them unto the contrary , i shall not be alone in being deceived . but this one consideration is sufficient to cast out all thoughts of any reconcillation with the church of rome . for although they should never so earnestly desire it , as that which would bring dominion , profit , advantage and reputation unto them , yet is it not in their power , continuing what they are , to make any such concessions as shall alter their state , or once touch the reasons of the protestants departure from them . and seeing what they suppose they may grant , will not be upon a conviction of truth , that such ought to be , as if before they had been in a mistake , but only to comply with a present exigence for their advantage , it will be recalled whenever they judge it meet to take it away again . upon the whole matter , the reconciliation designed on the most plausible terms that have ever yet been proposed , is nothing but an hood-winkt defection to rome , accumulated with a charge on the consciences of them who shall comply therewith , of the guilt of all the miseries and blood of them by whom it will be refused . but there are on the other side certain considerations that may be laid in the ballance against these dangers or the fears of them as unto the event ; and i shall briefly mention them also . for , 1. the honour of christ himself seems to be engaged for the preservation of the light and truth of the gospel where it hath been professed . and so it is undoubtedly , unless the sins and ingratitude of the generality of them by whom it is professed , do require that they be dealt withall in his severity . in that case the glory and honour of christ are more engaged to remove and take away the blessing of it from any place or people , than to put forth his power for its preservation and continuance . now although it must be acknowledged , that the sins of these and other protestant nations , have been of an high provoking nature unto the eyes of his glory ; yet it may be hoped that they have not exceeded the bounds of his patience and forbearance . and whether it be so or no , there will be a speedy discovery . for if on the many intimations which he hath given them of his displeasure , his many calls to repentance mixed with threatnings , they will now at last return unto him from the evil of their ways , and make their repentance evident by the fruits of it , he will undoubtedly continue his presence among them and his care over them . but if notwithstanding all that they hear , and feel , and fear at present , notwithstanding all divine warnings and indications of his displeasure , they will go on frowardly in their own wayes , unto the high dishonour of himself and his gospel , causing his name and wayes to be blasphemed among the idolatrous nations , the event must be left in the depths of infinite wisdom with soveraign grace and mercy . 2. notwithstanding all that profaneness and wickedness of life wherein multitudes are immersed who outwardly profess the protestant religion , there is a remnant in the nations where it is professed , who manifest the power of it in their lives , and glorifie christ by their profession and obedience unto all his commands , walking worthy of the gospel in all holy conversation . nor are this sort confined to any one party or peculiar way among them , but are found in the whole body or community of the protestant profession . what influence these have on many accounts into the preservation of the light of the gospel in the places , times and nations wherein their lot and portion is cast by divine providence , is not here to be declared ; the scripture will give a sufficient account of it . 3. there is evidently at present a spirit of courage and christian magnanimity come upon many , whose other circumstances render them considerable in the world , to do and suffer whatever they shall lawfully be called unto , for the defence of this protestant religion . this also is from god ; and if his purpose were utterly to ruine that interest , it is more suited unto former dispensations of his providence in like cases , to send weakness , faintness , cowardice and despondency into the hearts of those concerned , than to give them a spirit of courage and resolution for their duty . and hereunto also belongs that revival of zeal for their religion and the concernments of it , which hath of late been stirred up even in the body of the people , taking occasion from the opposition made unto it , and the dangers whereunto it hath been reduced . if these things are from god , as they seem to be , they will not be so easily run down , as some imagine . for whatever means he will make use of , be they in themselves never so weak and contemptible , they shall be effectual unto the end whereunto they are designed . and therefore there is no small indication in them , that it is in the councel of the divine will as yet to preserve the profession of the protestant religion , though it may be sorely shaken . 4. the strange discoveries that have been made of the plots and designs of the enemies of this religion with the disappointment of many of them , are also a pledge of the care of god over it . wise and considering men knew well enough that they were at work with all diligence , craft and industry , for the accomplishment of what they had long designed , and which for some ages they had been engaged in various contrivances to bring about . but what they saw of the effects of their counsels , they could not remove ; and all the specialties of their design were hid from them . the generality of men in the mean time , were in the highest security , some enjoying themselves in the advantages which they hold by the profession of religion , and others altogether regardless of these things . but in this state of things , the providence of god making use of the unparallel'd confidence and precipitation of the enemies themselves , by strange and unexpected means , layes open their works of darkness , awakens the nation unto the consideration of its danger , variously disappoints their hellish plots , and puts the minds of multitudes , it may be millions , into a posture of taking care about those concernments of their religion , which they had assuredly been surprized into the loss of , had they continued in the security from which their enemies awakened them . and it may be well supposed , that nothing but sin and the highest ingratitude can divert or stop the progress of those streams of providence , whose springs were undeserved mercy and bounty . for although the wisdom , justice , and honour of the nation in the actings of the king as supream , of both houses of parliament , in the judges and their legal administrations , with the piety of the church in the observation of a day of fasting and prayer with respect hereunto , be every day exposed to scorn and contempt in the papers and pamphlets of unknown persons , by decrying the plot , and vilifying the discoveries of it ( a practice never allowed , never tolerated in any other well ordered government , as that which would tend to its dissolution ) yet all sober men have sufficient evidence of the hand of god in these things , to make them an argument of his watchful care over the protestant religion . and unto all these things we may add , the fatal miscarriages and miserable ends of such apostates from the true religion , as have not been contented to ruine their own souls alone , but have been active and instrumental in their capacities , to draw or drive others into the same perdition . examples in this kind might be multiplied , sufficient to stop this sort of persons in their career , if an open discovery of the pit whereinto they will precipitate themselves , may have any influence upon them . some few things may yet be added concerning the outward means of the preservation of the protestant religion as unto its publick profession , ( for the thing it self will be preserved in despite of the world ) which those concerned therein , may do well to apply themselves unto . and i shall only name them at present . and the first is , fervent prayers to almighty god , that the princes and potentates of the earth may have light to discern that their principal interest in this world lyes in its preservation . and although some reasons that may induce them hereunto , may not seem of force unto them , yet there is one that is uncontrollable . for where the protestant religion is received , publickly professed , and established by law , it cannot be changed without the extream havock and ruine of the greatest and best part of their subjects , in all their temporal concerns . and this there is no doubt but that they are obliged so far as in them lies to prevent , as they will give an account unto god of the trust reposed in them . for as things are stated in the world , as the designs and interests of the parties at variance are formed , it is a madness to suppose that any alteration can be made herein , without these direful effects ; and if they should be covered for a season , they will break forth afterwards with more rage and fury . but i refer this unto the wisdom of them that are concerned . it is also necessary hereunto , that all those who sincerely own this religion , and make it the rule of their living unto god , in hopes of the eternal enjoyment of him in another world , do depose the consideration of the lesser differences amongst themselves , and unite in one common design and interest to oppose the entrances and growth of popery among us . and it is an hard thing to perswade rational men , that they are in earnest for its opposition and exclusion , who are not willing so to do . but that whereon amongst our selves the event of this contest doth depend , is the repentance and reformation of all them that profess this religion , upon the divine calls and warnings which they have received . for a close of this discourse , if we may suppose what we may justly fear , namely , that the holy god , to punish the horrible sins and ingratitude of the nations professing the protestant religion , should suffer the profession of it by any of these means or any other that he shall think meet to use in his holy permission , to be extinguished for a season , and remove the light of the gospel from these nations , we may yet conclude two things . 1. that it shall issue at last in the advantage of the church . antichrist shall not be a final gainer in this contest . his success herein will be the forerunner of his utter destruction . the healing of his deadly wound , will preserve his life but for a little while . religion shall be again restored in a more refined profession . there shall ensue hereon no new revelations , no new doctrines , no new scriptures , no new ordinances of worship ; the substance of the protestant doctrine , religion and worship shall be preserved , restored , beautified in themselves , and in their power , in them by whom they shall be professed : the demonstration whereof , shall be given elsewhere . 2. in the mean time , to suffer for it even unto death , is the most glorious cause wherein we can be engaged , and wherein we shall be undoubtedly victorious . it is no less glorious in the sight of god , no less acceptable with him , to suffer in giving testimony against the abominations of the apostate antichristian church-state , than to suffer for the gospel it self in opposition to idolatrous paganism . finis . ouranōn ourania, the shaking and translating of heaven and earth a sermon preached to the honourable house of commons in parliament assembled on april 19, a day set apart for extraordinary humiliation / by john owen. owen, john, 1616-1683. this text is an enriched version of the tcp digital transcription a53716 of text r575 in the english short title catalog (wing o789). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 104 kb of xml-encoded text transcribed from 24 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a53716 wing o789 estc r575 12181492 ocm 12181492 55671 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a53716) transcribed from: (early english books online ; image set 55671) images scanned from microfilm: (early english books, 1641-1700 ; 115:3) ouranōn ourania, the shaking and translating of heaven and earth a sermon preached to the honourable house of commons in parliament assembled on april 19, a day set apart for extraordinary humiliation / by john owen. owen, john, 1616-1683. [6], 42 p. printed by m. simmons, and are to be sold by john cleaver ..., london : 1649. first two words of title transliterated from greek. advertisement on t.p. reproduction of original in thomason collection, british library. eng england and wales. -parliament. bible. -n.t. -hebrews xii, 27 -sermons. sermons, english. a53716 r575 (wing o789). civilwar no ouranōn ourania· the shaking and translating of heaven and earth. a sermon preached to the honourable house of commons in parliament assemb owen, john 1649 19446 10 90 0 0 0 0 51 d the rate of 51 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2005-03 tcp assigned for keying and markup 2005-04 aptara keyed and coded from proquest page images 2005-05 emma (leeson) huber sampled and proofread 2005-05 emma (leeson) huber text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion die veneris . 20 april . 1649. ordered by the commons assembled in parliament , that sir william masham do give hearty thanks from this house to mr. owen , for his great pains in his sermon preached before the house yesterday at margarets westminster ; and that he be desired to print his sermon at large , as he intended to have delivered it ( if time had not prevented him ) wherein he is to have the like liberty of printing thereof , as others in like kinde usually have had . hen : scobell cler. parliament . ουρανων ουρανια . the shaking and translating of heaven and earth . a sermon preached to the honourable house of commons in parliament assembled : on april 19. a day set apart for extraordinary humiliation . by john owen . isaiah 66. 14. 16. and when ye see this , your heart shall rejoyce , and your bones shall flourish like an herb : and the hand of the lord shall be known towards his servants , and his indignation towards his enemies . for by fire , and by his sword , will the lord plead with all flesh : and the slain of the lord shall be many . london : printed by m. simmons , and are to be sold by john cleaver , at his shop in paul's church-yard near the school . 1649. where also are to be sold the authors former sermon , preached the 31th . of january , 1648. and likewise his 2 sermons for a memoriall of the deliverance of essex county and committee . to the right honorable the commons of england assembled in parliament . sirs , all that i shall preface to the ensuing discourse , is , that seeing the nations welfare and your own actings are therein concerned ; the welfare of the nation , and your own prosperity in your present actings , being so neerly related as they are to the things of the ensuing discourse , i should be bold to presse you to a serious consideration of them as now presented unto you , were i not assured by your ready attention unto , and favourable acceptation of their delivery , that being now published by your command , such a request would be altogether needlesse . the subject matter of this sermon being of so great weight and importance as it is , it had been very desireable , that it had fallen on an abler hand , as also that more space and leasure had been allotted to the preparing of it , first for so great , judicious , and honorable audience ; and secondly , for publick view , then possibly i could begge from my daily troubles , pressures and templations , in thee midst of a poore , numerous provoking people . as the lord hath brought it forth , that it may be usefull to your honorable assembly , and the residue of men that wait for the appearance of the lord jesus , shall be the sincere indeavour at the throne of grace , of coggeshall : may 1. 1649. your most unworthy servant , in the work of the lord , john owen . a sermon preached to the honorable house of commons , upon thursday the 19th . of april 1640. being by order of that house especially appointed for a day of humiliation . hebr. 12. 27. and this word , yet once more , signifieth the removing of those things that are shaken , as of things that are made , that those things which cannot be shaken may remain . the main designe of the apostle in this scripture to the hebrews , is to prevail with his countrey-men who had undertaken the profession of the gospel , to abide constant and faithfull therein , without any apostasie unto or mixture with judaisme , which god and themselves had forsaken , fully manifesting , that in such back-sliders the soul of the lord hath no pleasure . chap. 10. 38. a task , which whoso undertaketh in any age , shall finde exceeding weighty and difficult , even to perswade professors to hold out , and continue in the glory of their profession unto the end , that with patience doing the will of god , they might receive the promise ; especially if there be lyons in the way , if opposition or persecution do attend them in their professed subjection to the lord jesus . of all that deformitie and dissimilitude to the divine nature which is come upon us by the fall , there is no one part more eminent , or rather no one defect more evident , then inconstancie and unstablenesse of minde , in embracing that which is spiritually good . man being turned from his unchangeable rest , seeks to quiet and satiate his soul with restlesse movings towards changeable things . now he who worketh all our works for us , and in us , isa. 26. 12. worketh them also by us : and therefore that which he will give , he perswades us to have , that at once his bounty , and our duty , may receive a manifestation in the same thing . of this nature is perseverance in the faith of christ , which as by him it is promised , and therefore is a grace , so to us it is prescribed , and thereby is a duty . petamus ut det , quod ut habeamus jubet : august . let us ask him to bestow , what he requires us to enjoy . yea , da domine quod jubes , & jube quod vis : give what thou commandest , and command what thou pleasest . as a duty it is by the apostle here considered , and therefore pressed on them , who by nature were capeable , and by grace enabled for the performance thereof . patheticall exhortations then unto perseverance in the profession of the gospel , bottomed on prevalent scripturall arguments , and holy reasonings , are the summe of this epistle . the arguments the apostle handleth unto the end proposed , are of two sorts : 1. principall . 2. deductive , or emergencies from the first . 1. his principall arguments are drawn from two chief fountains : 1. the author , and , 2. the nature and end of the gospel . the author of the gospel is either 1. principall and immediate , which is god the father , who having at sundrie times and in divers manners formerly spoken by the prophets , herein speaketh by his son ; chap. 1. 1. 2. concurrent and immediate , jesus christ , this great salvation being begun to be spoken to us by the lord . chap. 2. 3. this latter he chiefly considereth , as in and by whom the gospel is differenced from all other dispensations of the minde of god . concerning him to the end intended , he proposeth 1. his person , 2. his employment . for his person , that thence he may argue to the thing aymed at , he holdeth out , 1. the infinite glory of his deity : being the brightnesse of his fathers glory , and the expresse image of his person : chap. 1. 3. 2. the infinite condescension of his love , in assuming humanity , for because the children were pertakers of flesh and blood , he also himself took part of the same . chap. 2. 14. and from the consideration of both these , he presseth the main exhortation which he hath in hand , as you may see , chap. 2. 1 , 2. chap 3. 12 , 13 , &c. the employment of christ he describeth in his offices , which he handleth 1. positively , and very briefly , chap. 1 , 2 , 3. 2. comparatively , insisting chiefly on his priesthood , exalting in sundrie weighty particulars , above that of aaron , which yet was the glory of the jewish worship , and this at large , chap. 6 , 7 , 8 , 9 , 10. and this being variously advanced and asserted , he layeth as the main foundation , upon which he placeth the weight and stresse of the main end pursued , as in the whole epistle is every where obvious . ii. the second head of principall arguments he taketh from the gospel it self , which considering as a covenant he holdeth out two wayes : 1. absolutely , in its efficacy in respect of 1. justification , in it god is mercifull to unrighteousnesse and sins , and iniquities he remembers no more : chap. 8. 12. bringing in perfect remission , that there shall need no more offering for sin : chap. 10. 17. 2. sanctification , he puts his laws in our hearts , and writes them in our minds , chap. 10. 16. in it , purging our consciences by the blood of christ , chap. 9. 14. 3. perseverance , i will be to them a god , and they shall be to me a people : chap. 8. 10. all three being also held out in sundrie other places . 2. respectively to the covenant of works , and in this regard assignes unto it principall qualifications , with many peculiar eminencies them attending , too many now to be named : now these are , 1. that it is new , he saith a new covenant , and hath made the first old . chap. 8. 13. 2. better ; it is a better covenant , and built upon better promises : chap. 8. 6 , 7. 22 3. surer , the priest thereof being ordained , not after the law of a carnall commandment , but after the power of an endly life : chap. 7. 16. 4. vnalterable , so in all the places before named , and sundry others . all which are made eminent in its peculiar mediator jesus christ , which is the summe of chap. 7. and still in the holding out of these things , that they might not forget the end for which they were now drawn forth , and so exactly handled , he interweaves many patheticall intreaties , and pressing arguments by way of application , for the confirming and establishing his countrey-men in the faith of this glorious gospel , as you may see almost in every chapter . 2. his arguments lesse principall , deduced from the former , being very many , may be referred to these 3. heads . 1. the benefits by them enjoyed under the gospel . 2. the example of others , who by faith and patience obtained the promises : chap. 11. 3. from the dangerous and pernicious consequence of back-sliding , of which onely , i shall speak . now this he setteth out 3. wayes . 1. from the nature of that sin , it is a crucifying to themselves the son of god afresh , and putting him to open shame . chap. 6. 6. a treading under foot the son of god , counting the blood of the covenant an unholy thing , and doing despite to the spirit of grace : chap. 10. 29. 2. the irremedilesse punishment which attends that sin : there remains no more sacrifice for it , but a certain fearfull looking for of judgement , and fiery indignation that shall consume the adversaries : chap. 10. 26 , 27. 3. the person against whom peculiarly it is committed , and that is he who is the author , subject , and mediator of the gospel , the lord jesus christ ; concerning whom for the aggravation of this sin , he proposeth two things . 1. his goodnesse and love , and that in his great undertaking to be a saviour , being made like unto his brethren in all things , that he might be a mercifull and faithfull high priest in things pertaining to god , to make reconciliation for the sins of the people : chap. 2. 17. and of this , there is a sweet and choise line , running through the whole discourse , making the sin of back-sliding , against so much love and condescension appear exceeding sinfull . 2. his greatnesse or power , which he sets out 2. wayes : 1. absolutely , as he is god to be blessed for ever : chap. 1 and it is a fearfull thing to fall into the hands of the living god : chap. 10. 31. 2. comparatively , as he is the mediator of the new covenant in reference to moses . and this he setteth forth as by many and sundry reasonings in other places of the epistle , so by a double testimony in this 12th . chapter , making that inference from them both , which you have v. 25. see that you refuse not him that speaketh , for if they escaped not who refused him who spake on earth , how much more shall not we escape if we turn away from him who speaketh from heaven . now the first testimony of his power , is taken from a record of what he did heretofore ; the other , from a prediction of what he will do hereafter . the first you have , v. 26. in the first part of it : his voice then shook the earth : then , that is , when the law was delivered by him , as it is described v. 18 , 19 , 20. foregoing . when the mountain , upon which it was delivered , the mediator moses , into whose hand it was delivered , and the people , for whose use it was delivered , did all shake and tremble , at the voice , power and presence of christ , who , as it hence appears , is that jehovah who gave the law . exod. 20. 2. the other in the same verse is taken from a prediction , out of haggai , 2. 16. of what he will do hereafter , even demonstrate and make evident his power beyond what ever he before effected , he hath promised , saying , yet once more i shake not the earth onely , but also the heavens . and if any one shall ask , wherein this effect of the mighty power of the lord jesus consisteth , and how from thence professors may be prevailed upon to keep close to the obedience of him in his kingdom , the apostle answers , v. 27. and this word , yet once more , signifies the removing of those things that are shaken , as of things that are made , that those things which cannot be shaken may remain . and thus am i stepped down upon the words of my text , finding them in the close of the arguments drawn from the power of christ , to perswade professors to constancy in the paths of the gospel ; and having passed through their coherence , and held out their ayme and tendance , their opening and application comes now to be considered : and herein these 3. things . 1. the apostles assertion , the things that are shaken shall be removed , as things that are made . 2. the proof of this assertion , this word , once more , signifieth , no lesse . 3. his inference from this assertion , thus proved : the things that cannot be shaken must remain . in the first i shall consider , 1. what are the things that are shaken . 2. what is their shaking . 3. what their removall being shaken . for the first , there is great variety of judgement amongst interpreters ; the fore-going verse tells us it is not onely the earth , but the heaven also ; but now what heaven and earth this should be , is dubious , is not apparent . so many different apprehensions of the minde of god in these words , as have any likenesse of truth , i must needs recount and remove , that no prejudice may remain from other conceptions , against that which from them we shall assert . the earth ( say some ) is the men of the earth , living thereon : and the heavens are the angels , their blessed inhabitants : both shaken , or stricken with amazement upon the nativity of christ , and preaching of the gospel . the heavens were shaken , when so great things were accomplished , as that the angels themselves desired to look intt hem . 1 pet. 1. 12. and the earth was filled with amazement when the holy ghost being powred out upon the apostles for the preaching of the gospel , men of every nation under heaven were amazed , and marvelled at it . act. 2. 5 , 6 , 7. thus ro●locus , piscator , and sundry other famous divines : but , 1. the shaking here intimated by the apostle , was then when he wrote under the promise , not actually accomplished as were the things by them recounted : for the holds it forth as an issue of that great power of christ which he would one day exercise for the further establishment of his kingdom . 2. this , that now is to be done , must excell that which formerly was done at the giving of the law , as is clearly intimated in the inference , then he sho●k the earth , but now the heavens also , ( it is a gradation to an higher demonstration of the power of christ ) which that the things of this interpretation are , is not apparent . 3. it is marvellous these learned men observed not , that the heavens and earth shaken , v. 26. are the things to be removed , ver. 27. now how are angels and men removed by christ ? are they not rather gathered up into one spirituall body and communion ? hence , ver : 27. they interpret the shaken things to be judaic●ll ceremonies , which , v. 26. they had said to be men and angels . 2. others by heaven and earth understand the materiall parts of the worlds fabrick , commonly so called : and by their shaking , those portentous signes and prodigies , with earthquakes , which appeared in them , at the birth , and death of the lord jesus . a new star , preternaturall darknesse , shaking of the earth , opening of graves , renting of rocks , and the like , are to them this shaking of heaven and earth . so junius , and after him , most of ours . but this interpretation is obnoxious to the same exceptions with the former , and also others : for , 1. these things being past before , how can they be held out under a promise ? 2. how are these shaken things removed , which with their shaking they must certainly be , as in my text ? 3. this shaking of heaven and earth is ascribed to the power of christ as mediator , whereunto these signes and prodigies cannot rationally be assigned , but rather to the soveraignty of the father bea●ing witnesse to the nativity and death of his son : so that neither can this conception be fastned on the words . 3. the fabrick of heaven and earth is by others also intended , not in respect of the signes and prodigies formerly wrought in them ; but of that dissolution , or as they suppose alteration , which they shall receive at the last day : so paraeus grotius , many more . now though these avoid the rock of holding out as accomplished what is onely promised , yet this glosse also is a dresse disfiguring the minde of god in the text . for , 1. the things here said to be shaken , do stand in a plain opposition to the things that cannot be shaken , nor removed ; and therefore they are to be removed , that these may be brought in . now the things to be brought in are the things of the kingdom of the lord jesus : what opposition , i pray , do the materiall fabrick of heaven and earth stand in to the kingdom of the lord jesus ? doubtlesse none at all , being the proper seat of that kingdom . 2. there will on this ground , be no bringing in of the kingdom of the lord jesus , untill indeed that kingdom in the sense here insisted on is to cease , that is after the day of judgement , when the kingdom of grace shall have place no more . those are the most materiall and likely mistakes about the words ; i could easily give out , and pluck in again 3. or 4. other warping senses , but i hope few in these dayes of accomplishing will once stumble at them ; the true minde of the spirit , by the help of that spirit of truth comes next to be unfolded . and first what are the things that are shaken . 1. as the apostle here applyes a part of the prophesie of haggai , so that prophesie even in the next words gives light into the meaning of the apostle . look what heaven and earth the prophet speaks of , of those and no other speaks the apostle . the spirit of god in the scripture is his own best interpreter . see then the order of the words as they lye in the prophet . hagg. 2. 6 , 7. i will shake heaven and earth : i will shake all nations . god then shakes heaven and earth , when he shakes all nations : that is , he shakes the heaven and earth of the nations . i will shake heaven and earth , and i will shake all nations , is a pleonasme , for , i will shake the heaven and earth of all nations . these are the things shaken in my text . the heavens of the nations what are they ? even their politicall heights and glory , those forms of government which they have framed for themselves and their own interest : with the grandeur and lustre of their dominions . the nations earth is the multitudes of their people , their strength and power , whereby their heavens or politicall heights are supported . it is then neither the materiall heavens and earth , nor yet mosaicall ordinances , but the politicall heights and splendour , the popular multitudes and strength of the nations of the earth , that are thus to be shaken , as shall be proved . that the earth in propheticall descriptions or predictions of things , is frequently , yea almost alwayes taken for the people and multitudes of the earth , needs not much proving . one or two instances shall suffice . revel. 12. 16. the earth helped the woman against the stood of the dragon , which that it was the multitudes of earthly people , none doubts . that an earthquake or shaking of the earth , are popular commotions , is no lesse evident from revel. 11. 13. where by an earthquake great babylon receives a fatall blowe . and for the heavens , whether they be the politicall heights of the nations , or the grandeur of potentates , let the scripture be judge ; i mean when used in this sense of shaking , or establishment . isa. 51. 15 , 16. i am the lord thy god , who divided the sea , whose waves roared : the lord of hosts is his name . and i have put my words in thy mouth , and have covered thee in the shadow of mine hand , that i may plant the heavens , and lay the foundations of the earth , and say unto sion , thou art my people . by a repetition of what he hath done , he establisheth his people in expectation of what , 1. he will do . and first he minds them of that wonderfull deliverance from an army behind them , and an ocean before them , by his miraculous preparing dry paths for them in the deep . i am the lord who divided the sea , whose waves roared . 2. of his gracious acquainting them with his minde , his law and ordinances at horeb , i have put ( saith he ) my words in thy mouth . 3. of that favourable and singular protection afforded them in the wildernesse ; when they were encompassed with enemies round about : i covered thee in the shadow of mine hand . now to what end was all this , why , saith he , that i might plant the heavens , and : lay the foundation of the earth . what! of these materiall visible heavens and earth ? 2460 yeers before at least , were they planted and established : it is all but making of zion a people , which before was scattered in distinct families . and how is this done ? why the heavens are planted , or a glorious frame of government and politie is erected amongst them , and the multitudes of their people are disposed into an orderly commonwealth , to be a firm foundation and bottome , for the government amongst them . this is the heavens and earth of the nations which is to be shaken , in my text . isa. 34. 4. all the host of heavens shall be dissolved , and the heavens shall be rolled together as a scrole , and all their host shall fall down as the leaf falleth from the vine . now these dissolved , rolled heavens , are no other , but the power and heights of the opposing nations , their government and tyranny , especially that of idumea , as both the fore-going and following verses do declare . the indignation of the lord ( saith he ) is upon the nations , and his fury upon their armies , he hath delivered them to the slaughter , their slain , &c. jerem. 4. 23 , 24 , 25. i beheld the earth , and lo , it was without form and void : and the heavens , and they had no light . i beheld the mountains , and lo , they trembled , and all the hils moved lightly . here 's heaven and earth shaken ; and all in the rasing of the politicall state and common-wealth of the jews by the babylonians , as is at large described in the verses following . ezek. 32. 7. i will cover the heaven , and make the stars thereof dark : i will cover the sun with a cloud , and the moon shall not give her light . and all the bright lights of heaven will i make dark over thee , and set darknesse upon thy land , saith the lord god : behold heaven and earth , sun , moon and stars , all shaken and confounded , in the destruction of egypt , the thing the prophet treats of , their kingdome and nation being to be ruined . not to hold you too long , upon what is so plain and evident , you may take it for a rule , that in the denuntiations of the judgements of god , through all the prophets , heavens , sun , moon , stars , and the like appearing beauties and glories of the aspectable heavens , are taken for governments , governors , dominions in politicall states , as isa. 14. 12 , 13 , 14 , 15. jer. 15. 9. chap. 51. 25. furthermore , to confirm this exposition , st. john in the revelation holds constantly to the same manner of expression . heaven and earth in the book are commonly those which we have described . in particular , this is eminently apparent , chap. 6. 12 , 13 , 14 , 15 , ver : and i beheld , and when he had opened the sixth seal , there was a great earthquake , and the sun became black as sackcloth of hair , and the moon became as blood . and the stars of heaven fell unto the earth : and the heaven departed as a scrowl when it is rolled together , and every mountain and island were moved out of their places , &c. the destruction and wasting of the pagan romish state , the plagues and commotions of her people , the dethroning her idoll-worship , and destruction of persecuting emperors , and captains , with the transition of power and soveraignty from one sort to another , is here held out under this grandour of words , being part of the shaking of heaven and earth in my text . adde lastly hereunto , that the promises of the restauration of god's people into a glorious condition after all their sufferings , is perpetually in the scripture held out under the same terms ; and you have a plentifull demonstration of this point . isa. 65. 17. behold , i create new heavens , and a new earth : and the former shall not be remembred , nor come into my minde . v. 18. be you glad and rejoyce for ever in that which i create , &c. 2 pet. 3. 13. neverthelesse we according to his promise , look for new heavens and a new earth , wherein dwelleth righteousnesse . revel. 21. 1. i saw a new heaven and a new earth , for the first heaven and the first earth were passed away , and there was no more sea . the heaven and earth is restored , but the sea that shall be no more . those gatherings together of many waters , rivers from all places , or pretended clergie men from all nations , into generall counsels , which were the sea or many waters on which the whore sate , shall have no place at all , in the churches restored condition . i hope it is now fully cleared , what is meant by the things that are shaken : even the politicall heights , the splendor and strength of the nations of the earth , the foundation of the whole is laid , and our heap ( or building if your favour so accept it ) will go on apace ; for to the analogie hereof , shal the residue of the words be interpreted . the second thing considerable is , what is the shaking of these things ? to this the answer is now made brief and facile . such as are the things shaken , such must their shaking be . spirituall , if spirituall ; naturall , if naturall ; civill , if civill . now they being declared and proved to be civill things , such also is their shaking . now what is a civill shaking of civill constitutions ? how are such things done in the world ? what are these earthquakes ? truly the accomplishment hereof is in all nations so under our eyes , as that i need not speak one word thereunto . neither shall i insist upon the 3d inquiry , viz : when this shaking shall be ? the text is plain , that is must be previous to the bringing in of those things that cannot be moved : that is the prosperous estate of the kingdom of christ . only we may observe , that besides other shakings in particular nations of lesse generall concernment and importance ; this prophesie hath and shall receive a twofold eminent accomplishment , with reference unto a twofold eminent opposition , which the kingdom of christ hath met withall in the world . first from the pagan romane state , which at the gospel's first entrance held in subjection most of the chief provinces of the then known world . what were the bloody endeavours of the heaven and earth of that state for the suppression thereof is known to our children : the issue of the whole in the accomplishment of this promise , shaking those heavens and earth to pieces , i before pointed at from revel. 6. 12 , 13 , 14 , 15. beginning in the plagues of the persecuting emperors , and ending in the ruine of the empire it self . but , 2. the unmoveable things were not yet in their glory to be brought in . more seed of blood must be sown , that the end of the gospels yeer may yeeld a plentifull harvest . that shaking was onely for vengeance upon an old cursed , and not for the bringing in of a new blessed state . the vials of gods wrath having crumbled the heavens and earth of pagan rome into severall pieces , and that empire being removed as to its old form , by the craft of satan it became moulded up again into a papall soveraignty , to exercise all the power of the first beast , in persecution of the saints . revel. 13. 12. this second pressure though long and sore must have an end ; the new moulded heaven and earth of papall antichristian rome , running by a mysterious threed , through all the nations of the west , must be shaken also : which when it is accomplished there shall be no more sea . there is not another beast to arise , nor another state to be formed ; let indeavours be what they will , the lord jesus shall reign . and this for opening of the first generall head . secondly , what is the removall of heaven and earth being shaken : the word here translated removall , is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} whence that is come to passe , i dare not positively say . this doubtlesse is a common fault amongst translators , that they will accommodate the words of a text , to their own apprehension of the sense and matter thereof . understanding , as i suppose , that the things here said to be shaken , were the jewish ordinances , they translated their disposition , a removall ; as the truth is they were removed . but the word signifies no such thing . as it 's naturall importance from it's rise and composition is otherwise , so neither in the scripture or any profane author , doth it ever signifie properly a removall . translation , or changing , is the onely native , genuine import of it : and why it should in this place be haled out of it's own sphere , and tortured into a new signification , i know not . removall is of the matter , translation of the form onely . it is not then a destruction , and totall amotion , of the great things of the nations , but a change , translation and new moulding of them , that is here intimated . they shall be shuffled together almost into their primitive confusion , and come out new moulded for the interest of the lord jesus . all the present states of the world , are cemented together by antichristian lime , as i shall shew afterwards : unlesse they be so shaken as to have every cranny searched and brushed , they will be no quiet habitation for the lord christ , and his people . this then is the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of the heaven and earth of the nations . now this is evident , from that full prediction which you have of the accomplishment hereof , revel. 17. 12 , 13 , and 16. ver : 12. the kingdoms of the west receive power at one houre with the beast . ver. 13. in their constitution and government at first received , they give their power to the beast , and fight against the lambe . ver : 14. the lambe with his faithfull and chosen ones , overcomes them . there , their heaven and earth is shaken . ver. 16. their power is translated , new moulded , and becomes a power against the beast , in the hand of jesus christ . this then is the shaking and removall , in my text : which is said to be , as of things that are made : that is , by men , through the concurrence of divine providence for a season ( which making you have , revel. 17. 12 : and 17. ) not like the kingdom of christ , which being of a purely divine constitution , shall by no humane power receive an end . the other parts of the text follow briefly . the next thing is the apostles proof of this assertion . and he tels you , this , once more , the beginning of the sentence he urged from the prophet signifies no lesse . the words in the prophet are , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} yet once , it is a little , meghat hi it is a little , is left out by the apostle , as not conducing to the businesse in hand . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , ( as he rendreth hodachath ) are a sufficient demonstration of the assertion . in themselves they hold out a commutation of things , and as they stand in conjunction in that place of the prophet , declaring that that shaking and commutation must be for the bringing in of the kingdom of the lord christ . in brief , being interpreted , by the same spirit whereby they were indited , we know the exposition is true . the last head remaineth under two particulars . 1. what are the things that cannot be shaken . 2. what is their remaining . for the first , the things that cannot be shaken , v. 24. are called a kingdom that cannot be removed , v. 28. a kingdom subject to none of those shakings and alterations , which other dominions have been tossed to and fro with all . daniel cals it , a not giving of the kingdom to another people . dan. 2. 44. not that oecumenicall kingdom which he hath with his father , as king of nations , but that oeconomicall kingdom which he hath by dispensation from his father , as king of saints . now this may be considered two wayes : 1. as purely internall and spirituall , which is the rule of his spirit in the hearts of all his saints ; this cometh not with observation , it is within us . luk. 17. 20 , 21. consisting in righteousnesse , peace , and joy in the holy ghost . rom. 14. 17. 2. as externall , and appearing in gospel administrations ; so is christ described as a king in the midst of their kingdom , revel. 1. 14 , 15 , 16 , 17. as also chap. 4. as also chap. 11. 15. and both these may be again considered 2. wayes . 1. in respect of their essence and being , and so they have been , are , and shall be continued in all ages : he hath built his church upon a rock , and the gates of hell shall not prevail against it . matth. 16. 18. 2. in reference to their extent in respect of subjects , with their visible glorious appearance , which is under innumerable promises to be very great in the latter dayes . for it shall come to passe in the last dayes , that the mountain of the lords house shall be established in the top of the mountains , and shall be exalted above the hils , and all nations shall flow unto it . isa. 2. 4. these then are the things which cannot be shaken , which we may reduce to 3. heads . 1. the growth of righteousnesse , peace and joy in the saints , being filled with light and love from the speciall presence of christ , with a wonderfull increase of the number of them , multitudes of the elect being to be born in those dayes : the residue of the jews and fulnes of the gentiles meeting in one fold , and there dwelleth righteousnes : 2 pet. 3. 13. 2. the administration of gospel ordinances , in power and puritie , according to the appointment , and unto the acceptation of the lord jesus . the temple of god and the altar being measured anew , the outward court defiled with gentile-worship is left out , revel. 11. 1 , 2. 3. the glorious and visible manifestation of those administration , in the eyes of all the world in peace and quietnesse , none making afraid , or hurting in the whole mountain of the lord . isa. 65. 25. for the personall reign of the lord jesus on earth , i leave it to them , with whose discoveries i am not , and curiosities i would not be acquainted . but as for such , who from hence do , ( or for sinister ends pretend to ) fancy to themselves a terrene kingly state , unto each private particular saint , so making it a bottome vivendi ut velis , for every one to do that which is good in his own eyes , to the disturbance of all order and authority , civill and spirituall , as they expresly clash against innumerable promises , so they directly introduce such confusion and disorder , as the soul of the lord jesus doth exceedingly abhor . it is onely the three things named , with their necessarie dependencies that i do assert . and lastly , of these it is said they must remain , that is , continue , and be firmly established , as the word is often used : rom. 9. 11. the words of the text , being unfolded , and the minde of the holy ghost in them discovered , i shall from them commend to your christian consideration this following position . the lord jesus christ by his mighty power , in these latter daies , as antichristian tyranny draws to it's period , will so farre shake and translate the politicall heights , governments , and strength of the nations , as shall serve for the full bringing in of his own peaceable kingdom ; the nations so shaken , becoming thereby a quiet habitation for the people of the most high . though the doctrine be clear from the text , yet it shall receive further scripturall confirmation , being of great weight and concernment . dan. 2. 44. and in the dayes of these kings shall the god of heaven set up a kingdom , which shall never be destroyed : and the kingdom shall not be left to other people , but it shall break in pieces , and consume all these kingdoms , and it shall stand for ever . that this is affirmed of the kingdom of christ under the gospel , none ever doubted . three things are here remarkably intimated of it : 1. the time wherein it shall most eminently be established : and that is in the dayes of these kings , of which daniel was speaking . 2. the efficacy of it being set up , it shall break in pieces all these kingdoms . 3. it s own stability , it shall never be destroyed . for the first , there is great debate , about the principall season of the accomplishing of this prediction : much hesitation who those kings are in whose dayes the kingdom of christ is eminently to be established . in the dayes when the two legs of the romane empire shall be divided into ten kingdoms , and those kingdoms have opposed themselves to the power of christ , that is in the dayes wherein we live , say some . yea most of the ancients took this for the romane empire : and to these the bringing in of the kingdom of christ , is the establishment of it in these dayes : others understand the syrian and aegyptian branches of the grecian monarchy , and the bringing in of christs kingdom , to be in his birth , death , and preaching of the gospel , wherein certainly the foundations of it were layed : i will not contend with any mortall hereabouts . onely i shall oppose one or two things to this latter interpretation : as , 1. the kingdom of syria was totally destroyed and reduced into a romane province 60. yeers before the nativity of christ : and the aegyptian 30. so that it is impossible that the kingdom of christ by his birth should be set up in their dayes . 2. it is ascribed to the efficacy of this kingdom that being established , it shall break in pieces all those kingdoms : which how it can be , when at the first setting of it up , they had neither place , nor name , nor scarce remembrance . so that it must needs be the declining divided romane empire , shared amongst sundry nations , that is here intimated : and so consequently the kingdom of christ to be established , is that glorious administration thereof , which in these dayes , their dayes , he will bring in . be it so , or otherwise , this from hence cannot be denyed , that the kingdom of christ , wil assuredly shake and transtate all opposing dominions , untill it self be established in and over them all , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which is all i intend to prove from this place . the ten-partite empire of the west , must give place to the stone cut out of the mountain without hands . dan. 7. 27. the kingdom , and dominion , and greatnesse of the kingdom under the whole heaven , shall be given to the people of the saints of the most high : whose kingdom is an everlasting kingdom , and all dominions shall serve and obey him . hitherto is the end of the matter . either antichrist is described in the close of this chapter , or one very like him , st. john painting him in the revelation with all this mans colours . plainly intimating , that though in the first place , that mad raging tyrant antiochus the illustrious was pointed at , yet that another was to rise in his likenesse , with his craft and cruelty , that with the assistance of the ten horns , should plague the saints of the christians , no lesse then the other had done those of the jews . now what shall be the issue thereof ? v. 26. his dominion with his adherents shall be taken away , and consumed : and then shall it be given to the people of the most high , as before . or they shall enjoy the kingdom of christ in a peaceable manner ; their officers being made peace , and their exactors righteousnesse . it is clearly evident from these and other places in that prophesie , that he who is the onely potentate , will sooner or later shake all the monarchies of the earth , where he will have his name known , that all nations may be suited to the interest of his kingdom , which alone is to endure . isa. 60. in many places , indeed throughout holds out the same . v. 12. the nation and kingdom which will not serve thee , shall be broken to pieces : that is , all the nations of the earth , not a known nation , but the blood of the saints of christ is found in the skirts thereof . now what shall be the issue when they are so broken : v. 17 , 18. i will make thine officers peace , and thine exactors righteousnesse : violence shall no more be heard in thy land , wasting nor destruction within thy borders , but thou shalt call thy wals salvation , and thy gates praise . see at your leisure to this purpose : amos 9. 11 , 12 , 13 , 14 , 15. jerem. 31. 23 , 24 , 25. isa. 33. 21 , 22 , 23 , 24. i shall onely adde that punctuall description which you have of this whole matter as daniel cals it in the revelation , with respect unto it's accomplishment . chap. 17. the romane harlot , having procured the ten kings or kingdoms , into which the last head of the romane empire sprouted about the yeer 450. by the inundation of the northern nations to joyn with her , they together make war against the lambe : v. 12 , 13 , 14. 12. the ten horns which thou sawest ( upon the last head of the great beast the romane monarchy ) are ten kings , which have received no kingdoms as yet , ( to wit , when john saw the vision ) but receive power as kings one houre with the beast ( about 400. yeers after this , the pope ascending to his soveraignty , and these western nations growing into distinct dominions about the same time . ) 13. these have one minde ( that is as to the businesse in hand , for otherwise they did and do vex one another with perpetuall broyls and wars ) and shall give their power and strength to the beast ( or swear to defend the rights of holy church , which is no other then babylon , and act accordingly ) . 14. these make warre with the lambe , ( having sworn and undertaken the defence of holy church , or babylon , they persecuted the poore hereticks with fire and sword , that is the witnesses of the lambe , and in them the lambe himself , striving to keep his kingdom out of the world ) and the lambe shall overcome them , shaking and translating them into a new mould and frame ) for he is lord of lords , and king of kings , and they that are with him ( whose help and endeavours he will use ) are called , and chosen , and faithfull . 16. the ten horns which thou sawest upon the beast , ( being now shaken , changed and translated in minde , interest , and perhaps government ) these hate the whore , and shall make her desolate , ( are instrumentall in the hand of christ for the ruin of that antichristian state , which before they served ) and naked , and shall eat her flesh , and burn her with fire . hence chap. 18. 2. babylon , and that whole antichristian state , which was supported upon their power and greatnesse , having lost it's props , comes topling down to the ground ; babylon the great is fallen , is fallen : v. 2. and the saints take vengeance on the whore for all her former rage and crueltie . double unto her double according to her works . v. 6. v. 9. and the kings of the earth ( being some of them shaken out of their dominion for refusing to close with the lamb ) who have committed fornication , and lived deliciously with her ( learning & practising false worship of her institution ) shall bewail her , and lament for her , ( as having received succour from her , her monstaries and shavelings , in their distresse , whereunto indeed they were brought for her sake ) when they shall see the smoke of her burning , ( beholding her darknesse , stink and confusion , in her finall desolation . ) now all this shall be transacted with so much obscurity and darknesse , christ not openly appearing unto carnall eyes , that , though many shall be purified and made white , yet the wicked shall do wickedly , and none of the wicked shall understand , but the wise shall understand . dan. 12. 10. there shall be no such demonstration of the presence of christ , as to open the eyes of hardned men : but at length having suffered the poore deceived wretches to drink of the cup prepared for them , he appears himself gloriously , chap. 19. 13. in a more eminent manner then ever before , to the totall destruction of the residue of opposers . and that this will be the utmost close of that dispensation wherin now he walketh , i no way doubt . the assertion being cleared and proved , the reasons of it come next to be considered : and the first is , that it shall be done by the way of recompence and vengeance . it is the great day of the wrath of the lambe : revel. 6. 17. the land shall be soaked with blood , and the dust made fat with fatnesse . for it is the day of the lords vengeance , and the yeer of recompense for the controversie of zion . isa. 34. 7 , 8. the day of vengeance is in his heart , when the yeer of his redeemed is come . isa. 63. 4. the kings of the earth have given their power to antichrist , indeavouring to the utmost to keep the kingdom of christ out of the world . what , i pray , hath been their main businesse for 700. years and upward , even almost ever since the man of sin was enthroned ? how have they earned the titles , eldest son of the church , the catholick , and most christian king , defender of the faith , and the like ? hath it not been by the blood of saints ? is there not in every one of these kingdoms , the slain , and the banished ones of christ to answer for ? in particular ; hath not the blood of the saints of jesus , yeleped by antichrist and his adherents , wicklieffes and lollards , cried from the ground for vengeance upon the english heaven and earth for a long season ? did not their bodies lye in the streets of france , under the names of waldenses , albigenses , and poore men of lyons ? hath not germany , and the annexed territories , her husse , and hussile , hierome and subutraguians to answer for ? is not spaine's inquisition enough to ruine a world , much more a kingdom ? have not all these , and all the kingdoms round about washed their hands and garments in the blood of thousands of protestants ? and do not the kings of all these nations as yet stand up in the roome of their progenitors with the same implacable enmity to the power of the gospel ? shew me seven kings that ever yet laboured sincerely to enhance the kingdom of the lord jesus , and i dare boldly say , octavus quis fuerit nondum constat . and is there not a cry for all this , how long , lord , holy and true , doest thou not avenge our blood on them that live on the earth ? revel. 6. 10. doth not sion cry , the violence done to me and my flesh , be upon babylon , and my blood upon those heavens of the nations ? and will not the lord avenge his elect that cry unto him day and night , will he not do it speedily ? will he not call the fowls of heaven to eat the flesh of kings , and captains , and great men of the earth ? revel. 19. 18. will he not make these heavens like the wood of the vine , not a pin to be taken off them to hang a garment on , in his whole tabernacle ? the time shall come , wherein the earth shall disclose her slain , and not the simplest heretick as they were counted , shall have his blood unrevenged : neither shall any attonement be made for this blood , or expiation be allowed , whilest a toe of the image , or a bone of the beast is left unbroken . that by his own wisdom he may frame such a power , as may best conduce to the carrying on of his own kingdome among the sons of men . he hath promised his church , that he will give unto it , holy priests and levites , isa. 66. 20 , 21. which shall serve at the great feast of tabernacles , zech. 14. 16. a sufficient demonstration that he will dwell still in his churches by his ordinances , whatsoever some conceive ; so also , that he will make her civill officers peace , and her exactors righteousnesse : isa. 60. 17 , 18. they shall be so established , that the nations , as nations , may serve it ; and the kingdoms of the world , shal become the kingdoms of our lord . revel. 11. 15. for the present , the government of the nations , ( as many of them as are concerned therein ) is purely framed for the interest of antichrist . no kinde of government in europe , or line of governors so ancient , but that the beast is as old as they , and had a great influence into their constitution or establishment , to provide that it might be for his own interest . i beleeve it will be found a difficult task , to name any of the kingdoms of europe ( excepting onely that remotest northward ) in the setting up , and establishment whereof , either as to persons or government , the pope hath not expresly bargained for his own interest , and provided , that that should have the chiefest place in all the oaths and bonds that were between princes and people . bellarmine , to prove that the pope hath a temporall power indirectly over all kings and nations ( if he mean by indirectly , gotten by indirect means , it is actually true as too too many of them ) gives sundry instances in most of the most eminent nations in europe , how he hath actually exercised such a power for his own interest . there have been two most famous and remarkable changes of the government of these na●ions , and into both of them what an influence the pope had , is easily discernable . the first was between the yeers 4. and 500. after christ , when the romane empire of the west , that which withheld the man of sin from acting his part to the life , was shivered to pieces by many barbarous nations : who setling themselves in the fruitfull soiles of europe , began to plant their heavens , and lay the foundations of their earth , growing up into civill states : for the most part appointing them to be their kings in peace , who had been their leaders in war . this furious inundation setled the franches in gall : the saxons in england , the west goths in spaine , the east goths and longobards into italy , and set up the almans in germany , from some whereof , though for divers yeers the papall world was exceedingly tormented , and rome it self sacked , yet in the close and making up of their governments , changing their manners and religion , they all submitted to the usurpation of the man of sin ; so that in all their windings up there was a salve for him and his authority . the second great alteration took up a long space , and was in action about 300. years , reckoning it from the translation of the french crown , from childerick the 4th , unto pipin and his son charles , by papall authority , unto the conquest of england by the normanes , in which space the line of charles in france was again by the same authority and the power of hugh capet cut off : no state in europe the choise patrimony of the beast , that did not receive a signall alteration , in this space , nor was there any alteration , but that the pope had a hand in every one of them , and either by pretended collations of right , to pacifie the consciences of blood-thirsty potentates , in the undertaking and pursuing their unjust conquests , or foolish mitred confirmations of sword purchases , he got them all framed to his own end and purpose , which was to bring all these nations into subjection to his babylonish usurpations , which their kings finding no way inconsistent with their own designes did willingly promote , labouring to enforce all consciences into subjection to the romane see . hence it is , as i observed before , that such an interposition was made of the rights of holy church , that is babylon the mother of fornications , in all the tyes , oaths , and bonds between princes and people . and for the advancement of the righteous judgements of god , that the sons of men may learn to fear and tremble before him , it may be observed , that that which doth , and shall stick upon potentates to their ruine , is not so much their own or any other interest , as the very dregs of this papall antichristian interest , thrust into their oaths and obligations , for no end in the world , but to keep the lord jesus out of his throne . this is a 2d . reasons , why the lord jesus by his mighty power at the bringing in of his unmovable kingdom , will shake the heavens and the earth of the nations ; even because in their present constitution they are directly framed to the interest of antichrist , which by notable advantages at their first moulding , and continued insinuations ever since , hath so rivetted it self into the very fundamentals of them , that no digging or mining , with an earthquake , will cast up the foundation stones thereof . the lord jesus then , having promised the service of the nations to his church , will so far open their whole frame to the roots , as to pluck out all the cursed seeds of the mystery of iniquity , which by the craft of satan , and exigencies of state , or methods of advancing the pride and power of some sons of blood , have been sown amongst them . because as is their interest , so is their acting . the present power of the nations stands in direct opposition to the bringing in of the kingdom of christ . two things there are which confessedly are incumbent on him in this day of his advancement . 1. the bringing home of his ancient people , to be one fold with the fulnesse of the gentiles ; raising up the tabernacle of david , and building it as in dayes of old : in the accomplishment of innumerable promises , and answer to millions of prayers , put up at the throne of grace , for this very glory in all generations . now there be two main hinderances of this work that must be removed : the first wherof is , 1. reall , the great river euphrates , the strength and fulnesse of whose streames doth yet rage so high , that there is no passage for the kings of the east to come over ; wherfore this must be dryed up as other waters were for their forefathers in dayes of old . revel. 16. 12. doubtlesse this is spoken in allusion to abraham's coming over that river into canaan when the church of god in his family was there to be erected ; whence he was called the hebrew , that is , the passenger , to wit , over that river , gen. 14. 13. and then it may well enough denote the turkish power , which proud as it is at this day , possessing in peace all those regions of the east , yet god can quickly make it wither , and be dried up : or to the deliverance of the jews from babylon , when it was taken and destroyed by the drying up of the streams of that river , and so the yoke of her tyranny broken from the churches neck , and so it can be no other but the power of the romish babylon supported by the kings of the nations , which must therefore be shaken and dryed up . 2. morall : or the idolatry of the gentile worshippers . the jews stick hard as yet at this , that god should abolish any kinde of worship , which himself had once instituted : but that he should ever accept any false worship , which he had once strictly prohibited , and no where to this day appointed , to this they will never be reconciled . now such is all the invented idolatrous worship which the kings of the earth have sucked in from the cup of fornication held out unto them in the hand , and by the authority of the romane whore ; this still they cleave close unto , and will not hearken to the angels preaching the everlasting gospel , that men should worship him , who made the heavens , and the earth , and the sea , and the fountains of waters . revel. 13. 6 , 7. that is , the god of heaven in jesus christ , in opposition to all their ieonolatry , artolatry , hagiolatry , staurolatry , and masse abominations . this then must also be removed ; and because as you saw before it is so rivetted and cemented into , and with all the orbes of the nations , heaven and earth , that they must be shaken , and brought {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , before it can be effected . 2. the second thing he hath to accomplish , is the tremendous totall destruction of babylon , the man of sin , and all his adherents that are not obedient to the heavenly call : revel. 18. 4. now as sampson , intending the destruction of the princes , lords , and residue of the philistines , who were gathered together in their idoll temple , he effected it by pulling away the pillars whereby the building was supported ; whereupon the whole frame topled to the ground : so the lord intending the ruine of that mighty power , whose top seems to reach to heaven , will do it by pulling away the pillars and supporters of it , after which it cannot stand one moment . now what are the pillars of that fatall building ? are they not the powers of the world as presently stated and framed ? pull them away , and , alas , what is antichrist ? it is the glory of the kings put upon her , that makes mens eyes so dazle on the romane harlot . otherwise she is but like the egyptian deities , whose silly worshippers through many glorious portles and frontispeices , were led to adore the image of an ugly ape . adde hereunto , that in this mighty work , the lord jesus christ , will make use of the powers of the nations , the horns of them , that is their strength , rev. 17. 16. they must hate the whore , and make her desolate , and naked ; and eat her flesh , and burn her with fire : now whether this can be accomplished or no , in their present posture is easily discernable . doth not the papall interest lye at the bottome of all or the most ruling lines of christendome ? can that be ejected without unbottoming their own dominion ? do they not use the efficacy of the romane jurisdiction to ballance the powers of their adversaries abroad , and to awe their subjects at home ? hath he not a consider able strength in every one of their own bosomes ? are not the locuists of their religious orders , all sworn slaves to the pope , for number sufficient to make an army to fight the greatest emperour in the world ? are not most potentates tyed by oath , or other compact , to maintain either the whole , or some part of the old tower , under the name of rights of holy church , prelates , and the like ? and can any expect that such as these , should take up the despised quarrell of the saints , against that flourishing queen ? doubtlesse no such fruit will grow on these trees before they are throughly shaken . 4. that his own people seeing all earthly things shaken , and removing , may be raised up to the laying hold of that durable kingdom that shall not be removed . all carnall interests will doubtlesse be shaken with that of babylon . many of gods people are not yet weaned from the things that are seen : no sooner is one carnall form shaken out , but they are ready to cleave to another : yea to warm themselves in the feathered nests of unclean birds . all fleshly dominion within doores , and all civill dominion that opposeth without doores , shall be shaken . now these things are so glewed also to mens earthly possessions , the talons of the birds of prey , having firmly seized on them , that they also must be shaken with them . and therefore from them also will he have us to be loosed : 2 pet. 3. v : 12 , 13. and these are some of the reasons of the position layed down , which is so bottomed , so proved , as you have heard : of the speedy accomplishment of all this i no way doubt . i beleeve , and therefore i have spoken . whether i shall see any further perfection of this work whilest i am here belowe , i am no way solicitous : being assured that if i fail of it here , i shall through the grace of him who loved us , and gave himself for us , meet with the treasures of it otherwhere . come we to the uses . the rise of our first vse i shall take from that of the prophet : who is wise , and he shall understand these things ? prudent , and he shall know them ? for the wayes of the lord are right , and the just shall walk in them : but the transgressors shall fall therein . hos. 14. 9. labour for this heavenly wisdom and prudence , that we may know these things , and be acquainted with the minde and will of god , in the season and generation wherein we live . his way is not so in the dark , nor his footsteps in the deep , but that we may perceive what he is about . luk. 12. 54 , 55 , 56. our saviour gives it in as a sure testimony of the pharisees hypocrisie , notwithstanding all their pretences , and possession of moses chair , that they were wise in earthly things , and had drawn out experiences by long observation , of what was like to come to passe as to the weather , by considering the ordinary signes of the alterations thereof ; but notwithstanding that mighty effectuall concurrence of signes in heaven and earth , with the accomplishment of prophesies , all pointing to the instant establishment of the kingdom of god in the coming of the messiah , not discerning them at all , they come and cry , if thou be the christ , give us a signe ; when without satisfying their sinfull curiosity , heaven and earth was full of signes round about them . men who wil not receive god's signes , suppose they should be wonderfull proficients in credulity , might they have signes of their own fancying . the rich glutton thought , that if his way of teaching might have been set up , by men rising from the dead , there would have been a world of converts , more then were made by preaching the word of god . men suppose , that if god should now from heaven give in some discriminating prodigie , oh how abundantly should they be satisfied : the truth is , the same lust and corruption which makes them dis-beleeve gods signes , moves them to look after signes of their own . for this very thing then , were the pharisees branded as hypocrites , that having wisdom in naturall things ; to calculate and prognosticate from necessary signes , yet in the works of the lord , though the signes which in his wisdom he was pleased to give , were plentifull round about them , yet they must have some of their own choosing . i pray god none such be found in our dayes . 1 chron. 12. 32. it is said of the men of issachar , that they had understanding of the times to know what israel ought to do . israel is in the dark , and knows not what to do , if the times and seasons be not discovered to them . if the minde and will of the lord in their generation , be not made out unto a people , it will be their ruine . hence it is , that the lord incourageth us to make inquiry after these things , to finde out the seasons wherein he will do any great work for his people , knowing that without this , we shall be altogether uselesse in the generation wherein we live . isa. 45. 11. ask of me of things to come concerning my sons , and concerning the works of my hands command you me . and what is this , that the lord will have his people to inquire of him about ? even the great work of the ruine of babylon , and restauration of his church , which yet was not to be accomplished for 240. yeers . and this he tells you plainly in the following verses . i have raised him up ( cyrus ) inrighteousnesse , i will direct his wayes , he shall build my cities , and he shall let go my captives , not for price , nor for reward , saith the lord of hosts . v. 13. the lord is earnest with his people to inquire into the season of the accomplishment of his great intendments for the good of his church , when as yet they are afar off , how much more when they are nigh at hand , even at the doors . who so is wise , and will ponder these things , they shall understand the loving kindnesse of the lord . psal. 107. ult. dan. 9. 2. the prophet tels you , that this was his great study , and at length he understood by books , the approach of the time , wherein god would deliver his church from babylonish captivity and pollution : now this discovery hath two or three notable products . 1. it puts him upon earnest supplications for the accomplishment of their promised deliverance in the appointed season . wide from that atheisticall frame of spirit , which would have a predetermination of events and successes , to eradicate all care and endeavour to serve that providence , which will produce their accomplishment . a discovery of the approach of any promised , and before fixed work of god , should settle our minds to the utmost endeavour of helping the decree bring forth . 2. he finds great acceptation in this his addresse to the lord by supplications , for the establishing of that work which he had discovered was nigh at hand : for , 1. an answer is returned him fully to his whole desire in the midst of his supplications : v. 21. whilest i was praying , the man gabriel came , &c. 2. the work which he had discovered to be approaching , was instantly hastned and gone in hand withall : v. 23. at the beginning of thy supplications the commandment came forth . oh that god would stir up his saints , in the spirit of daniel , to consider and understand by books , the time that he hath appointed for the deliverance of his people , that fixing their supplications for the speeding thereof , the commandment may come forth for it 's full accomplishment . 3. having attained this , the lord gives him fresh discoveries , new light of the time for the birth of the messiah , which he thought not of , prayed not for : seventy weeks are determined , &c. 24. so delighted is the lord with his people's diligent inquiry into his wayes , and walkings towards them , that thereupon he appears unto them , in the revelation of his mind , beyond all that they did expect or desire . now all this have i spoken to stir you up unto that , wherunto at the entrance of this use , you were exhorted : that you would labour for that spirituall wisdom & prudence , which may acquaint your hearts , at least in some measure , with the minde and will of god , concerning his work in the generation wherein you live . and further to provoke you hereunto , know that you cannot but wander , as in many other , so especially in foure sinfull things : 1. sinfull cares . 2. sinfull fears . 3. sinfull follies . 4. sinfull negligence . 1. sinfull cares . anxious and dubious thoughts about such things , as perhaps the lord intends utterly to destroy , or at least render uselesse . had it not been the greatest folly in the world , for noah and his sons , when the flood was approaching to sweep away the creatures from the face of the earth , to have been solicitous about flocks and herds , that were speedily to be destroyed . many mens thoughts , at this day , do even devour them , about such things , as if they knew the season , would be contemptible unto them . wouldest thou labour for honour , if thou knewest that god at this time , were labouring to lay all the honour of the earth in the dust ? couldest thou set thy heart upon the increase of riches , wert thou acquainted , that god intends instantly to make silver as stones , and cedars as sycamores , though not for plenty , yet for value . would men be so exceedingly solicitous about this or that form of religion , this or that power to suppresse such , or such a perswasion , if they knew that the lord would suddenly ▪ fill the earth with his knowledge as the waters cover the sea ? should our spirits sink for fear of this or that persecutor or oppressor , were it discovered unto us that in a short time nothing shall hurt or destroy in the whole mountain of the lord ? should we tremble at the force and power of this or that growing monarchy , giving it's power to the beast , had god revealed unto us , that he is going to shake it untill it be translated ? certain it is , that the root of all the sinfull cares which sometimes are ready to devour the hearts of god's people , is this unacquaintednesse with the work and minde of the lord . 2. sinfull fears ; luk. 21. 28. our saviour having told his disciples of wars , tumults , seditions , famines , earthquakes , &c. which were to come upon the earth , bids them when they see these things , to lift up their heads for joy . but how should this be ? rejoyce in the midst of so many evils and troubles , in the most whereof they were to have a benjamins messe , a double portion ? yea , saith our saviour , rejoyce , for i have told you before , that then it is that your deliverance and redemption draweth nigh . it is for them to shake and tremble , who are in the dark , who know not what the lord is a doing . they may be at their wits end , who know no other end of these things : but for you , who know the mind of the lord , what he intendeth and will effect by these things , cast off all sinfull fears , and rejoyce in him who cometh . amongst us in these dayes , new troubles arise , wars , and rumors of wars , appearances of famine , invasions , conspiracies , revolts , treacheries , sword , blood , oh how do mens faces wax pale , and their hearts dye within them ? sometimes with david they could fly to the philistines , and wind up their interest with them , whom god will destroy : every new appearance of danger , shuffles them off from all their comforts , all their confidence . hence poore souls are put upon doubling and shifting in the wayes of god , in such a frame as god exceedingly abhors . they know not why any mercy is given , nor to what end , and therefore are afraid to own it , lest some sudden alteration should follow , and make it too hot for them to hold it : and all this because they know not the minde of the lord , nor the judgement of their god ; were they but acquainted with it , so far as it is evidently revealed , they would quickly see all things working together to the appointed end . 3. sinfull follies . toil and labour in vain , is of all follies the greatest folly , like the jews under julian , building of their temple in the day , god casting it to the ground in the night . when a man labours , toils , wearies and spends himself , for the accomplishing of that , which shall never come to passe , and that , which if he would but enquire , he might know shall never come to passe , he cannot well want the livery of a bruitish man . how many poore creatures , that think themselves wiser then charchan , and dedan , and all the children of the east , do spend and consume their dayes and time , in such wayes as this , labouring night and day to set up , what god will pull down , and what he hath said shall fall . come on , let us deal wisely , saith pharaoh to his egyptians , exod. 1. 10. to root out and destroy these israelites : poore fool ! is there any wisdome or counsell against the most high ? i could give instances plenty in these daies , of men labouring in the dark , not knowing what they are a doing , indeavouring with all their strength to accomplish that , whereof the lord hath said , it shall not prosper : and all because they discern not the season . 4. sinfull negligence . you are no way able to do the work of god in your generation . it is the commendation of many saints of god , that they were upright , and served the will of god in their generation . besides the generall duties of the covenant , incumbent on all the saints at all seasons , there are speciall works of providence , which in sundry generations the lord effecteth , concerning which , he expects his people should know his minde , and serve him in them . now can a servant do his masters work , if he know not his will ? the lord requireth that in the great things which he hath to accomplish in this generation , all his should close with him . what is the reason that some stand in the market place idle all the day ? some work for a season , and then give over , they know not how to go a step farther , but after a day , a week , a month , or yeer , are at a stand ? worse then all this , some counterwork the lord with all their strength ? the most neglect the duty which of them is required : what is the reason of all this ? they know in no measure what the lord is doing , and what he would have them apply themselves unto . the best almost , live from hand to mouth , following present appearances , to the great neglect of the work which the lord would have hastned amongst us : all this comes from the same root . but now , if all these sad and sinfull consequences attend this nescience of the minde of god , as to the things which he is a doing , in the dayes wherein we live , so far as he hath revealed himself , and requires us to observe his walkings , by what wayes and means may we come to the knowledge thereof , that we be not sinfully bewildred in our own cares , fears , and follies , but that we may follow hard after god , and be upright in our generation ? there be foure things whereby we may come to have an insight into the work which the lord will do , and accomplish in our dayes : 1. by , the light which he gives . 2. the previous works which he doth . 3. the expectation of his saints . 4. the fear of his adversaries . 1. by the light which he gives . god doth not use to set his people to work in the dark ; they are the children of light , and they are no deeds of darknesse which they have to do . how ever others are blinded , they shall see . yea he alwayes suits their light , to their labour , and gives them a clear discerning of what he is about . the lord god doth nothing , but he reveals his secrets to his servants . the light of every age , is the forerunner of the work of every age . when christ was to come in the flesh , john baptist comes a little before . a new light , a new preacher . and what doth he discover and reveal ? why he calls them off from resting on legall ceremonies , to the doctrine of faith , repentance , and gospel ordinances : tels them the kingdom of god is at hand ; instructs them in the knowledge of him who was coming : to what end was all this ? onely that the minds of men being enlightned by his preaching , who was a burning and a shining lamp , they might see what the lord was doing . every age hath it's peculiar work , hath it's peculiar light . now what is the light which god manifestly gives in , in our dayes ? surely not new doctrines , ( as some pretend ) indeed old errors , and long since exploded fancies . plainly the peculiar light of this generation , is that discovery which the lord hath made to his people , of the mystery of civill and ecclesiasticall tyranny . the opening , unravelling , and revealing the antichristian interest , interwoven , and coupled together in civill , and spirituall things , into a state opposite to the kingdom of the lord jesus , is the great discovery of these dayes . who almost is there amongst us now , who doth not evidently see , that for many generations , the western nations have been juggled into spirituall and civill slavery , by the legerdemain of the whore , and the potentates of the earth , made drunk with the cup of her abominations ? how the whole earth hath been rolled in confusion , and the saints hurried out of the world , to give way to their combined interest ? hath not god unvailed that harlot , made her naked , and discovered her abominable filthinesse ? is it not evident to him that hath but half an eye , that the whole present constitution of the governments of the nations , is so cemented with antichristian morter from the very top to the bottom , that without a through shaking they cannot be cleansed ? this then plainly discovers , that the work which the lord is a doing , relates to the untwining of this close combination against himself , and the kingdom of his dear son , and he will not leave untill he have done it . to what degree in the severall nations this shaking shall proceed , i have nothing to determine in particular , the scripture having not expressed it . this onely is certain , it shall not stop , nor receive it's period , before the interest of antichristianity be wholly separated from the power of those nations . 2. by the previous works he doth . how many of these doth our saviour give , as signes of the destruction of jerusalem , and so consequently of propagating the gospel more and more to the nations : matth. 24. luk. 21. how fearfull and dreadfull they were in their accomplishment , josephus the jewish historian relateth : and how by them the christians were fore-warned , and did by them understand what the lord was a doing , eusebius and others declare . when ( saith he ) you shall see the abdomination of desolation ( the romane eagles and ensignes ) standing in the holy place , matth. 24. 15. or , jerusalem compassed with armies , as luk. 21. 20. then know by that , that the end thereof is come , and your deliverance at hand . the works of god are to be sought out of them that have pleasure in them . they are vocall speaking works : the minde of god is in them . they may be heard , read , and understood ; the rod may be heard , and who hath appointed it . now generally he begins with lesser works to point out to the sons of men , what he is about to accomplish . by these may his will be known , that he may be met in righteousnesse . now what , i pray , are the works that the lord is bringing forth upon the earth ? what is he doing in our own and the neighbour nations ? shew me the potentate upon the earth , that hath a peaceable molehil , to build himself an habitation upon ? are not all the controversies , or the most of them , that at this day are disputed in letters of blood , among the nations , somewhat of a distinct constitution from those formerly under debate ? those tending meerly to the power and glendour of single persons , these to the interest of the many . is not the hand of the lord in all this ? are not the shakings of these heavens of the nations from him ? is not the voice of christ , in the midst of all this tumult ? and is not the genuine tendance of these things , open the visible unto all ? what speedy issue all this will be driven to , i know not : so much is to be done as requires a long space . though a tower may be pulled down faster then it was set up , yet that which hath been building a thousand yeers , is not like to go down in a thousand dayes . 3. the expectation of the saints , is another thing , from whence a discovery of the will of god , and the work of our generation , may be concluded . the secret wayes of god's communicating his minde unto his saints , by a fresh savour of accomplishing prophesies , and strong workings of the spirit of supplications , i cannot now insist upon . this i know , they shall not be led into temptation , but kept from the houre thereof , when it comes upon the whole earth . when god raiseth up the expectation of his people to any thing , he is not unto them as waters that fail . nay he will assuredly fulfill the desires of the poore . just about the time , that our saviour christ was to be born of a woman , how were all that waited for salvation in israel raised up to an high expectation of the kingdom of god ; such as that people never had before , and assuredly shall never have again ▪ yea famous was the waiting of that season , through the whole romane empire . and the lord whom they sought , came to his temple . eminent was their hope , and excellent was the accomplishment . whether this will be made a rule to others or no , i know not : this i am assured , that being bottomed on promises , and built up with supplications , it is a ground for them to rest upon . and here i dare appeal to all , who with any diligence have enquired into the things of the kingdom of christ , that have any savour upon their spirits of the accomplishment of prophesies , and promises , in the latter dayes , who count themselves concerned in the glory of the gospel , whether this thing , of consuming the mystery of iniquity , and vindicating the churches of christ , into the liberties purchased for them by the lord jesus , by the shaking and translating all opposing heights and heavens , be not fully in their expectations . onely the time is in the hand of god ; and the rule of our actings with him , is his revealed will . 4. whether the fears of his adversaries , have not their lines meeting in the same point , themselves can best determine . the whole world was more or lesse dreaded at the coming of christ in the flesh . when also the signes of his vengeance did first appear to the pagan world , in calling to an account for the blood of his saints , the kings and captains presently cry out , the great day of his wrath is come , and who shall be able to stand ? revel. 6. 17. i am not of counsel to any of the adherents to the man of sin , or any of those who have given their power unto the beast , i have not a key to the bosomes of the enemies of christ ; i am neither their interpreter , nor do they allow me to speak in their behalf , yet truly upon very many probable grounds , i am fully perswaded , that were the thoughts of their hearts disclosed , notwithstanding all their glittering shews , dreadfull words , threatning expressions , you should see them tremble , and dread this very thing , that the whole world as now established will be wrapped up in darknesse , at least untill that cursed interest which is set up against the lord jesus , be fully and wholly shaken out from the heavens and earth of the nations . and thus without leading you about by chronologies and computations , which yet have their use , ( well to count a number being wisdom indeed ) i have a little discovered unto you some rules , wherby you may come to be acquainted with the work of god in the dayes wherein we live , and also , what that work is , which is our first vse : the next shall be for direction , to guide you what you ought to do , when you know what is the work of your generation . be exhorted to prepare to meet the lord , to make his way straight : and this i would presse distinctly . 1. as to your persons . 2. as to your employments . 1. as to your persons : give the lord jesus a throne in your hearts , or it will not be at all to your advantage , that he hath a throne and kingdom in the world . perhaps you will see the plenty of it , but not taste one morsell . take first that which comes not by observation , that which is within you , which is righteousnesse , and peace , and joy in the holy ghost . take it in it's power , and you will be the better enabled to observe it coming in it's glory . seek first this kingdom of god , and the righteousnesse thereof , and all these things shall be added unto you . oh that it were the will of god , to put an end to all that pretended holinesse , hypocriticall humiliation , self-interested religion , that have been among us , whereby we have flattered god with our lips , whilest our hearts have been farre from him . oh that it might be the glory of this assembly , above all the assemblies of the world , that every ruler in it , might be a sincere subject in the kingdom of the lord jesus . oh that it might suffice that we have had in our parliament , and among our ministers , so much of the form , and so little of the power of godlinesse : that we have called world christ , and lust christ , and self christ , working indeed for them , when we pretended all for christ . oh that i could nourish this one contention in your honourable assembly , that you might strive who should excell in setting up the lord jesus in their hearts . you may be apt to think , that if you can carry on , and compasse your purposes , then all your enemies will be assuredly disappointed : do but embrace the lord jesus in his kingly power in your bosomes , and ipso facto all your enemies are everlastingly disappointed : you are the grains , which in the sifting of the nation , have been kept from falling to the ground . are you not the residue of all the chariots of england ? oh that in you might appear the reality of the kingdom of the lord jesus , which hath been so long pretended by others : that sound righteousnesse , not a pharisaicall rigid supercilious affectation , nor a carelesse belief and comportment , the issue of novell fancies , might be found upon your spirits ; that you may be thought meet to rejoyce with the lord in his kingdom : otherwise this day of the lord which we have described , however desired and longed after , will be dark●esse to you , and not light . 2. in reference to your great employments , whereunto the lord hath called you , and here i shall briefly hold out unto you one or two things . 1. that you would seriously consider , why it is that the lord shakes the heavens and the earth of the nations , to what end this tendeth , and what is the cause thereof . is it not from hence , that he may revenge their opposition to the kingdom of his dear son ? that he may shake out of the midst of them , all that antichristian mortar , wherewith from their first chaos they have been cemented ? that so the kingdoms of the earth , may become the kingdoms of the lord jesus : is not the controversie of sion pleaded with them ? are they not called to an account for the transgression of that charge given to all potentates , touch not mine anointed ? and what is the ayme of the lord jesus herein , whose mighty voice shakes them ? is it not to frame and form them for the interest of his own kingdom ? that he may fulfill the word he hath spoken to sion , i will make thine officers , peace , and thine exactors righteousnesse . consider then ( i pray ) what you have in hand : wait upon your king the lord christ , to know his minde . if you lay any stone in the whole building , that advanceth it self against his scepter , he will shake all again : digge you never so deep , build you never so high , it shall be shaken . nay , that there be no opposition will not suffice ; he hath given light enough to have all things framed for his own advantage . the time is come , yea the full time is come , that it should be so , and he expects it from you . say not in the first place , this , or that , suits the interest of england , but look what suits the interest of christ ; and assure your selves , that the true interest of any nation , is wrapped up therein . more of this in the treatise annexed to my sermon of jan : 31. 2. be incouraged under all those perplexities and troubles , which you are , or may be wrapped in : lift up the hands that hang down , and let the feeble knees be strengthened : i is but yet a little while , and he that shall come , will come , and will not tarry . the more you are for christ , the more enemies you shall be sure to have ; but the lambe shall overcome . he is come to revenge the blood of his slain upon this generation , and to free the residue from the jaws of the terrible . he is our rock , and his work is perfect : what he hath begun , faster , or flower , he will surely accomplish . it is a thing of the most imaginable indifferency , whether any of our particular persons behold these things here belowe or no : if otherwise , we shall for the present have rest with him , and stand in our lot at the end of the dayes : but for the work it self , the decree is gone forth , and it shall not be recalled ; receive strength and refreshment in the lord . wonder not when the heaven is shaken ; if you see the stars fall to the ground ; we had some who pretended to be church-starres , that were meerly fixed to all mens view , and by their own confession , in the politicall heavens . the first shaking of this nation , shook them utterly to the ground . if others also tremble like an aspen leaf , and know not which winde to yeeld unto , or sail backwards and forwards by the same gale , wonder not at that neither ; when men lay any other foundation then the immovable corner stone , at one time or other , sooner or later , assuredly they will be shaken . let the professing people that is amongst us look well to themselves : the day is coming that will burn like an oven . drosse will not endure this day ; we have many an hypocrite as yet to be uncased . take heed you that act high , if a false heart , a defiled heart be amongst you , there shall be no place for it in the mountain of the lords house . the inhabitants of sion shall be all righteous : isa. 60. 21. many that make a great shew now upon the stage , shall be turned off with shame enough ; try and search your hearts , force not the lord to lay you open to all . the spirit of judgement and burning will try you . tremble , i pray , for you are entring the most purging trying fornace , that ever the lord set up on the earth . be loose from all shaken things : you see the clouds return after the rain : one storme in the neck of another . thus it must be , untill christ hath finished his whole work . seeing that all these things must be dissolved , what manner of persons ought we to be in all manner of holy conversation . let your eyes be upwards , and your hearts be upwards , and your hands be upwards , that you be not moved at the passing away of shaken things . i could here incourage you by the glorious issue of all these shakings , whose soretast might be as marrow to your bones , though they should be appointed to consumption before the accomplishment of it : but i must close . see the vanity , folly , madnesse , of such as labour to oppose the bringing in the kingdom of the lord jesus . canst thou hinder the rain from descending upon the earth when it is falling ? canst thou stop the sun from rising at it 's appointed houre ? will the conception for thee dwell quietly in the wombe beyond it's month ? surely thou mayest with far more ease turn and stop the current and course of nature , then obstruct the bringing in of the kingdome of christ , in righteousnesse and peace . whence comes it to passe , that so many nations are wasted , destroyed , spoiled , in the dayes wherein we live ? that god hath taken quietnesse and peace from the earth ? doubtlesse from hence , that they will smite themselves against the stone cut out of the mountain without hands . shall not the decree bring forth ? is it not in vain to fight against the lord ? some are angry , some troubled , some in the dark , some full of revenge , but the truth is , whether they will hear or forbear , babylon shall fall , and all the glory of the earth be stained , and the kingdoms become the kingdoms of our lord jesus christ . finis . notes, typically marginal, from the original text notes for div a53716e-390 chap. 10. 36. prov. 22. 13. 26. 13. psal. 116. 7. 1 thes. 1. 3. 2 thes. 1. 11. deut. 10 16. chap. 30. 6. ezek. 18. 31. chap. 36 26 acts 11. 18. exod. 19. 18 , 19 chap. 20. 18. nescio an facilior hic locus fuisset , si nemo cum opposuisset . mald : ad luc. 2. v 34. ephes. 1. 10. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} oecumen. in loc. matth 2. 2. matt. 27. 45. luk 23. 44. 45 mat 27 51 , 52 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} rom. 8. 28. nunquam pauli sensum ingredieris , nisi pauli spiritum imbiberis : ber : ser. de monte . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} 1 ioh. 2. 27. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} theophilac . in ioh. 10. psal 68. 9. hab. 2. 20. matth 24. 7. 1 sam. 14 , 25. isa. 13. 13. psal. 68. 8. ioel 2. 10. revel. 8. 12. matth. 24. 29. luk. 21. 25. isa 60. 20. obad. 4. rev. 8. 13. chap. 11. 12. chap. 20. 11. euseb. eccles. hist. lib 9. c 8. 10. li. 8. ca. 27. de vita constan . li 1. ca. 50 , 51 , 52. isa. 66. 22 , 23 , 24. gen. 1. 10. revel. 17. 1. dimidium facti , &c. part : ii. mat. 24 6 , 7. ier. 4. 19. isa. 9. 5. part 3. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} acts 1. 7. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} matth. 24. 7. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} luk. 2. 1. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} 2 thes. 2. 6. revel. 18. 2. isa 60. 12. psal. 2. 6. ii generall head . heb. 11. 5. iude 4. gal. 1. 6. heb. 6. 18. heb. 7. 12. mutationem : trem : translationem erasm. ar : mont. psal. 2. 6. psal. 110. 2. acts 2. 36. rev. 1. 18. 1 cor. 15. 24. 25 , 26 , 27. luk 6. 20. mark . 12. 34. &c. psal. 45. 6. psal. 145. 13. isa. 9. 7. obad. 21. isa. 11. 5 , 6 , 7 , 8 , 9 , 10. chap. 18. 18 , 19. chap. 30. 18 , 19. micah . 4. 1. isa. 49. 18 , 19 , 20 , 21 , 22. chap 54. 1 , 2 , 3 , &c. v. 11 , 12. chap. 60. 16 , 17. ezek. 48. 35. amos 9. 11. rom. 11. 15 , &c. isa. 49. 22 , 23. chap. 66. 21. mal. 3. 3. ezek. 43. 10 , 11 revel. 21. 3. chap. 54. 11 , 12 , 13 , &c. zach. 14. 9 , 10 , 11. acts 3. 21. obs : reas. 1. psal. 2. 4 , 5. psal. 137. 8 , 9. isa. 47. 1 , 2 , 3. isa. 49 26. ier. 50. 33 , 34. chap. 51. 24 , 25 , 34. 35. zech 12. 2 , 3 , 4. chap. 14. 12. rev. 18. 6 , &c. acts , & mon : histor. pap. reas. 2. psal. 2. 9 , 10 , 11 , 12. rev. 17. 14. matt. 28. 20. 1 cor. 11. 26. ephes 4. 11 , 12 , 13. 1 tim. 6. 13 , 14. psal. 45. 16. isa. 49. 7 , 13. revel. 18. 3. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} bel de rom. pon . li 5 c. 8. 2 thes. 2. 6 , 7 dan. 2. 41. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} rev. 17. 13. rev. 13. 15 , 16. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} 2 thes. 2. 11. roma sedes petri , quae pastoralis honoris , facta caput mundo , quicquid non possidet armis relligione tenet . prosp. de ingrat . reas. 3. ioh. 10. 16. isa. 37. 31. ier. 30 9. ezek. 34. 23. chap. 37. 24 , 25. hos. 3. 5. amos 9. 11. exod. 14. 21 , 22. iosh. 3. 15 , 16. hal● 3. 8. ier. 51. 31 , 32. revel 11. 2. psal. 137. 8 , 9. isa. 47. 7 , 8 , 9. ier. 51. 25 , 26. revel. 17. 1 , 2. zach 2. 7. ier. 51. 6. iudg. 16. 28 , 29 petra dedit petro , petrus diadema rodulfo . reas. 4. heb. 11. 28. 2 cor. 4. 18. vse 1. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . luk. 16. 29 , ●0 . esther 1. 13. gen. 6. 13. isa. 23. 9. 1 kin. 10. 27. hab. 2. 14. isa. 65. 25. qu. ans. luk. 3. 15. vse 2. vse 3. vse 4. vse 5. vse 6. dr. john owen's two short catechisms wherein the principles of the doctine of christ are unfolded and explained : proper for all persons to learn before they be admitted to the sacrament of the lord's supper, and composed by him for the use of all congregations in general. owen, john, 1616-1683. 1700 approx. 100 kb of xml-encoded text transcribed from 34 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a53735 wing o819 estc r30762 11467280 ocm 11467280 47792 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a53735) transcribed from: (early english books online ; image set 47792) images scanned from microfilm: (early english books, 1641-1700 ; 1467:17) dr. john owen's two short catechisms wherein the principles of the doctine of christ are unfolded and explained : proper for all persons to learn before they be admitted to the sacrament of the lord's supper, and composed by him for the use of all congregations in general. owen, john, 1616-1683. the second edition. [2], 60 p. printed for, and sold by will. marshal ..., london : [1700] reproduction of original in the cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of england -catechisms -english. catechisms, english. 2005-03 tcp assigned for keying and markup 2005-04 apex covantage keyed and coded from proquest page images 2005-05 jonathan blaney sampled and proofread 2005-05 jonathan blaney text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion dr. john owen's two short catechisms , wherein the principles of the doctrine of christ are unfolded and explained . proper for all persons to learn before they be admitted to the sacrament of the lord's supper , and compos'd by him for the use of all congregations in general . the second edition . come ye children , hearken unto me , i will teach you the fear of the lord , psalm 34. 11. london : printed for , and sold by will. marshal at the bible in newgate-street : where you may be supplied with most of dr. owen's works . likewise the true effigies of dr. owen : also other effigies , as mr. caryl , mr. mead , mr. baxter , mr. clark , &c. at the bible in newgate-street , over against the blue-coat hospital gate . liveth william and joseph marshall , bookseller and stationer : where is a warehouse , and is sold all sorts of paper-hangings , by wholesale or retale , very delightful for rooms or closets , of the newest invention of figures , as irish and diamond-stitch , carpit or turky , and forest-work , &c. also most sorts of plain colours , printed with a hot role like your stuffs , sold very cheap . you may likewise be furnisht with screens ready made , at low prices , &c. and all other sorts of paper , both brown , white-brown and writing ; and paper-book , as shop-books , pocket-books , and mathematical-books ; affidavits for burying in woollen , slates and slate-books , letter-cases , copy-books , best ink for records , royal shining japan ink , holman's ink-powder , india ink ; quills , pens , wax , pencils , files , wafers and boxes , &c. likewise bibles , testaments , psalters , catechisms , spelling-books , accidences , grammars , rich's short-hand with his testament and singing-psalms , and other short-hand books , and most sorts of books , either school-books or others : ☞ and you may have bills , bonds , or funeral tickets , printed at reasonable rates . also dr. daffy's elixir , blagrave's spirits of scurv-y grass , both golden and plain . the queen of hungary's water . pawlet's chymical water for teeth & gums ; bromfield's and matthew's pills rightly prepared . all sold , as above , at the bible in newgate-street . where is sold , a guide to parish clarks for singing psalms , by henry playford , price 1 s. as also playford , psalms , and his divine companion , &c. to my loving neighbours and christian friends . brethren , my hearts desire and request unto god for you is , that ye may be saved : i say the truth in christ also , i lye not , my conscience bearing me witness in the holy ghost , that i have great heaviness , and continual sorrow in my heart , for them amongst you , who as yet walk disorderly , and not as beseemeth the gospel , little labouring to acquaint themselves with the mystery of godliness ; for many walk , of whom i have told you often weeping , and now tell you again with sorrow , that they are the enemies of the cross of christ , whose end is destruction , whose god is their belly , who mind earthly things . you know ( brethren ) how i have been amongst you , and in what manner , for these few years past ; and how i have kept back nothing ( to the utmost of the dispensation to me committed ) that was profitable unto you ; but have shewed you and taught you publickly , and from house to house , testifying to all , repentance towards god , and faith towards our lord jesus christ. now with what sincerity this hath been by me performed ; with what issue and success by you received , god the righteous judge will one day declare ; for before him , must both you and i appear , to give an account of the dispensation of the glorious gospel amongst us : in the mean while , the desire of my heart is , to be servant to the least of you in the work of the lord. and that in any way , which i can conceive profitable unto you either in your persons or your families . now amongst my indeavours in this kind , after the ordinance of publick preaching the word , there is not , i conceive , any more needful , ( as all will grant that know the estate of this place , how taught of late days , how full of grosly ignorant persons ) then catechising , which hath caused me to set aside some hours for the compiling of these following , which also i have procured to be printed meerly because the least part of the parish are able to read it in writing , my intention in them being , principally , to hold out those necessary truths , wherein you have been in my preaching more fully instructed : as they are , the use of them i shall briefly present unto you . 1. the lesser catechism may be so learned of the younger sort , that they may be ready to answer to every question thereof . 2. the greater will call to mind much of what hath been taught you in publick , especially concerning the person and offices of jesus christ. 3. out of that you may have help to instruct your families in the lesser , being so framed for the most part , that a chapter of the one , is spent in unfolding a question of the other . 4. the texts of scripture quoted , are diligently to be sought out and pondered , that you may know indeed whether these things are so . 5. in reading the word , you may have light into the meaning of many places , by considering what they are produced to confirm . 6. i have been sparing in the doctrine of the sacraments , because i have already been so frequent in examinations about them . 7. the handling of moral duties i have wholly omitted , because by god's assistance i intend for you a brief explication of the lord's prayer , and the ten commandments , with some articles of the creed , not unfolded in these , by themselves , by the way of question and answer . now in all this as the pains hath been mine , so i pray that the benefit may be yours , and the praise his , to whom alone any good , that is in this or any thing else , is to be ascribed . now the god of heaven continue that peace , love , and amity amongst our selves , which hit herto hath been unshaken , in these divided times , and grant that the scepter and kingdom of his son may be gloriously advanced in your hearts , that the things which concern your peace may not be hidden from your eyes in this your day : which is the daily prayer of your servant in the work of the lord , j. o. from my study , septem . the last . the lesser catechism . question , whence is all truth concerning god , and our selves to be learned ? answer . from the holy scripture , the word of god. q. what do the scriptures teach that god is ? a. an eternal , infinite , most holy spirit , giving being to all things , and doing with them whatsoever he pleaseth . q. is there but one god ? a. one onely , in respect of his essence , and being , but one in three distinct persons , of father son , and holy ghost . q. what else is held forth in the word concerning god , that we ought to know ? a. his decrees , and his works . q what are the decrees of god concerning us ? a. his eternal purposes , of saving some by jesus christ , for the praise of his glory ; and of condemning others for their sins . q. what are the works of god ? a. acts or doings of his power , whereby he createth , sustaineth , and governeth all things . q. what is required from us towards almighty god ? a. holy and spiritual obedience , according to his law given unto us . q. are me able to do this of our selves ? a. no , in no wise , being by nature unto every good work reprobate . q. how came we into this estate , being at the first created in the image of god , in righteousness and innocency ? a. by the fall of our first parents , breaking the covenant of god , losing his grace and deserving his curse . q. by what way may we be delivered from this miserable estate . a. onely by jesus christ. q. what is jesus christ ? a. god and man united in one person , to be a mediator between god and man. q. what is he unto us ? a. a king , a priest , & a prophet . q. wherein doth he exercise his kingly power towards us ? a. in converting us unto god by his spirit , subduing us unto his obedience , and ruling in us by his grace . q. in what doth the exercise of his priestly office for us chiefly consist ? a. in offering up himself an acceptable sacrifice on the cross , so satisfying the justice of god for our sins , removing his curse from our persons , and bringing us unto him . q. wherein doth christ exercise his prophetical office towards us ? a. in revealing to our hearts , from the bosome of his father , the way , and truth , whereby we must come unto him . q. for whose sake doth christ perform all these ? a. onely for his elect. q. in what condition doth jesus christ exercise these offices ? a. he did in a low estate of humiliation on earth , but now in a glorious estate of exaltation in heaven . q. what is the church of christ ? a. the universal company of god's elect , called to the adoption of children . q. how come we to be members of this church ? a. by a lively faith. q. what is a lively faith ? a. an assured resting of the soul upon god's promises of mercy in jesus christ , for pardon of sins here , and glory hereafter . q. how come we to have this faith ? a. by the effectual working of the spirit of god in our hearts , freely calling us from the state of nature , to the state of grace . q. are we accounted righteous for our faith ? a. no , but only for the righteousness of christ , freely imputed unto us , and laid hold of by faith. q. 1. is there no more required of us , but faith onely ? a. yes , repentance also , and holiness . q. 2. what is repentance ? a. a forsaking of all sin , with godly sorrow for what we have committed . q. 3. what is that holiness which is required of us ? a. universal obedience to the will of god revealed unto us . q. what are the privileges of believers . a. first , union with christ ; secondly , adoption of children ; thirdly , communion of saints ; fourthly , right to the seals of the new covenant ; fifthly , christan liberty ; sixthly , resurrection of the body to life eternal . q. 1. vvhat are the sacraments , or seals of the new covenant ? a. visible seals of god's spiritual promises , made unto us in the blood of jesus christ. q. 2. vvhich be they ? a. baptism and the lords supper . q. what is baptisme ? a. an holy ordinance , whereby being sprinkled with water according to christs institution , we are by his grace made children of god , and have the promises of the covenant sealed unto us . q. what is the lord's supper ? a. an holy ordinance of christ appointed to communicate unto believers , his body and blood spiritually , being represented by bread and wine , blessed , broken , powred out , and received of them . q. 2. who have a right unto this sacrament ? a. they only who have an interest in jesus christ by faith. q. what is the communion of saints ? a. an holy conjunction between all gods people , partakers of the same spirit , and members of the same mystical body . q. what is the end of all this dispensation ? a. the glory of god in our salvation . glory be to god on high . the greater catechisme . chap. i. of the scripture . question 1. what is christian religion ? a. the only ( a ) way of 1 2 knowing god aright , and ( b ) living unto him . ( a ) joh. 14. 5. ch . 17. 3. act. 4. 12. ( b ) col. 1. 10. 2. cor. 5. 15. gal. 2. 19 , 20. q. 2. whence is it to be learned ? a. from the holy 3 scripture onely . isa. 8. 20. joh. 5. 39. q. 3. what is the scripture ? a. the books of the ( a ) old , & ( b ) new 4 5 6 testament , ( c ) given by inspiration from god , containing all things necessary to be believed and done , that god may be worshipped and our souls saved . ( a ) isa. 8. 20. rom. 3. 2. ( b ) rev. 22. 19 , 20. ( c ) 2 tim. 2. 16 , 17. psal. 19. 7 , 8. jer. 7. 31. joh. 20. 31. q. 4. how know you them to be the word of god ? a. by the ( a ) testimony 7 of god's spirit , working faith in my heart , to close with that ( b ) heavenly majesty , and clear divine truth , that shineth in them . ( a ) matth. 16 , 17. joh. 16. 13. 1 thess. 2. 13. 1 joh. 2. 20. 1 joh. 5 , 6. ( b ) luk. 24. 32. 1 cor. 2. 14. heb. 4. 12. 2 pet. 1. 19. chap. ii. of god. q. 1. what do the scriptures teach concerning god ? a. first , what he is , or his nature ; secondly , what he doth , or his works . exod. 3. 14. isa. 45. 6. heb. 1. 1 , 2 , 3. heb. 11. 6. q. 2. what is god in himself ? a. an ( a ) eternal ( b ) infinite , ( c ) 1 2 3 incomprehensible ( d ) spirit , ( e ) giving being to all things , and doing with them whatsoever he pleaseth , ( a ) deut. 33. 37. isa. 57. 15. revel . 1. 8. ( b ) 1 king. 8. 27. psal. 139. 2 , 3 , 4 , 5. &c. ( c ) exod. 32. 20. 1 tim. 6. 16. ( d ) joh. 4 , 24. ( e ) gen. 1. 1. psal. 115. 3. & 135. 6. isa. 46. 10. joh. 5. 17. heb. 1. 2. q. 3. do we here know god as he is ? a. no his glorious being is not of us , in this life to be comprehended . exod. 33. 23. 1 cor. 13. 12. q. 4. whereby is god chiefly made known unto us in the word ? a. first , by his ( f ) names , secondly , by his ( g ) attributes , or properties . ( f ) exod. 3. 14. ch . 6. 3. psa. 83. 18. ( g ) exo. 34. 6 , 7. mat. 5. 48. q. 5. what are the names of god ? a. glorious titles , whch he 4 hath given himself , to hold forth his excellencies unto us , with some perfections , whereby he will reveal himself , exod. 3 , 14 , 15. & 6 , 3 , & 34. 6 , 7. gen. 17. 1. q. 6. what are the attributes of god ? a. his infinite perfections , in being and working . revelat. 4. 8 , 9 , 10 , 11. q. 7. what are the chief attributes of his being ? a. ( a ) eternity , ( b ) infiniteness , ( c ) simplicity , 1 2 or purity , ( d ) all-sufficiency , ( e ) perfectness , ( f ) immutability , ( g ) life , ( h ) will , and ( i ) understanding . ( a ) deut. 33. 37. psal. 93. 2. esa. 57. 15. revel . 1. 11. ( b ) 1 king. 8. 27. psal. 139. 1 , 2 , 3 , 4 , 8 , 9. ( c ) exod. 3. 14. ( d ) gen. 17. 1. psal. 135. 4 , 5. ( e ) joh. 11. 7 , 8 , 9. rom. 11. 33 , 34 , 35 , 36. ( f ) mal. 3. 6. jam. 1. 17. ( g ) judg. 8. 19. 1 sam. 25. 34. 2 king. 3. 14. ezek. 14. 16. & 16. 48. matth. 16. 16. act. 24. 15. 1 thes. 1. 9. ( h ) dan. 11. 3. esa. 46. 10. ephes. 1. 5. 11. jam. 1. 18. ( i ) psal. 7. 2 & 139. 2. & 147. 4. jer. 11. 20. heb. 4. 13. q. 8. what are the attributes which usually are ascribed to him in his works , or the acts of his will ? a. ( k ) goodness , ( l ) power , ( m ) 3 4 justice , ( n ) mercy , ( o ) holiness , ( p ) wisdom , and the like , which he delighteth to exercise towards his creatures , for the praise of his glory ( k ) psal. 119. 68. mat. 19. 17. ( l ) exod. 15. 11. psal. 62. 10. revel . 19. 1. ( m ) zeph. 3. 5. psal. 11. 7. jerem. 12. 1. rom. 1. 30. ( n ) psal. 130. 7. rom. 9. 15. ephes. 2. 4. ( o ) exod. 15. 11. josh. 24. 19. hab. 1. 13. revel . 4. 8. ( p ) rom. 11. 33. & 16. 17. chap. iii. of the holy trinity . q. 1. is there but one god to whom these properties do belong ? a. ( a ) one onely , in respect of his essence and being , but one ( b ) in three distinct persons , of father , son , and holy ghost . ( a ) deut. 6. 4. matth. 19. 17. ephes. 4 , 5 , 6. ( b ) gen. 1. 7. 1 joh. 5. 7. matth. 28. 19. q. 2. what mean you by person ? a. a distinct manner of 1 2 3 subsistence or being , distinguished from the other persons , by its own properties . joh. 5. 17. heb. 1. 3. q 3. what is the distinguishing property of the person of the father ? a. to be of himself onely , the fountain of the god-head . joh. 5. 26 , 27. ephes. 1. 3. q 4. what is the property of the son ? a. to be begotten of his father , from eternity . psal. 2. 7. joh. 1. 14. and 3. 16. q. 5. what of the holy ghost ? a. to proceed from the father and the son. joh. 14. 17. & 16. 14. and 15. 26. and 20. 22. q. 6. are these three one ? a. one ( a ) every way , in nature , will , and essential properties , ( b ) distinguished onely in their personal manner of subsistence ( a ) ioh. 10. 30. rom. 3. 30. ( b ) ioh. 15. 26. 1 ioh. 5. 7. q. 7. can we conceive these things as they are in themselves ? a. neither ( a ) we , nor yet the ( b ) angels 4 of heaven , are at all able to dive into these secrets , as they are internally in god ; ( c ) but in respect of the outward dispensation of themselves , to us , by creation , redemption , and sanctification , a knowledge may be attained of these things , saving , and heavenly . ( a ) 1 tim. 6. 16. ( b ) esa. 6. 2 , 3. ( c ) col. 1. 11 , 12 , 13 , 14. chap. iv. of the works of god , and first , of those that are internal and immanent . q. 1. what do the scriptures teach concerning the works of god ? a. that they are of two sorts ; first , internal 1 in his counsel , decrees , and purposes towards his creatures ? secondly , external , in his works , over and about them , to the praise of his own glory . act. 15. 18. prov. 16. 4. q 2. vvhat are the decrees of god ? a. ( a ) eternal , ( b ) unchangeable purposes 2 3 4 of his will , concerning the being , and well-being of his creatures . ( a ) mich. 5. 2. ephes. 3. 9. act. 15. 18. ( b ) esa. 14. 24. esa. 46. 10. rom. 9. 12. 2 tim. 2. 19. q. 3. concerning which of his creatures chiefly are his decrees to be considered ? a. angels , and men , for whom other things were ordained . 1 tim. 5. 21. jud. 6. q. 4. vvhat are the decrees of god concerning men ? a. election , and reprobation . rom. 9. 11 , 12. q. 5. what is the decree of election ? a. the ( a ) eternal , ( b ) free , ( c ) immutable 5 6 purpose of god , ( d ) whereby in jesus christ , he chuseth unto himself , whom he pleaseth , out of ( e ) whole mankind , determining to bestow upon them , for his sake , ( f ) grace here , and everlasting happiness hereafter , for the praise of his glory , by the way of mercy ( a ) eph. 1. 4. act. 13. 48. rom. 8. 29 , 30. ( b ) mat. 11. 26. ( c ) 2 tim. 2. 19. ( d ) ephes. 1. 4 , 5. mat. 22. 14. ( e ) rom. 9. 18 , 19 , 20 , 21. ( f ) joh. 6. 37. & chap. 17. 6. 9. 10. 24. q. 6. doth any thing in us move the lord thus to chuse us from amongst others ? a. no , in no wise , we are in the same lump with others rejected , when separated by his undeserved grace . rom. 9. 11 , 12. matth. 11. 25. 1 cor. 4. 7. 2 tim. 1. 9. q. 7. vvhat is the decree of reprobation ? a. the eternal purpose of god , to suffer many to sin , leave them in their sin , and not giving them to christ , to punish them for their sin . rom. 9. 11 , 12. 21 , 22. prov. 16. 4. mat. 11. 25 , 26. 2 pet. 2. 12. jude 4. chap. . v of the works of god that outwardly are of him . q. 1. what are the works of god , that outwardly respect his creatures ? a. first , of creation ; secondly , of 1 actual providence . psal. 33. 9. heb. 1. 2 , 3. q. 2. what is the work of creation ? a. an act or work of god's almighty power , whereby of nothing , in six days , he created heaven , earth , and the sea , with all things in them contained , gen. 1. 1. exod. 20. 11. prov. 16. 4. q. 3. wherefore did god make man ? a. for his own glory in his service 2, 3 and obedience , gen. 1. 26 , 27. & 2. 16 , 17. rom. 9. 23. q. 4. was man able to yield the service and worship that god required of him ? a. yea , to the uttermost , being created upright in the image of god , in purity , innocency , righteousness and holiness , gen. 1. 26. eccles. 7. 29. ephes. 4. 24. col. 3. 10. q. 5. what was the rule , whereby man was at first to be directed in his obedience ? a. the moral , or eternal law of 4 god implanted in his nature , and written in his heart , by creation , being the tenor of the covenant between god and him , sacramentally typified by the tree of knowledge of good and evil , gen. 2. 15 , 16 , 17. rom. 2. 14 , 15. ephes. 4. 24. q. 6. do we stand in the same covenant still , and have we the same power to yield obedience unto god ? a. no , the ( a ) covenant was 5 broken by the sin of adam , with whom it was made , ( b ) our nature corrupted , ( c ) and all power to do good utterly lost . ( a ) gen. 3. 16 , 17. 18. gal. 3. 10 , 11. 21. heb. 7. 19. & 8. 13. ( b ) joh. 14. 4. psal. 51. 5. ( c ) gen. 6. 5. jer. 13. 23. chap. vi. of gods actual providence . q. 1. what is gods actual providence ? a. the effectual working of his 1 2 3 power , and almighty act of his will , whereby he sustaineth , governeth , and disposeth of all things , men , and their actions , to the ends which he hath ordained for them , exod. 4. 11. job 5. 10 , 11 , 12. & 9. 5 , 6. psal. 147. 4. prov. 15. 3. esa. 45. 6 , 7. joh. 5. 17. act. 17. 28. heb. 1. 3. q. 2. how is this providence exercised towards mankind ? a. two wayes : first , ( a ) peculiarly towards his church , or elect , in their generations , for whom are all things : secondly , ( b ) towards all in a general manner ; yet with various and divers dispensations . ( a ) deut. 32. 10. psal. 17. 8. zech. 2. 8. mat. 16. 18. & 19. 2. 29. 1 pet. 5. 7. ( b ) gen. 9. 5. psal. 75. 6 , 7. esa. 45. 6. mat. 5. 45. q 3. wherein chiefly consists the outward providence of god towards his church ? a. in three things , first , in ( a ) causing all 4 things to work together for their good , secondly , in ( b ) ruling and disposing of kingdoms , nations , and persons , for their benefit ; thirdly , ( c ) in avenging them of their adversaries , ( a ) mat. 6. 31 , 32 , 33. rom. 8. 28. 1 tim. 6. 16. 2 pet. 1. 3. ( b ) psal. 105. 14. 15. esa. 44. 28. dan. 2. 44. rom. 9. 17. ( c ) esa. 60. 12. zech. 12. 2 , 3 , 4 , 5. luk. 18. 7. revel . 17. 14. q. 4. doth god rule also in and over the sinful actions of wicked men ? a. yea , he willingly ( according 5 to his determinate counsel ) suffereth them to be , for the manifestation of his glory , and by them effecteth his own righteous ends , 2 sam. 12. 11. & 16. 10. 1 kin. 11. 31. & 22. 22. job 1. 21. prov. 22. 14. esa. 10. 6 , 7. ezek. 21. 19 , 20 , 21. amos 7. 17. act. 4. 27 , 28. rom. 1. 24. & 9. 22. 1 pet. 2. 8. revel . 17. 17. q. 5. doth the providence of god extend it self to every small thing ? a. the least grass of the field , hair of our heads , or worm of the earth , is not exempted from his knowledge and care , job 39. psal. 104. 21. & 145. 15. jonah 4. 7. mat. 6. 26 , 27 , 28 , 29. & 10. 29. 30. chap. vii . of the law of god. q. 1. which is the law that god gave man at first to fulfill ? a. the same which was afterwards 1 written with the finger of god in two . tables of stone on mount horeb , called the ten commandements , rom. 2. 14 , 15. q. 2. is the observation of this law still required of us ? a. yes , to the uttermost tittle , mat. 5. 17. 1 joh. 3. 4. rom. 3. 31. jam. 2. 8. gal. 3. q. 3. are we able of our selves to 2 3 perform it ? a. no , in no wise , the law is spiritual , but we are carnal , 1 king. 8. 46. gen. 5. 6. joh. 15. 5. rom. 7. 11. and 8. 7. 1 joh. 1. 8. q. 4. did then god give a law which could not be kept ? a. no , when god gave it , we had power to keep it , which since we have lost in adam , gen. 1. 26. ephes. 7. 29. rom. 5. 12. q. 5. whereto then doth the law now serve ? a. for two general ends , first , ( a ) to be a rule of our duty , or to discover to us the obedience of god required ; secondly , ( b ) to drive us unto christ. ( a ) psal. 11. 9. 5. 1 tim. 1. 8 , 9. ( b ) gal. 3. 24 , q. 6. how doth the law drive us unto christ ? a. divers ways , as first , ( a ) by laying open unto us the utter disability of our nature , to do any good ; secondly , ( b ) by charging the wrath and curse of god , due to sin , upon the conscience ; thirdly , ( c ) by bringing the whole soul under bondage to sin , death , satan , and hell , so making us long and seek for a saviour . ( a ) rom. 7. 7 , 8 , 9. gal. 3. 19. ( b ) rom. 3 : 19 , 20. & 4. 15. & 5. 20. gal. 3. 10. ( c ) gal. 3. 22. heb. 2. 15. chap. viii . of the state of corrupted nature . q. 1. how came this weakness and disability upon us ? a. by the sin , and 1 shameful fall of our first parents , rom. 5. 12. 14. q. 2. wherein did that hurt us their posterity ? a. divers wayes ; first , ( a ) in that we were all guilty of the same breach of covenant with adam , being all in him ; secondly , ( b ) our souls with his were deprived of that holiness , innocency , and righteousness wherein they were at first created ; thirdly , ( c ) pollution and defilement of nature came upon us , with , fourthly , ( d ) an extream disability of doing any thing that is well-pleasing unto god ; ( e ) by all which , we are made obnoxious to the curse . ( a ) joh. 3. 36. rom. 5. 12. ephes. 2. 3. ( b ) gen. 3. 10. ephes. 4. 23 , 24. col. 3. 10. ( c ) job 14. 4. psal. 51. 7. joh. 3. 6. rom. 3. 13. ( d ) gen. 6. 5. ephes. 2. 1. jer. 6. 16. & 13. 23. rom. 8. 7. ( e ) gen. 3. 17. gal. 3. 10. q. 3. wherein doth the curse of god consist ? a. in divers things : first , ( a ) in the 2 guilt of death , temporal and eternal ; secondly , ( b ) the loss of the grace and favour of god ; thirdly , ( c ) guilt and horror of conscience , despair and anguish here , with , fourthly , eternal damnation hereafter . ( a ) gen. 2. 17. rom. 1. 18. & 5. 12. 17. ephes. 2. 3. ( b ) gen. 3. 24. ezek. 16. 3 , 4 , 5. ephes. 2. 13. ( c ) gen. 3. 10. esa. 48. 22. rom. 3. 9 , 19. gal. 3. 22. ( d ) gen. 3. 10. 13. joh. 3. 36. q. 4. are all men born in this estate ? a. every one without exception , psal. 51. 7. esa. 53. 5. rom. 3. 9. 12. ephes. 2. 3. q. 5. and do they continue therein ? a. of themselves 3 they cannot otherwise do , being able neither to ( a ) know , or ( b ) will , nor ( c ) do any thing that is spiritually good , and pleasing unto god. ( a ) act. 8. 31. & 16. 14. 1 cor. 2. 14. ephes. 5. 8. joh. 1. 5. ( b ) jer. 6. 16. & 13. 2 , 3. luk. 4. 18. rom. 6. 16. & 8. 7. ( c ) joh. 6. 44. 2 cor. 3. 5. q. 6. have they then no way of themselves to escape the curse and wrath of god ? a. none at all , they can neither satisfie his justice , nor fulfill his law. chap. ix . of the incarnation of christ. q. 1. shall all mankind then everlastingly perish ? a. no , god of his free grace hath prepared a way , to redeem and save his elect. joh. 3. 16. esa : 53. 6. q. 2. what way was this ? a. by sending his own son 1 jesus christ , in the likeness of sinful flesh , condemning sin in the flesh , rom. 8. 3. q. 3. who is this you call his own son ? a. the second person of the trinity , co-eternal , and of the same deity with his father , joh. 1. 14. rom. 1. 3. gal. 4. 4. 1 joh. 1. 1. q. 4. how did god send him ? a. by causing him to be made flesh of a pure virgin , and to dwell among us , that he might be obedient unto death , the death of the cross , esa. 50. 6. joh. 1. 14. luk. 1. 35. phil. 2. 8. 1 tim. 6. 16. chap. x. of the person of jesus christ. q. 1. what doth the scripture teach us of jesus christ ? a. chiefly two things ; first , his 1, 2 person ▪ or what he is in himself ; secondly , his offices , or what he is unto us . q. 2. what doth it teach of his person ? a. that he is truely god , and perfect man , partaker of the natures of god and man in one person , between whom he is a mediator , joh. 1. 14. heb. 2. 14 , 15. ephe. 4 , 5. 1 tim. 2. 5. 1 joh. 1. 1. q. 3. how prove you jesus christ to be truely god ? a. divers wayes ; first , by places of scripture speaking of the great god jehovah , in the old testament , applyed to our saviour in the new , as , numb . 21. 5 , 6. in 1 cor. 10. 9. psal. 102. 24 , 25. in heb. 1. 10. esa. 6. 2 , 3 , 4. in joh. 12. 40 , 41. esa. 8. 13 , 14. in luk. 2. 34. rom. 9. 33. esa. 40. 3 , 4. in joh. 1. esa. 45. 22 , 23. in rom. 14. 11. phil. 2. 8. mal. 3. 1. in matth. 11. 10. secondly , by the works of the deity ascribed unto him , as first , of creation , joh. 1. 3. 1 cor. 8. 6. heb. 1. 21. secondly , of preservation in providence , heb. 1. 3. joh. 5. 17. thirdly , 4 miracles . thirdly , by the essential attributes of god , being ascribed unto him ; as first , immensity , mat. 28. 20. joh. 14. 23. ephes. 3. 17. secondly , eternity , joh. 1. 1. revel . 1. 11. mich. 5. 2. thirdly , immutability , heb. 1. 11 , 12 , fourthly , omniscience , joh. 21. 17. revel . 2. 23. fifthly , majesty and glory equal to his father , joh. 5. 23. revel . 5. 13. phil. 1. 2. 6. 9 , 10. fourthly , by the names given unto him ; as first , of god expresly , joh. 1. 1. & 20. 28. act. 20. 28. rom. 9. 5. phil. 2. 6. heb. 1. 8. 1 tim. 3. 16. secondly , of the son of god , joh. 1. 18. rom. 8. 3. &c. q. 4. was it necessary that our redeemer should be god ? a. yes , that he might be able to save to the uttermost , and to satisfie the wrath of his father , which no creature could perform . esa. 43. 25. & 53. 6. dan. 9. 17. 19. q. 5. how prove you that he was a perfect man ? a. first , by the prophesies that went before , that so he should be , gen. 3. 15. & 18. 18. secondly , by the relation of their accomplishment , mat. 1. 1. rom. 1. 4. gal. 4. 4. thirdly , by the scriptures , assigning to him those things , which are required to a perfect man ; as first , a body , luk. 24. 39. heb. 2. 17. & 10. 5. 1 joh. 1. 1. secondly , a soul , matth. 26. 39. mark. 14. 34. and therein , first , a will , mat. 26. 39. secondly , affections , mat. 3. 5. luk. 10. 21. thirdly , indowments , luk. 2. 52. fourthly , general infirmities of nature , mat. 4. 2. joh. 4. 6. heb. 2. 18. q. 6. wherefore was our redeemer to be man ? a. that the nature which had offended , might suffer , and make satisfaction , and so he might be every way a fit and sufficient saviour for men , heb. 2. 10 , 11 , 12 , 13 , 14 , 15 , 16 , 17. chap. xi . of the offices of christ , and first of his kingly . q , 1. how many are the offices of jesus christ ? a. three ; first , of a ( a ) king ; secondly , ( b ) a 1 2 priest ; thirdly , a ( c ) prophet . ( a ) psal. 2. 6. ( b ) psal. 110. 4. ( c ) deut. 18. 15. q. 2. hath he these offices peculiar by nature ? a. no , he onely received them for the present dispensation , until the work of redemtion be perfected , psal. 110. 1. act. 2. 36. & 10. 42. 1 cor. 13. 12. & 15. 27 , 28. phil. 2. 9. heb. 3. 2. 6. & 2. 7 , 8 , 9. q. 3. wherein doth the kingly office of christ consist ? a. in a two-fold power ; first , his power of ruling in , and over his church ; secondly , his power of subduing his enemies , psal. 110. 3 , 4 , 5 , 6 , 7. q. 4. what is his ruling power in , and over his people ? a. that supream authority , which 3 4 for their everlasting good , he useth towards them , whereof in general there be two acts ; first , ( a ) internal and spiritual , in converting their souls unto him , making them unto himself , a willing , obedient , persevering people ; secondly , ( b ) external and ecclesiastical , in giving perfect laws , and rules for their government , as gathered into holy societies , under him . ( a ) esa. 53. 12. & 59. 20 , 21. with heb. 8. 10 , 11 , 12. esa. 61. 1. 2. joh. 1. 16. & 12. 32. mark 1. 15. mat. 28. 20. 2 cor. 10. 4 , 5. ( b ) mat. 16. 19. 1 cor. 12. 28. ephes. 4. 8 , 9 , 10 , 11 , 12 , 13 , 14. 2 tim. 3. 16 , 17. revel . 22. 18 , 19. q. 5. how many are the acts of his kingly power , towards his enemies ? a. two also , first , ( a ) internal , by the 5 mighty working of his word , and the spirit of bondage upon their hearts , convincing , amazing , terrifying their consciences , hardning their spirits for ruine ; secondly , ( b ) external in judgements and vengeance , which oft times he beginneth in this life , and will continue unto eternity , ( a ) psal. 110. joh. 6. 46. & 8. 59. & 9. 41. & 12. 40. 2 cor. 10. 4 , 5 , 6. 1 cor. 5. 6. 1 tim. 1. 20. ( b ) mark 16. 16. luk. 19. 21. act. 13. 11. revel . 17. 14. chap. xii . of christ's priestly office. q. 1. by what means did jesus christ undertake the office of an eternal priest ? a. by ( a ) the decree , ordination , and will of god his father , ( b ) whereunto he yielded voluntary obedience , so ( c ) that concerning this , there was a compact and covenant between them . ( a ) psal. 110. 4. heb. 4. 5 , 6. & 7. 17 , 18. ( b ) esa. 50. 4 , 5 , 6. heb. 10. 5 , 6 , 7 , 8 , 9 , 10. ( c ) psal. 2. 7 , 8. esa. 53. 8. 10 , 11 , 12 : phil. 2. 7. 9. heb. 12. 2. joh. 17. 2. 4. q. 2. wherein doth his execution of this office consist ? a. in bringing his people unto god , heb. 2. 10. and 4. 15. and 7. 25. q. 3. what are the parts of it ? a. first , ( a ) oblation ; secondly , ( b ) intercession 1 . ( a ) heb. 9. 13. ( b ) heb. 7. 25. q. 4. what is the oblation of christ ? a. the ( a ) offering up of himself upon the altar of the cross , an holy propitiatory sacrifice for the sins of all the elect throughout the world , as ( b ) also the presentation of himself for us in heaven , sprinkled with the blood of the covenant . ( a ) esa. 53. 10 , 12. joh. 3. 16. & 11. 51 , 52. & 17. 19. heb. 9. 13 , 14. ( b ) heb. 9. 24. q. 5. whereby doth this oblation do good unto us ? a. divers wayes : first , in that it satisfied the justice of god ; secondly , it redeemed us from the power of sin , death , and hell ; thirdly , it ratified the new covenant of grace ; fourthly , it procured for us grace here , and glory hereafter ; by all which means , the peace , and reconciliation between god and us is wrought , ephes. 2. 14 , 15. q. 6. how did the oblation of christ satisfie god's justice for our sin ! a. in that for us , he underwent the 2 punishment due to our sin , esa. 5. 3. 4 , 5 , 6. joh. 10. 11. rom. 3. 25 , 26. and 4. 25. 1 cor. 15. 3. 2 cor. 5. 21. ephes. 5. 2. 1 pet. 2. 24. q. 7. what was that punishment ? a. the wrath of god , the curse 3 of the law , the paines of hell , due to sinners , in body and soul , gen. 2. 17. deut. 27. 27. esa. 59. 2. rom. 5. 12. ephes. 2. 3. joh. 3. 36. heb. 2. 14. q. 8. did christ undergo all these ? a. yes , in respect of the greatness 4 and extremity , not the eternity and continuance of those pains , for it was impossible he should be holden of death , matth. 26. 28 , 29. mark 14. 33. and 15. 34. gal. 3. 13. ephes. 2. 16. col. 1. 20. heb. 5. 7. psal. 18. 5. q. 9. how could the punishment of one , satisfie for the offence of all ? a. in that he was not a mere 5 man onely , but god also , of infinite more value than all those who had offended , rom. 5. 9. heb. 9. 26. 1 pet. 3. 18. q. 10. how did the oblation of christ redeem us from death , and hell ? a. first , ( a ) by paying a ransome 6 to god the judge and law-giver , who had condemned us ; secondly , ( b ) by overcoming , and spoyling satan , death , and the powers of hell , that detained us captives , ( a ) matth. 20. 28. joh. 6. 38. mark 10. 4 , 5. rom. 3. 25. 1 cor. 6. 20. gal. 3. 13. ephes. 1. 7. 1 tim. 2. 6. heb. 10. 9. ( b ) joh. 5. 24. col. 2. 13 , 14 , 15. 1 thess. 1. 10. heb. 2. 14. 1 pet. 1. 18 , 19. q. 11. what was the ransome that christ paid for us ? a. his own precious blood , act. 20. 28. 1 pet. 1. 19. q. 12. how was the new covenant ratified in his blood ? a. by being accompanied with 7 his death , for that as all other testaments was to be ratified by the death of the testator , gen. 22. 18. heb. 9. 16. & 8. 10 , 11 , 12. q. 13. what is this new covenant ? a. the gracious , free , immutable promise of god made unto all his elect fallen in adam , to ( b ) give them jesus christ , and ( c ) in him mercy , pardon , grace , and glory , ( d ) with a restipulation of faith from them unto this promise and new obedience . ( a ) gen. 3. 15. jer. 31. 32 , 33 , 34. & 32. 40. heb. 8. 10 , 11 , 12. ( b ) gal. 3. 8. 16. gen. 12. 3. ( c ) rom. 8. 32 : ephes. 1. 3 , 4. ( d ) mar. 16. 16. joh. 1. 12. & 10. 27 , 28. q. 14. how did christ procure for us grace , faith , and glory ? a. by the way of purchase 8 and merit , for the death of christ deservedly procured of god , that he should bless us with all spiritual blessings , needful for our coming unto him , esa. 53. 11 , 12. joh. 17. 2. act. 20. 28. rom. 5. 17 , 18. ephes. 2. 15. 16. & 1. 4. phil. 1. 29. tit. 2. 14. revel . 1. 5 , 6. q. 15. what is the intercession of christ ? a : his continual solliciting 10 of god on our behalf , begun here in fervent prayers , continued in heaven by appearing as our advocate at the throne of grace , psal. 2. 8. rom. 8. 34. heb. 7. 25. & 9. 24. & 10. 19 , 20 , 21. 1 joh. 2. 1 , 2. joh. 17. chap. xiii . of christ's prophetical office. q. 1. wherein doth the prophetical office of christ consist ? a. in his embassage 1 from god to man , revealing from the bosome of his father , the whole mystery of godliness , the way and truth , whereby we must come unto god , matth. 5. joh. 1. 18. & 3. 32. & 10. 9. 14. & 14. 5 , 6. & 17. 8. & 18. 37. q. 3. how doth he exercise this office towards us ? a. by making known 2 the whole doctrine of truth unto us , in a saving and spiritual manner , deut. 18 18. esa. 42. 6. heb. 3. 1. q. 3. by what means doth he perform all this ? a. divers , as first , ( a ) internally and effectually by his spirit , writing his law in our hearts ; secondly , ( b ) outwardly , and instrumentally , by the word preached . ( a ) jer. 31. 32 , 33. 2 cor. 3. 3. 1 thess. 4. 9. heb. 8. 10. ( b ) joh. 20. 31. 1 cor. 12. 28. ephes. 4. 8 , 9 , 10 , 11 , 12 , 13. 2 pet. 1. 21. chap. xiv . of the two-fold estate of christ. q. 1. in what estate or condition doth christ exercise these offices ? a. in a two-fold estate ; first , of humiliation 1 2 3 or abasement ; secondly , of exaltation , or glory , phil. 2. 8 , 9 , 10. q. 2. wherein consisteth the state of christ's humiliation ? a. in three things ; first , ( a ) in his incarnation , or being born of woman ; secondly , ( b ) his obedience or fulfilling the whole law , moral and ceremonial ; thirdly , in his ( c ) passion , or induring all sorts of miseries , even death it self . ( a ) luk. 1. 35. joh. 1. 14. rom. 1. 3. gal. 4. 4. heb. 2. 9 , 14. ( b ) matth. 3. 15. & 5. 17. luk. 2. 21. joh. 8. 46. 2 cor. 5. 21. 1 pet. 1. 19. 1 joh. 3. 5. ( c ) psal. 53. 4 , 5 , 6. heb. 2. 9. 1 pet. 2. 21. q. 3. wherein consists his exaltation ? a. in first , his resurrection ? secondly , ascension ; thirdly , sitting at the right hand of god ; by all which he was declared to be the son of god with power , mat. 28. 18. rom. 1. 4. & 4. 4. ephes. 4. 9. phil. 2. 9 , 10. 1 tim. 3. 16. chap. xv. of the persons to whom the benefits of christs offices do belong . q. 1. unto whom do the saving benefits of what christ performeth in the execution of his offices belong ? a. onely to his elect , ( 1 2 3 ) joh. 17. 9. esa. 63. 9. heb. 3. 6. & 10. 21. q. 2. dyed he for no other ? a. none , in respect of his fathers eternal purpose , and his own intention , of removing wrath from them , procuring grace and glory for them , act. 20. 28. matth. 20. 28. & 26. 28. heb. 9. 28. joh. 11. 51 , 52. esa. 53. 12. joh. 3. 16. & 10 , 11 , 12 , 13. 15. ephes. 5. 25. rom. 8. 32. 34. gal. 3. 13. joh. 6. 37. 39. rom. 4. 25. 2 cor. 5. 19 , 20. q. 3. what shall become of them for whom christ dyed not ? a. everlasting torments for their sins , their portion in their own place , mark 16. 16. joh. 3. 36. matth. 25. 41. act. 1. 25. q. 4. for whom doth he make intercession ? a. onely for those who from eternity were given him by his father , joh. 17. heb. 7. 24 , 25. chap. xvi . of the church . q. 1. how are the elect called , in respect of their obedience unto christ , and union with him ? a. his church , act. 20. 28. ephes. 5. 32. q. 2. what is the church of christ ? a. the whole company of gods 1 2 3 4 5 elect ( a ) , called ( b ) of god , ( c ) by the word and spirit , ( d ) out of their natural condition , to the dignity of his children , and ( e ) united unto christ their head , by faith in the bond of the spirit . ( a ) act. 2. 47. 1 tim. 5. 21. heb. 12. 22 , 23 , 24. ( b ) rom. 1. 5 , 6. rom. 9. 11. 24. 1 cor. 4. 15. 2 tim. 1. 9. ( c ) act. 16. 14. joh. 3. 8. 1 cor. 4. 15. 1 pet. 1. 23. heb. 8. 10. ( d ) ephes. 2. 11 , 12 , 13. col. 1. 13. heb. 2. 14 , 15. 1 pet. 2. 9. ( e ) joh. 17. 21. ephes. 2. 18 , 19 , 20 , 21 , 22. q. 3. is this whole church always in the same state ? a. no , one part of it is militant , the other triumphant . q. 4. what is the church militant ? a. that portion of gods elect , which in their generation cleaveth unto christ by faith , and fighteth against the world , flesh , and devil , ephes. 6. 11 , 12. heb. 11. 13 , 14. & 12. 1. 4. q. 5. what is the church triumphant ? a. that portion of gods people , who having fought their fight and kept the faith , are now in heaven , resting from their labours , ephes. 5. 27. revel . 3. 21. & ch . 14. 13. q. 6. are not the church of the 6 jews , before the birth of christ , and the church of the christians since , two churches ? a. no , essentially they are but one , differing only in some outward administrations , ephes. 2. 12. 13 , 14 , 15 , 16. 1 cor. 10. 3. gal. 4. 26. 27. heb. 11. 15. 26. 40. q. 7. can this church be wholly overthrown on the earth ? a. no , unless the decree of god may be changed , and the promise of christ fail . matth. 16. 18. & 28. 20. joh. 14. 16. joh. 17. 1 tim. 3. 15. 2 tim. 2. 19. chap. xvii . of faith ? q. 1. by what means do we become actual members of this church of god ? a. by a lively justifying faith , 1 whereby we are united unto christ , the head thereof , act. 2. 47. & 13. 48. heb. 11. 6. & 12. 22 , 23. & 4. 2. rom. 5. 1 , 2. ephes. 2. 13 , 14. q. 2. what is a justifying faith ? a. a ( a ) gracious resting upon 2 the free promises of god in jesus christ for mercy , ( b ) with a firm perswasion of heart , that god is a reconciled father unto us in the son of his love. ( a ) 1 tim. 1. 16. joh. 13. 15. & 19. 25. rom. 4. 5. ( b ) heb. 4. 16. rom. 8. 38 , 39. gal. 2. 20. 2 cor. 5. 20 , 21. q. 3. have all this faith ? a. none , but the elect of god , tit. 1. 1. joh. 10. 26. matth. 13. 11. act. 13. 48. rom. 8. 30. q. 4. do not then others believe that make profession ? a. yes , with first , historical faith , or a perswasion , that the things written in the word are true , james 2. 9. secondly , temporary faith , which hath some joy of the affections , upon unspiritual grounds , in the things believed , matth. 13. 20. mark 6. 20. joh. 2. 23 , 24. act. 8. 13. chap. xviii . of our vocation , or gods calling us . q. 1. how come we to have this saving faith ? a. it is freely bestowed upon us , and wrought in us , by the spirit of god in our vocation or calling . joh. 6. 29. 44. ephes. 2. 8 , 9. phil. 1. 29. 2 thes. 1. 11. q. 2. what is our vocation , or this calling of god ? a. the free gracious 1 2 act of almighty god , whereby in jesus christ he calleth and translateth us from the state of nature , sin , wrath , and corruption , into the state of grace , and union with christ , by the mighty , effectual working of his spirit , in the preaching of the word , col. 1. 12 , 13. 2 tim. 1. 9. deut. 30. 6. ezek. 36. 26. matth. 11. 25 , 26. joh. 1. 13. & 3. 3. 8. ephes. 1. 19. col. 2. 12. 1 cor. 4. 7. jam. 1. 18. 2 pet. 2. 20. act. 16. 14. q. 3. what do we our selves perform in this change or work of our conversion ? a. nothing at all , being meerly 3 wrought upon by the free grace and spirit of god , when in our selves we have no ability to any thing that is spiritually good , matth. 7. 18. & 10. 20. joh. 1. 13. & 15. 5. 1 cor. 12. 3. 1 cor. 2. 5. 2 cor. 3. 5. ephes. 2. 1. 8. rom. 8. 26. phil. 1. 6. q. 4. doth god thus call all and every one ? a. all within the pale of the church are outwardly called by the word , none effectually but the elect. mat. 22. 14. rom. 8. 30. chap. xix . of justification . q. 1. are we accounted righteous and saved for our faith , when we are thus freely called ? a. no , but meerly by the imputation of the righteousness of christ , apprehended and applyed by faith , for which alone the lord accepts us , as holy and righteous , esa. 43. 25. rom. 3. 23 , 24 , 25 , 26. rom. 4. 5. q. 2. what then is our justification , or righteousness before god ? a. the gracious free act 1 of god , imputing the righteousness of christ to a believing sinner , and for that speaking peace unto his conscience , in the pardon of his sin , pronouncing him to be just , and accepted before him , gen. 15. 6. act. 13. 38 , 39. luk. 18. 14. rom. 3. 24 , 26 , 28. rom. 4. 4 , 5 , 6 , 7 , 8. gal. 2. 16. q. 3. are we not then righteous before god , by our own works ? a. no , for of themselves , they can neither satisfie his justice , fulfil his law , nor indure his tryal . psal. 130. 3 , 4. psal. 143. 2. esa. 64. 6. luke 17. 10. chap. xx. of sanctification . q. 1. is there nothing then required of us , but faith onely ? a. yes , ( a ) repentance , and ( b ) holiness , or new obedience . ( a ) act. 20. 21. matth. 3. 2. luk. 13. 3. ( b ) 2 tim. 2. 19. 1 thess. 4. 7. heb. 12. 14. q. 2. what is repentance ? a. godly ( a ) sorrow for every known 1 2 sin committed against god , ( b ) with a firm purpose of heart , to cleave unto him for the future , ( c ) in the killing of sin , the quickning of all graces , to walk before him in newness of life . ( a ) 2 cor. 7. 9 , 10 , 11. act. 2. 37. psal. 51. 17. ( b ) psal. 34. 14. esa. 1. 16 , 17. ezek. 18. 27 , 28. act. 14. 15. ( c ) ephes. 4. 21 , 22 , 23 , 24. rom. 6. 12 , 13. 18 , 19. rom. 8. 1. 2 cor. 5. 17. gal. 6. 15. q 3. can we do this of our selves ? a. no , it is a special gift and grace of god , which he bestoweth on whom he pleaseth , levit. 20. 8. deut. 30. 6. ezek. 11. 19 , 20. 2 tim. 2. 25. act. 11. 18. q. 4. wherein doth the being of true repentance consist , without which it is not acceptable ? a. in its . 3 performance according to the gospel rule , with faith and assured hope of divine mercy , psal. 51. 1 joh. 2. 1 , 2. 2 cor. 7. 10 , 11. act. 2. 38. matth. 27. 4. q. 5. what is that holiness which is required of us ? a. that ( a ) universal 4 5 sincere obedience to the whole will of god , ( b ) in our hearts , minds , wills , and actions , ( c ) whereby we are in some measure made conformable to christ our head . ( a ) psal. 119. 9. 1. sam. 15. 22. joh. 14. 15. rom. 6. 9. heb. 12. 14. t it 2. 12. 2 pet. 1. 5. 6 , 7. esa. 1. 16 , 17. ( b ) 1 cron. 28. 9. deut. 6. 5. matth. 22. 37. ( c ) rom. 8. 29. 1 cor. 11. 1. ephes. 2. 21. col. 3. 1 , 2 , 3. 2 tim. 2. 11 , 12. q. 6. is this holiness or obedience in us perfect ? a. yes , ( a ) in respect 6 of all the parts of it , but ( b ) not in respect of the degrees wherein god requires it . ( a ) 2 king. 20. 3. joh. 1. 1. mat. 5. 48. luk. 1. 6. 2 cor. 7. 1. ephes. 4. 24. tit. 2. 12. ( b ) esa. 64. 6. psal. 130. 3. exod. 28. 38. phil. 3. 8. q. 7. will god accept of that obedience which falls so short of what he requireth ? a. yes from them 7 whose persons he accepteth , and justifieth freely in jesus christ , rom. 12. 1. phil. 4. 18. heb. 13. 16. 1 joh. 3. 22. ephes. 1. 6. q. 8. what are the parts of this holiness ? a. ( a ) internal , in the quickning of all graces , purging all sins ; ( b ) and external , in servent and frequent prayers , almes , and all manner of righteousness . ( a ) heb. 9. 14. ephes. 3. 16. 17. rom. 2. 29. & 6. 12. ( b ) matth. 5. 20. rom. 8. 1 , 2. ephes. 4. 22 , 23. tit. 2. 12. particular precepts are innumerable . q 8. may not others perform these dunes acceptably , as well as those that believe ? a. no , 8 all their performances in this kind are but abominable sins before the lord , prov. 15. 8. joh. 9. 31. tit. 1. 15. heb. 11. 6. chap. xxi . of the priviledges of believers . q. 1. vvhat are the priviledges of those that thus believe and repent ? a. first union with christ ; secondly , adoption of children : thirdly , christian liberty ; fourthly , a spiritual holy right to the seals of the new covenant ; fifthly , communion with all saints ; sixthly , resurrection of the body unto life eternal . q. 2. what is our union with christ ? a. an ( a ) holy spiritual 1 2 conjunction unto him , as our ( b ) head , ( c ) husband , and ( d ) foundation , ( e ) whereby we are made partakers of the same spirit with him , ( f ) and derive all good things from him . ( a ) 1 cor. 12. 12. joh. 15 , 1 , 2. 5 , 6 , 7. & 17. 23. ( b ) ephes. 4. 15. & 5. 23. col. 1. 18. ( c ) 2 cor. 11. 2. ephes. 5. 25 , 26 , 27. revel . 21. 9. ( d ) matth. 16. 18. ephes. 2. 20 , 21 , 22. 1 pet. 2. 4 , 5 , 6 , 7. ( e ) rom. 8. 9. 11. gal. 4. 6. phil. 1. 19. ( f ) joh. 1. 12. 16. ephes. 1. 3. q. 3. what is our adoption ? a. our gracious reception into the family of god , as his children , and co heirs with christ , joh. 1. 12. rom. 8. 15. 17. gal. 4. 5. ephes. 1. 5. q. 4. how came we to know this ? a. by the especial working of the holy 3 spirit in our hearts , sealing unto us the promises of god , and raising up our souls to an assured expectation of the promised inheritance , rom. 8. 15. 17. ephes. 4. 30. 1 joh. 3. 1. rom. 8. 19. 23. titus 2. 12. q. 5. what is our christian liberty ? a. an 4 holy and spiritual ( a ) freedom from the ( b ) slavery of sin , the ( c ) bondage of death and hell ; the ( d ) curse of the law , ( e ) jewish ceremonies , and ( f ) thraldom of conscience , purchased for us by jesus christ , and ( g ) revealed to us by the holy spirit . ( a ) gal. 5. 1. ( b ) joh. 8. 32 , 34 , 36. rom. 6. 17 , 18. esa. 61. 1. 1 joh. 1. 7. 2 cor. 5. 21. ( c ) rom. 8. 15. heb. 2. 15. 1 cor. 15. 55 , 57. ( d ) gal. 3. 13. ephes. 2. 15 , 16. gal , 4 , 5. rom. 8. 1. ( e ) act. 15. 10 , 11. gal. 3. 4 , 5 chapters . ( f ) 2 cor. 1. 24. 1 cor. 7. 23. 1 pet. 2. 16. ( g ) 1 cor 2. 12. q. 6. are we then wholly freed from the moral law ? a. yes , as ( a ) a covenant 5 or as it hath any thing in it , bringing into bondage , as the curse , power , dominion , and rigid exaction of obedience , ( b ) but not as it is a rule of life and holiness , ( a ) jer. 31. 31 , 32 , 33. rom. 7. 1 , 2 , 3. rom. 6. 14. gal. 3. 19. 24. rom. 8. 2. gal. 5. 18. ( b ) mat. 5. 17. rom. 3. 31. & 7. 13. 22 , 25. q. 7. are we not freed by christ from the magistrates power , and humane authority ? a. no , being ordained of 6 god , and commanding for him , we owe them all lawful obedience , rom. 13. 1 , 2 , 3 , 4. 1 tim. 2. 1 , 2. 1 pet. 2. 13 , 14 , 15. chap. xxii . of the sacraments of the new covenant in particular , a holy right whereunto , is the fourth priviledge of believers ? q. 1. what are the seals of the new testament ? a. sacraments instituted of christ to be visible seals and pledges , whereby god in him confirmeth the promises of the covenant to all believers , restipulating of them , growth in faith and obedience , mark 16. 16. joh. 3. 5. act. 2. 38. & 22. 16. rom. 4. 11. 1 cor. 10. 2 , 3 , 4. 1 cor. 11. 26 , 27 , 28 , 29. q. 2. how doth god by these sacraments bestow grace upon us ? a. not by any 1 real , essential conveying of spiritual grace , by corporeal means , but by the way of promise , obsignation and covenant , confirming the grace wrought in us by the word and spirit , heb. 4. 2. 1. cor. 10. rom. 4. 11. & 1. 17. mark 16. 16. ephes. 5. 26. q. 3. how do our sacraments differ from the sacraments of the jews ? a. accidentally onely , in things concerning the outward matter and form , as their number , quality , clearness of signification , and the like , not essentially in the things signified or grace confirmed , 1 cor. 10. 1 , 2 , 3. &c. joh. 6. 35. 1 cor. 5. 7. phil. 3. 3. col. 2. 11. chap. xxiii . of baptism . q. 1. which are these sacraments ? a. baptism and the lord's supper . q. 2. what is baptism ? a. an ( a ) holy action appointed 1 2 of christ , whereby being sprinkled with water in the name of the whole trinity , by a lawful minister of the church , ( b ) we are admitted into the family of god , ( c ) and have the benefits of the blood of christ confirmed unto us . ( a ) matth. 28. 19. mark 16. 15 , 16. ( b ) act. 2. 41. & 8. 37. ( c ) act. 2. 38 , 39. joh. 3. 5. rom. 6. 3 , 4 , 5. 1 cor. 12. 13. q. 3. to whom doth this sacrament belong ? a. unto all , to whom the promise of the covenant is made , that is , to believers and to their seed , act. 2. 39. gen. 17. 11 , 12. act. 16. 15. rom. 4. 10 , 11. 1 cor. 7. 14. q. 4. how can baptisme seal the pardon of all sins to us , all our personal sins following it ? a. in as much as it is a seal of that promise which gives pardon of all to believers , act. 2. 39. rom. 4. 11 , 12. chap. xxiv . of the lords supper . q 1. what is the lord supper ? a. an ( a ) holy action instituted and 1 appointed by christ , ( b ) to set forth his death , ( c ) and communicate unto us spiritually his body and blood , by faith , being ( d ) represented by bread and wine , ( e ) blessed by his word , and prayer , ( f ) broken , 2 powred out , and received of believers . ( a ) mat. 26. 20 , 21. luk. 22. 14 , 15 , 16 , 17 , 18 , 19 , 20. 1 cor. 11. 23 , 24. ( b ) luk. 22. 19. 1 cor. 11. 25 , 26. ( c ) mark 14. 22 , 23 , 24. 1 cor. 11. 24. 25. joh. 6. 63. ( d ) 1 cor. 11. 23. 25. ( e ) 1 cor. 11. 24. mat. 26. 26. ( f ) mat. 26. 26. mark 14. 22. luk. 22. 19. q 2. when did christ appoint this sacrament ? a. on the night wherein he was betrayed to suffer , 1 cor. 11. 23. q 3. whence is the right use of it to be learned . a. from the word , 3 practice , and actions of our saviour , as its institution . q. 4. what were the actions of our saviour to be imitated by us ? a. first , blessing the elements by prayer ; secondly , breaking the bread , and powring out the wine ; thirdly , distributing them to the receivers , sitting in a table gesture , matth. 26. 26. mark. 14. 22. luk. 22. 19 , 20. 1 cor. 11. 23 , 24. q. 5. what were the words of christ ? a. first , of command , take , eat ; secondly , of promise , this is my body ; thirdly , of institution , for perpetual use , this do , &c. 1 cor. 11. 24 , 25 , 26. q. 6. who are to be 4 5 receivers of this sacrament ? a. those onely have a true right to the signs , who by faith have an holy interest in christ , the thing signified , 1 cor. 11. 27 , 28 , 29. joh. 6. 63. q. 7. do the elements remain bread and wine still , after the blessing of them ? a. yes , all the spiritual change is wrought by the faith of the receiver , not the words of the giver ; to them that believe , they are the body and blood of christ , joh. 6. 63. 1 cor. 10. 4. and 11. 29. chap. xxv . of the communion of saints , the fifth priviledge of believers . q. 1. what is the communion of saints ? a. an holy conjunction 1 between all god's people , wrought by their participation of the same spirit whereby we are all made members of that one body , whereof christ is the head , cant. 6. 9. jer. 32. 39. joh. 17. 22. 1 cor. 12. 12. ephes. 4. 3 , 4 , 5 , 6. 13. 1 joh. 1. 3. 6 , 7. q. 2. of what sort is this union ? a. first , ( a ) spiritual and internal , in the injoyment of the same spirit and graces , which is the union of the church catholick ; secondly , ( b ) external and ecclesiastical in the same outward ordinances , which is the union of particular congregations . ( a ) 1 cor. 12. 12 , 13. ephes. 2. 16. 19 , 20 , 21 , 22. 1 cor. 10. 17. joh. 17. 11. 21 , 22. joh. 10. 16. heb. 2. 11. ( b ) 1 cor. 1. 10 , 11. rom. 12. 5. 1 cor. 12. 27 , 28. ephes. 4. 11 , 12 , 13. phil. 2. 2. col. 3. 15. 1 pet. 3. 8. chap. xxvi . of particular churches . q. 1. what are particular churches ? a. peculiar ( a ) assemblies ( 1 , 2 ) of professors in one place , ( b ) under officers of christs institution , ( c ) enjoying the ordinances of god , ( d ) and leading lives beseeming their holy calling . ( a ) act. 11. 26. 1 cor. 4. 17 , & 11. 22. 2 cor. 1. 1. ( b ) act. 20. 17. 28. & 14. 23. 2 cor. 8. 23. heb. 13. 17. ( c ) 1 cor. 1. 5. revel . 2. 1 , 2 , 3. ( d ) 2 thess. 3. 5. 6. 11. gal. 6. 16. phil. 3. 18. 1 thes. 2. 12. q. 2. what are the ordinary officers of such churches ? a. first ( a ) pastors or doctors 3 to teach and exhort ; secondly , ( b ) elders to assist in rule and government , thirdly , ( c ) deacons to provide for the poor , ( 4 ) rom. 12. 7 , 8. ephes. 4. 10. 1 cor. 12. 28. ( b ) rom. 12. 8. 1 tim. 5. 17. ( c ) act. 6. 2 , 3. q. 3. what is required of these officers , especially the chiefest , or ministers ? a. ( a ) that they be faithful in the ministry committed unto them , ( b ) sedulous in dispensing the word , ( c ) watching for the good of the souls committed to them , ( d ) going before them in an example of all godliness and holiness of life . ( a ) 1 cor. 4. 2. act. 20. 18 , 19 , 20. ( b ) 2 tim. 2. 15. and 4. 1 , 2 , 3 , 4 , 5. ( c ) tit. 1. 13. 1 tim. 4. 15 , 16. ( d ) tit. 2. 7. 1 tim. 4. 12. matth. 5. 16. act. 25. q. 4. what is required in the people unto them ? a. obedience ( a ) to their message and ministery , ( b ) honour and love to their persons , ( c ) maintenance to them and their families . ( a ) 2 cor. 5. 20. rom. 6. 17. heb. 13. 17. 2 thess. 3. 14. rom. 16. 19. 2 cor. 10. 4 , 5 , 6. ( b ) 1 cor. 4. 1. gal. 4. 14. 1 tim. 5. 17 , 18. ( c ) luk. 10. 7. jam. 5. 4. 1 tim. 5. 17 , 18. 1 cor. 9. 9 , 10 , 11 , 12 , 13. chap. xxvii . of the last priviledge of believers , being the door of entrance into glory . q. 1. what is the resurrection of the flesh ? a. an act of the ( 1 ) mighty power of gods holy spirit , applying unto us the vertue of christs resurrection , whereby at the last day , he will raise our whole bodies from the dust to be united again into our souls in everlasting happiness , job 19. 25 , 26 , 27. psal. 16. 9 , 10 , 11. esa. 26. 19. ezek. 37. 2 , 3. dan. 12. 2. 1 cor. 15 16. &c. revet . 20. 12 , 13. q. 2. what is the end of this whole dispensation ? a. the glory of god in our eternal salvation . to him be all glory , and honour for evermore , amen . finis . imprimatur , john downame . notes, typically marginal, from the original text notes for div a53735-e880 chap. 1. of the greater . chap. 2. chap. 3. chap. 4. chap. 5. 6. chap. 7. chap. 8. chap. 9. chap. 10. chap. 11. chap. 12. chap. 13. chap. 14. chap. 15. chap. 16. chap. 17. chap. 18. chap. 19. chap. 20. chap. 21. chap. 22. chap. 23 , chap. 24. chap. 25. notes for div a53735-e2500 1 every one out of this way everlastingly damned . 2 the life of religion is in the life . 3 popish traditions are false lights leading from god. 4 the authority of the scripture dependeth not on the authority of the church , as the papists blaspheme . 5 all humane inventions , unnecessary helps in the worship of god. 6 the word thereof is the sole directory for faith , worship , and life . 7 this alone perswadeth , & inwardly convinceth the heart , of the divine verity of the scripture : other motives also there are from without , and unanswerable arguments to prove the truth of them : as , 1. their antiquity ; 2 preservation from fury ; 3 prophecies in them ; 4 the holiness and majesty of their doctrine , agreeable to the nature of god ; 5 miracles . 6 the testimony of the church of all ages ; 7 the blood of innumerable martyrs , &c. 1 the perfection of gods being is known of us chiefly by removing all imperfections . 2 hence , the abominable vanity of idolaters and of the blasphemous papists that picture god. 3 let us prostrate our selves in holy adoration of that which we cannot comprehend . 4 the divers names of god , signifie one and the same thing , but under divers notions , in respect of our conception . 1 some of these attributes belong so unto god , as that they are in no sort to be ascribed to any else , as infiniteness , eternity , &c. others are after a sort attributed to some of his creatures , in that he communicateth unto them some of the effects of them in himself , as life , goodness , &c. 2 the first of these are motives to humble adoration , fear , self-abhorrency , the other , to faith , hope , love , and confidence through jesus christ. 3 nothing is to be ascribed unto god , nor imagined of him , but what is exactly agreeable to those his glorious properties . 4 these last are no less essential unto god than the former , onely we thus distinguish them , because these are chiefly seen in his works . 1 this is that mysterious ark that must not be pryed into , nor the least tittle spoken about it , wherein plain scripture goeth not before . 2 to deny the deity of any one person , is in effect to deny the whole god-head , for whosoever hath not the son , hath not the father . 3 this onely doctrine remained undefiled in the papacy . 4 we must labour to make out comfort from the proper work of every person towards us . 1 the purposes and decrees of god , so far as by him revealed , are objects of our saith , and full of comfort . 2 further reasons of god's decrees than his own will , not to be enquired after . 3 the changes in the scripture ascribed unto god , are onely in the outward dispensations and works , variously tending to one infallible event , by him proposed . 4 the arminians blasphemy in saying , god sometimes fails of his purposes 5 the decree of election is the fountain of all spiritual graces , for they are bestowed onely on the elect. 6 in nothing doth natural corruption more exalt it self against god , then in opposing the freedom of his grace in his eternal decrees . from the execution of these decrees , flows that variety and difference , we see in the dispensation of the means of grace , god sending the gospel where he hath a remnant according to election . 1 the very outward works of god are sufficient to convince men of his eternal power & god-head , and to leave them inexcusable , if they serve him not . 2, 3 the glory of god is to be preferred above our own , either being , or well-being , as the supream end of them . the approaching unto god in his service , is the chief exaltation of our nature above the beasts that perish . 4 god never allowed from the beginning , that the will of the creature should be the measure of his worship and honour . 5 though we have all lost our right unto the promise of the first covenant , yet all not restored by christ , are under the commination and curse thereof . 1 to this providence is to be ascribed all the good we do injoy , and all the afflictions we undergoe . 2 fortune , chance , & the like , are names without things , scarce fit to be used among christians , seeing providence certainly ruleth all to appointed ends . 3 no free-will in man , exempted either from the eternal decree , or the over-ruling providence of god. 4 though the dispensations of gods providence towards his people be various , yet every issue and act of it tends to one certain end , their good in his glory . 5 almighty god knows how to bring light out of darkness , good out of evil , the salvation of his elect , out of judas treachery , the jews cruelty , and pilats injustice . 1 this law of god bindeth us now , not because delivered to the jews on mount horeb , but because written in the hearts of all by the finger of god at the first . 2 after the fall , the law ceased to be a rule of justification , and became a rule for sanctification only . 3 it is of free grace that god giveth power to yield any obedience , and accepteth of any obedience that is not perfect . 1 this is that which commonly is called original sin , which in general denoteth the whole misery and corruption of our nature , as first , the guilt of adams actual sin to us imputed ; secondly , loss of gods glorious image , innocency , and holiness ; thirdly , deriving by propagation a nature , 1. defiled with the pollution ; 2. laden with the guilt ; 3. subdued to the power of sin ; 4. a being exposed to all temporal miseries , leading to , and procuring death ; 5. an alienation from god , with voluntary obedience to satan , and lust ; 6. an utter disability to good , or to labour for mercy ; 7. eternal damnation of body and soul in hell. 2 all that a natural man hath on this side hell , is free mercy . 3 the end of this is jesus christ , to all that flye for refuge to the hope set before them . 1 this is that great mystery of godliness , that the angels themselves admire : the most transcendent expression of gods infinite love : the laying forth of all the treasure of his wisdom and goodness . 1, 2 though our saviour christ be one god with his father , he is not one person with him . jesus christ is god and man in one , not a god , and a man : god incarnate , not a man deified . 3 the effential properties of either nature , remain in his person theirs still , not communicated unto the other , as of the deity to be eternal , every where , of the humanity to be born and dye . 4 4 what ever may be said of either nature , may be said of his whole person : so god may be said to die , but not the god-head , the man christ to be every where but not his humanity , for his one person is all this . 5 the monstrous figment of transubstantiation , or christs corporal presence in the sacrament , fully overthrows our saviours humane nature , and makes him a meer shadow . 6 all natural properties are double in christ , as will , &c. still distinct , all personal , as subsistence , single . 1 in the exercise of these offices , christ is also the sole head , husband , and first-born of the church . 2 papal usurpation upon these offices of christ , manifest the pope to be the man of sin. 3 christs subjects are all born rebels , & are stubborn , until he make them obedient by his word and spirit . 4 christ hath not delegated his kingly power of law-making for his church , to any here below . 5 the end of christ in exercising his kingly power over his enemies , is the glory of his gospel , and the good of his people . 1 against both these the papists are exceedingly blasphemous , against the one by making their mass a sacrifice for sins , the other by making saints mediators of intercession . 2 christs undergoing punishment for us was first , typified by the old sacrifices ; secondly , foretold in the first promise ; thirdly , made lawful and valid in it self ; first , by god's determination , the supream law-giver ; secondly , his own voluntary undergoing it ; thirdly , by a relaxation of the law , in regard of the subject punished ; fourthly , beneficial to us , because united to us , as first , our head ; secondly , our elder brother ; thirdly , our sponsor or surety ; fourthly , our husband ; fifthly , our god or redeemer , &c. 3 no change in all these , but what necessary follows the change of the persons sustaining . 4 the death that christ underwent was eternal , in its own nature & tendance , not so to him , because of his holiness , power , and the unity of his person . 5 he suffered not as god , but he suffered who was god. 6 we are freed from the anger of god , by a perfect rendring to the full value of what he required , from the power of satan by absolute conquest on our behalf . 7 the new covenant is christs legacy in his last will , unto his people , the eternal inheritance of glory being conveyed thereby . 8 the death of christ was satisfactory in respect of the strict justice of god , meritorious in respect of the covenant between him and his father . ( 9 ) all these holy truths are directly denied by the blasphemous socinians , & of the papists with their merits , masses , penance and purgatory , by consequent overthrown . 10 to make saints our intercessours , is to renounce jesus christ from being a sufficient saviour . 1 christ differed from all other prophets first , in his sending , which was immediately from the bosome of his father , secondly his assistance , which was the fulness of the spirit ; thirdly , his manner of teaching , with authority . 2 to accuse his word of imperfection in doctrine or discipline , is to deny him a perfect prophet , or to have born witness unto all truth . 1 the humiliation of christ , shews us what we must here do , and suffer ; his exaltation , what we may hope for . 2 the first of these holds forth his mighty love to us , the other his mighty power in himself . 3 the onely way to heaven is by the cross. 1 christ giveth life to all that world for whom he gave his life . 2 none that he dyed for shall ever dye . 3 to say that christ died for every man universally , is to affirm that he did no more for the elect then the reprobates , for them that are saved , then for them that are damned , which is the arminian blasphemy . 1 the elect angels belong to this church . 2 no distance of time or place breaks the unity of this church ; heaven and earth , from the begining of the world unto the end , are comprized in it . 3 no mention in scripture of any church in purgatory . 4 this is the catholick church , though that term be not to be found in the word in this sense , the thing it self is obvious . 5 the pope challenging unto himself the title of the head of the catholick church , is blasphemously rebellious against jesus christ. 6 this is that ark , out of which whosoever is , shall surely perish . 1 of this faith the holy spirit is the efficient cause , the word the instrumental , the law indirectly , by discovering our misery ; the gospel immediately by holding forth a saviour . 2 faith is in the understanding , in respect of its being , & subsistence in the will and heart , in respect of its effectual working , 1 our effectual calling is the first effect of our everlasting election . 2 we have no actual interest in , nor right unto christ , untill we are thus called . 3 they who so boast of the strength of free will , in the work of our conversion , are themselves an example what it is , being given up to so vile an errour , destitute of the grace of god. 1 legal and evangelical justification differ ; first , on the part of the persons to be justified : the one requiring a person legally and perfectly righteous , the other a believing sinner ; secondly , on the part of god , who in the one is a severe righteous judge , in the other , a merciful reconciled father ; thirdly , in the sentence , which in the one , acquitteth , as having done nothing amiss , the other as having all amiss pardoned . 1 repentance includeth first , alteration of the mind , into a hatred of sin , before loved ; secondly , sorrow of the affections , for sin committed ; thirdly , change of the actions arising from both . 2 repentance is either legal , servile , and terrifying , from the spirit of bondage : or , evangelical filial , and comforting , from the spirit of free grace and liberty , which onely is available . 3 every part of popish repentance viz. contrition , confession , and satisfaction , was performed by judas . 4 all faith & profession without this holiness is vain and of no effect 5 true faith can no more be without true holiness , than true fire without heat . 6 merit of works in unprofitable servants , no way able to do their duty is a popish miracle . 7 in christ are our persons accepted freely , and for him our obedience . 8 the best duties of unbelievers , are but white sins . 1 by vertue of this union , christ suffereth in our afflictions ; and we fill up in our bodies what remaineth as his . 2 from christ as head of the church , we have spiritual life , sense , and motion , or growth in grace ; secondly , as the husband of the church , love and redemption ; thirdly , as the foundation thereof , stability , and perseverance . 3 this is that great honour & dignity of believers , which exalts them to & despising all earthly thrones 4 our liberty is our inheritance here below , which we ought to contend for , against all opposers . 5 nothing makes men condemn the law as a rule , but hatred of that universal holiness which it doth require . 6 rule and authority are as necessary for humane society , as fire and water for our lives . 1 this is one of the greatest mysteries of the roman magick and jugling , that corporal elements should have a power to forgive sins , and confer spiritual grace . 1 not the want , but the contempt of this sacrament is damnable . 2 it is hard to say whether the errour of the papists , requiring baptism of absolute indispensable necessity to the salvation of every infant ; or that of the anabaptists , debarring them from it altogether , be the most uncharitable . 1 baptisme is the sacrament of our new birth , this of our further growth in christ. 2 no part of christian religion was ever so vilely contaminated and abused by profane wretches , as this pure , holy , plain action , and institution of our saviour : witness the popish horrid monster of transubstantiation , and their idolatrous mass. 3 whatever is more than these is of our own . 4 faith in gods promises which it doth confirm , union with christ , whereof it is a seal , and obedience to the right use of the ordinance it self , is required of all receivers . 5 there is not any one action pertaining to the spiritual nature of this sacrament , not any end put upon it by christ ; as first , the partaking of his body and blood ; secondly , setting forth of his death for us ; thirdly , declaring of our union with him and his , but require faith , grace , and holiness in the receivers . 1 by vertue of this we partake in all the good and evil of the people of god throout the world. 1 every corruption doth not presently unchurch a people . 2 unholiness of fellow worshippers , defileth not gods ordinances . 3 ministers are the bishops of the lord ; lord-bishops came from rome . 1 the resurrection of the flesh hereafter , is a powerful motive to live after the spirit here . a sermon preached to the parliament, octob. 13. 1652. a day of solemne humiliation. concerning the kingdome of christ, and the power of the civile magistrate about the things of the worship of god. / by john owen. owen, john, 1616-1683. this text is an enriched version of the tcp digital transcription a90290 of text r203106 in the english short title catalog (thomason e678_28). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 92 kb of xml-encoded text transcribed from 29 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a90290 wing o806 thomason e678_28 estc r203106 99863183 99863183 115368 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a90290) transcribed from: (early english books online ; image set 115368) images scanned from microfilm: (thomason tracts ; 104:e678[28]) a sermon preached to the parliament, octob. 13. 1652. a day of solemne humiliation. concerning the kingdome of christ, and the power of the civile magistrate about the things of the worship of god. / by john owen. owen, john, 1616-1683. [2], 54 p. printed by leonard lichfield printer to the university, for thomas robinson, oxford : anno dom. 1652. annotation on thomason copy: "octob. 30". reproduction of the original in the british library. eng sermons, english -17th century. fast-day sermons -17th century. a90290 r203106 (thomason e678_28). civilwar no a sermon preached to the parliament, octob. 13. 1652. a day of solemne humiliation.: concerning the kingdome of christ, and the power of th owen, john 1652 16932 5 5 0 0 0 0 6 b the rate of 6 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2007-06 tcp assigned for keying and markup 2007-06 aptara keyed and coded from proquest page images 2007-07 emma (leeson) huber sampled and proofread 2007-07 emma (leeson) huber text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a sermon preached to the parliament , octob. 13. 1652. a day of solemne humiliation . concerning the kingdome of christ , and the power of the civile magistrate about the things of the worship of god . by john owen . oxford , printed by leonard lichfield printer to the vniversity , for thomas robinson . anno dom. 1652. dan. 7. 15. 16. i daniel was grieved in my spirit , in the middest of my body , and the visions of my head troubled me . i came neere to one of them that stood by , and asked him the truth of all this : so he told me , and made me know the interpretation of the things . what there is of concernment for the right understanding of these words , in that part of the chapter which goes before , may be considered in the opening of the words themselves , and therefore i shall immediately attend thereunto . there are in them 4 things considerable . 1. the state & condition which daniel the pen-man of this prophecy , expresseth himselfe to be in , wherein he hath companions in the dayes wherein we live : he was griev'd in his spirit in the middest of his body . 2. the cause and means whereby he was brought into this perplexed frame of spirit : the visions of his head troubled him . 3. the remedy he used for his delivery from that intangled condition of spirit wherein he was : he went nigh to one of them that stood by , and asked him the truth of all this . 4. the issue of that application , he made to that one that stood by for redresse : he told him , and made him know the interpretation of the things . all these i shall breifly open unto you , that i may lay a foundation for the truth which the lord hath furnished me with , to hold out unto you this day . in the first , the person spoken of is daniel himselfe . i daniel ; he beares this testimony concerning himselfe , and his condition was , that he was greived in his spirit . the person himselfe was a man highly favoured of god , above all in his generation : so richly furnished with gifts and graces , that he is once and againe brought forth as an example , and instanced in by god himselfe , upon the account of eminence in wisdome and piety . yet all this preserves him not , from falling into this perplexed condition . dan. 1. 17. 20. ez. 9. 24. ch. 28. 3. now as the principall worke of all the holy prophets , which have been since the world began . ( luk. 1. 70. 1. pet. 1. 10 , 11 , 12. ) was to preach , set forth and declare the lord jesus christ , the messias , who was for to come , so some especiall concernments of his person , righteousnesse and kingdome , were in especiall manner committed unto them respectively . his passion and righteousnesse to isaiah , the covenant of grace in him to jeremiah , & to this daniel most eminently the great works of the providence of god , in the shaking and overturning of kingdomes and nations , in a subserviency to his kingdome ; with the revelation hereof for the consolation of the church in all ages , did the lord honour him of whom we speak . for the present he describes himselfe in somewhat a perplexed condition . his spirit , ( minde and soule ) was greived , sick , troubled , or disquieted in the middest of his body ; that is , deeply , neerely , closely : it sets out the greatnesse of his trouble , the anxiety of his thoughts within him : like david when he expostulated with his soule about it . ps. 43. 5. why art thou so sad my soule , and why art thou so disquieted within me : he knew not what to say , what to doe , nor wherewith to releive himselfe . he was filled with sad thoughts , sad apprehensions of what was to come to passe , and what might be the issue of the things that had been discovered unto him . this i say is the frame and temper he describes himselfe to be in : a man under sad apprehensions of the issues and events of things , and the dispensations of god , as many are at this day : and upon that account closly , and neerly perplexed . 2. the cause of this perturbation of minde , and spirit was from the visions of his head : the visions of his head troubled him . he cals them visions of the head , because that is the seat of the internall senses , and phantasie whereby visions are received . so he cals them a dream , v. 1. and visions of his head upon his bed : yet such visions , such a dreame it was , as being immediately from god , and containing a no lesse certaine discovery of his will , and minde , then if the things mentioned in them , had been spoken face to face , he writes them by the inspiration of the holy ghost , v. 2. for the use of the church . i shall not take the advantage of going forth unto any discourse , of dreames , visions , oracles , and those other diverse wayes and manners ( heb. 1. 1. ) of revealing his minde and will , which god was pleased to use with his prophets of old : ( numb. 12. 6 , 7 , 8. ) my aime lies another way : it sufficeth only to take notice , that god gave him in his sleep a representation of the things here expressed , which he was to give over , for the use of the church in following ages . the matter of these visions which did so much trouble him , falls more directly under our consideration . now the subject of these perplexing visions , is a representation of the foure great empires of the world , which had , and were to have dominion , in and over the places of the churches greatest concernments , and were all to receive their period , and destruction by the lord christ , and his revenging hand : and these three things he mentions of them therein . 1. rise . 2. nature . 3. destruction . 1. v. 2. he describes their rise and originall : it was from the strivings of the foure winds of the heavens , upon the great sea ; he compares them to the most violent , uncontroleable , and tumultuating things in the whole creation : winds and seas ! what waves , what horrible stormes , what mixing of heaven and earth , what confusion , and destruction must needs ensue the fierce contest of all contrary winds upon the great sea ? such are the springs of empires , and governments for the most part amongst men , such their entrances and advancements . in particular , such were the beginnings of the foure empires here spoken of . warrs , tumults , confusions , bloud , destruction , desolation , were the seeds of their greatnesse ( vastitiem ubi-fecerunt , pacem vocant galgac . apud tacit. ) seas and great waters doe in the scripture represent people , and nations . rev. 17. 15. the waters which thou sawest , where the whoore sitteth , are people , and multitudes , and nations , and tongues ; as waters , they are unstable , fierce , restlesse , tumultuating , and when god mingleth his judgments amongst them , they are as a sea of glasse mingled with fire ; britle , uncertaine , devouring and implacable . it is a demonstration of the soveraignty of god , that he is above them : psal. 93. 3 , 4. the floods have lifted up ô lord , the floods have lifted up their voyce , the floods lift up their waves . the lord on high is mightier then the noyse of many waters , yea then the mighty waves of the sea . now from these , tossed with the windes of commotions , seditions , oppressions , passions , doe flow the governments of the world , the spirit of god moving upon the face of those waters , to bring forth those formes and frames of rule , which he will make use of . 2. unto v. 9. he describes them in order , as to their nature and kind : one of them being then ready to be destroyed , and the other to succeed , untill the utter desolation of them all , and all power rising in their spirit and principle . i shall not passe through their particular description , nor stay to prove that the fourth beast , without name or speciall forme , is the roman empire , which i have elsewhere demonstrated ; and it is something else which at this time i aime at . this is that which troubles and grieves the spirit of daniel in the midst of his body . he saw what worldly powers should arise , by what horrible tumults , shakings , confusions , and violence they should spring up , with what fiercenesse , cruelty , and persecution , they should rule in the world , and stamp all under their feet . 3. their end and destruction is revealed unto him , from v. 10. unto 12 , 13. and this by the appearance of the antient of daies , the eternall god in judgement against them : which he sets out with that solemnity and glory , as if it were the great judgement of the last day : god indeed thereby giving a pledge unto the world , of that universall judgement he will one day exercise towards all , by the man whom he hath ordained . ( act. 17. 31. ) and this encreaseth the terror of the vision , to have such a representation of the glory of god , as no creature is able to beare : god also manifests hereby his immediate actings , in the setting up , and pulling down the powers of this world , which he doth as fully and effectually , as if he sate upon a throne of judgement , calling them all by name to appeare in his presence , and upon the evidence of their waies , cruelties and oppression , pronouncing sentence against them : be wise therefore o yee kings , be instructed yee iudges of the earth : serve the lord with feare and rejoyce with trembling ; he changeth the times and seasons : dan. 2. 21. he ruleth in the kingdome of men , and setteth over it whom he pleaseth . cap. 5. 21. and this is the first thing in this vision , at which the prophet was perplexed . 2. there is the approach of the lord christ unto the father , with his entrance into his kingdome , and dominion which is everlasting , and passeth not away . v. 14. this being the end of the vision , i must a little insist upon it ; not that i intend purposely to handle the kingdome of christ as mediator , but only a little to consider it , as it lies here in the vision , and is needfull for the right bottoming of the truth in our intendment . various have been the thoughts of men about the kingdome of christ in all ages . that the messiah was to be a king , a prince , a ruler , that he was to have a kingdome , and that the government was to be on his shoulders , is evident from the old testament . that all this was , and is accomplished in iesus of nazareth , whom god exalted , made a prince and a saviour , is no lesse evident in the new . but about the nature of this kingdome , its rise , and manner of government , have been and are the contests of men . the iewes to this very day expect it , as a thing carnall , and temporall , visible , outwardly glorious , wherein , in all manner of pleasure , they shall beare rule over the nations , at their will ; such another thing of all the world , as the popedome , which the gentile or idolatrous worshippers of christ set up for his kingdome : and of some such thing it may be supposed , the apostles themselves were not without thoughts , untill they had conversed with the lord after the resurrection . ( luk. 9. 46. act. 2. 6. ) neither are all amongst us free from them at this day . those who with any simplicity professe the name of christ , doe generally agree , that there are three parts of it . first and principally ; in that which is internall and spirituall , in and over the soules of men , over spirits both good and bad , in reference unto the ends which he hath to accomplish upon them : of that which is direct and immediate upon the hearts and soules of men , there are two parts . 1. that which he exerciseth towards his elect , who are given unto him of his father , converting , ruling , preserving them , under and through great variety of dispensations internall and externall , untill he brings them unto himself : he stands and feeds them in the strength of the lord , in the majesty of the name of the lord his god . mich. 5. 4. even he who is the ruler of israel . v. 2. he is exalted and made a prince , and a saviour to give repentance to israel , for the forgivenesse of sinnes , act. 5. 31. he makes his people a willing people in the day of his power , psal. 110. 3. sending out his holy spirit to lead them into all truth , and making his word , and ordinances mighty through god , to the pulling down of strong holds in their hearts , casting down imaginations , and every high thing that exalts it selfe against the knowledge of god ; and bringing into captivity every thought to the obedience of himselfe . 2 cor. 10. 4 , 5. he takes possession of their hearts by his power , dwelling in them by his spirit , making them kings in his kingdome , and bringing them infallibly into glory : oh that this rule , this kingdome of his , might be carried on in our hearts ! we busy our selves about many things , we shall find at length , this one thing necessary : this is that part of the kingdome of christ , which we are principally to aime at in the preaching of the gospell : we preach christ iesus the lord , 1 cor. 4. 5. him to be lord and king , though others have had dominion over us : they are the graines of israel which the lord seeks for in his sifting the nations by his word , as well as by his providence , and we are in the work of the gospell to endure all things for the elects sake : 2 cor. 2. 10. 2. in the power which he exerciseth towards others , to whom the word of the gospell doth come , calling , convincing , enlightning , hardning many , who yet being not his sheepe , nor of his fold , he will never take to him selfe : but leaves to themselves , under aggravations of condemnation , which they pull upon themselves by the contempt of the gospell , 2 cor. 2. 16. heb. 10. 29. he sends his spirit to convince even the perishing world of sinne , righteousnesse , and judgement , ioh. 16. 8. he sendeth sharp arrowes into the very hearts of his enemies , psal. 45. 5. making them stoop , bow , and fall under him : so bounding their rage , overbearing their lusts , leaving them without excuse in themselves , and his people , oftentimes not without profit from them : with some dealing even in this life more severely , causing the witnesses of the gospell , to torment them by the preaching of the word , revel. 11. 10. yet giving them up to strong delusions , rhat they may believe lyes , and be damned . 2 thess. 2. 11 , 12. &c. 3. in carrying on of this work towards the one and the other , he puts forth the power , rule , and dominion , which he hath of his father over spirits , both good and bad : being made head of principalities , and powers , and exalted farre above every name in heaven or earth , being made the first borne of every creature , and all the angells of god , being commanded to worship him , heb. 1. 6. and put in subjection under his feet ; he sends them forth , and uses them as ministring spirits for them who shall be heires of salvation , v. 14. appoynting them to behold the face of his father , ready for his command on their behalfe , math. 18. 10. attending in their assemblies , 1 cor. 11. 10. and to give them their assistance in the time of danger and trouble , act. 12. 9. destroying their adversaries , v. 23. with innumerable other advantagious administrations , which he hath not thought good to acquaint us withall in particular , that our dependance might be on our king himselfe , and not on any of our fellow servants , though never so glorious and excellent . rev. 22. 9. 2. for satan as he came to bind the strong man armed , and to spoyle his goods , mat. 12. 29. to destroy him that had the power of death , heb. 2. 14. and being made manifest to this end , that he might destroy his works , 1 ioh. 3. 8. in the soules of men in this world , 2 cor. 10. 4 , 5. so having in his own person conquered these principalities and powers of darknesse , making an open shew of them in his crosse , and triumphing over them , col. 2. 15. he continues overruleing and judging him and them , in their opposition to his church , and will doe so untill he bring them to a full conquest and subjection , that they shall be judged and sentenced by the poore creatures , whom in this world they continually pursue with all manner of enmity : 1 cor. 6. 3. and this looketh to the inward substance of the kingdome of christ , which is given him of his father , and is not of this world , though he exercise it in the world to the last day : a kingdome , which can never be shaken , nor removed : the government of it is upon his shoulders , and of the increase of it , there shall be no end . 2. that rule or government , which in his word he hath appoynted and ordained , for all his saints and chosen ones to walk in , to testify their inward subjection to him , and to be fitted for usefulnesse one to another . now of this part the administration is wrapt up in the lawes , ordinances , institutions , and appoyntments of the gospell , and it is frequently called the kingdome of god . that jesus christ doth not rule in these things , and is not to be obeyed as a king in them , is but a late darknesse , which though it should spread as a cloud over the face of the heavens , and powre forth some showres and tempests , yet it would be as a cloud still , which will speedily scatter and vanish into nothing . and this is that , whose propagation , as the means of carrying on the former spirituall ends of christ , which you desire strength and direction for , this day , &c. men may gather together unto christ and say , with heads full of hopes poore soule , and eyes fixed on right hand and left , lord wilt thou at this time restore the kingdome to israel ? take you his answer and be contented with it ; it is not for you to know the times and seasons , which the father hath put in his own power , but doe you ask work faithfully . i know in this thing , it is farre easier to complaine of you for not doing , then to direct you what to doe ; the lord be your guide , and give you straw where ever bricks are required of you . 3. in the universall judgement , which the father hath committed to him over all : which he will most eminently exercise at the last day ; rewarding , crowning , receiving some to himselfe , judging , condemning , casting others into utter-darknesse : ( ioh. 5. 22 , 27. act. 2. 36. rom. 14. 9. act. 17. 31. ) and of this universall righteous judgement , he giveth many warnings unto the world , by powring forth sundry vialls of his wrath , upon great nimrods and oppressors . ( psal. 110. 6. mich. 4. 3. rev. 19. 11 , 12 , 13. and in the holding forth these three parts of the kingdome of the lord jesus , doth the scripture abound . but now whether over and beyond all these , the lord christ shall not beare an outward , visible , glorious rule ? setting up a kingdome like those of the world , to be ruled by strength and power ? and if so ; when , or how it shall be brought in , into whose hands the administration of it shall be comitted , & upon what account , whether he will personally walk therein or no , whether it shall be clearely distinct from the rule he now bears in the world , or only differenced by more glorious degrees and manifestations of his power ? endlesse and irreconcileable , are the contests of those that professe his name : this we find by wofull experience , that all who from the spirituality of the rule of christ , and delight therein , have degenerated into carnall apprehensions of the beauty and glory of it , have for the most part , been given up to carnall actings , suited to such apprehensions , and have been so dazeled , with gazing after temporall glory , that the kingdome which comes not by observation , hath been vile in their eyes . now because it is here fallen in my way , and is part of the vision , at which the prophet was so much troubled , i shall give you some briefe observations , of what is cleare and certain from scripture relating hereunto , and so passe on : it is then certain ; 1. that the interest of particular men as to this kingdome of christ , is to look where the universall concernment of all saints , in all ages doth lye : this undoubtedly they may attaine , and it doth belong to them : now certainly this is in that part of it , which comes not by observation , luk. 17. 20. but is within us , which is righteousnesse , peace , and joy in the holy ▪ ghost , rom. 14. 17. this may be possessed in a dungeon , as well as on a throne . what outward glory soever may be brought in , it is but a shadow of this : this is the kingdome that cannot be moved , which requires grace in us to serve god acceptably , with reverence and godly feare , heb. 12. 28. many have failed in gasping after outward appearances : never any failed of blessednesse , who made this their portion : oh that this were more pursued and followed after ! let not any think to set up the kingdome of christ in the world , while they pull it down in their own hearts , by sinne and folly : in this let the lines fall to me , and let my inheritance be among those that are sanctified : yet , 2. this is certain , that all nations whatever , which in their present state and government , have given their power to the dragon and the beast to oppose the lord christ withall , shall be shaken , broken , translated , and turned off their old foundations , and constitutions , into which the antichristian interest hath been woven for a long season . god will shake the heavens and the earth of the nations round about , untill all the babylonish rubbish , all their originall ingagements to the man of sinne be taken away . this i have fully demonstrated elsewhere . all those great warres which you have foretold , wherein the saints of god shall be eminently ingaged , are upon this account . 3. that the civill powers of the world after fearfull shakings and desolations shall be disposed of , into an usefull subserviency to the interest , power , and kingdome of iesus christ : hence they are said to be his kingdoms . rev. 11. 15. that is , to be disposed of , for the behoofe of his interest , rule , and dominion : of this you have plentifull promises isai 60. and elsewhere ; when the nations are broken in opposition to syon , their gain must be consecrated to the lord , and their substance to the lord of the whole earth , mich. 4. 15. even iudges and rulers , ( as such ) must kisse the sonne , and own his scepter , and advance his waies : some think , if you were well setled , you ought not in any thing , as rulers of the nations , to put forth your power , for the interest of christ : the good lord keep your hearts from that apprehension . have you ever in your affaires , received any encouragement from the promises of god , have you in times of greatest distresse been refreshed with the testimony of a good conscience , that in godly simplicity , you have sought the advancement of the lord christ ; doe you believe that he ever owned the cause as the head of his church ? doe not now professe you have nothing to doe with him : had he so professed of you and your affaires , what had been your portion long since ! 4. look what kingdome soever , the lord christ will advance in the world , and exercise amongst his holy ones , the beginning of it must be with the iewes ; they are to be caput imperii , the head and seat of this empire must be amongst them ; these are the saints of the most high , mentioned by daniell : and therefore in that part of his prophesy , which he wrote in the chaldean tongue , then commonly known and spoken in the east , being the language of the babylonish empire , he speaketh of them obscurely , and under borrowed expressions ; but coming to those visions which he wrote in hebrew , for the sole use of the church , he is much more expresse , concerning the people of whom he spake . the rod of christs strength goes out of syon , and thence he proceeds to rule those that were his enemies , psal. 110. 2. all the promises of the glorious kingdome of christ , are to be accomplished in the gathering of the gentiles , with the glory of the jewes . the redeemer comes to syon , and to them that turne from transgression ( that great transgression of unbeliefe ) in iacob : isai. 59. 20. then shall the lord rise upon them , and his glory shall be seen upon them , the gentiles shall come to their light , and kings to the brightnesse of their rising : isai : 60. 2 , 3. i dare say there is not any promise anywhere of raising up a kingdome unto the lord christ in this world , but it is either expressed or clearely intimated , that the beginning of it must be with the iews , and that in contradistinction to the nations : so eminently in that glorious description of it , mich. 4. 7 , 8. i will make her that halted a remnant , and her that was cast a farre off a strong nation , and the lord shall reigne over them in mount syon , from hence forth even for ever : and thou o tower of the flock , the strong hold of the daughter of syon , unto thee shall it come even the first dominion , the kingdome shall come to the daughter of ierusalem . when the great hunter nimrod set up a kingdome , the beginning of it was babell . gen. 10. 10. & when the great shepheard sets up his kingdome , the beginning of it shall be syon : so farther it is at large expressed , mich. 5. 7 , 8. nothing is more cleare to any , who , being not carryed away with weake , carnall apprehensions of things present , have once seriously weighed the promises of god to this purpose : what the lord christ will doe with them , and by them , is not so cleare , this is certain , that their returne shall be marvelous , glorious , as life from the dead . when then euphrates shall be dryed up , turkish power , and popish idolatry be taken out of the world , and these kings of the east are come , when the seed of abraham , being multiplied like the starres of heaven , and the sands of the sea shore , shall possesse the gates of their enemies , and shall have peace in their borders , we may lift up our heads towards the fulnesse of our redemption : but whilest these things are or may be , ( for any thing we know , ) a farre off , to dream of setting up an outward , glorious , visible kingdome of christ , which he must beare rule in , and over the world , be it in germany , or in england , is but an ungrounded presumption . the jewes not called , antichrist not destroyed , the nations of the world generally wrapt up in idolatry and false-worship , little dreaming of their deliverance : wil the lord christ leave the world in this state , & set up his kingdome here on a mole-hil ? 5. this is a perpetuall antithesis , and opposition that is put between the kingdoms of the world , and the kingdome of christ ; that they rise out of the strivings of the winds upon the sea , he comes with the clouds of heaven : they are brought in by commotions , tumults , warres , desolations , and so shall all the shakings of the nations be , to punish them for their old opposition , and to translate them into a subserviency to his interest : the comming in of the kingdome of christ , shall not be by the arme of flesh , nor shall it be the product of the strifes and contests of men which are in the world : it is not to be done by might or power , but by the spirit of the lord of hosts : 2. zech. 4. 6. great warres , desolations , alterations , shall precede it : but it is not the sonnes of men that by outward force , shall build the new jerusalem : that comes down from heaven adorned as a bride from christ , fitted and prepared by himselfe : certainly the strivings of men about this businesse shall have no influence into it . it shall be by the glorious manifestation of his own power , and that by his spirit subduing the soules of men unto it ; not by the sword of man setting up a few to rule over others . hence it is every where called a creating of a new heaven and a new earth : isa : 65. 17. a work doublesse to difficult for the wormes of the earth to undertake . there is nothing more opposite to the spirit of the gospell , then to suppose that jesus christ will take to himselfe a kingdome by the carnall sword and bow of the sonnes of men . the raising of the tabernacle of david which is fallen down , and the setting up the decayed places of it , act : 15. 16. is done by his visiting the people with his spirit and word , v. 14. it is by the powring out of his spirit in a covenant of mercy : isai : 59. 21. thus the lord sets up one shepheard of his people , and he shall feed them , even ( saith he ) my servant david , he shall feed them , and he shall be their shepheard , and the lord will be their god , and my servant david a prince among them : ezek : 34. 24 , 25. he brings in the kingdome of his son , by making the children of israel seek the lord their god , and david their king , and to feare the lord and his goodnesse . hos : 3. 5. who now can fathome the counsails of the almighty , who hath searched his bosome , and can by computation tell us , when he shall power out his spirit for the accomplishment of these things ? this then is the last thing in this vision , whose consideration brought the prophet , into so great perplexity and distresse of spirit . 3. there is the means that daniel used for redresse , in that sad condition where unto he was brought by the consideration of this vision : he drew neere to one of them that stood by , and asked him the truth of all this . this also was done in vision : there is no mention of his waking before his making this addresse : but the vision continuing , he drawes nigh in the same manner to one of them that stood by ; one of those angels or holy ones , that stood ministring before the throne of god , who was commissionated to acquaint him with the mind and will of god in the things represented to him . this then is the remedy he applies himselfe unto : he labours to know the mind and will of god , in the things that were to be done : this it seems he pitched on , as the only way for quieting his greived and troubled spirit ; and hereupon , 4. he is told and made to know the interpretation of the things ; so farre at least as might quiet his spirit in the will of god : not that he is clearly instructed in every particular , for he tels them in the close of the chapter , that he had troublesome thoughts about the whole ; his cogitations troubled him , and his countenance changed , v. 28. but having received what light god was willing to communicate to him , he enquires no farther , but addresses himselfe to his own duty . take then from the words thus opened these propositions , some whereof i shall doe little more then name unto you . observe 1. in the consideration of gods marvellous actings in the world , in order to the carrying on of the gospell , and interest of the lord jesus christ , the hearts of his saints are oftentimes filled with perplexity and trouhle . they know not what will be the issue , nor some times what well to doe . daniel receives a vision of the things which in part we live under : and if they fill his heart with astonishment , is it any wonder if they come close to us , and fill us with anxious perplexing thoughts , upon whom the things themselves are fallen ? 2. observe : the only way to deliver and extricate our spirits from under such perplexities , and entanglements , is to draw nigh to god in christ , for discovery of his will ; so did daniel here : he went to one of them that ministred before the lord to be acquainted with his will , otherwise thoughts & contrivances will but farther perplex you ; like men in the mire , whilest they pluck one legge out , the other sticketh faster in : whilest you relieve your selves in one thing , you will be more hampered in another . yea he that increaseth wisdome , increaseth sorrow , the larger the visions are , the greater will be their troubles ; untill being consumed in your own feares , cares and contrivances , you grow uselesse in your generation : those who see only the outside of your affaires , sleep securely : those who come neigher to look into the spirits of men , rest is taken from them : and many are not quiet , because they will not : the great healing of all is in god . observe 3. when god makes known the interpretations of things , it will quiet your spirits in your walking before him , and actings with him . this was that which brought the spirit of daniel into a settlement . how god reveales his mind in these things , by what means , how it may be known by individuall persons , for their quiet and settlement , how all gods revelations are quieting , and tend to the calming of mens spirits , not making them foame like the waves of the sea , should be handled on this observation , but i begin with the first . when john received his book of visions in reference to the great things that were to be done , & the alterations that were to be brought about , though it were sweet in his mouth , and he rejoyced in his imployment , yet it made his belly bitter : rev. 10. 9 , 10. it filled him with perplexity , as our prophet speaks , in the middest of his body ; he saw blood and confusion , strife and violence ; it made his very belly bitter . poore jeremiah , upon the same account , is so oppressed , that it makes him break out of all bounds of faith and patience , to curse the day of his birth , to waxe quite weary of his imployment ; chap. 15. our saviour describing such a season luk. 21. 26. tels us , that mens hearts shall faile them for feare , and for looking after those things that are comming upon the earth : they will be thinking what will become of them , and what will be the issue of gods dispensations ; fearing that the whole frame of things will be wrapt up in darknesse , and confusion . hence our saviour bids his disciples not be troubled when they heare of these things , math. 24. 6. intimating that they will be very apt , so to be . now the causes and occasions ( which are the reasons of the point ) arise , first , from the greatnesse and astonishablenesse of the things themselves which god will doe : even great and terrible things which men looked not for . isai. 64. 2 , 3. when he coms to make his name knowne to the nations , that his aduersaries may tremble at his presence , & doth terrible things quite above & beyond the expectatiō of mē , which they never once looked for ; no wonder if their hearts be surprized with amazement . it hath of late been so with this nation : all professors at the beginning of these dayes , joyned earnestly in that prayer isai. 63. 17 , 18 , 19. chap. 64. 1. god in answere hereunto , comes down and rents the heaven , and the mountaines flow downe at his presence , according to the desire of their soules : yet withall he doth terrible things , things that we looked not for ; how mapoor creatures are turned back with astonishment , and know not how to abide with him ? when our saviour christ came in the flesh , who had been the desire of all nations , for 4000 years , & most importunately sought after by the men of that generation , where in he came , yet doing great and unexpected things at his comming , who who was able to abide it ? this , sayes simeon , will be the issue of it . luk. 2. 34 , 35. he shall be for the fall and rise of many ; and the thoughts of many hearts shall be revealed . hence is that exclamation . mal. 3. 2. who may abide the day of his comming , and who shall stand when he appeareth : his comming is desired indeed , but few can beare it : his day will burne as an oven , as a furnace , ch. 4. 1. some are over heated by it , some consume in it , blessed are they that abide : this is one cause of the perplexing of the spirits of men : the consideration of the things themselves that are done , being above and beyond their expectations ; and this even many of the saints of god are born down under , at this day : they little looked for the blood and banishment of kings , change of government , alteration of nations , such shakings of heaven and earth , as have insued ; not considering that he who doth these things , weighs all the nations in a ballance , and the rulers of them are as the dust thereof before him . 2. from the manner whereby god will doe these things : many perplexing , killing circumstances attend his dispensations : i shall instance only in one : and that is darknesse and obscurity , whereby he holds the minds of men in uncertainty , and suspence , for his own glorious ends : such he tels us shall his day , & the workes thereof , be . zech. 14. 6 , 7. and it shall come to passe in that day , that the light shall not be cleare , nor dark . but it shall be one day which shall be known to the lord , not day , nor night : but it shall come to passe that at evening-time it shall be light . men shall not know what to make of it , nor what to judge : he brings not forth his work all at once , but by degrees , and sometimes sets it backward , and leads it up and down , as he did his people of old in the wildernesse , that none might know where they should fall or settle : and he that beleeveth will not make hast . when god is doing great things , he delights to wrap them up in the clouds , to keep the minds of men in uncertainties , that he may set on work all that is in them ▪ and try them to the utmost , whether they can live upon his care and wisdome , when they see their own care and wisdome will doe no good . men would faine come to some certainty , and commonly by the thoughts and wayes whereby they presse unto it , they put all things into more uncertainty then ever , and so promote the designe of god , which they so studiously endeavour to decline : hence is that description of the presence of the lord in his mighty works , psal : 18. 9 , 11. darknesse was under his feet ; men could not see his pathes , &c. he hath ends of surprisall , hardning , and destruction towards some , for which they must be left unto their owne spirits , and led into many snares and by-pathes , for their triall , and the exercise of others , which could not be accomplished , did he not come in the clouds , and were not darknesse his pavilion , and his secret place : on this account , is that cry of men of prophane and hardned spirits : isai : 5. 19. let him make speed and hasten his work that we may see it , and let the counsell of the holy one of israel draw nigh that we may know it . they know not what to make , of what they see ; of all that as is yet done or accomplished , they would have the whole work out , that they might once see the end of it , and so know what to judge : they would be at a point with him , and not alwayes kept at those perplexing uncertainties : and this is another cause of the trouble of mens spirits , in consideration of the dispensations of god : god still keeps a cloud hanging over , and they know not when it will fall , nor what will be done in the issue of things ; this makes some weary of waiting on him , and with the profane king of israel to cry , this evill is of the lord , there is no end , confusion will be the issue of all , why should i abide any longer . 3. the lusts of men , doe commonly under such dispensations , fearfully and desperately tumultuate , to the disturbance of the most setled and weighed spirits : satan takes advantage to draw them out in such a season to the utmost , both in spiritualls and civills . what will be the constant deportment of men of corrupt minds in such a time , our saviour sets forth , math. 24. 8. they shall come in the name of christ to deceive , and shall deceive many , and cause iniquity to abound . in such a day edom will appeare an enemy , and ephraim with the sonne of remeliah will joyne with syriah for the vexing of iudah : hence are perplexities , and swords piercing through the very soules of men . take an instance in the daies wherein we live . from the beginning of the contests in this nation , when god had caused your spirits to resolve , that the liberties , priviledges , and rights of this nation wherewith you were intrusted , should not ( by his assistance ) be wrested out of your hands by violence , oppression and injustice ; this he also put upon your hearts , to vindicate and assert the gospell of jesus christ , his waies and his ordinances , against all opposition , though you were but inquiring the way to syon , with your faces thitherward : god secretly entwining the interest of christ with yours , wrapt up with you the whole generation of thē that seek his face , & prospered your affairs on that accoūt : so that whereas causes of as clear a righteousnes among the sonnes of men as yours , have come to nothing , yet your undertaking hath bin like the sheaf of ioseph , in the midst of the nations , which hath stood up , when all the others have bowed to the ground : being then convinced , that your affaires have fallen under his promises , and have come up to an acceptance before him , solely upon the account of their subserviency to the interest of christ ; god hath put it into your hearts , to seek the propagation of his gospel . what now by the lusts of men is the state of things ? say some , there is no gospell at all : say others , if there be , you have nothing to doe with it : some say , loe here is christ ; others loe there : some make religion a colour for one thing ; some for another : say some , the magistrate must not support the gospell ; say others , the gospell must subvert the magistrate : say some , your rule is only for men , as men , you have nothing to doe with the interest of christ and the church : say others you have nothing to doe to rule men , but upon the account of being saints . if you will have the gospell , say some , down with the ministers of it , chemarims , locusts , &c. and if you will have light , take care that you may have ignorance and darknesse : things being carried on as if it were the care of men , that there might be no trouble in the world , but what the name of religion might lye in the bottome of . now those that ponder these things , their spirits are grieved in the midst of their bodies ; the visions of their heads trouble them , they looked for other things from them that professed christ ; but the summer is ended , and the harvest is past , and we are not refreshed . again ; god had so stated your affaires , that you were the mark of the antichristian world to shoot at , in the beginning ; and their terror in the close : and when you thought only to have pursued sheba the sonne of bichri , the man of your first warfare , behold one abel after another , undertakes the quarrell against you : yea such abels as scotland and holland ; of whom we said in old times , we will enquire of them , and so ended the matter : and there is not a wise man or woman among them , that can disswade them : strange ! that ephraim should joyne with syria to vexe iudah their brother : that the netherlands , whose being is founded meerely upon the interest you have undertaken , should joyne with the great anti-christian interest , which cannot possible be set up again , without their inevitable ruine . hence also are deep thoughts of heart , men are perplexed , disquieted , and know not what to doe . i could mention other lusts , and tumultuatings of the spirits of men , that have an influence into the disturbance of the hearts of the most pretious in this nation , but i forbeare . 4. mens own lusts disquiet their spirits in such a season as this : i could instance in many , i shall name only foure . 1. vnstablenesse of mind . 2. carnall feares . 3. love of the world . 4. desire of preheminence . 1. unstablenesse of mind , which makes men like the waves of the sea that cannot rest : the scripture calls it {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , tumultuatingnesse of spirit : there is something of that which iude speaks of , in better persons then those he describes , raging like waves of the sea , and foaming out their own shame , v. 13. if god give men up to a restlesse spirit , no condition imaginable can quiet them , still they think they see something beyond it , that is desireable . annibal said of marcellus , that he could never be quiet conqueror nor conquered ; some mens desires are so enlarged , that nothing can satiate them . wise men that look upon sundry godly persons in this nation , and beholding how every yoake of the oppressor is broken from off their necks , that no man makes them afraid , that they are looked on as the head , not as the taile , enjoying the ordinances of god according to the light of their minds , and desires of their hearts , no man forbidding them , are ready to wonder , ( i speak of private persons ) what they can find to doe in their severall places and callings , but to serve the lord in righteousnesse and holinesse , being without feare all the daies of their lives . but alasse when poore creatures are given up , to the power of an unquiet , and unstable mind , they think scarce any thing vile , but being wise unto sobriety : nothing desirable , but what is without their proper bounds , and what leads to that confusion , which themselves in the issue are least able of many to undergoe . it is impossible but that mens hearts should be pierced with disquietnesse and trouble , that are given up to this frame . 2. carnall feares : these even devour and eat up the hearts of men : what shall we doe , what shall become of us ; ephraim is confederate with syria , and the hearts of men are shaken , as the trees of the wood , that are moved with the wind : what new troubles still , new unsetlements ? this storme will not be avoided , this will be worse then all , that hath befallen us from the youth of our undertakings . god hath not yet wonne upon mens spirits to trust him in shakings , perplexities , alterations : they remember not the manifestations of his wisdome , power , and goodnesse in former daies ; and how tender hitherto he hath been of the interest of christ , that their hearts might be established . could we but doe our duty , and trust the lord , with the performance of his promises , what quietnesse , what sweetnesse might we have ? i shall not instance in the other particulars : it is too manifest , that many of our piercing and perplexing thoughts , are from the tumultuating and disorder of our own lusts . so that what remains of the time allotted to me , i shall spend only in the use of this poynt , and proceed no farther . vse 1. of instruction ; to direct you into waies and means of quietnesse , in reference unto all these causes and occasions of piercing , dividing thoughts , in such a season as this . the good lord seale up instruction to your souls , that you may know the things that belong to your peace , and what israel ought to doe at this , even at this time : for my brethrens and companions sake , i wish you prosperity : though my own portion should be in the dust , for the true spirituall , not imaginary , carnall interest of the church of god in this nation , and the nations about , i wish you prosperity . 1. first then , in reference to the things that god is doing , both as to their greatnesse , and their manner of doing ; whose consideration fills men with thoughts , that grieve their spirits in the middest of their bodies ! would you have your hearts quieted in this respect ? take my second observation for your direction ; the only way to exstricate and deliver our spirits from under such perplexities , and intanglements , is to draw nigh to god in christ , for the discovery of his will . so did daniel here in my text , i feare this is too much neglected . you take counsell with your own hearts , you advise with one another , hearken unto men under a repute of wisdome ; and all this doth but increase your trouble , you doe but more and more intangle and disquiet your own spirits . god stands by and saies , i am wise also ; and little notice is taken of him : we think we are grown wise our selves , and doe not remember , that we never prospered , but only when we went unto god , and told him plainly we knew not what to doe . publique fastings are neglected , despised , spoken against ; and when appoynted , practised according as mens hearts are principled to such a duty , coldly , deadly , unacceptably : life , heat , warmth is gone ; and shall not blood and all goe after ? the lord prevent it : private meetings are used , to shew our selves wise in the debate of things , with a forme of godly words ; sometimes for strife , tumult , division , disorder ; and shall we think there is much closet inquiring after god , when all other actings of that principle , which should carry us out thereunto , are opposed and slighted ? when we doe sometimes wait upon god , doe not many seeme to aske amisse , to spend it on their lusts ; not waiting on him , poor , hungry , empty , to know his will , to receive direction from him : but rather going full , fixed , resolved , setled on thoughts , perhaps prejudices of our own , almost taking upon us to prescribe unto the almighty , and to impose our poor , low , carnall thoughts upon his wisdome and care of his church ? oh where is that holy , and that humble frame , wherewith at first , we followed our god into the wildernesse , where we have been fed , and cloathed , preserved and protected for so many years . hence is it that the works of god are become strange , and terrible , & darke unto us : and of necessity , some of us , many of us , must shut up all with disappoyntment and sorrow : we fill our soules boldly , confidently , with crosse and contrary apprehensions , of the intendments of god , and of the mediums whereby he will accomplish his ends ; and doe not consider , that this is not a frame of men , who had given up themselves to the alsufficiency of god . some perhaps will say , this belongs not unto them , they have waited upon god , and they doe know his mind , and what are the things he will doe , and are not blind also , nor in the dark as other men . but if it be so , what means this bleating of sheep and oxen in mine eares ? yea ; what means that roaring and foaming of unquiet waves which we heare and see : hard speeches , passionate reproaches , sharp revilings of their brethren , in boundlesse confidence , endlesse enmity , causing evill surmises , biteing , taring , devouring termes , and expressions , casting out the names of men upright in their generations , saying , the lord be praised . when the lord discovers his mind , and will , it setleth the heart , composeth the mind , fills the soule with reverence and godly feare , conformes the heart unto it selfe , fills it with peace , love , meeknesse , gentlenesse , &c. and shall we be thought to have received the mind , the will of god , when our hearts , words , wayes , are full of contrary qualities ? let it be called what it will , i shall not desire to share in that , which would bring my heart into such a frame ; well then , beloved , take this for your first direction : be more abundant with god in faith and prayer : deale with him in publick , and private , take counsell of him , bend your hearts through his grace , to your old frame , when it was your joy to meet in this place , which now i feare to many is their burthen : seek the lord and his face , seek him while he may be found : and hereby ; 1. you will empty your hearts , of many perplexing contrivances of your own , and you will find faith in this communion with god , by little and little working out , killing , slaying , these prejudices , & presumptions which you may be strong in , that are not according to the will of god ; so you be sure to come not to have your own lusts , and carnall conceptions answered , but to have the will of god fulfilled . when men come unto the lord to have their owne visions fulfilled , it is righteous with god to answer them according to those visions , and confirme them in them , to their own disturbance , and the disturbance of others . 2. you shall certainly have peace in your owne hearts in the alsufficiency of god : this he will give in upon your spirits , that what ere he doth , all his wayes shall be to you , mercy , truth , faithfulnesse , and peace , yea the discoveries which you shall have of his own fulnesse , sweetnesse , suitablenesse , and the excelleny of things which are not seen , will worke your hearts to such a frame , that you shall attend to the things here below , meerly upon the account of duty , with the greatest calmnesse , and quietnesse of mind imaginable . 3. you shall surely know your own particular pathes , wherein you ought to walke , in serving god in your generation , those that waite upon him he will guide in judgment : he will not leave them in the darke , nor to distracted , divided , piercing thoughts : but what ere others doe , you shall be guided into wayes of peace : this you shall have when the lusts of men will let neither thēselves , nor others be at quiet . oh , then returne to your rest , looke to him from whom you have gone astray : take no more disturbing counsell with your selves , or others ; renew your old frame of humble dependance on god , and earnest seeking his face ; you have certainly backsliden in this thing . is not the lord the god of counsell and wisdome , as well as the god of force and power , that you run to him when in a streight in your actions , but when your counsells seem sometimes to be mixt with a spirit of difficulty and trouble , he is neglected : only come with humble depending hearts , not every one to bring the devises , imaginations , opinions , prejudices , and lust of their own hearts before him : 2. for the troubles that arise from the lusts of other men : and that first , about the gospell and the propagation thereof : the tumultuating of the lusts of men in reference hereunto , i gave you an account of formerly : there are many peircing thoughts of heart . what extreames , i had almost said extravigancies , men have in this matter run out into , i shall now not insist upon : only i shall give you a few directions , for your own practise . 1. if it once it comes to that , that you shall say , you have nothing to doe with religion as rulers of the nation , god will quickly manifest that he hath nothing to doe with you as rulers of the nation : the great promise of christ is , that in these latter dayes of the world , he will lay the nations in a subserviency to him , the kingdoms of the world shall become his ; that is , act as kingdomes and governments no longer against him , but for him : surely those promises will scarsly be accomplished in bringing common-wealths , of men professing his name , to be of gallio's frame , to care for none of those things : or as the turke , in an absolute indifferency what any professe : i mean that are not his own , for in respect of them he changes not his god : not that i would you should goe and set up formes of government , to compell men to come under the line of them , or to thrust in your sword to cutt the lesser differences of brethren ; not that i think truth ever the more the truth , or to have any thing the more of authority upon the conscience , for having the stamp of your authority annexed to it , for its allowance to passe in these nations . nor doe i speak a word of what is , may , or may not be incumbent on you , in respect of the most profligate opposers of the truths of the gospell : but only this , that , not being such as are alwayes learning , never comming to the knowledge of the truth , but being fully perswaded in your own minds , certainly it is incumbent on you , to take care that the faith , which you have received , which was once delivered to the saints , in all the necessary concernments of it , may be protected , preserved , propagated to and among the people which god hath set you over . if a father as a father is bound to doe what answers this in his family , unto his children ; a master as a master to his servants ; if you will justifie your selves as fathers , or rulers of your country , you 'll find in your account this to be incumbent on you . 2 take heed , of thē that would temper clay & iron , things that will not mingle , that would compound carnall and fleshly things , with heavenly things and spirituall , that they may not intangle your spirits : the great disigne of grasping temporall power , upon a spirituall account , will prove at last to be the greatest badge of antichrist : hitherto god hath appeared against it , and will no doubt to the end ; if either you , by the authority god hath given you in the world , shall take upon you to rule the house of god , as formally such , as his house , though you rule the persons , whereof is it made up , or those who are , or pretend to be of that house , to rule the world on that account , your day & theirs will be nigh at hand . 4. now because you wait on god for direction in reference to the propagation of the gospell , and the preventing that which is contrary to sound doctrine and godlynesse , i shall very briefly give you to this end , some principles whereon you may rest in your actings ; and some rules , for your diectiron , and so draw to a close . 1. take in the first place what god hath promised concerning magistrates , kings , rulers , judges , and nations , and their subserviency to the church ; what god hath promised they shall doe , that is their duty to doe : he hath not measured out an inheritance for his people , out of the sins of other men : let us a little view some of these promises , and then consider their application to the truth we have in hand , and what is cleared out unto us by them : they are many ; i shall instance in some of the most obvious and eminent . esai . 1. 26. i will restore their judges and priests and councellours as at the beginning : it is to syon redeemed , purged , washed in the blood of christ , that this promise is made . esai . 49. 7. kings shall see and arise , and princes shall bow down themselves . the jewes being for the greatest part of them rejected upon the comming of christ , this promise is made unto him upon his powring out of the spirit , for the bringing in of the gentiles : as it is farther enlarged : v. 22 , 23. kings shall be thy nursing fathers , and their queenes thy nursing mothers . isai : 60. looks wholy this way : taste of the nature and intendment of the whole ; and the gentiles shall come to thy light , and kings to the brightnesse of thy rising . therefore thy gates shall be open continually , they shall not be shut day nor night , that mē may bring unto thee the forces of the gentiles , and that their kings may be brought . thou shalt also suck the milke of the gentiles , and shalt suck the brest of kings , and thou shalt know that i the lord am thy saviour & thy redeemer , the mighone of jacob . for brasse i will bring gold , and for iron i will bring silver , and for wood brasse , and for stones iron : i will also make thy officers peace , and thine exactours righteousnesse . v. 3. and the 11. and the 16. 17. to which adde the accomplishment of all those promises mentioned revel. 11 15. and 21. 24. you see here are glorious promises , in the literall expression looking directly to what we assert concerning the subserviency of rulers to the gospell , and the duty of magistrates in supporting the interest of the church : let us concerning them observe these three things as 1. to whom they are made : 2. on what occasion they are given : 3. what is the subject or matter of them in generall . 1. then they are all given and made to the church of christ after his comming in the flesh , and his putting an end to all ceremoniall typicall carnall institutions ; for , 1 , they are every where attended with the circumstances of calling the gentiles , and their flowing in to the church ; which were not accomplished till after the destruction of the iewish church : &c. so is the case in that which you have isai : 49 : v , 20. the children which thou shalt have , after thou hast lost the other , shall say againe in thine eares the place is too straight for me : give place to me that i may dwell . it shall be when the church shall have received the new children of the gentiles , having lost the other of the iewes : which he expresseth mgre at larg , v , 22. thus saith the lord god , behold , i will lift up mine hand to the gentiles , and set up my standard to the people : and they shall bring thy sonnes in their armes and thy daughters shall be carried upon their shoulders . so also are the rest . when god gives the nations to be the inheritance of christ , the holy ghost cautions rulers , and judges to kisse the son , & pay the homage due to him in his kingdome : psal : 2 : 10 : 11 : 2 : because these promises are pointed unto , as accomplished to the christian church in that place in the revelation , before mentioned , and the seaventh angell sounded , and there were great voices in heaven , saying , the kingdomes of this world are become the kingdomes of our lord ▪ and of his christ , and he shall reigne for ever and ever . chap : 11 : 15 : and the nations of them which are saved , shall walk in the light of it : and the kings of the earth doe bring their glory and honour into it : chap : 21 : 24 : so that there are plainly promises of kings and princes , iudges , and rulers to be given to the church , and to be made usefull thereunto , and kingdomes and nations , people in their rules and governments to be instrumentall to the good thereof : so that these promises belong directly to us , and our rulers , if under any notion , we belong to the church of christ . 2. fot the occasion of these promises ; it is well knowne what a trust by gods own appointment there was invested in the rulers , judges , kings , and magistrates of the judaicall state and church under the old testament , in reference unto the wayes and worship of god : the prosecution and execution of the laws of god , concerning his house and service being committed to them ; further when they faithfully discharg'd their trust , promoting the worship of god according to his institutions , incouraging , supporting , directing , reproving others , to whom the immediate and peculiar administration of things sacred were committed , destroying , removing what ever was an abomination unto the lord , it was well with the whole people and church , they florished in peace , and the lord delighted in them , and rejoyced over them to doe them good : and on the other side , their neglect in the discharg of their duty , was then commonly attended with the apostacy of the church , and great breakings forth of the indignation of the lord : this the church found in those dayes and bewailed . to hold out therefore the happy state of his people , that he would bring in , he promises them such rulers , and judges as he gave at first , who faithfully discharged the trust committed to them ▪ not that i suppose them bound to the mosaicall rules of penalties in reference to transgressions and offences against gospell institutions , but only that a duty in generall is incumbent on them in reference to the church and truth of god , which they should faithfully discharge ; of which afterward . this then being the occasion of those promises , and their accomplishment being as before , in a peculiar manner poynted at , upon the shaking , calling , and new moulding of the kingdomes and nations of the world , which had given their power to the beast , and thereupon framed a new into a due subserviency to the interest of christ , here is not the least shadow or colour left , for the turning off , and rejecting the sweetnesse of all these promises , upon an account of their being meerely metaphoricall , and shadowing out spirituall glories : neither their beginning nor ending , neither their rise , or fall , will beare any such glosse or corrupting interpretation . 3. as to the matter of these promises , i shall only assert this in generall : that the lord ingageth , that judges , rulers , magistrates ; and such like , shall put forth their power , and act clearly for the good , welfare , and prosperity of the church ; this is plainly held out in every one of them : hence the kingdoms are said to serve the church ; that is all kingdoms , they must doe so , or be broken in pieces , and cease to be kingdoms : and how can a kingdome as a kingdome , ( for it is taken formally , and not materially , meerely for the individualls of it , as appears by the threatning of its being broken in pieces , ) serve the church , but by putting forth its power and strength in her behalfe , isai 60. 12. and therefore upon the accomplishment of that promise , they are said to become the kingdoms of the lord christ , rev. 11. 15. because , as kingdoms , they serve him with their power and authority ; having before , as such , and by their power , opposed him to the utmost . they must nurse the church not with dry breasts , nor feed it with stones and scorpions , but with the good things committed to them . their power and substance in protection and supportment , are to be ingaged in the behalfe thereof : hence god is said to give these judges , rulers , princes , kings , queenes to the church , not setting them in the church , as officers thereof , but ordering their state in the world , ( rev : 11. 15. ) to its behoofe . in summe , there is not any one of the promises recited , but holds forth the utmost of what i intend to assert from them all ; viz. that the lord hath promised , that the magistrates whom he will give , own and blesse , shall put forth their power , and act in that capacity , wherein he hath placed them in the world , for the good , furtherance , and prosperity of the truth and church of christ : they shall protect them with their power , feed them with their substance , adorne them with their favour , & the priviledges wherewith they are intrusted : they shall break their forcibly oppressing adversaries , and take care , that those who walk in the truth of the lord , may lead a peaceable life in all godlinesse and honesty . if then you are such magistrates as god hath promised , ( as , woe be unto you if you are not ) know that he hath undertaken for you , that you shall performe this part of your duty , and i pray that you may rule with him therein , and be found faithfull . 2. the second ground that i would poynt unto , as a bottome of your actings in this thing ariseth from sundry undoubted principles , which i shall briefly mention : and the first is : that the gospell of jesus christ hath a right to be preached and propagated in every nation , and to every creature under heaven . jesus christ is the lord of lords , and king of kings : rev. 17. 14. the nations are given to be his inheritance , and the utmost parts of the earth to be his possession ps. 2. 8 , 9. he is appoynted the heir of all things , heb. 1. 2. god hath set him over the works of his hands , and put all things in subjection under his feet : ps. 8. 7. and upon this account he gives commission to his messengers , to preach the gospell to all nations , math. 28. 19. or , to every creature under heaven : mark . 16. 17. the nations of the world , being of the father given to him , he may deale with them as he pleaseth , and either , bruise them with a rod of iron , and breake them in pieces as a potters vessell , ps. 2. 9. he may fill the places of the earth with their dead bodies , and strike in pieces the heads of the countries . ps. 110. 6. or he may make them his own , and bring them in subjection unto himselfe ; which towards some of them he will effect . rev. 11. 19. now the gospell being the rod of his power , and the scepter of his kingdome , the grand instrument whereby he accomplisheth all his designes in the world , whether they be for life or for death , 2 cor. 2. 16. he hath given that a right to take possession in his name , and authority , of all that he will own in any nation under heaven . ( and indeed , he hath in all of them , some that are his peculiar purchase . rev. 5. 9. whom in despight of all the world , he will bring in unto himselfe . ) to have free passage into all nations , is the undoubted right of the gospell ; and the persons of christs goodwill , have such a right to it , & interest in it , that look from whomsoever they may claim protection in reference unto any other of their most undoubted concernments amongst men , of them may they claime protection in respect of their quiet injoyment , and possession of the gospell . 2. that where ever the gospell is by any nation owned , received , embraced , it is the blessing , benefit , prosperity and advantage of that nation : they that love syon shall prosper , psal. 122. 6. godlinesse hath the promise of this life , and is profitable unto all : 1 tim. 4. 8. the reception of the word of truth , and subjection to christ therein , causing a people to become willing in the day of his power , entitleth that people to all the promises , that ever god made to his church : they shall be established in righteousnesse , they shall be farre from oppression , and for feare and terrour , they shall not draw nigh unto them ; whosoever contends against such a people , shall fall thereby : no weapon that is formed against them shall prosper , every tongue that shall rise against them in judgement , they shall condemne , for this is the inheritance of the servants of the lord : isai. 14. 14 , 15 , 17. to the prosperity of a nation , two things are required . 1. that they be freed from oppression , injustice , cruelty , disorder , confusion in themselves , from their rulers , or others . 2. that they be protected from the sword and violence , of them that seek their ruine from without . and both these doe a people receive , by receiving the gospell . 1. for the first , they have the promise of god , that they shall have judges as at the first : isa : 1. 26. such as in justice and judgement shall beare rule over them and among them ▪ as the first judges whom he stirred up , and gave to his ancient people : their officers shall be peace , and their exactors righteousnesse : isai. 60. 17. even the very gospell which they doe receive , is only able to instruct them to be just , ruling in the feare of the lord , for that only effectually teacheth the sonnes of men , to live righteously , soberly , and godly in this present world : tit : 2. 12. 2. and for the second , innumerable are the promises , that are given to such a people ; whence the psalmist concludes upon the consideration of the mercies , they doe and shall enjoy , happy is the people whose god is the lord : psal : 144. 15. the glorious god will be to them a place of rivers and broad waters , in which no gally with oares , nor gallant ship shall passe by , the lord will be their redeemer , law-giver , king , and saviour : isai : 33. 21. it will interest any people in all the promises , that are made for the using of the church , to thresh , break , destroy , burthen , fire , consume , and slay the enemies thereof : so farre shall a people be from suffering under the hands of oppressors , that the lord will use them for the breaking and destruction of the nimrods of the earth , and this blessing of the nations doe they receive by the faith of abraham . 3. the rejection of the gospell by any people or nation to whom it is tendred , is alwaies attended with the certain and inevitable destruction of that people or nation , which sooner or later , shall without any help or deliverance be brought upon them , by the revenging hand of christ . when the word of grace was rejected and despised by the jewes , the messengers of it professedly turning to the gentiles : act : 13. 46. and chap. 28. v. 28. god removing it from them , unto a nation that would bring forth fruit : math. 21. 43. as it did in all the world , or among all nations , for a season : col : 1. 6 , with what a fearfull and tremendous desolation he quickly wasted that people , is known to all : he quickly slew , and destroyed those husbandmen , that spoyled his vineyard , and let it forth unto others , that might bring him his fruit in due season . hence , when christ is tendred in the gospell , the judges and rulers of the nations , are exhorted to obedience to him , upon paine of being destroyed upon the refusall thereof : psal : 2. 12. and we have the experience of all ages , ever since the day , that the gospell began to be propagated in the world : the quarrell of it was revenged on the jewes by the romans , upon the romans by the goths , vandalls , and innumerable barbarous nations ; and the vengeance due to the antichristian world is at hand , even at the doore . the lord will certainly make good his promise to the utmost , that the kingdoms and nations , which will not serve the church , even that kingdome and those nations shall utterly perish : isai. 60. 12. 4. that it is the duty of magistrates to seeke the good , peace , and prosperity of the people committed to their charge , and to prevent , obviate , remove , take away every thing , that will bring confusion , destruction , desolation upon them : as mordecai procured good things for his people , and prosperity to his kindred : esther . 10. 4. and david describes himselfe with all earnestnesse , pursuing the same designe , ps : 101. magistrates are the ministers of god for the good , ( universall good ) of them to whom they are given , rom. 13. 14. and they are to watch and apply themselves to this very thing : v. 6. and the reason the apostle gives to stirre up the saints of god to pray amongst all sorts of men , in speciall for kings , and those that are in authority , to wit , that they may in generall , come to the knowledge of the faith , and be saved , and in particular discharge the duty and trust committed to them ( for on that account are they to pray for them , as kings and men in authority ) is , that we may lead a quiet and peaceable life in all godlinesse & honesty : 1 tim: 2. 1 , 2 , 3 , 4. it being incumbent on them , to act even as kings and men in authority , that we may so doe : they are to feed the people committed to their charge with all their might , unto universall peace , and welfare : now the things that are opposite to the good of any nation or people , are of two sorts . first ; such as are really , directly , and immediatly opposed to that state and condition , wherein they close together , and find prosperity . in generall , seditions , tumults , disorders ; in particular , violent , or fraudulent breakings in upon the respective designed bounds , priviledges , and enjoyments of singular persons , without any consideration of him who ruleth all things , are of this kind : if nations and rulers might be supposed to be atheists , yet such evills as these , tending to their dissolution , and not being , they would with all their strength labour to prevent , either by watching against their commission , or inflicting vengeance on them that commit them , that others may heare , and feare , and doe so no more . 2. such as are morally and meritoriously opposed to their good and wellfare ; in that they will certainly pluck down the judgements and wrath of god upon that nation or people , where they are practised , and allowed : there are sinnes for which the wrath of god will be assuredly revealed from heaven , against the children of disobedience : sodom and gomorrah are set forth as examples of his righteous judgement in this kind . and shall he be thought a magistrate , to beare out the name , authority , and presence of god to men , that so he , and his people , have present peace , like a heard of swine , cares not , though such things as will certainly , first eat and devoure their strength , and then utterly consume them , doe passe for currant : seeing that they that rule over men , must be just , ruling in the feare of the lord , the sole reason why they sheath the sword of justice in the bowells of theeves , murtherers , adulterers , is not because their outward peace is actually disturbed by them , and therefore they must give example of terrour to others , who being like minded , yet are not yet actually given up to the practice of the like abomination , but also , yea principally , because he in whose stead they stand and minister to the world , is provoked by such wickednesse to destroy both the one and the other : and if there be the same reason to be evidenced concerning other things , they also call for the same procedure . to gather up now what hath been spoken : considering the gospells right and title , to be propagated with all its concernments , in every nation under heaven , the blessing , peace , prosperity , and protection wherewith it is attended , when , and where received , and the certain destruction , and desolation , which accompanies the rejection and contempt thereof , considering the duty that by gods appoyntment , is incumbent on them that rule over men , that in the feare of the lord they ought to seek the good , peace , and wellfare , and prosperity of them committed to their charge ; to prevent , obviate , remove , revenge that which tends to their hurt , perturbation , dissolution , destruction , immediate from heaven , or from the hand of men , and in the whole administration to take care , that the worshippers of god in christ , may lead a quiet and peaceable life in all godlinesse and honesty , let any one , who hath the least sense upon his spirit , of the account which he must one day make to the great king and judge of all the world , of the authority and power wherewith he was intrusted , determine , whether it be not incumbent on him by all the protection , he can afford , by all the priviledges he can indulge , the supportment that he can grant , by all that incouragement , which upon the highest account imaginable , he is required or allowed to give to any person whatsoever , to further the propagation of the gospell , which upon the matter is the only thing of concernment , as well unto this life , as that which is to come . and if any thing be allowed in a nation , which in gods esteeme may amount to a contempt and despising thereof , men may be taught by sad experience , what will be the issue of such allowance . 3. i shall only propose one thing more to your consideration . although the institutions and examples of the old testament , of the duty of magistrates , in the things and about the worship of god , are not in their whole latitude and extent to be drawn into rules , that should be obligatory to all magistrates now under the administration of the gospell ; and that because the magistrate then was custos , vindex , & administrator legis judicialis , & politiae mosaicae , from which as most think we are freed ; yet doubtlesse there is something morall in those institutions , which being uncloathed of their judaicall forme , is still binding to all in the like kind , as to some analogie and proportion : subduct from those administrations , what was proper to , and lyes upon the account of the church and nation of the jewes , and what remains , upon the generall notion of a church and nation , must be everlastingly binding : and this amounts thus farre at least , that judges , rulers , and magistrates , which are promised under the new testament , to be given in mercy , and to be of singular usefulnesse , as the judges were under the old , are to take care that the gospell church , may in its concernment as such , be supported and promoted , & the truth propagated , wherewith they are intrusted ; as the others took care , that it might be well with the judaicall church , as such . and on these and such like principles as these are , may you safely bottome your selves in that undertaking , wherein you seek for direction from god this day . for the rules which i intimated i shall but name them , having some years since delivered my thoughts to the world at large in this subject ; and i see no cause as yet to recede from any thing then so delivered . take only then for the present , these briefe directions following . 1. labour to be fully perswaded in your own minds , that you be not carried up and down with every wind of doctrine , and be tempted to harken after every spirit , as though you had received no truth , as it is in jesus . it is a sad condition , when men have no zeale for truth , nor against that which is opposite to it , what ever they seem to professe ; because indeed having not taken in any truth in the power and principle of it , they are upon sad thoughts , wholly at a losse , whether there be any truth or no : this is an unhappy frame indeed , the proper condition of them whom god will spew out of his mouth . 2. know that error and falshood have no right or title , either from god , or man , unto any priviledge , protection , advantage , liberty , or any good thing , you are intrusted withall : to dispose that unto a lye , which is the right of & due to truth , is to deale treacherously with him by whom you are employed : all the tendernesse , and forbearance unto such persons as are infected with such abominations , is soly upon a civill account , and that plea which they have for tranquillity , whilest neither directly nor morally they are a disturbance unto others . 3. know that in things of practice , so of perswasiō , that are impious and wicked , either in themselves or in their naturall & unconstrained consequences , the plea of conscience is an aggravation of the crime : if mens consciences are seared , and themselves given up to a reprobate mind , to doe those things that are not convenient , there is no doubt but they ought to suffer such things , as to such practises are assigned and appoynted . should i now descend unto particulars , in all the things mentioned , and insist on them , time would wholly faile me , neither is it a work for a single sermon : and therefore in one word i shall wind up the whole matter and end . know them then , that are faithfull and quiet in the land , regard the truth of the gospell : remember the daies of old , what hath done you good , quieted your hearts in distresse , crown'd your undertakings with sweetnesse : loose not your first love : draw not out your own thoughts for the counsell of god : seek not great things for your selves : be not moved at the lusts of men , keep peace what in you lyeth , with all that feare the lord : let the glory of christ , be the end of all your undertakings . &c. finis . notes, typically marginal, from the original text notes for div a90290e-140 sermon on heb : 12. 27 , 28. psal. 2. 11 , 12. acts 1. 6 , 7. serm. on heb. 12. 28 obad. 12. 13. isa. 6. disc. of toleration . indulgence and toleration considered in a letter unto a person of honour. owen, john, 1616-1683. 1667 approx. 67 kb of xml-encoded text transcribed from 16 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a53703 wing o763 estc r18063 13165407 ocm 13165407 98229 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a53703) transcribed from: (early english books online ; image set 98229) images scanned from microfilm: (early english books, 1641-1700 ; 431:16) indulgence and toleration considered in a letter unto a person of honour. owen, john, 1616-1683. 31 p. [s.n.], london : 1667. presumably an answer to: a proposition for the safety and happiness of the king and kingdome / david jenkins. 1667. written by john owen. cf. bm. errata on p. 31. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jenkins, david, 1582-1663. -proposition for the safety and happiness of the king and kingdom. church and state -england. 2005-03 tcp assigned for keying and markup 2005-04 apex covantage keyed and coded from proquest page images 2005-05 jonathan blaney sampled and proofread 2005-05 jonathan blaney text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion indvlgence and toleration considered : in a letter unto a person of honour . london , printed in the year 1667. sir , i have considered the discourses sent me , published lately about indulgence and toleration . at their first view , i confess i was not a little surprized with their number , as not understanding the reason of their multiplication at this time , nor what it was that had made them swarm so unseasonably . upon their perusal , i quickly perceived a defect in them all , which could no other ways be supplied ; whether it be so by this means or no , impartial men will judge . the design seems to have been ; that what is wanting in them singly in reason , may joyntly be made up in noise ; and their respective defects in argument , be supplied by their communion in suffrage . it will doubtless be the wisdom of those who are concerned in what they oppose , to stand out of their way , at least until the storm is over . — omnis campis diffugit arator omni & agricola , — dum pluit in terris , ut possint sole reducto excercere diem . — their reason will be better attended to , when this earnestness hath a littl● spent it self . for men who have attained more than perhaps they ever aimed at , at least than they had just reason to expect , have commonly for a while strong desires to secure their possessions , which time and a due consideration of their title and interest , may somewhat calm and allay . in the mean time , because you expect it , i shall give you a brief account of my thoughts concerning the matter treated of by them ; and if that do not too long detain me , of the reasonings also which they make use of . some things i do much commend their ingenuity in ; for whereas two things were proposed to them , a compliance with some by way of condescention , and a forbearance of others by way of moderation , they equally declare against them both . they will neither admit others to them , but upon their own terms to the utmost punctilio ; nor bear with any in their dissent from them in the least different observances ; but all must be alike pursued by law and force , to their ruine . whether this seem not to be the frame of mens spirits , whose fortune and power ( as one of them speaks ) tempts them to an insolency , sober and dis-interested persons will judge . the minds i confess of fortunate men are for the most part equal unto their successes : and what befalls them , they count their due . nothing else could perswade these men that they alone were to be esteemed english , men , and that not onely as unto all priviledges and advantages attending that title ; but so far also , as to desire that all who differ from them , should be exterminated from their native soyl. it were well if we could see more of their endeavours to merit so high a favour , more of that usefulness , and advantage which they bring to the kingdom , that might countenance them in pleading that they alone ought to be in it . for my part , i can see little consistency with christianity , humanity , or prudence , in these resolutions . for certainly if that be christian religion which we are taught in the gospel , it inclines men , especially those who are teachers of it , ( such as the authors of these discourses , at least most of them , seem to be ) unto a greater condescention than that expressed , upon the causes , and for the ends of its being desired . the request of some for a condescention , seems to be no more , but that the rulers of the church would forbear the prescription and imposition of such things on the consciences and practise of men , ( for it is vain to pretend that conscience is not concerned in practise in the worship of god ) as there is not one word about , nor any thing inclining , leading , or directing towards , in the whole bible , that were never thought of , mentioned or commanded by jesus christ , or his apostles , or any apostolical men ; that if they had not unhappily fallen upon the minds of some men to invent , none knows who , nor where , nor when , would have had no concernment in christian religion . they indeed who impose them , say they are things indifferent . but the differences that have been almost this hundred years about these things indifferent , is enough to frighten and discourage unbiass'd men from having any thing to do with them . and what wise man , methinks would not at length be contented , that these differences and indifferent things may be parted withal together ? besides , they on whom they are imposed , account them not so : they look upon them as unlawful for them to use and practise ( all circumstances considered ) at least most of them do so . and they plead by the important argument of their sufferings , that it is meerly on the account of conscience that they do not conform unto them . others think that it is not so ; but i am sure it is possible that it may be so ; and if it be so , they cannot use them without endangering the eternal ruine of their own souls ; though others may speed otherwise in their observances , who have other thoughts and apprehensions of their nature and use. and yet on the other side , if those that impose these things , can make it appear with any probability , ( i had almost said if they would but pretend ) that they were obliged in conscience to impose them , by my consent there should be an end of this strife . but whilst there is this left-handed contest , real will and pretended prudence , fighting against conscience and duty , it is like to be untoward and troublesome . and for what end is it that some desire that there might be at least some relaxation as to the present severe impositions of some of the things which are thus contended about ? they say it is meerly that they might serve god in the gospel to the good of others , without sinning against him , to the ruine of themselves . they speak particularly unto men who profess it to be their calling , their work , their design to promote the blessed ends of the gospel towards the souls of men : they desire of them that they may have leave to come and help them in reference unto this end . nor can it be pretended , that they themselves are sufficient for the work , and that they have no need of the assistance of others : god and man know that this cannot be reasonably pleaded . and this is a business , which certainly by such men as profess themselves to be guides and rulers of the church , can hardly be justified unto him who is the great lord of it . when the disciples found some casting out of devils in his name , they rebuked them because they followed not with them ; a worse and greater non-conformity than that which some are now charged withal ; and yet the rebuke of others , procured only one to themselves . he said well of old , concerning those who contended to promote common good ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this is a good strife for mortal men : so is that which is for promoting of the good of the souls of men by the preaching of the gospel ; and shall it be forbid for such things , — quae dicere nolo , of so little importance are they in this matter , which hath an influence into eternity . what is answered unto this request ? stories are told of things past and gone ; scattered interests , dissolved intrigues , buried miscarriages , such as never can have any aspect on the present posture of affairs , and minds of men in this nation , are gathered together , and raked out of their graves , to compose mormoes for the affrightment of 〈◊〉 〈◊〉 a regard to the ways of peace and moderation : this they enlarge upon with much rhetorick , and some little sophistry ; like him of old , of whom it was said , that being charged with other things , — crimina rasis librat in antithetis ; doctas posuisse figuras landatur . — many inconveniencies are preterded , as like to ensue upon such a condescention : but in the mean time men die , and some it may be perish for want of that help and instruction in the things of eternity , which there are many ready to give them , whilst it is altogether uncertain , whether any one of the pretended inconveniencies will ensue or no : i fear whilst men are so engaged in their thoughts about what is good and convenient for them at the present , they do scarce sufficiently ponder , what account of their actions they must make hereafter . but neither is this all that these authors contend for : men are not only denied by them an admission into their societies to preach the gospel , unless it be on such terms as they cannot in conscience admit of , and which others are no way obliged in conscience to imposs upon them ; but all forbearance of , or indulgence unto them who cannot conform unto the present establishment , is decried , and pleaded against : what though men are peaceable , and useful in the common-wealth ? what though they are every way sound in the faith , and cordialy imbrace all the doctrine taught formerly in the church of england ? what though those in this condition are many , and such as in whose peace and industry , the welfare of the nation is exceedingly concerned ? what if they offer to be instructed by any who will take that work upon them , in the things about which their differences are ? what if they plead conscience towards god , and that alone , in their dissent ; it being evidently against their whole temporal interest ? what if they have given evidence of their readiness in the ways of christ and the gospel , to oppose every errour that is either pernicious to the souls of men , or any way of an evil aspect to publique peace and tranquility ? all is one , they are neither severally , nor joyntly , no one of them , nor all of them , in the judgment of these gentlemen , to be forborn , or to have any indulgence exercised toward them ; but laws are to be made and put in execution against them to their ruine , extirpation and destruction . it may be it will be said , that these things are unduly imposed on them , seeing they press for a prosecution of men by laws and rigour , not for dissenting from what is established , or not practising what is prescribed in the publick worship of god , but for practising what is of their own choice therein , in meetings and assemblies of their own ; otherwise they may keep their consciences unto themselves without molestation . but it doth not appear , that this can be justly pleaded in their defence : for as the prohibition of men under severe and distructive penalties , from that exercise of the worship of god , which is suitable to their light , and which they are convinced that he requires of them , so that in nothing it interfere with the fundamentals of christian religion , or publick tranquility , is as destitute of all foundation in scripture and reason at all times , and as things may be circumstantiated in prudence or policy ; as the inforcing of them to a practical compliance with any mode or way of worship against their light and conscience ; so the practice in this latter case hath been more severe amongst us , than in the former . for a testimony hereof , we have those great multitudes which at this day are excommunicated by the courts ecclesiastical , meerly for their not attending the publique assemblies of the nation in their administrations : and as they are by this means , as things now stand , cast , as they say , into the condition of men out-lawed and deprived of all priviledges of their birth-right as english-men ( of which sort there are forty times more , than have been proceeded against unto the same issue in all his majesties courts of justice in england for many years ) so in the pursuite of that sentence , many are cast into prisons , where they lye perishing ( sundry being dead in that state already ) whilst their families are starved or reduced to the utmost extremity of poverty , for want of those supplies which their industry formerly furnished them with all : and what influence this will have into the state of this nation ; time will manifest , if men are not as yet at leasure to consider . the hands that by this means are taken off from labour , the stocks from imployment , the minds from contrivances of industry in their own concerns , the poverty that is brought on families , in all which the common good hath no small interest , are not i fear sufficiently considered by persons whose fullness and plenty either diverts their thoughts from taking notice of them , or keeps off any impressions on their minds and judgments from what is represented concerning them . others begin to feel the evil , whose morning they saw not , gathering up towards them , in the decay of their revenues , and intanglements of their estates , which without timely remedy , will increase upon them , untill the breach grow too great for an ordinary healing . and i am perswaded that none who have been active in these proceedings , will take upon themselves the trouble of confirming this kind of church discipline out of the scriptures , or examples of the primitive churches , for some hundreds of years . this therefore , is that which by these men is pleaded for ; namely that all the protestants in england who so dissent from the established forms and modes of worship , as either to absent themselves from their observances , or to attend unto any other way of worship , which being suitable to the principles of that religion which they profess , ( namely protestantism ) they are perswaded is according to the mind of god , and which he requires of them , be proceeded against , not onely with ecclesiastical censures , but also with outward , pecuniary , and corporal punishments , to the depriving of them in the progress , of their whole liberty , freedom , and benefit of the laws of the land , and in some cases unto death it self ; and that no dispensation or relaxation of this severity , be countenanced or granted . and herein i confess , whatever pretences be used , whatever fears and jealousies of events upon a contrary course , or the granting of an indulgence be pleaded , i am not of their minds ; nor do i think that any countenance can be given to this severe principle and opinion , either from the scriptures of the old or new testament , or from the example of any who ever endeavoured a conformity unto the rules of them . this is the state of the controversie , as by these authors formed and handled ; nor may any thing else be pretended , when such multitudes are ready to give evidence unto it , by what they have suffered and undergone . do but open the prisons for the relief of those peaceable , honest , industrious , diligent men , who some of them have lain several years in durance , meerly in the pursuit of excommunication , and there will be testimony enough given to this state of the controversie . this being so , pray give me leave to present you with my hasty thoughts , both as to the reasonableness , conscience , and principles of pursuing that course of severity towards dissenters , which i find so many concerned persons to plead for : and also of the way of their arguings and pleas. and first as unto reason and conscience , i think men had need look well unto the grounds of their actings , in things wherein they proceed against the common consent of mankind , expressed in all instances of the like occasion , that have occurred in the world ; which is as great an evidence of the light and law of nature , as any can be obtained . for what all men generally consent in , is from the common nature of all . we are not indeed much concerned to inquire after the practise of the heathen in this matter , because as the apostle testifies , their idolatrous confusion in religion was directly and manifestly against the light of nature ; and where the foundation was laid in a transgression of that law , it is no wonder if the proceeding upon it be so also . there was a law amongst the romans , reported by the orator to be one of those of the twelve tables , forbidding any to have private gods of their own : but this regarded the gods themselves , the object of their worship , and not the way of worshipping them , which was peculiar and separate to many families and tribes amongst them , and so observed . scarce any family or tribe of note , that had not its special and separate sacra . besides , they seemed to have little need of any new authorized gods , seeing as varro observed , they had of them they owned , no less than thirty thousand . and i have often thought that law was imposed on them by the craft and projection of satan , to keep them off from the knowledge of the true god : for notwithstanding this law , they admitted into their superstition all sorts of idols even the folly of egyptians themselves , as having temples in rome unto isis and scrapis . onely this law was pleaded to keep off the knowledge of the true god , act. 18. 13. and of him they had the highest contempt , calling the place of his worship , the land — dei incerti . — and the custome among the athenians not to admit any strange objects of worship , any unwarranted devotion , was never made use of , but to oppose the gospel , unless it were when they destroyed the wisest and best man that ever the city bred , for giving some intimation of the true god , and not consenting with the city in opinion about their established devotions : other use of these laws there was none . it is true , when any sacra or superstitious observances were actually used to induce men and women to sin and wickedness , contrary to the light of nature , the very being of civil societies , the romans severely animadverted upon them : otherwise this law was not made use of , but onely against the jews first , and the christians afterwards ; whereby it was consecrated to the use of idolatry , and rendred unmeet for the churches service or reception . the jews were those who were first intrusted with the truth of religion and the worship of god. and it is known what was their law , their custom , their practice in this matter . whoever would dwell amongst them , if they owned their fundamentals , they afforded them the blessing and peace of the land. all that they required of such persons , was but the observation of the seven noachical precepts , containing the principles of the light of nature , as to the worship of one god , and moral honesty amongst men ; whoever would live amongst them of the gentiles , and took upon themselves the observation of these fundamentals , although they subjected themselves to no instituted ordinances , they called proselytes of the gate , and gave them all liberty and peace . and in those who submitted unto the law of moses , who knows not what different sects and opinions , and modes of worship there were amongst them , which they never once supposed that they had any rule to proceed against by external force and coercion . the case is yet more evidently expressed in the judgement and actings of the first christians . it will be utterly superfluous to shew how that for three hundred years , there was not any amongst them who entertained thoughts of outward force against those who differed from the most , in the things of christian religion . it hath been done i perceive of late by others , and yet in that space of time , with that principle , the power of religion subdued the world , and brake the force of that law whereby the romans through the instigation of satan , endeavoured with force and cruelty to suppress it . when the empire became christian , the same principle bare sway . for though there were mutual violences offered by those who differed in great and weighty fundamental truths , as the homousians and arians ; as to those who agreeing in the important doctrines of the gospel , took upon themselves a peculiar and separate way of worship and discipline of their own , whereby they were exempt from the common course and discipline of the church , then in use , never any thoughts entered into men , to give unto them the least disturbance . the kingdom of aegypt alone had at the same time above forty thousand persons , men and women , living in their private and separate way of worship , without the least controul from the governours of church or state ; yea , with their approbation and incouragement . so was it all the world over , not to mention the many different observances that were in and amongst the churches themselves , which occasioned not division , much less persecution of one another . and so prevalent is this principle , that notwithstanding all their design for a forcing unto an uniformity , as their peculiar interest , yet it hath taken place in the church of rome it self , and doth so to this day . it is known to all , that there is no nation wherein that religion is inthroned , but that there are thousands in it that are allowed their particular ways of worship , and are exempt from the common ordinary jurisdiction of the church . it seems therefore , that we are some of the first who ever any where in the world , from the foundation of it , thought of ruining and destroying persons of the same religion with our selves , meerly upon the choice of some peculiar ways of worship in that religion . and it 's but reasonable , as was observed , for men to look well to the grounds of what they do , when they act contrary to the principles of the law of nature , exprest in so many instances by the consent of mankind . and i fear all men do not aright consider , what a secret influence into the enervating of political societies such intrenchments on the principles of natural light , will assuredly have . for those things which spring up in the minds of men without arguing or consideration from without , will insensibly prevail in them against all law and constitution to the contrary . it is in vain to turn nature out of doors , it will return . and whence shall we learn what natureinclines unto , unless from the common practise of mankind in all instances , where an evident demonstration may not be given , of the prevalent influence of the interest of some men unto the contrary ? which is . — pessimus diuturnitatis custos . it will not always prevail , nor ever at any time without great regreet and commotion in the minds of men , who have no concern in that interest . consider also the thing it self , of forcing the consciences of man , in manner before expressed ; and you will find it so uncouth ; as i am perswaded you will not know well what to make of it . learned divines tell us , that conscience is the judgement that a man maketh of himself and his actions , with reference to the future judgement of god ; or to that purpose . now let others do what they will , conscience will still make this judgment , nor can it do otherwise . whatever men can alter in the outward actings of mens lives , they can alter nothing in the inward constitution of the nature given it by god in its creation , which refers to its future end. how can this be forced ? it is said therefore , let men take this liberty unto themselves : who forbids them to judge of themselves and of their actions , what they please ? none goes about to take this liberty from them . but is this all ? conscience doth not judge of men and their actions , but with respect unto what in the name of god it requires them to be , and to do . it first requires several things of them in the name of god , and then judges upon their performance , with reference unto the judgement of god : and this is the soveraign dictate of it , worship god according to that light and understanding which you have , of what is that worship which is acceptable with him , in matter and manner , and no otherwise . if this command be not obeyed , conscience will judge with reference unto the judgement to come . let conscience then have its liberty for this work , and this difference is at an end . but it will be said , if conscience must be free as to it first act of directing and commanding , as well as unto its self-judging , it may lead men to all abominations , wickedness , murthers , sedition and filthiness ; and so a liberty unto them also must be granted . so i have heard men speak , but i have wondered also that any man that hath a conscience of his own , or knows what conscience is , should give entertainment to so fond an immagination : i would ask any man whether ever he found any such direction in his own conscience , or any inclination that way ? nay , if he have not constantly sound a severe interdiction given in by his conscience against all such things ? and how can he then conceive it possible that the conscience of any man should be of such a make , and constitution ; seeing naturally it is abselutely the same in all . besides , as was said , it is a mans judgment of himself in reference to the future judgment of god. and this intimation supposeth , that a man may judge that god at the last day will approve of adaltery , murders , seditions and the like evils ! which is to suppose all common inbred notions of god to be blotted out of the mind : nay it is utterly impossible , as implying a contradiction , that any man should consider god as a iudge , as conscience doth always , and suppose his approbation of the evils specified , or of any of the like nature and importance : but men will yet say that conscience hath been pretended for these things . i answer , never by any in their witts . and what any brain-sick , or enthusiastick person may say or doe in his paroxisms , is not to have any place in considerations of what becomes a guidance of the actions of man-kind one towards another . it is true ; that somethings as they have been circumstantiated , have been debated , even in conscience , whether they have been lawful or no ; that is whether god would approve of them , or condemn them at the last day . but what is evil in it self , and against the light of nature , there is no direction unto it , no approbation of it from conscience in the least . to take away this liberty of conscience in things of its proper cognizance and duty , seems to me , to be as much as to say , men shall not judge themselves with referrence to the judgment of god to come ; which is to put gods great vicegerent out of his place and throne . let us now apply this notion of conscience unto the present occasion . there is prescribed a way of divine worship , with ceremonies , forms of prayer , and orders for the administration of sacraments , all things that concern the joynt and publique worship of god. what is the work or duty of conscience in reference hereunto ? is it not , in the first place , to apply the mind and understanding to consider of what sort it is , in referrence unto the future judgment of god ? this cannot be denied ; the first actings of a man who makes any conscience of what hedoes , must be of this sort . if then it apprehend it to be such as god will approve of the practice , and observation of it at the last day , conscience is satisfied , and reflects no self-condemning thoughts upon its observance . but suppose a man doth not understand it so to be ; he cannot conceive it to be appointed so by christ , nor that any men have warrant , authority , or commission to impose on the practice of others what is not so appointed by him . how shall he do to be otherwise minded ? can he force himself to assent unto that , whereunto in truth he doth not assent ? is it in his power so to do : ask any man who hath an understanding , whether he can apply it to what he will ; that is to assent , or not assent unto what is proposed unto him : all men will assuredly say , that their assent necessarily followeth the evidence that they have of the truth of any thing , and that otherwise it is not to be obtained . the mind despiseth all violence , or coaction from the will : yea , it implys a contradiction that a man should cause himself to assent unto that unto which he doth not assent . can then other men compell this assent ? it is so far otherwise that god himself will not ; yea , be it spoken with reverence of his holiness , cannot force such an assent , seeing it implies a contradiction ; namely , that a man should assent and not assent to the same proposition at the same time : neither can a man himself force himself , neither can all the men in the world force him , to understand more than he doth understand , or can do so . men do not seem to have exercised many reflect acts of considertaion on themselves , who suppose that any can command their understandings to apprehend what they please , or to assent unto things at their will. these things follow conviction and evidence ; and so god himself procures the assent of men unto what he revealeth ; and otherwise the understanding is absolutly free from all imposition . if a man then cannot understand these things to be approved of god , and accepted with him ; suppose they are so , yet if a man cannot apprehend them so to be , what is the next work that conscience will apply it self unto ? is it not to declare in the soul , that if it practise these things , god will judge it the last day , and pronounce sentence against him ? for conscience , as was said , is a mans judgement of himself and his moral actions , with respect unto the future judgement of god. and i am perswaded that this is the condition of thousands , in reference to the present impositions . their apprehensions and judgements of themselves in this matter , are to them unavoidable and insuperable . it is not in their power to think otherwise than they do , nor to judge otherwise of themselves in reference unto the the practise of the things imposed on them , than they do . neither can all the men in the world force them to think or judge otherwise . if ever light , and evidence unto their conviction of the contrary , is imparted to them , or do befall them , they will think and judge according to it ; in the mean time , they crave that they may not be forced to act against their light and consciences , and so unavoidably cast themselves into destruction . all then that some desire of others , is , that they would but give them leave to endeavour to please god ; seeing they know it is a fearful thing to fall into his hands as an avenger of sin. god deals not thus with men ; for although he requires them to believe whatever he reveals , and proposes as an object of faith , and to obey whatever he commands , yet he gives them sufficient evidence for the one , and warranty of his authority in the other ; and himself alone is judge of what evidence is so sufficient . but men can do neither of these : they can neither give evidence to their propositions , nor warrant to their authority in their impositions in spiritual things , and yet they exact more than doth god himself : but so it is , when once his throne is invaded , his holiness , wisdom , and clemency are not proposed to be imitated , but a fond abuse of soveraignity alone , is aimed at . to impose penaltics then infercing men to a compliance and acting in the worship of god , contrary unto what they are convinced in their consciences to be his mind and will , is to endeavour the inforcing of them to reject all respects unto the future judgments of god ; which as it is the highest wickedness in them to do , so hath not god authorized any of the sons of men , by any means to endeavour their compulsion unto it . for the former of these , that men may act in the things of god , contrary unto what they are perswaded he requires of them ; i suppose none will ever attempt to perswade themselves or others . atheisme will be the end of such an endeavour . the sole question is , whether god hath authorized , and doth warrant any man , of what sort soever , to compell others to worship and serve him , contrary to the way and manner that they are in their consciences perswaded that he doth accept and approve . god indeed where men are in errours and mistakes about his will and worship would have them taught , and instructed , and sendeth out his own light and truth to guide them , as seemeth good unto him . but to affirm that he hath authorized men to proceed in the way before mentioned , is to say , that he hath set up an authority against himself , and that which may give controule to his. these things being so , seeing men are bound indispensibly not to worship god so as they are convinced and perswaded , that he will not be worshiped ; and to worship him as he hath appointed and commanded , upon the penalty of answering their neglect and contempt her●of with their everlasting condition at the last day ; and seeing god hath not warranted or authorized any man to inforce them to act contrary to their light , and that perswasion of his mind and will which he hath given them in their own consciences ; nor to punish them for yeilding obedience in spiritual things unto the command of god as his mind is by them apprehended , if the things themselves , though mistaken , are such as no way interfere with the common light of nature or reason of man-kind , the fundamental articles of christian religion , moral honesty , civil society , and publike tranquility : especially if in the things wherein men acting , as is supposed , according to their own light and conscience in difference from others , are of small importance , and such as they probably plead are unduly and ungroundedly imposed on their practice , or prohibited unto them , it remains to be considered whether the grounds and ends proposed in exercise of the severity pleaded for , be agreeable to common rules of prudence , or the state and condition of things in this nation . the ground which men proceed upon in their resolutions for severity , seemes to be , that the church and common-wealth may stand upon the same bottome and foundation ; that their interest may be every way the same , of the same breadth and length , and to be mutually narrowed or widened by each other . the interest of the kingdome they would have to stand upon the bottome of uniformity : so that the government of it should , as to the beneficial ends of government , comprehend them only , whom the church compriseth in its uniformity ; and so the kingdoms peace , should be extended only unto them , unto whom the churches peace is extended . thus they say , that the kingdom and the church , or its present order and establishment , are to be like hypocrates twins , not only to be born together , and to die together , but to cry and laugh together , and to be equally affected with their mutual concerns : but these things are evident mistakes in policy , and such as multiplied experience have evidenced so to be . the comparison of monarchie or the fundamental constitution of the policy and government of this nation , with the present church-order , and state , established on a right , mutable and changeable laws ; and which have received many alterations , and may at any time when it seems good to the king and parliament , receive more ; is expressive of a principle of so evil an aspect towards the solid foundation of the policy of this nation , as undoubtedly those who are principally concerned in it , are obliged not to admit an avowance of . for whereas it is not the gospel in general , nor christian religion , or religion considered as it best corresponds with the gospel , or the mind of christ therein , but the present church-order , rule and policy , that is intended ; all men know that it is founded in , and stands solely amongst us , on such laws , as is usual with parliaments to enact in one session , and to repeale in another ; or at least to enact in one age , and to repeale in another , according as use and experience manifests them to be conducing , or obstructing unto publick good. and whereas the constitution of the civil government of the nation , is built upon no such alterable or changable laws , but hath quite another foundation , obnoxious to nothing , but to the all-over-ruling providence of the most high , it is a great shaking and weakning unto its fixation and interest in the minds of men , to have it compared with things every day alterable at pleasure . and the attempt to plant the kingdomes peace , on the foundation of the churches uniformity , which may on a thousand occasions wherein the peace of the kingdom of it self is not in the least concerned , be narrowed unto a scantling wholy unproportionate unto such a superstruction , is without doubt as great a mistake in government as any persons can fall into . all the world knows , how full at this day it is of various opinions and practises in things concerning religion ; and how unsuccessful the attempts of all sorts have been for their extinguishment . it is no less known , as hath in part already been discoursed , how unavoidable unto men , considering the various alotments of their condition in divine providence , their different apprehensions and perswasions about these things are . he therefore that will build the interest of a nation , on an uniformity of sentiment and practices in these things , had need well fix this floating delos , if he intend not to have his government continually tossed up and down . the true civil interest of this nation , in the 〈◊〉 government , and laws thereof , with the benefits and advantages of them , and the obedience that is due unto them , every english-man is born unto ; he falls into it from the womb ; it grows up with him ; he is indispensably engaged into it , and holds all his temporal concernments by it : he is able also by natural reason to understand it , so far as in point of duty he is concerned , and is not at liberty to dissent from the community . but as for religion , it is the choice of men ; and he that chuseth not his religion , hath none : for although it is not of necessity , that a man formally chooses a religion , or one way in religion in an opposition unto , and with the rejection of another ; yet it is so that he so chooses in opposition to no religion , and with judgement about it , and approbation of that which he doth embrace , which hath the nature of a voluntary choice . this being the liberty , this the duty of every man , which is , always hath been , and probably always will be issued in great variety of perswasions , and different apprehensions , to confine the peace and interest of civil societies unto any one of them , seems scarce suitable unto that prudence which is requisite for the steerage of the present state or things in the vvorld . for my part , i can see no reason the civil state hath to expose its peace unto all those uncertain events which this principle will lead unto . and it seems very strange , and i am perswaded that on due consideration it will seem strange that any should continue in desire of confining the bottom of the nations interest in its rule and peace , unto that uniformity in religion , which as to a firm foundation in the minds and consciences of men , hath discovered it self to be no more diffused amongst the body of the people , than at present it is , and from which such multitudes do , upon grounds to themselves unconquerable , dissent ; resolving to continue so doing , whatever they suffer for it ; who yet otherwise unanimously acquiesce in the civil government , and are willing to contribute to the utmost of their endeavours , in their several places , unto its peace and prosperity . whatever therefore be the resolution as to a present procedure , i heartily wish that the principle it self might for the future be cast out of the minds of men ; that the state and rule of the nation , might not by plausible and specious pretences , suited to the interest of some few men be rendred obnoxious unto impression from the variety of opinions about things religious , which as far as i see , is like to be continued in the vvorld . especially ought this consideration , if i mistake not , be applied unto those differences about which alone this discourse is intended ; namely , those which are amongst men of the same religion in all the substantials of it , and which having been of long continuance deduced from one age to another , are greatly diffused , and deeply rooted in the minds of men ; being such also , as no countenance can be given to act severely towards them , from any thing in the scriptures , or practise of the first churches in the vvorld . and i hope it will never more amongst sober and dis-engaged persons be said or thought , that the interest of england , or of its rule and government , is in any thing confined unto a precise determination of the differences in the minds and consciences of men , so that those who are of one mind in them , and would impose the apprehension and practise of their perswasion upon others , should be alone comprehended therein . but let the ground of this severity in proceeding against dissenters be never so weak or infirm , yet if the end proposed in it be accomplished , the counsel will appear at last to have been adviseable . what then is the end of these things , of this severity so earnestly pressed after , to be engaged into ? suppose the best appearing success that in this case can be supposed , and all that seems to be desired ; namely that by external force and compulsion , men be brought unto an outward conformity in , and unto the things that are imposed on them . this is the utmost of what seems to be desired or aimed at . for no man surely is so vain as to imagine that compulsion and penalties are a means suited to perswade or convince the minds of men. nay , commonly it is known , that they have a contrary effect , and do exceedingly confirm men in their own perswasions , and into an alienation from the things they are compelled unto . suppose then this end to be obtained : is there better peace or establishment assured to the present church . order thereby , than what it may enjoy whilst men have their liberty to profess their dissent ? both reason and experience do testifie the contrary . nor will the church find any more dangerous opponents , upon any emergent occasion , that those who have been compelled to uniformity against their conviction . for bearing their condition always as their burthen , they will not be wanting unto an opportunity to ease themselves of it . and it may be sundry persons now vested with ecclesiastical power , if they would recollect their former thoughts and expressions , might remember that they both conceived and declared their mind to this purpose ; that former severities in the like kind , were unduly and disadvantagiously pursued against that strong inclination in so many unto an indulgence , and freedom from their impositions , which surely they cannot think to be now lessened or weakned . but present power is apt to change the minds of men , and make them neither remember what were their former apprehensions , nor foresee what would be their thoughts upon a disappointment in their present undertakings . but neither yet can this rationally be supposed ; nor is it probable in the least , that the outward conformity intended , will ever be obtained by rigor ; especially where the reasons of it are so remote from influencing the consciences of men. for whatever arguments may be used for a restraint to be put upon conscience , in things concerning faith and the worship of god , which must be taken from the nature of the things themselves , are utterly superseded and made useless , by the nature of the differences that are in contest between the imposers , and those that deprecate their impositions . for as very little hath been done , especially of late , to prove the lawfulness of the things imposed , nothing at all to assert their necessity ; so the nature of the things themselves , about which the difference is ; quite casts them out of the compass and reach of those arguments which are pleaded in the case of coercion and penalties in the things of religion or the worship of god. for if men should be able to prove that heresies and idolatries are to be punished in the persons of them that do assert them : no conclusion will or can be thence made , as i suppose , for their punishment and ruine , who by the confession of them that would punish them , are neither hereticks nor idolaters . force must stand alone in this case ; and what small influence it is like to have on the practices of men , when it hath no pretence of reason nor judgment , wherein conscience is concerned to give its countenance , is not uneasie to determine . nay experience hath sufficiently in most places baffled this attempt : violence hath been used in matters of religion to the shame and stain of christanity ; and yet never succeeded any where , to extinguish that perswasion and opinion which it was designed to extirpate . it may be ; for a while indeed and sometimes it may obtain such succese , as to seem to have effected the end amed at . but still within a short space , mostly in the compass of the same age , it hath been manifest , that it hath but laid in provision for future troubles , oppositions , and animofities . let the prelates , or rulers therefore of the church advise , press unto , and exercise this severity whilst they please ; they may as evidently see the issue of it , as if it were already accomplished . some may be ruined , multitudes provoked , the trade of the nation obstructed , some few be inforced unto an hypocritical compliance with what is against the light of their consciences , compassion be stirred up in the residue of the people for innocent sufferers , and by all indignation against themselves and their ways encreased ; considering what are the things about which these differences are , how deeply rooted a dissent from the present establishment is in the minds of multitudes : for how long a season that perswasion hath been delivered down unto them , evenever since the first reformation , gradualy encreasing in its suffrage to this day ; the advantages that it hath had for its growth and improvement , with successes evidently suitable unto them ; and resolution that mens spirits are raised unto , to suffer and forgo the utmost of their earthly concernments , rather than to live and die in an open rebellion to the commanding light of god in their consciences : it is the utmost vanity to have other expectations of the end of such a course of rigor and prosecution . in the mean time , i am sure whoever gets by persecution , the king looseth by it . for what if some officers of ecclesiastical courts have been inriched by the booty they have got from dissenters ? what advantage is it all this while to the kingdom ? when so many families are impoverished , so many ruined , as are by excommunications and imprisonments ensuing thereon , so many more discouraged from the exercise of their faculties , or improvment of their stocks , so many driven beyond the seas ; and yet all this nothing , unto what in the same kind , must and will ensue , if the course sometimes begun should be pursued . to me it seems that an attempt for the pretended conformity , ( for attained it will never be ) is scarce a due compensation for his majesties loss in the diminishing of his subiects and their wealth , wherewith it is and will be certainly attended . besides , to ruine men in all their substantials of body and life , for ceremonies , and those our own country-men and neighbours , seems to carry with it somewhat of that severity which english-men after the subsiding of the impetuous impressions of provocations , do naturally abhor , and will not long by any means give countenance unto . on the consideration of these things , and other doubtless of more deep investigation , his majesty hath often declared , not only his resolution to grant the indulgence intimated in his gracious declaration to that purpose , but also the exceeding suitableness of those intentions unto his own inclination and clemency . the advantages which have already ensued unto the nation , in the expectation of indulgence , have been also remembred , and repeated by him with an uncontrouleable manifestation of its conducibleness for the future , unto the peace and prosperity of the kingdom . and it seems very strange , that so noble and royal dispositions , such thoughts and counsels of wisdom and authority such protections of care and solicitude for the kingdoms good , should be all sacrificed to the interest of any one party of men whatsoever . i cannot but hope , that his majesty will re-assume those blessed counsels of peace : especially considering that the spirits of men are singularly disposed to receive and put a due valuation upon the execution of them . for all those who desiring an indulgence , though differing amongst themselves in some things , do joyntly cast their expectations and desires into a dependance on his maiesty , with advice of his parliament . and as notwithstanding their mutual differences , they are united in this expectation , so may they be made partakers of it : although in other things their differences continue , they cannot but agree in loyalty and gratitude : when the denyal of it unto them , although they still differ in other things , will reconcile their mindes in regreet against the impositions they ioyntly undergo . and , whereas men have by the fears , dangers , and sufferings which they have passed through , evidenced to all the world , that the liberty and freedome of their consciences is of more consideration with them , than all other things whatever ; and have learned themselves also how to esteem and value that liberty , without which they are sensible how miserable their condition is , and is like to be , it is impossible that any stronger obligation unto peaceableness loyalty , and thankfulness , can be put upon the subiects of any nation , then a grant of the indulgence desired would put upon multitudes in this . this would set their minds at liberty fom fears and contrivances for the avoidance of impendent dangers ; incourage them to engage the utmost of their endeavours and abilities in the businesses of peace and security , leaving them no fears , but only of any disturbance of the state of things , which hath secured unto them all their principal interests in the world. and how foolish , senceless , and unbecoming of men , would any other thoughts be ? to think , that men who have given this evidence at least , that they are such as exercise a good conscience towards god and others , in that they have suffered for it , and are ready yet farther so to do , should not despise and contemn all suggestions of unpeaceable dispositions , or should suppose that they have any community of interest with such as being not concerned in conscience with them ; at least not so far as to evidence it to be their chief and principal interest , as theirs it is ; or to have any inclination to the disturbance of the publique tranquility , wherein all their desires and aims are secured ; is to judge by such imaginations of folly , madness and wickedness , as those who use these pretences , would be loth to be judged by ; although they have not given that testimony of their respects unto conscience , which the others have done . and hereby , whereas the parliament have been necessitated through the exigence of the publique affairs , to engage the nation in payments not passed through without difficulty , they will , as was said , put a real and effectual obligation upon great multitudes of men , without the least semblance of disadvantage unto any others . neither is this a matter of any expence , but only of generous clemency in themselves , and the deposition of wrath , envy , and revenge in some few others ; things that may be parted withal , without the least detriment unto humane society . and , as it is in the matter alone of indulgence , and conscience , wherein the people are capable of a sensible obligation , others not concerned therein , being apt to think that all which is done for them , is but their due , and less sometimes then is so ; those partakers of it , by an avowment of the favour received , will be in their own minds indispensably bound to promote the common interest of publique good. it is true indeed , that the parliament have thought meet some years past , to direct unto another course of proceedure ? but dies diem docet . and wise men are never wont pertinaciously to adheer unto the pursuite of conjectures and projections about future events ; such as former laws were suited unto , against experience , and those second thoughts which a new consideration of things may suggest unto them : besides the alterations of affairs in many concernments , may fully justifie the alteration in resolutions pleaded for ; which is not such neither , as to be contradictory unto any thing already established , but what may be brought into compliance with it , and subordination to it : they may say of what is past , as was by one said of old : res durae & regni novitas me talia cogunt . the present assurance of publique peace and tranquility , admitts of counsels impartially tending to the good of all , uninfluenced by a mixture of fears and jealousies . but suppose the peace and prosperity of the nation to be much secured and advantaged by an indulgence , as undoubtedly under the protection and blessing of god , it will be ; yet i have heard some say , and it is commonly pleaded , that the church will not be able to keep its station , or to retain it members in compliance ; but they will many , if not most of them , make use of the liberty desired ; especially if it be for and unto protestants , which must be prevented . now this i confess seems strange to me , that any such events should be feared or expected . those who make this objection , suppose the church to be really possessed of truth and order in the matters that are in difference ; they express every day not only the great sence they have of the learning , ability and piety of the clergy , but are ready also on all occasions , to contemn their adversaries , as men unlearned , weak , and inconsiderate . it is also granted that all outward priviledges , incouragements , advantages , promotions , preferments , dignities , publick conveniencies , legal maintainance , are still to be confined unto the church , and its conformists ; as also that those who desire the benefit of indulgence , must together with an exemption from all these , pay all dues required by the law to them ; and if they will joyn themselves unto others , besides a deprivation of the great conveniencies of their usual places of assemblies , and their legal interest in them , and the inconveniencies of reparing unto other assemblies , it may be far remote from then habitations , contribute also to the maintainance of their teachers where it is indispensably needed . if i say , all these and the like considerations , with a reputation of publick favour , and regard with authority , be not sufficient to preserve and secure the church in its station , and its members in the communion of it , it is evident that they are things which have no foundation in the consciencies or minds of men , but stand meerly on the props of law and power . which if true , is yet a secret which ought not to be divulged . i confess chief justice hubbart , in his reports , in the case of colt , and the bishop of coventry and litchfield , says , that though it be de jure divino , that christian people be provided of christian officers and duties , as of teaching , administration of the sacraments , and the like ; and of pastors for that purpose ; and therefore to devar them wholly of it , were expresly against the law of god ; yet all other things , as he there shews , are not so : for ( saith he ) we know well that the primitive church in her greatest purity , were but uoluntary congregations of believers , submitting themselves to the apostles and after to other pastors , to whom they did minister of their temporals , as god did move them . a liberty for which state is pleaded for , the thing it self being owned to be according to the pattern of the primitive church in her greatest purity . and if it be so as he speaks , all other orders and observances in the church , must be built onely on law and custom . but yet such is their force also on the minds of men , that as attended with the advantages and conveniences before mentioned , and fenced by the inconveniences and disadvantages which attend dissenters ; the differences also contended about , being of no more weight than they are ; there is no doubt but the most of men , at least to the full as many as without force to conscience , will do so under the severest penalties to the contrary , will continue their adherence to the present church-rate , although the liberty of the dissent desired , should be indulged . it may be this suggestion of peace and moderation , may not have an equal rellish unto all pallats , nor find a like reception in the minds of all . the interest of some , and the prejudices of others , are so important with them , as that they cannot attend unto impartial reason in this matter . i am perswaded that some have scarce any better or more forcible argument , to satisfie their own minds that they are in the right in religion , than the inclination they find in themselves to hate and persecute them whom they suppose to be in the wrong ; or at least that they can no longer believe that to be truth which they profess , than whilst they are willing and ready to destroy with violence that which is contrary unto it . for what is forborn , they suppose must needs be approved ; all which are so palpable misapprehensions , as there needs no endeavour to lay them open . it is far enough from being an evidence of truth in any , that they are ready to destroy them that are otherwise minded . it is errour and superstition , which being conscious of their own weakness , are impatient until their contraries are ruined . and never are there such mutual violences in matters of religion , as where the several opposite parties are all of them most grosly erroneous and superstitious . the egyptians were of old the scorn and sport of the world for their devotions in general : oxen , apes , crocodiles , garlick , and onions , being some of the best of their deities : and yet about these they had amongst themselves such endless animosities , and mutual persecutions of one another , as can scarce be parallell'd . so he tells us : immortale odium & nunquam sanabile bellum , ardet adbuc ombos & tentyra ; summus utrinque inde furor vulgo , quod numina vicinorum odit uterque locus . and what was the ground and occasion of the quarrel ? — crocodilon odorat pars haec , illa pavet saturam serpentibus ibin . their controversie was about the worship of a crocodile on the one hand , and of a fowl that devoured serpents , on the other . neither is the difference of much more importance , or managed with much more moderation , which is at this day between the turks and persians , about the true successor ; of mahomet . so little reason have men to please themselves with a surmize of being possessed of the truth , by the inclination that they find in themselves to persecute the contrary : seeing such an inclination is an inseparable companion of error and superstition , and is generally heightened to cruelty and revenge , according as men by them are drenched in folly and blindness . it is yet pretended by some , that such a toleration as will satisfie them that desire it , and secure the publique tranquility , however it may please in the notion of it , will yet be sound unpracticable when it comes to be examined and instanced . but it is evident that these pretences must be countenanced by some peculiar consideration of this nation , and government thereof ; seeing the utmost of what is here desired , is both established and practised in other nations . the whole of it is plainly exercised in the kingdom of france , where the protestants paying all duties to the church , sustaining all burthens and offices in the commonwealth , equal with others , are freed from ecclesiastical courts , censures , and offices , and all penalties for their dissent , with an allowance for the worship of god in their own assemblies , provided by themselves , and known to the magistrates under whose jurisdiction they are ; which is the sum of all that is here desired . the like liberty , if i mistake not , is granted to the french and dutch churches here in england . the united provinces of the netherlands have continued in the same practise ever since the reformation . so also hath the kingdom of poland , where the dissenters are both numerous , and divided among themselves . lutherans are tolerated in the dominions of the pauls-grave , elector of brandenburg , and landtgrave of hassia : so are calvinists in many free cities of the empire ; in some places of the kingdom of denmark : and both lutherans and calvinists in sundry principalities in germany , whose magistrates are of the roman religion . in the hereditary dominions of the emperour , where-ever difference in religion once made an entrance , either a forbearance and toleration is granted and continued , as in hungary ; or the countries themselves have been made utterly waste and desolate , as bohemia and moravia , and yet in a great measure continue so to be . the attempts of the duke of savoy against it , have been condemned , detested and abhorred , by all princes of the same religion with himself , and yet have ended in some tollerable forbearance . it is also known , that the kings of england have by vertue of their power in things ecclesiastical , in all ages as occasion required , and as they saw meet , exempted persons and societies from the common and ordinary course and way of church-discipline and inspection . certainly therefore the unpracticableness of such an indulgence lies in the desires of them , whose interest , as they apprehend , is opposite unto it ; although it is more probable , that their moderation known and declared in this matter , would give them a greater interest in publique esteem and veneration , then by any other ways they are like to obtain . neither is this at all by wise men to be despised , who are able to foresee the probable events of continued exasperation . why then should men pretend , that that cannot be done , which hath been done , and is done at this day in so many kingdoms and nations , with the wished-for success by peace and happiness ? and as it may be very few instances can be given of such severity against dissenters , who come up to so full an agreemment in all material things with them from whom they dissent , as that of late practised , and still pressed for in england ; so it will be found , that whether we respect the nature and temper of the people of this land , or the admission of the principles of dissent , with the grounds of them , in multitudes ; or the resolution to undergo all difficulties and sufferings , rather than to transgress against the light of their consciences ; or their valuation of forbearance above all secular things whatever : there is no nation under heaven , wherein such an indulgence or toleration as is desired , would be more welcome , useful , acceptable , or more subservient to tranquility , trade , wealth and peace . finis . errata . page 3. line 22. for omni read omnis . the humble proposals of mr. owen, mr. tho. goodwin, mr. nye, mr. sympson, and other ministers, who presented the petition to the parliament, and other persons, febr. 11. under debate by a committee this 31. of march, 1652. for the furtherance and propagation of the gospel in this nation. wherein they having had equall respects to all persons fearing god, though of differing judgements, doe hope also that they will tend to union and peace. with additionall propositions humbly tendred to the committee for propagating the gospel, as easie and speedy means for supply of all parishes in england with able, godly, and orthodox ministers. for, setling of right constituted churches, and for preventing persons of corrupt judgements, from publishing dangerous errours, and blasphemies in assemblies and meetings, by other godly persons, ministers, and others. this text is an enriched version of the tcp digital transcription a90271 of text in the english short title catalog (thomason e658_12). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 33 kb of xml-encoded text transcribed from 9 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a90271 wing o761 thomason e658_12 99863187 99863187 115373 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a90271) transcribed from: (early english books online ; image set 115373) images scanned from microfilm: (thomason tracts ; 101:e658[12a]) the humble proposals of mr. owen, mr. tho. goodwin, mr. nye, mr. sympson, and other ministers, who presented the petition to the parliament, and other persons, febr. 11. under debate by a committee this 31. of march, 1652. for the furtherance and propagation of the gospel in this nation. wherein they having had equall respects to all persons fearing god, though of differing judgements, doe hope also that they will tend to union and peace. with additionall propositions humbly tendred to the committee for propagating the gospel, as easie and speedy means for supply of all parishes in england with able, godly, and orthodox ministers. for, setling of right constituted churches, and for preventing persons of corrupt judgements, from publishing dangerous errours, and blasphemies in assemblies and meetings, by other godly persons, ministers, and others. owen, john, 1616-1683. [2], 6 p. for robert ibbitson, printed at london : 1652. annotation on thomason copy: "march 31". reproduction of the original in the british library. eng church of england -clergy -rating of -early works to 1800. a90271 (thomason e658_12). civilwar no the humble proposals of mr. owen, mr. tho. goodwin, mr. nye, mr. sympson, and other ministers,: who presented the petition to the parliamen owen, john 1652 5509 23 0 0 0 0 0 42 d the rate of 42 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2007-06 tcp assigned for keying and markup 2007-06 aptara keyed and coded from proquest page images 2007-08 emma (leeson) huber sampled and proofread 2007-08 emma (leeson) huber text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the humble proposals of mr. owen , mr. tho. goodwin , mr. nye , mr. sympson , and other ministers , who presented the petition to the parliament , and other persons , febr. 11. under debate by a committee this 31. of march , 1652. for the furtherance and propagation of the gospel in this nation . wherein they having had equall respects to all persons fearing god , though of differing judgements , doe hope also that they will tend to union and peace . with additionall propositions humbly tendred to the committee for propagating the gospel , as easie and speedy means for supply of all parishes in england with able , godly , and orthodox ministers . for , setling of right constituted churches , and for preventing persons of corrupt judgements , from publishing dangerous errours , and blasphemies in assemblies and meetings , by other godly persons , ministers , and others . printed at london for robert ibbitson . 1652. propositions humbly tendred to the committee for propagating the gospel , as easie and speedy meanes for supply of all parishes in england , with able , godly , and orthodox ministers ; for setling of right constituted churches , and for preventing persons of corrupt judgements , from publishing dangerous errours and blasphemies in assemblies and meetings by other godly persons , ministers , and others . i. for supply of all parishes in england with able , godly , and orthodox ministers , it is humbly propounded : 1. that the sheriffe of each county , do speedily give account to this , or some other committee of every respective parish within the said county that hath no minister , and what maintenance each of the said vacant parishes have belonging to them . 2. that each of the said sheriffes doe also certifie to the commitee the names of such ministers as have no livings , that , reside in each county , and that so many of them as shall bee found able , godly , and orthodox , be placed in such vacant parishes as by the said committee shall be thought fit . 3. that for the further supply of those parishes who shall yet want ministers , the propositions from mr. owen , and the rest of those reverend ministers be proceeded in . ii. for setling of right constituted churches , it is humbly propounded : 1. that all present churches that are gathered , and others , so soon as they shall be gathered , do signifie to the committee of the universities , or elsewhere , whom they have chosen , or shall choose for their pastor ; and that such , and only such , be declared right constituted churches , whose pastor shall be approved by the said committee to be able , godly , and orthodox . 2. that when any of the said pastors dye , or leave them to take up some other call or imployment , they choose and present another pastor within six months , and to have one setled with them within twelve months , by approbation from the said committee , or to dissolve or disperse themselves into other churches . 3. that the committee for the universities , or where shall be appointed , keep a catalogue of all right constituted churches in all parts of england , and the pastors names . iii. for preventing persons of corrupt judgements , from publishing dangerous errours and blasphemies in assemblies and meetings , it is humbly propounded : 1. that every pastor of each right constituted church , give under his hand a testimony to every individuall member in fellowship with him , that shall be approved by the church to be orthodox , and himselfe judged to be able to speake in assembles and meetings . 2. that none presume under a penalty to speake in any assembly , or meetings , but ministers of the word , members of churches , with such approbation as aforesaid , or which shall freely be permitted by those whose proper place it is to speake in the said assemblies and meetings , except onely upon liberty granted to propound , or desire their opinions , and acquiesse without replies , or disturbance by disputes except it be meetings purposely for disputes . 3. that where assemblies or meetings of people be kept up , some person or persons , undertake to speak and mannage the same , who are either ministers of the word , have emission from some right constituted church , or certificate from two or more , able , godly , and orthodox ministers of their sufficiency to speake , and soundnesse in the faith , except masters to their families , or school-masters to their schollers , or others , to such as by their callings fall under their government and charge . the humble proposals of mr. owen , mr. tho. goodwin , mr. nye , mr. simpson , and other ministers , who presented the petition to the parliament , and other persons , febr. 11. for the furtherance and propagation of the gospel in this nation ; wherein they having had equall respect to all persons fearing god , though of differing judgements , doe hope also that they will tend to union and peace . 1. that persons of godlinesse and gifts , in the universities and elsewhere , though not ordained , may be admitted to preach the gospell , being approved when they are called thereunto . 2 that no person shall be admitted to trial and approbation , unlesse he bring a testimoniall of his piety , and soundnesse in the faith , under the hands of six godly ministers and christians , gathered together for that end and purpose , unto whom he is personally knowne ; of which number two at the least to be ministers . 3 that a certaine number of persons , ministers , and others of eminency , and known ability and godlinesse , be appointed to sit in every county , to examine , judge , and approve all such persons , as being to preach the gospel , have received testimony as above . and in case there shall not be found a competent number of such persons in the same county , that others of one or more neighbour counties be adjoyned to them . 4 that care be taken for the removing the residue of the ministers who are ignorant , scandalous , non-resident , or disturbers of the publick peace ; and of all school-masters who shall be found popish , scandalous , or dis-affected to the government of the common-wealth . 5 that to this end a number of persons , ministers and others of eminent piety , zeale , faithfulnesse , ability and prudence , be appointed by authority of parliament to goe through the nation , to enquire after , examine , judge of , and eject all such persons as shall be found unfit for the ministery , or teaching of schooles , being such as above described . 6 that for the expediting this work , these persons may be assigned in severall companies , or committees , to the six circuits of the nation , to reside in each of the counties for such a convenient space of time as shall be requisite , untill the worke be done ; and alling to their assistance in their respective circuits , such godly and able ministers , and others , in each of the counties where they shall reside , to assist them in this worke , as they shall thinke fit . 7 that these persons so sent and commissioned , may be impower'd , before they shall depart out of each county , to returne , and to represent unto the parliament the names of fit and sufficient persons , ministers , and others to be appointed and approved of , such as shall be called to preach the gospel in such counties , and in the meane time , the persons so commissioned as aforesaid , shall have power while they reside in each county , to examine , judge , and approve of such persons , as having a call to preach the gospell in such counties , shall upon such testimoniall as aforesaid , offer themselves to such examination . 8 that it be proposed , that the parliament be pleased to take some speedy and effectuall course , either by impowering the persons in the severall counties to be appointed for triall and approbation of such persons as shall be called to preach the gospel there , or in such other way as they shall think fit , for the uniting and dividing of parishes in the severall counties and cities within this common-wealth , in reference to the preaching of the gospel there ; saving the civill rights and priviledges of each parish . 9 that all ministers so sent forth and established , be enjoyned and required to attend the solemne worship of god , in prayer , reading , and preaching t the word , catechizing , and expounding the scriptures , as occasion shall require , visiting the sicke , and instructing from house to house , residing amongst the people to whom they are sent , and using all care and diligence by all wayes and meanes to win soules unto christ . 10. that it is desired , that no persous be required to receive the sacrament , further then their light shall lead them unto . nor no person sent forth to preach , and already placed , or which shall be placed in any parish within this nation , be compelled to administer the sacrament to any , but such as he shall approve of , as fit for the same . 11. that a law may be provided , that all persons whatsoever within this nation be required to attend the publike preaching of the gospel every lords day , in places commonly allowed , and usually called churches , except such persons as through scruple of conscience do abstain from those assemblies . 12. that whereas divers persons are unsatisfied to come to the publike places of hearing the word , upon this account , that those places were dedicated and consecrated : that the parliament will be pleased to declare , that such places are made use of , and continued , only for the better conveniency of persons meeting for the publike worship of god , and upon no other consideration . 13. that all persons dissenting from the doctrine and way of worship owned by the state , or consenting thereunto , and yet not having advantage or opportunity of some of the publike meeting-places commonly called churches , be required to meet ( if they have any constant meetings ) in places publikely known , and to give notice to some magistrate of such their place of ordinary meetings . 14. that this honourable committee be desired to propose to the parliament , that such who do not receive , but oppose those principles of christian religion , without acknowledgement whereof the scriptures do clearly and plainly affirm that salvation is not to be obtained , as those formerly complained of by the ministers ; may not be suffered to preach or promulgate any thing in opposition unto such principles . 15. and further , that the parliament be humbly desired to take some speedy and effectuall course for the utter suppressing of that abominable cheat of judiciall astrology , whereby the minds of multitudes are corrupted , and turned aside from depending upon the providence of god , to put their trust in the lyes of men , and delusions of sathan . finis . numb. 2 the dutch spy . faithfully communicating , the most remarkable and choice intelligence from the states-general of the united provinces ; with their design now on foot , both by sea and land ; and the proceedings of their great navie , commanded by the lord high-admiral vantrump . as also , the warlike preparations of forein princes , in relation to the parliament , army , and common-wealth of england . containing these ensuing occurrences , viz. a great victory obtained by prince rupert , at sea , against the spaniards ; the taking of his golden fleet ; his advance to the southern islands , the rich present sent to the king of scots , being a ship iuden with gold and silver ; and his design to joyn with the hollanders . the declaration of the said states to maintain their power by the sword . their proclamation to forreign countries ; and divers great armies raising in denmark , and other places . the breaking off the treaty in scotland ; and joyful newes from ireland . from wednesday march 24 , to wednesday march 31 , 1652. by an extrordinary messenger from the english agent at amsterdam , it is certified , that his excellency the lord high admiral van tromp hath brought down his fleet into the texel , where they seem to be a great wood , planted upon the seas : their running-gallies lye at anchor about a league from the navy : their fire-ships one league and a half distance : and their frigats half a league : the rest of the fleet lie in the figure of a half-moon : the whole navy consists of about 130 sayl ; besides 50 gallant ships are in readinesse at amsterdam ; and a fleet of danes are expected suddenly to come in . and although they seem to agitate for peace ; yet the preperations for war go on in most of the united provinces : so inraged are the bores against the english , that they do nothing but grin and shew their tusks in the open streets ; and indeed as dangerous it is for the english to be amongst them , ●s it was when our ambassadors were with them about this time twelve moneth . the states have set forth a proclamation for all the dutch ships to return to holland ; yet we hear that it is to be abortive after the 5 of may . for confirmation whereof , be pleased to peruse the ensuing letter . sir , the states of holland have declared , that their late imbargo shall continue no longer then the 5 of may ; their admiral tromp hath received instructions to randezvouz the whole fleet before scheveling , from whence they are to be brought into texel . in zealand , flushing , middleburgh , and other places , the people are extreamly mad against england , insomuch that it is dangerous for an english-man to pass the streets . we hear that prince rupert is once more designed for portugal , but he hath not above 4 ships to attend him . he hath richly laden a flemin with prize goods , and col. carteret is dispatched to the scotch king for a judgment , to make sale thereof . there are divers ships set forth against the english , who carry the dutchess of savoys flag , and we hear that they have taken divers english ships ; amongst the rest , they have seized on the welcome of london , bound from lisbone to genoa laden with sugars , and another ship with cloth bound for barbary : having seized on these two prizes , and made sure of them , a while after they met with another english-man , and having given her several broad sides , made up to her , and immediatly came to grapling ; but the english seemed at the first to be irresistable , and gave them 22 broad sides one after another , playing their granadaes , and casting over balls of wild-fire ; yet notwithstanding , by reason of their being over-powred by the touloners , at last they were overpowred , and soon after boarded ; but to the honour of english-men be it spoken , they fought it out by inches , and disputed both deck and hold with great gallantry , even to the last man . brill 20 march , 1652. an expresse is sent from the states to the king of denmarke , who are joyned with him in a league , offensive and defensive , desiring him not to let any shipping ( meaning english ) to passe the sound , unlesse they bring a certificate first to have paid the toll here in tessel : the danes have 30 men of warin a readinesse , and are to assist the hollander with 6000 men at demand ; 50 gallant men of war are in readinesse at amsterdam . but there is great likelyhood that a bone will be cast between the swedes & the dutch , ( which will be pure picking meat for the english ) by reason of the last treaty of peace with the states of holland made with the king of denmarke , to the great prejudice and dishonour of the crown of sweden . col. li●burn hath affix●d a declaration up at the exchange in amsterdam , seting forth the grounds and reasons of his exilement : many thousands have been published in print . he preaches constantly , and is much followed : the levellers cry him up for a saint ; pray god he proves so . and have unanimously declared their resolutions to live and die with him . from st edmonds bury in suffolk ( the 27 instant ) it is certified , that on the 12 of this instant march there was one giles fenderlyn executed at nailon , for murthering of his wife , who confessed , that by the instigation of a jesuit , he had made a covenant with the devil for 14 years ; and that two nights before his execution , there appeared very fearful and horrid apparitions to him in prison , to the great astonishment of those that watcht with him : but the perfect relation hereof , and his full examination and confession being to be printed at large , i shall refer the reader to the perusal of that for his further satisfaction . 4 lawyers , committee-men , and treasurers have hang'd themselves neer grays-inn ; that 's the way to stop both pleading and bribing . two women have lately been beheaded by their husbands ; for which bloudy act , both of them soon hang'd themselves . since which time another sad president happened , being acted by one james thi●ston et wigs●n , in cornwal , against his wife , who cast her into an oven , heated exceeding hot , and burnt her to ashes : but of this , more in my next . another sad example happen'd in the county of essex , upon one mary adams , who named her self the virgin mary , saying , that she was conceived with child by the holy ghost ; that from her should spring forth the savior of the world ; and that all those that did not believe in him were damn'd , &c. with the manner how she was delivered of the ugl●est ill-shapen monsher that ever eyes beheld , and afterwards rotted away in prison . but the perfect relation being likewise printed ( and this day extant , entituled , the ranters monster ) by special authority , i shall refer the reader to the perusal thereof for his further satisfaction . on the 30 of this instant march came to my hands a letter , bearing date from amsterdam the 26 stylo novo ; wherein is contained many remarkable things of notable concernment , in relation to the english and dutch ; and to the end , that the reader may not be left unsatisfied , in perusal thereof , be pleased to take the letter at large . sir , the hollander goes on with his preparations for war , and intends to be very numerous upon the seas : divers are already gone forth with letters of mart ; and we hear , that they have either taken , or sunk , one of the parlaments frigats : if true , it will much exasperate the spirits of the english , who scorn to give an inch of ground either by sea or land ; as was lately made evident by one of the parliaments frigats ( carrying 40 pieces of ordnance ) against three stout men of war belonging to the dutch , who denying to lore their topsales , the english immediatly gave them a broad side ; but they denied to yield obedience thereunto ; and instead of being submissive , answer'd them again with three broad sides : whereupon the english made up close to them , resolving to dispute it by inches , rather then the dutch should have had the least preheminency over them : the dutch-men perceiving their gallant resolution , immediatly hung forth a white flag , and soon did obeysance ; the which produced a parley , whose effects and consultations were , that the dutch-men should have free leave to passe to the texel , and for the future ( upon what coast soever ) to strike sayl to all ships in general , set forth by the power and authority of the parliament of the common-wealth of england ; otherwise , the english were resolved to have fought it out to the last man , and to have sunk by their sides . the dutch ships were exceedingly torn and batter'd ; but at last got off ( upon composition ) with the loss of about 30 men ; and indeed the english did pretty well equalize them in number , being shot , quite through the stern , and her main yard clean taken off . the states have set forth a declaration , shewing the grounds and reasons of their present design ; protesting , that it is for no other ends , then the preservation of their just rights and priviledges , purchased with the expence of the bloud of thousands ; and after a long and tedious war , gloriously obtained by the sword ; which ( according to their solemn vow and covenant ) they are resolved to preserve and defend , against all foreign power and force whatsoever , with the hazard of all that is near and dear unto them . amsterdam 26 march , 1652. from scotland they write , that the treaty with the marq. of argyle at dunbarton is brake off : they had onely two meetings ; the first at the english quarters ; and the second at his own : there were none present , but maj. gen. dean , and major salloway ; the marquess , and one col. camphel his kinsman . amongst these four the treath hath been carryed on with so much privacy , that it was not known to any , till after their dissolving : since which time we hear , that the marquess hath cendescended ; that both nations be again united into one ; which reciprocal expressions of respect and love , deserves to bear this motto in letters of gold , cogam eos in gentem unam . from ireland thus : the enemy doth both ebb and flow in several parts ; and still we are much annoy'd by the tories : galloway holds out stoutly ; the truth on 't is , they are a gallant enemy : but time bringeth all things to perfection : on the 25 instant , came an expresse from scotland , signifying , that the treaty is begun at dumbarton between the parliaments commissioners , and the marq of argyle , but what the event will be , few days will produce . but it s feared to little purpose ; for he hath sent a message to the presbyterian ministers , assuring them , that he will make no agreement without comprehending the covenants interest . the royal party talk much of a prophetesse , which tels strange stories of bloudy fights in the air , of a virgin coming to help the king ; but the kirkists prophesie of great persecution upon them , and that for 70 years they must suffer , and then have a glorious deliverence . the 27 day presents us further with singular and choice intelligence from scotland , intimating , that there are summons come from the dutch merchants , to remand back and call home all their merchants and factors , both in edenburgh , and other places , in order wherunto , divers are already gone , having not the patience to stay , till they could procure lading for their ships . it s said , that many of the dutch captains have put up the king of scots colours on their topsales , and vice-admiral carew ( the prince of pyrats ) hath advanced his standard aboard his fleet at sea . his little majesty remains still at paris , where the marq. of ormond , and the l. inchiquin are arrived , and have delivered an answer to the embassie , from foreign princes : which subject , consists of great promises , and warlike provisions ; but no time prefixed for the performances . gen. harcourt hath raised the prince of conde from the siege of miradeux , and relieved the town : he made good his passage over the two great rivers of dordonne and geronne , where forces had been left by conde under col. balthasar , to impede him , but they were forced to retire . from thence his excellency marcht to xaintes , and immediatly stormed it . since which , his resolutions are to streighten tailleburg , it being the onely strength that conde hath in all xantogne . his excellency is resolved forthwith to give battel to the spanish auxiliaries , and the rest under the dukes of neumors and beaufort ; whose condition is dangerous , by reason they have lost their passage over the seine , in losing the town of mante , where the lord digby hath slipt into possession for the king : his lordship hath fallen upon the maiden-regiment , raised by madaimoselle barbonetta ( daughter to the d of orleans ) and after many desperate onsets , charging in person in his half shirt , routed them , killed many , took divers prisoners , and ●orced the rest into a great hall , which he fired over their heads . he hath given the government of the castle of mante to his brother sir lewis dives . his royal majesty the king of fran●e is removed from orlean●●o paris , where he was r●yal●y entertained by the citizens , who promise to rai●e four armies , for their dread soveraign , in case the duke of orleans should advance with his ●orces , to i●pede or obstruct their present proceedings . the duke of longueville raiseth generally from 16 to 60 , all the inhabitants of the duk●dom of normandie , for the security of the kingdom , as he ●●●es against the en●●ish , whose invasion is much feared by the french . the dukes of n●m●urs , and beaufort , makes all the expedition they possibly can , to hinder the conjunction of the three royal armies , ( viz. ) the army with the king , commanded by marshal de hocquincourt , the second by marshal tureine , and the third by the knowing victorious souldier count harcourt . the duke de lbe●ufe , the duke de bo●villon , and the marquis st. luc , are with their royall forces to attend the motion of the prince of condy and conty , whose forces hath been partly shattered , partly routed , and discomfited lately . severall english vessels being discried upon the coasts of france by those of cali●e and st. maloes , it hath caused the parisians to look about them ; and somt have upbraided the duke of orleans , saying , that he hath a designe on foot to bring in the english , as well as he did the spaniards . by the last intelligence from france it is certified , that his excellency the lord gen. harcourt hath given a great overthrow to the prince of con●ies army ; and after a bloudy fight ( continuing for the space of 7 hours ) totally routed him , killed about 5000 upon the place ) amongst the rest , lieu. gen. ma●ein was slain , took 3000 prisoners , all their ordnance , arms , ammunition , bag and bagage , the princes standard , his royal cabinet , 14 sumptures , and seven charging horses ; but not without great losse ; for the field being disputed with so great gallantry on both sides , that victory seemed dubious , untill such time , that gen. harcourt flanked the enemies right wing with 1500 gallant horsemen , who charged so close , as if they had been linkt together knee to knee ; and his excellency most heroickly charged in person in a white sattin doublet ( half way unbrac't ) with his rapier in one hand , and a pistol in the other , dismounting many ( as if he had been a second alexander ) and at last wounded the valiant prince of conde , and divers others . letters from the navy advertize , that vice-admiral pen is returned from the streights ( with the parliaments fleet ) to the downs , and hath brought in five french prizes , richly laden . prince rupert is coasting the southern islands , with the swallow , and three other gallant ships , being turned an excellent and notable experienc'd navigator about those continents ; for he rides very safe in those parts with his ships , and takes many rich prizes ; especially from the spaniard , who hath suffered neer upon four hundred thousand pounds losse ; part whereof he hath sent to the king of scots at paris , haved sent a frigat , laden with gold and silver , to him for a present ; but withall desires , that he will be pleased to be instrumental for the recruiting of him with men and ships , and then he doubts not but in a short time to purchase him his three crowns , and to joyn with the hollander for the scouring of the seas . the duke of buckingham is gone ambassador for italy : the mar. of ormond for germany ; the lord wilmot for poland ; the lord inchiquin for sweden ; and the lord carew for denmark : imploring aid and assistance , for the restoring of him to his crown and dignities ; but of this more hereafter . the emperors ambassadour hath concluded upon a peace with foreign prince , assuring them that his royal master will be instrumental for the restoring of the true owners to their rights ; so that upon this account frankendale will be surrendred . there hath been proclamation made at hamburgh , for the raising of ten regiments of horse and foot ; and many great officers have been very active for accomplishing the same for the scotch king ; but the states have now level'd their design . the king of denmark makes great preparations for war ▪ and is resolved to fortifie shoonen , the castle of conenburgh , and divers other frontier towns ; yet notwithstanding he hath made proclamation for the increase of trading with the english . the spanish ambassadour at the hague hath demanded of the states general restitution of the ship called the saint philip with the goods that were in her , which was taken some moneths since by a man of war belonging to the east-india company , which hitherto they have refused to do ; and declareth , that in case of denial , the k. his master will soon give satisfaction to the parties grieved , out of he estates of the hollanders that will be found in his dnminions . london , printed by robert wood , 1652. machine-generated and other supplemental data the stedfastness of promises, and the sinfulness of staggering: opened in a sermon preached at margarets in westminster before the parliament febr. 28. 1649. being a day set apart for solemn humiliation throughout the nation. by john owen minister of the gospel. owen, john, 1616-1683. this text is an enriched version of the tcp digital transcription a90291 of text r203108 in the english short title catalog (thomason e599_9 e618_7). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 102 kb of xml-encoded text transcribed from 30 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a90291 wing o808 thomason e599_9 thomason e618_7 estc r203108 99863185 99863185 165610 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a90291) transcribed from: (early english books online ; image set 165610) images scanned from microfilm: (thomason tracts ; 92:e599[9], 95:e618[7]) the stedfastness of promises, and the sinfulness of staggering: opened in a sermon preached at margarets in westminster before the parliament febr. 28. 1649. being a day set apart for solemn humiliation throughout the nation. by john owen minister of the gospel. owen, john, 1616-1683. [4], 54, [2] p. printed by peter cole, and are to be sold at his shop at the sign of the printing-press in cornhil, neer the royal exchange, london : 1650. the final leaf bears an order to print. annotation on thomason copy e.599[9]: "aprill 30"; annotation on e.618[7]: "[illegible] 1650". reproduction of the original in the british library. eng sermons, english -17th century. fast-day sermons -17th century. a90291 r203108 (thomason e599_9 e618_7). civilwar no the stedfastness of promises, and the sinfulness of staggering:: opened in a sermon preached at margarets in westminster before the parliam owen, john 1650 18899 4 40 0 0 0 0 23 c the rate of 23 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-06 tcp assigned for keying and markup 2007-06 aptara keyed and coded from proquest page images 2007-07 emma (leeson) huber sampled and proofread 2007-07 emma (leeson) huber text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the stedfastness of promises , and the sinfulness of staggering : opened in a sermon preached at margarets in westminster before the parliament febr. 28. 1649. being a day set apart for solemn humiliation throughout the nation . by john owen minister of the gospel . london : printed by peter cole , and are to be sold at his shop at the sign of the printing-press in cornhil , neer the royal exchange . 1650. to the commons of england in parliament assembled . sirs , that god in whose hand your breath is , and whose are all your wayes , having caused various seasons to pass over you , and in them all manifested , that his vvorks are truth , and his vvayes judgment , calls earnestly by them for that walking before him , which is required from them , who with other distinguishing mercies , are interested in the specialty of his protecting providence . as in a view of present enjoyments , to sacrifice to your net , and burn incense to your drag ; as though by them , your portion were fat and plenteous , is an exceeding provocation to the eyes of his glory , so to press to the residue of your desires and expectations , by an arm of flesh , the designings and contrivances of carnal reason , with outwardly appearing medium's of their accomplishment , is no less an abomination to him . though there may be a present sweetness to them that finde the life of the hand , yet their latter end will be , to lie down in sorrow . that you might be prevailed on to give glory to god by stedfastness in believing , committing all your wayes to him with patience in wel-doing ; to the contempt of the most varnished appearance of carnal policy , was my peculiar aim , in this ensuing sermon . that which added ready willingness to my obedience unto your commands for the preaching and publishing hereof , being a serious proposal for the advancement and propagation of the gospel in another nation , is here again recommended to your thoughts , by your most humble servant , in our common master , j. o. march 8th 1649. the stedfastness of promises , and , the sinfulness of staggering : opened in a sermon preached at margarets in westminster , before the parliament , febr. 28. 1649. rom. 4. 20. he staggered not at the promise of god through unbelief . in the first chapters of this epistle , the apostle from scripture , and the constant practice of all sorts of men , of all ages , jews and gentiles , wise and barbarians , proves all the world , and every individual therein , to have sinned and come short of the glory of god : and not only so , but that it was utterly impossible , that by their own strength , or by virtue of any assistance communicated , or priviledges enjoyed , they should ever attain to a righteousness of their own , that might be acceptable unto god . hereupon he concludes that discourse with these two positive assertions : 1 that for what is past , every mouth must be stopped , and all the world become guilty before god . chap. 3. v. 19. 2 for the future , though they should labour to amend their wayes , and improve their assistances and priviledges to a better advantage then formerly , yet by the deeds of the law , shall no flesh be justified in the sight of god . v. 20. now it being the main drift of the apostle , in this epistle , and in his whole employment , to manifest that god hath not shut up all the sons of men , hopeless and remediless under this condition ; he immediatly , discovers and opens the rich supply , which god in free-grace hath made and provided , for the delivery of his own from this calamitous estate , even by the righteousness of faith in christ , which he unfoldeth , asserteth , proves , and vindicates from objections to the end of the 3d chapter . this being a matter of so great weight , as , comprizing in it self the summe of the gospel wherewith he was entrusted ; the honor and exaltation of christ , which above all he desired ; the great design of god to be glorious in his saints , and in a word , the chief subject of the ambassage from christ , to him committed , ( to wit , that they who neither have , nor by any means can attain a righteousness of their own , by the utmost of their workings , may yet have that which is compleat and unrefusable in christ , by beleiving ) he therefore strongly confirms it in the fourth chapter , by testimony and example of the scripture , with the saints that were of old : thereby also declaring , that though the manifestation of this mystery , were now more fully opened by christ from the bosome of the father , yet indeed this was the only way for any to appear in the presence of god , ever since sin entred into the world . to make his demonstrations the more evident , he singleth out one for an example , who was eminently known , and confessed by all to have been the friend of god , to have been righteous and justified before him , and thereon to have held sweet communion with him all his dayes ; to wit , abraham , the father according to the flesh , of all those , who put in the strongest of all men for a share in righteousness , by the priviledges they did enjoy , and the works they did perform . now concerning him , the apostle proves abundantly in the beginning of the fourth chapter , that the justification which he found , and the righteousness he attained , was purely that , and no other , which he before described ; to wit , a righteousness in the forgiveness of sins , through faith in the blood of christ . yea , and that all the priviledges and exaltations of this abraham , which made him so signal and eminent among the saints of god , as to be called the father of the faithful , were meerly from hence , that this righteousnesse of grace , was freely discovered , and fully established unto him : an enjoyment being granted him in a peculiar manner , by faith , of that promise , wherin the lord christ with the whole spring of the righteousnes mentioned , was enwrapped . this the apostle pursues with sundry and various inferences , and conclusions , to the end of vers . 17. chap. 4 having laid down this , in the next place he gives us a description of that faith of abraham , whereby he became inheritor of those excellent things , from the adjuncts of it . that as his justification was proposed as an example of gods dealing with us by his grace , so his faith might be laid down as a pattern for us , in the receiving that grace . now this he doth , from 1 the foundation of it , whereon it rested . 2 the matter of it , what he believed . 3 the manner of it , or how he believed . 1 , from the bottome and foundation on which it rested , viz. the omnipotency or al-sufficiency of god , whereby he was able to fulfil whatever he had engaged himself unto by promise , and which he called him to believe , vers. 14. he believed him who quickneth the dead , and calleth those things which be not , as though they were . two great testimonies are here of the power of god : 1 that he quickneth the dead , able he is to raise up those that are dead to life again . 2 he calleth things that are not , as though they were : by his very call or word , gives being to those things which before were not : as when he said , let there be light , there was light , gen. 1. 3. by that very word , commanding light to shine out of darkness , 2 cor. 4. 6. these demonstrations of gods al-sufficiency he considereth in peculiar reference to what he was to believe ; to wit , that he might be the father of many nations , vers. 11. of the jews according to the flesh , of jews and gentiles , according to the faith whereof we speak . 1 for the first , his body being now dead , and sarahs wombe dead , vers. 19. he rests on god as quickening the dead , in believing that he shall be the father of many nations . 2 for the other , that he should be a father of the gentiles by faith , the holy ghost witnesseth that they were not a people , hos. 2. 23. the implanting of them in his stock , must be by a power , that calleth things that are not , as though they were : giving a new nature , and being unto them , which before they had not . to bottome our selves upon the al-sufficiency of god , for the accomplishment of such things , as are altogether impossible to any thing , but that alsufficiency , is faith indeed , and worthy our immitation : it is also the wisdome of faith , to pitch peculiarly on that in god , which is accommodated to the difficulties wherewith it is to wrestle : is abraham to believe , that from his dead body , must springe a whole nation ? he rests on god , as he that quickeneth the dead . 2 , his faith is commended from the matter of it , or what he did believe : which is said in general to be the promise of god : verse 20. he staggered not at the promise of god through unbelief . and particularly the matter of that promise is pointed at , vers. 11. 18. that he should be the father of many nations ; that was his being a father of many nations , of having all nations blessed in his seed . a matter entangled with a world of difficulties , considering the natural inability of his body , and the body of sarah , to be parents of children when god calls for believing , his truth and alsufficiency being ingaged , no difficulty nor seeming impossibilities , that the thing to be believed is , or may be attended withal , ought to be of any weight with us : he who hath promised , is able . 3 , from the manner of his believing , which is expressed four wayes . 1 against hope , he believed in hope : verse 18. here is a twofold hope mentioned , one that was against him , the other , that was for him . 1 he believed against hope , that is , when all arguments that might beget hope in him , were against him . against hope , is against all motives unto hope whatever . all reasons of natural hope were against him : what hope could arise , in , or by reason , that two dead bodies , should be the source and fountain of many nations ? so that against all inducements of a natural hope he believed . 2 he believed in hope : that is such hope as arose as his faith did from the consideration of gods alsufficiency ; this is an adjunct of his faith , it was such a faith as had hope adjoyned with it : and this believing in hope , when all reasons of hope were away , is the first thing that is set down , of the manner of his faith . in a decay of all natural helps , the deadness of all meanes , an appearance of an utter impossibility , that ever the promise should be accomplished , then to believe with unfeigned hope , is a commendable faith . 2 he was not weak in faith : vers. 19. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , not weak , is the 2d thing . minime debilis : beza . he was by no means weak . a negation , that by a figure ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) doth strongly assert the contrary , to that which is denied . he was no way weak ; that is , he was very strong in faith , as is afterwards expressed , vers. 20. he was strong in faith giving glory to god . and the apostle tells you , wherein this his , not weakness did appear : saith he , he considered not his own body being now dead , when he was about an hundred yeers old , neither yet the deadness of sara's wombe : verse 19. it was seen in this , that his faith carried him above the consideration of all impediments , that might lie in the way to the accomplishment of the promise . it is meer weakness of faith , that makes a man lye poering on the difficulties and seeming impossibilities that lye upon the promise . we think it our wisdome , and our strength , to consider , weigh and look into the bottome of oppositions , and temptations , that arise against the promise . perhaps it may be the strength of our fleshly , carnal reason ; but certainly , it is the weakness of our faith : he that is strong in faith , will not so much as debate or consider the things , that cast the greatest seeming improbability , yea impossibility , on the fulfilling of the promise . it will not afford them a debate or dispute of the cause , nor any consideration , being not weak in faith , he considered not . 3 he was fully perswaded , verse 21. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , he was persuasionis plenus , fully perswaded : this is the 3d thing that is observed in the manner of his believing . he fully , quietly , resolvedly cast himself on this , that he who had promised was able to performe it . as a ship at sea , ( for so the word imports ) looking about , and seeing storms and winds arising , sets up all her sayles , and with all speed , makes to the harbour . abraham seeing the storms of doubts and temptations , likely to rise against the promise made unto him , with full sayl breaks through all , to lie down quietly in gods al-sufficiency . and this is the 3d . 4 the 4th is , that he staggered not , verse 20. this is that which i have chosen to insist on unto you , as a choice part of the commendation of abraham's faith , which is proposed for our imitation : he staggered not at the promise of god through unbelief . the words may be briefly resolved into this doctrinal proposition : all staggering at the promises of god is from unbelief . what is of any difficulty in the text , will be cleered in opening the parts of the observation . men are apt to pretend sundry other reasons and causes of their staggering . the promises do not belong unto them , god intends not their souls in them , they are not such , and such , and this makes them stagger : when the truth is , it is their unbelief , and that alone , that puts them into this staggering condition . as in other things , so in this , we are apt to have many fair pretences for foul faults . to lay the burden on the right shoulders , i shall demonstrate by gods assistance , that it is not this , or that , but unbelief alone , that makes us stagger at the promises . to make this the more plain , i must open these two things : 1 what is the promise here intended ? 2 what it is , to stagger at the promise ? the promise here mentioned is principally that which abraham believing , it was said eminently , that it was accounted to him for righteousness : so the apostle tells us , verse 5. of this chaper : when this was , you may see gen. 15. vers. 6. there it is affirmed , that he believed the lord , and it was accounted to him for righteousness . that which god had there spoken to him of , was about the multiplying of his seed as the stars of heaven , whereas he was yet childless . the last verse of chapter 14 , leaves abraham full of earthly glory . he had newly conquered five kings with all their host : honoured by the king of sodom , and blessed by the king of salem ; and yet in the first verse of chap. 15. god appearing to him in a vision , in the very entrance bids him fear not : plainly intimating , that notwithstanding all his outward successe and glory , he had still many perplexities upon his spirit , and had need of great consolation and establishment : abraham was not cleer in the accomplishment of former promises about the blessed seed , and so though he have all outward advancements , yet he cannot rest in them . until a child of god be cleer in the main , in the matter of the great promise , the business of christ , the greatest outward successes and advantages , will be so far from quieting and settling his mind , that they rather increase his perplexities . they do but occasion him to cry , here is this , and that ; here is victory , and success ; here is wealth , and peace ; but here is not christ . that this was abraham's condition , appears from vers . 2. of that chapter , where god having told him , that he was his sheild , and his exceeding great reward . he replyes , lord god , what wilt thou give me , seeing i go childless ? as if he should have said , lord god , thou toldest me when i was in haran , now 19. years ago , that in me and my seed , all the families of the earth should be blessed , gen. 12. 3. that the blessed , blessing seed , should be of me : but now i wax old , all appearances grow up against the direct accomplishment of that word , and it was that , which above all in following thee , i aimed at ; if i am disappointed therein , what shall i do ? and what will all these things avail me ? what will it benefit me , to have a multitude of earthly enjoyments , and leave them in the close to my servant ? i cannot but observe , that this sighing mournful complaint of abraham , hath much infirmity , and something of diffidence , mixed with it . he shakes in the very bottom of his soul , that improbabilities were growing up as he thought to impossibilities , against him , in the way of the promise : yet hence also mark these two things : 1 that he doth not repine in himself , and keep up his burning thoughts in his brest , but sweetly breaths out the burden of his soul , into the bosome of his god : lord god , ( saith he ) what wilt thou give me seeing i go childless ? it is of sincere faith , to unlade our unbeleif , in the bosome of our god . 2 that god takes not his servant at the advantage of his complaining and diffidence : but le ts that pass , until having renewed the promise to him , and settled his faith , then he gives in his testimony , that he beleived god . the lord overlooks the weakness , and causless wailings of his , takes them at the best , and then gives his witnesse to them . this i say was the promise whereof we spake , that he should have a seed of his own , like the stars that cannot be numbered , gen. 15. v. 4 , 5. and herein are contained three things . 1 the purely spiritual part of it , that concerned his own soul in christ . god ingaging about his seed , minds him of his own interest , in the blessing bringing seed . jesus christ , with his whol mediation , and his whole work of redemption is in this promise , with the enjoyment of god in covenant , as a sheild , and as an exceeding great reward . 2 the kingdom of christ in respect of the propagation and establishment of it , with the multitude of his subjects , that also is in this promise . 3 the temporal part of it , multitudes of children to a childless man : and an heir from his own bowels . now this promise in these 3 branches , takes up your whole interest , comprizes all you are to beleive for : be you considered , either as beleivers , or as rulers . 1 as beleivers : so your interest lies in these two things : 1 that your own souls have a share and portion in the lord christ : 2 that the kingdom of the lord jesus be exalted and established . 2 as rulers : that peace and prosperity may be the inheritance of the nation , is in your desires : look upon this in subordination to the kingdom of christ , and so all there are in this promise . to make this more plain , these being the three main things that you ayme at ; i shall lay before you three promises , suted to these several things , which or the like , you are too view in all your actings , all staggering at them , being from unbelief . 1 , the first thing you are to beleive for , is the interest of your own souls in the covenant of grace , by christ : as to this i shall only point unto that promise of the covenant , heb. 8. 12. i will be merciful to their unrigbteousness , and their sins , and their iniquities , i will remember no more . 2 , the second is the establishment of the kingdom of christ , in despite of all opposition : and for this amongst innumerable , take that of isa. 60. 11. therefore thy gates shall be open continually , they shall not be shut day nor night , that men may bring unto thee the forces of the gentiles , and that their kings may be brought ; for the nation and kingdom that will not serve thee , shall perish . 3 , the quiet and peace of the nation , which ye regard as rulers , as it stands in subordination to the kingdom of christ , comes also under the promise , for which take that of jeremiah 30. 20 , 21. these being your three main ayms , let your eye be fixed on these three , or the like promises ; for in the demonstration and the use of the point , i shall carry along all three together : desiring that what is instanced in any one , may be alwayes extended to both the other . 2 what is it to stagger at the promise : he staggered not . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} he disputed not ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is properly to make use of our own judgement and reason , in discerning of things , of what sort they be . it is sometime rendred , to doubt ; matth. 21. 21. if you have faith {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and doubt not ; that is , not use arguings and reasonings in your selves concerning the promise and things promised . sometimes it simply denotes to discern a thing as it is : so the word is used 1 cor. 11. 29. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} discerning the body . in the sense wherein it is here used , as also matth. 21. 21. it holds out , as i said , a self-consultation and dispute , concerning those contrary things that are proposed to us . so also acts 10. 20. peter is commanded to obey the vision , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} nothing doubting : what is that ? why , a not continuing to do , what he is said to have done , verse 17. he doubted in himself , what the vision he had seen should mean : he rolled , and disputed it in his own thoughts , he staggered at it . to stagger then at the promise , is to take into consideration the promise it self , and withal , all the difficulties that lie in the way for the accomplishment of it , as to a mans own particular , and there so to dispute it in his thoughts , as not fully to cast it off , nor fully to close with it . for instance , the soul considers the promise of free-grace in the bloud of jesus , looks upon it , weighs as well as it is able , the truth of god , who makes the promise , with those other considerations , which might lead the heart to rest firmly upon it ; but withal , takes into his thoughts , his own unworthiness , sinfulness , unbelief , hypocrisie , and the like ; which as he supposes , powerfully stave off the efficacy of the promise from him . hence he knows not what to conclude : if he ad a grain of faith , the scale turns on the side of the promise ; the like quantity of unbelief , makes it turn upon him : & what to do he knows not : let go the promise he cannot , take fast hold he dares not ; but here he staggers and wavers to and fro . thus the soul becomes to be like paul , in another case , phil. 1. 23. he considered his own advantage on the one side by his dissolution , and the profit of the churches by his abiding in the flesh , on the other ; and taking in these various thoughts , he cryes out , he is in a straight , he staggered , he was betwixt two , and knew not which to chuse : or as david , 2 sam. 24. 14. when he had a tender of several corrections made to him , sayes , i am in a great straight ; he sees evil in every one , and knows not which to chuse . a poor creature looking upon the promise sees , as he supposes , in a stedfast closing with the promise , that there lyes presumption ; on the other hand , certain destruction , if he beleives not : and now he staggers , he is in a great straight : arguments arise on both sides , he knows not how to determine them , and so hanging in suspense , he staggereth . like a man travailing a journey , and meeting with two several paths , that promise both fairly , and he knows not which is his proper way ; he ghesses , and ghesses , and at length cryes , well , i know not which of these wayes i should go , but this is certain , if i mistake , i am undone , i 'le go in neither , but here i 'le sit down , and not move one step in either of them , until some one come , that can give me direction . the sonl very frequently sits down in this haesitation , and refuses to step one step forwards , till god come mightily and lead out the spirit to the promise , or the devil turn it aside to unbeleif . it is , as a thing of small weight in the air : the weight that it hath , carries it downwards ; and the air , with some breath of wind , bears it up again : so that it waves to and fro : sometimes it seems as though it would fall , by it's own weight , and sometimes again , as though it would mount quite out of sight , but poyzed between both , it tosseth up and down , without any great gaining either way . the promise , that draws the soul upward , and the weight of its unbelief , that sinks it downward : sometime the promise attracts so powerfully , you would think the heart quite drawn up into it : and sometime again , unbelief presses down , that you would think it gon for ever ; but neither prevails utterly , the poor creatures swaggs between both , this it is to stagger : like the two disciples going to emaus , luke 24. v. 14. they talked together of the things that were happned : debated the businesse : and verse 22. they gave up the result of their thoughts ; they trusted it had been he that should have redemed israel . they trusted once , but now seeing him slain and crucified , they know not what to say to it : what then ? do they quite give over all trusting in him ? no , they cannot do so , verse 23 , 24 , 25. certain women had astonished them , and affirmed that he was risen : yea , and others also going to his grave found it so : hereupon they have communication within themselves , and are sad , verse 17. that is , they staggered ; they were in a staggering condition : much appears for them , something against them , they know not what to do . a poor soul that hath been long perplext in trouble and anxiety of mind , finds a sweet promise , christ in a promise suted to all his wants , coming with mercy to pardon him , with love to embrace him , with bloud to purge him , and is raised up to roll himself in some measure upon this promise : on a suddain , terrors arise , temptations grow strong , new corruptions break out , christ in the promise dies to him , christ in the promise is slain , is in the grave as to him ; so that he can only sigh and say , i trusted for deliverance by christ , but now all is gone again , i have little or no hope , christ in the promise is slain to me : what then ? shall he give over , never more enquire after this buried christ , but sit down in darknesse and sorrow ? no , he cannot do so : this morning , some new arguments of christs appearance again upon the soul , are made out : it may be , christ is not for ever lost to him . what does he then ? stedfastly believe he cannot ; totally give over he will not : he staggers : he is full of self-communications and is sad . this it is , to stagger at the promise of god . i come now to prove , that notwithstanding any pretences whatever , all this staggering is from unbelief . the two disciples whom we now mentioned that staggered and disputed between themselves in their journey to emaus , thought they had a goodly reason , and a sufficient appearing cause of all their doubtings : we hoped ( say they ) that it was he , that should have delivered israel . what do they now stand at ? alass ! the chief priests and rulers have condemned him to death , and crucified him , luke 24. 20. and is it possible that deliverance should arise from a crucified man ? this makes them stagger . but when our saviour himself draws nigh to them , and gives them the ground of all this , he tells them it is all from hence ; they are foolish and slow of heart to believe , verse 25. here is the rise of all their doubtings , even their unbelief . whilst you are slow of heart to believe , do not once think of establishment . peter venturing upon the waves at the command of christ , matth. 14. seing the winde to grow boystrous , v. 29. he also hath a storm within , and crys out , oh save me : what was now the cause of peter's fear , and crying out ? why the wind and sea grew boysterous , and he was ready to sink : no such thing ; but meerly unbelief , want of faith : verse 31. o thou of little faith ( saith our saviour ) wherefore diddest thou doubt ? it was not the great winds , but thy little faith that made thee stagger . and in three or four other places , upon several occasions , doth our saviour lay all the wavering and staggering of his followers , as to any promised mercy , upon this score , as matth. 6. 30. and 8. 26. isa. 7. ahaz being afraid of the combination of syria and ephraim against him , received a promise of deliverance by isaiah , verse 7. whereupon the prophet tells him and all judah , that if they will not believe , surely they shall not be established , verse 9. he doth not say , if damascus and ephraim be not broken , you shall not be established ; no , the stick is not there : the fear that you will not be established , ariseth meerly from your unbelief , that keeps you off from closing with the promise , which would certainly bring you establishment . and this is the sole reason the apostle gives , why the word of promise being preached , becomes unprofitable ; even because of unbelief : it was not mixed with faith , heb. 4. 2. but these things will be more cleer under the demonstrations of the point ; which are two : when a man doubts , haesitates and disputes any thing in himself , his reasonings must have their rise , either from something within himself , or from something , in the things concerning which he staggereth : either certitudo mentis , the assurance of his mind , or certitudo entis , the certainty of the thing it self , is wanting . he that doubteth whether his friend in a far country be alive or no , his staggering ariseth from the uncertainty of the thing it self : when that is made out , he is resolved , as it was with jacob in the case of joseph . but he that doubteth , whether the needl in the compass , being touched with the loadstone , will turn northward ; all the uncertainty is in his own mind . when men stagger at the promises , this must arise either from within themselves , or some occasion must be administred hereunto , from the promise . if from within themselves , that can be nothing but unbelief ; an in-bred obstacle to closing with , and resting on the promise , that is unbelief . if then we demonstrate , that there is nothing in the promise , either as to the matter , or manner , or any attendency of it , that should occasion any such staggering , then we lay the burden and blame on the right shoulders , the sin of staggering on unbelief . now that any occasion is not administred , nor cause given , of this staggering , from the promise , will appear , if we consider seriously whence any such occasion or cause should arise . all the stability of a promise , depends upon the qualifications of the promiser , to the ends and purposes of the promise . if a man make me a promise to do such and such things for me , and i question , whether ever it will be so , or no ; it must be from a doubt of the want of one of these things in him that makes the promise : either 1 of truth , or 2d of ability to make good his word , because of the difficulty of the thing it self ; or 3d of sincerity to intend me really , what he speaks of ; or 4th of constant memory to take the opportunity of doing the thing intended ; or 5th of stableness to be still of the same mind . now if there be no want of any of these , in him whose promises we speak of , there is then certainly no ground of our staggering , but only from our own unbelief . let us now see whether any of these things , be wanting to the promises of god : and begin we with the first : 1 is there truth in these promises ? if there be the least occasion in the world , to suspect the truth of the promises , or the veracity of the promiser , then may our staggering at them , arise from thence , and not from our unbelief . on this ground it is , that all humane faith , that is bottomed meerly on the testimony of man , is at best but a probable opinion : for every man is a lyar , and possibly may lye , in that very thing , he is ingaged to us in . though a good man will not do so , to save his life , yet it is possible , he may be tempted , he may do so : but now the author of the promises whereof we speak , is truth it self . the god of truth . who hath taken this as his special attribute , to distinguish him , from all other . he is the very god of truth ; and holds out this very attribute in a special manner , in this very thing , in making of his promise . he is faithful to forgive us our sins , 1 joh. 1. 9. whence his word is said , not only to be true , but truth , joh. 17. 19. truth it self : all flesh is as grass , but his word abideth for ever , isa 44. 1. but yet further , that it may be evident , that from hence there can be no occasion of staggering . this god of truth , whose word is truth , hath in his infinite wisdom , condescended to our weakness , and used all possible means , to cause us to apprehend the truth of his promises . the lord might have left us in the dark , to have gathered out his mind and will towards us , from obscure expressions : and knowing of what value his kindness is , it might justly be expected that we should do so . men in misery , are glad to lay hold of the least word , that drops from him , that can relieve them , and to take courage and advantage upon it : as the servants of benhadad , watched diligently , what would fall from the mouth of ahab , concerning their master , then in fear of death : and when he had occasionally called him his brother , they presently laid hold of it , and cry , thy brother benhadad : 1 king. 20. 35. god might have left us , and yet have manifested much free-grace , to have gathered up falling crums , or occasional droppings of mercy , and supply : that we should have rejoyced to have found out one word looking that way : but to shut up all objections , and to stop for ever the mouth of unbelief ; he hath not only spoken plainly , but hath condescended to use all the ways of confirming the truth of what he sayes and speaks , that ever were in use , among the sons of men . there be four wayes , whereby men seek to obtain credit to what they speak , as an undoubted truth , that there may be no occasion of staggering . 1 , by often avering and affirming of the same thing . when a man sayes the same thing again and again , it is a sign that he speaks the truth , or at least that he would be thought so to do . yea , if an honest man , do cleerly , fully , plainly , often ingage himself to us in the same thing , we count it a vile jealousie not to believe the real truth of his intentions . now the lord in his promises often speaks the same things , he speaks once and twice . there is not any thing , that he hath promised us , but he hath done it , again , and again . for instance ; as if he should say , i will be merciful to your sins , i pray believe me , for , i will pardon your iniquities , yea it shall be so , i will blot cut your transgressions as a cloud . there is not any want , whereunto we are liable , but thus he hath dealt concerning it . as his command is line upon line , so is his promise . and this is one way , whereby god causeth the truth of his promises to appear . to take away all colour of staggering , he speaks once , yea twice , if we will hear . 2 , the second way of confirming any truth , is by an oath . though we fear the truth of some men in their assertions , yet when once they come to swear any thing in justice and judgement , there are very few so knownly profligate , and past all sense of god , but that their asseverations do gain credit , and passe for truth . hence the apostle tells us , heb. 6. 16. that an oath for confirmation , is to men an end of all strife . though the truth be before , ambiguous and doubtful , yet when any interposes with an oath , there is no more contest amongst men . that nothing may be wanting to win our belief to the promises of god , he hath taken this course also , he hath sworn to their truth , heb. 6 13. when god made promises to abraham , because he could swear by no greater , he sware by himself . he confirms his promise by an oath . o faelices nos , quorum causa deus jurat , ô infaelices , si nec juranti deo credimus ! when christ came , in whom all the promises of god , are , yea and amen , to make sure work of the truth of them , he is confirmed in his administrations , by an oath : heb. 7. 21. he was made a priest by an oath , by him that said , the lord sware , and will not repent , thou art a priest for ever : now i pray , what is the cause of this great condescention in the god of heaven , to confirm that word , which in it self , is truth , by an oath ? the apostle satisfies us as to the end aimed at , heb. 6. 17 , 18. this was ( saith he ) the aim of god herein , that his people seeing him ingaged , by two such immutable things , as his promise and his oath , may be assured that there is an utter impossibility , that any one word of his should come short of it's truth ; or that they firmly resting upon it , should be deceived thereby . and this is a second way . 3 , another course wherby men confirm the truth of what they speak , is , by entring into covenant , to accomplish what they have spoken . a covenant gives strength to the truth of any ingagement . when a man hath but told you he will do such and such things for you , you are full of doubts and fears , that he may break with you : but when he hath indented in a covenant , and you can shew it under his hand and seal , you look upon that , consider that , and are very secure . even this way also hath the lord taken to confirm and establish his truths and promises , that all doubtings and staggerings may be excluded , he hath wrapped them all up in a covenant , and brought himself into a faederal ingagement , that upon every occasion , and at every temptation , we may draw out his hand and seal , and say to satan and our own false hearts ; see here , behold god ingaged in covenant , to make good the word , wherein he hath caused me to put my trust : and this is his property , that he is a god keeping covenant : so that having his promise redoubled , and that confirmed by an oath , all sealed and made sure by an unchangeable covenant , what can we require more , to assure us of the truth of these things : but yet further . 4 , in things of very great weight , and concernment , such as whereon lives , and the peace of nations does depend , men use to give hostages , for the securing each other of the faith and truth of all their ingagements ; that they may be mutual pledges of their truth and fidelity . neither hath the lord left this way unused to confirm his promise . he hath given us an hostage to secure us of his truth : one exceedingly dear to him ; one alwayes in his bosome ; of whose honor , he is as careful , as of his own . jesus christ , is the great hostage of his fathers truth : the pledge of his fidelity in his promises . god hath set him forth , and given him to us , for this end . behold the lord himself shall give you a sign , ( a sign that he will fulfil his word ) a virgin shall conceive and bare a son , and shall call his name immanuel , isa , 7. 14. that you may be assured of my truth , the virgins son shall be a hostage of it . in him are all the promises of god , yea and amen . thus also to his saints , he gives the further hostage of his spirit , and the first fruits of glory ; that the full accomplishment of all his promises , may be contracted in a little , and presented to their view : as the israelites had the pleasures of canaan in the clusters of grapes , brought from thence . now from all this it is apparent , not only that there is truth in all the promises of god , but also that truth so confirmed , so made out , established , that not the least occasion imaginable , is thence administred to staggering or doubting . he that disputes the promise , and knows not how to close with them , must find out another cause of his so doing : as to the truth of the promise , there is no doubt at all , nor place for any . 2 but secondly , though there be truth in the promise , yet there may want ability in the promiser to accomplish the thing promised , because of it's manifold difficulties . this may be a second cause of staggering , if the thing it self ingaged for , be not compassable , by the ability of the ingager . as if a skilful physitian , should promise a sick man a recovery from his disease , though he could rely upon the truth and sincerity of his friend , yet he cannot but question his ability as to this , knowing that to cure the least distemper , is not absolutly in his power : but when he promises , who is able to performe , then all doubting in this kind , is removed . see then whether it be so , in respect of these promises whereof we speak . when god comes to abraham , to ingage himself in that covenant of grace , from whence flow all the promises whereof we treat : he laies this down as the bottom of all , i am ( saith he ) god almighty , gen. 17. 1. or , god alsufficient , very well able to go through with what ever i promise . when difficulties , temptations , and troubles arise , remember who it is that hath promised ; not only he that is true and faithful , but he that is god almighty , before whom nothing can stand , when he will accomplish his word . and that this was a bottom of great confidence to abraham , the apostle tells you , rom. 4. 21. being fully perswaded that he who had promised , was able also to performe . when god is ingaged by his vvord , his ability is especially to be eyed . the soul is apt to ask how can this be ? it is impossible it should be so to me : but , he is able that hath promised . and this , rom. 11. 23. the same apostle holds out to us , to fix our faith upon , in reference to that great promise of re-calling the jews , and re-implanting them into the vine . god ( saith he ) is able to graft them in : though now they seem as dead bones , yet the lord knows they may live , for he is able to breath upon them , and make them terrible as an army with banners : yea so excellent is this alsufficiency , this ability of god to accomplish his whole vvord , that the apostle cautions us , that we do not bound it , as though it could go so far only , or so far : nay saith he , ephes. 3. 20. he is able to do exceeding abundantly , above all that we can ask or think . vvhen men come to close with the promise indeed , to make a life upon it , they are very ready to question and enquire , whither it be possible that ever the vvord of it , should be made good to them . he that sees a little boat swimming at sea , observes no great difficulty in it , looks upon it without any solicitousness of mind at all , beholds how it tosses up and down , without any fears of it 's sinking : but now , let this man commit his own life to sea in that bottome , what inquiries will he make ? what a search into the vessel ? is it possible ( saith he ) this little thing should safe-gaurd my life in the ocean ? it is so with us , in our view of the promises : whilst we consider them at large , as they lye in the word , alass ! they are all true , all yea and amen , shall be all accomplished : but when we go to venture our souls upon a promise , in an ocean of wrath and temptations , then every blast we think will over-turn it : it will not bear us above all these waves ; is it possible we should swim safely upon the plank of a pinnace in the middest of the ocean ? now here we are apt to deceive our selves , and mistake the whole thing in question , which is the bottom of many corrupted reasonings and perplexed thoughts . we enquire whether it can be so to us , as the word holds out ; when the truth is , the question is not about the nature of the thing ; but about the power of god . place the doubt aright , and it is this , is god able to accomplish what he hath spoken ? can he heal my back-slidings ? can he pardon my sins ? can he save my soul ? now that there may be no occasion , nor colour of staggering upon this point , you see god reveals himself as an alsufficient god : as one that is able to go through with all his engagements . if you will stagger , you may so do ; this is certain , you have no cause to do so from hence ; there is not any promise that ever god entred into , but he is able to perform it . but you will say , though god be thus able , thus alsufficient , yet may there not be defects in the means whereby he worketh ? as a man may have a strong arm able to strike his enemies to the ground , but yet if he strike with a feather , or a straw , it will not be done ; not for want of strength in his arm , but of fitness and sutableness in the instrument , whereby he acteth . but , 1 , god using instruments , they do not act according to their own vertue , but according to the influence of vertue by him to them communicated . look to what end soever god is pleased to use any means , his chusing of them , fills them with efficacy to that purpose . let the way and means of accomplishing what thou expectest by the promise , be in themselves never so weak , yet know , that from god's chusing of them , to that end , they shall be filled with vertue and efficacy to the accomplishment of it . 2 , it is expresly affirmed of the great medium's of the promise , that they also are able , that there is no want of power in them , for the accomplishment of the thing promised . 1 there is the means procuring it , and that is jesus christ : the promises , as to the good things contained in them , are all purchased by him : and of him , the apostle affirms expresly , that he is able to save to the uttermost , them that come to god by him : heb. 5. 27. no want here ; no defect : he is able to do it to the uttermost ; able to save them that are tempted : hebrews . 2. 18. 2 there is the great means of manifestation , and that is the word of god : and of this also it is affirmed that it is able . it hath an alsufficiency in it 's kind . paul tells the elders of ephesus , that the word of grace is able to build them up , and to give them an inheritance among them that are sanctified , act. 20. 32. 3 there is the great means of operation , and that is the spirit of grace : he works the mercy of the promise upon the soul : he also is able , exceeding powerful , to effect the end appointed . it hath no bounds , nor measure of operation , but only it's own will : 1 cor. 12. 11. hence then it is apparent in the second place , that there is no occasion for doubting ; yea , that all staggering is excluded , from the consideration of the ability of the promiser , and the means whereby he worketh : if thou continuest to stagger , thou must get a better plea then this , it cannot be , it is impossible : i tell thee nay , but god is able to accomplish the whole word of his promise . but , 3 , there may be want of sincerity in promises and engagements , which whilest we do but suspect , we cannot chuse but stagger at them . if a man make a promise to me , and i can suppose that he intends not as he sayes , but hath reserves to himself of another purpose , i must needs doubt , as to the accomplishment of what he hath spoken . if the soul may surmise , that the lord intends not him sincerely in his promises , but reserves some other thing in his mind , or that it shall be so to others and not to him , he must needs dispute in himself , stagger , and keep off from believing . this , then must be demonstrated in the third place , that the promises of god ; and god in all his promises , are full of sincerity , so that none need fear to cast himself on them , they shall be real unto him . now concerning this , observe , 1 that god's promises are not declarative of his secret purposes and intentions . when god holds out to any a promise of the pardon of sin , this doth not signifie to any singular man , that it is the purpose of god , that his sin shall be pardoned . for if so , then either all men must be pardoned to whom the word of promise comes , which is not : or else god fails of his purposes , and comes short of his intendments ; which would render him , either impotent , that he could not ; or mutable , that he would not establish them : but , who hath resisted his will ? rom. 9. he is the lord , and he changeth not : mal. 1. so that though every one , to whom the promise is held out , hath not the fruit of the promise ; yet this derogates not at all , from the sincerity of god in his promises ; for , he doth not hold them forth to any such end and purpose , as to declare his intentions , concerning particular persons . 2 there are some absolute promises , comprehensive of the covenant of grace , which as to all those that belong to that covenant , do hold out thus much of the mind of god , that they shall certainly be accomplished , in , and towards them all . the soul may freely be invited to venture on these promises , with assurance of their efficacy towards him . 3 this god principally declares in all his promises , of his mind and purpose , that every soul , to whom they shall come , may freely rest on ; to wit , that faith in the promises , and the accomplishment of the promises , are inseparable . he that believeth , shall enjoy ; this is most certain , this god declares of his mind , his heart towards us , that as for all the good things , he hath spoken of to us , it shall be to us , according to our faith . this i say the promises of god do signifie of his purpose , that the believer of them , shall be the enjoyer of them : in them , the righteousness of god is revealed from faith to faith , rom. 1. 17. from the faith of god revealing , to the faith of man receiving : so that upon the making out of any promise , you may safely conclude , that upon believing , the mercy , the christ , the deliverance of this promise , is mine . it is true , if a man stand disputing and staggering , whether he have any share in a promise , and close not with it by faith , he may come short of it ; and yet without the least impeachment of the truth of the promise , or sincerity of the promiser : for god hath not signified by them , that men shall enjoy the good things of them , whether they believe , or not . thus far the promises of grace are general , and carry a truth to all , that there is an inviolable connexion between believing , and the enjoyment of the things in them contained . and in this truth , is the sincerity of the promiser , which can never be questioned , without sin and folly . and this wholly shuts up the spirit from any occasion of staggering . o ye of little faith ! wherefore do ye doubt ? ah! lest our share be not in this promise ; lest we are not intended in it : poor creatures ! there is but this one way of keeping you off from it , that is , disputing it in your selves by unbelief . here lyes the sincerity of god towards thee , that believing , thou shalt not come short of what thou aimest at . here then is no room for staggering . if proclamation be made , granting pardon to all such rebels , as shall come in by such a season , do men use to stand questioning whether the state bear them any good will , or no ? no , saith the poor creature , i will cast my self upon their faith & truth engaged in their proclamation whatever i have deserved in particular , i know they will be faithful in their promises . the gospel-proclamation is of pardon to all comers in , to all believers : it is not for thee , poor staggerer , to question , what is the intendment towards thee in particular , but roll thy self on this , there is an absolute sincerity in the engagement , which thou mayest freely rest upon . but , 4 , though all be present , truth , power , sincerity ; yet if he that makes the promise should forget , this were a ground of staggering . pharaoh's butler , without doubt , made large promises to joseph , and probably spake the truth according to his present intention : afterwards standing in the presence of pharaoh , restored to favour , he had doubtless power enough to have procured the liberty of a poor innocent prisoner : but yet this would not do , it did not profit joseph ; because , as the text sayes , he did not remember joseph , but forgat him : gen. 39. 23. this forgetting made all other things useless . but neither hath this , the least colour in divine promises . it was syons infirmity to say , the lord hath forsaken me , and my god hath forgotten me : isa. 49. 14. for , saith the lord , can a woman forget her sucking child , that she should not have compassion on the son of her womb ? yea , they may forget , but i will not forget thee : behold , i have graven thee upon the palmes of my hands , and thy walls are continually before me : vers. 15 , 16. the causes of forgetfulnes are , 1 want of love . the things that men love not , they care not for : the matters of their love are continually in their thoughts . now says god to syon , why sayest thou , i have forgotten thee ? is it for want of love ? alass ! the love of a most tender mother to her sucking child , comes infinitly short of my love to thee : my love to thee , is more fixed than so , and how shouldest thou be out of my mind ? how shouldest thou be forgotten ? infinite love will have infinite thoughtfulness and remembrance . 2 multiplicity of business : this with men is a cause of forgetting . i had done sayes one , as i promised , but multiplicity of occasions thrust it out of my mind , i pray excuse me : alass ! though i rule all the world , yet , thou art graven upon the palms of my hands , and therefore thy walls are continually before me . see also psal. 77. 9. neither then is there as to this , the least colour given us , to stagger at the promise of god . 5 , but lastly , where all other things concur , yet if the person promising be changable , if he may alter his resolution , a man may justly doubt and debate in himself , the accomplishment of any promise made to him : it is true , may he say , he now speaks his heart and mind , but who can say he will be of this mind to morrow ? may he not be turned , and then what becomes of the golden mountains , that i promised my self upon his engagement ? wherefore in the last place , the lord carefully rejects all sinful surmises concerning the least change or alteration in him or any of his engagements . he is the father of lights , with whom is no variableness , nor shadow of turning ; jam. 1. 18. no shadow , no appearance of any such thing . i am the lord ( saith he ) i change not ; therefore ye sons of jacob are not consumed . mal 3. 6. the lord knows , that if any thing in us , might prevail with him to alter the word that is gone out of his mouth , we should surely perish . we are poor provoking creatures , therefore he laies our , not being consumed , only on this , even his own unchangableness : this we may rest upon , he is of one mind , and who can turn him ? and in these observations , have i given you the first demonstration of the point : all staggering is from our own unbelief . the experience which we have of the mighty workings of god , for the accomplishment of all his promises , gives light unto this thing . we have found it true , that where he is once engaged , he will certainly go through unto the appointed issue , though it stand him in the laying out of his power and wisdom to the uttermost . hab. 3. 9. thy bow was made quite naked according to the oath 's of the tribes , thy word . if gods oath be passed , and his word engaged ; he will surely accomplish it , though it cost him the making of his bow quite naked , the manifestation of his power to the utmost . it is true : never did any wait upon god for the accomplishment and fulfilling of a promise , but he found many difficulties fall out between the word and the thing . so was it with abraham in the business of a son : and so with david in the matter of a kingdom . god will have his promised mercies to fall , as the dews upon the parched gasping earth ; or as the shadow of a great rock in a weary land , isa. 32. 2. very welcom unto the traveller , who hath had the sun beat upon his head in his travel all the day . zion is a crown of glory in the hand of the lord , as a royal diadem in the hand of her god : isa. 62. 3. the precious stones of a diadem , must be cut and pollished , before they be set in beauty and glory . god will have oftimes the precious living stones of zion , to have many a sharp cutting , before they come to be fully fixed in his diadem : but yet in the close , whatever obstacles stand in the way , the promise hath still wrought out it's passage : as a river , all the while it is stopped with a damme , is still working higher and higher , still getting more and more strength , until it bear down all before it , and obtain a free course to it's appointed place : every time opposition lyes against the fulfilling of the promise , and so seems to impede it for a season , it gets more and more power , until the appointed hour be come , and then it bears down all before it . were there any thing imaginable , whereof we had not experience , that it hath been conquered to open a door for the fulfilling of every word of god , we might possibly , as to the apprehension of that thing , stagger from some other principle , then that of vnbelief . what is there in heaven or earth , but god and his ministring spirits , that hath not at one time or other , stood up to it's utmost opposition , for the frustrating of the word , wherein some or other of the saints of god have put their trust ? divels in their temptations , baits , subtilties , accusations , and oppositions : men in their counsels , reasonings , contrivances , interests , dominions , combinations , armies , multitudes , and the utmost of their endeavours : the whole frame of nature , in it 's primitive instituted course , fire , water , day , night , age , sickness , death ; all in their courses have fought against the accomplishment of the promises : and what have they obtained by all their contendings ? all disappointed , frustrated , turned back , changed , and served only to make the mercy of the promise , more amiable and glorious . i would willingly illustrate this demonstration with an instance , that the almighty , al conquering power that is in the promise , settling all staggering upon it's own basis of vnbelief , might be the more evident . i might here mention abraham , with all the difficulties and appearing impossibilities , which the promise unto him did pass through , and cast to the ground , the mercy of it at length , arising out of the grave ; for he received his son from the dead in a figure : heb. 11. 19. or i might speak of joseph , moses , or david : but i shall rather chuse a president from among the works of god , in the dayes wherein we live : and that in a business , concerning which , we may set up our eben-ezer , and say , thus far god hath been a helper . look upon the affaire of ireland . the engagement of the great god of revenges against murder and treachery , the interest of the lord christ and his kingdom , against the man of sin , furnished the undertakers with manifold promises to carry them out to a desired , a blessed issue . take now a brief view , of some mountains of opposition , that lay in the way against any success in that place ; and hear the lord saying to every one of them , who art thou , o great mountain ? before my people thou shalt be made a plain : zech. 4. 7. not to mention the strivings and struglings of two manner of people , in the womb of this nation , totally obstructing for a long time the bringing forth of any deliverance for ireland : nor yet , that mighty mountain , ( which some mis-named a level ) that thought at once to have locked an everlasting door upon that expedition : i shall propose some few ( of many ) that have attended it . 1 the silence that hath been in heaven for half an hour as to this business : the great cessation of prayers in the heavens , of many churches , hath been no small mountain in the way of the promise . when god will do good for zion , he requires that his remembrancers give him no rest , until he do it . isa. 62. 7. and yet sometimes in the close of their supplications , gives them an answer , by terrible things , psal. 65. 5. he is sometimes silent to the prayers of his people , psal. 28. 1. is not then a grant rare , when his people are silent as to prayers ? of how many congregations in this nation , may the prayers , tears , and supplications for the carrying on of the work of god in ireland , be written with the lines of emptiness ? what a silence hath been in the heaven of many churches , for this last half hour ? how many that began with the lord in that work , did never sacrifice at the altar of jehova nissi : nor considered that the lord hath sworn to have war with such amalekites as are there , from generation to generation ? exod. 17. 15 , 16. they have forgotten , that ireland was the first of the nations that laid waite for the bloud of gods people desiring to enter into his rest ; and therefore their latter end shall be , to perish for ever : numb. 24. 20. many are as angry as jonah , not that babylon is spared , but that it is not spared . hath not this been held out as a mountain ? what will you now do , when such or such , these and those men , of this or that party , look upon you as the grass upon the house tops , which withereth afore it groweth up : wherewith the mower filleth not his hand , nor he that bindeth sheaves his bosome , that will not so much as say , the blessing of the lord be upon you , we bless you in the name of the lord ? but now ! shall the faithlesness of men , make the faith of god of none effect ? shall the kingdom of christ suffer because some of those that are his , what through carnal wisdom , what through spiritual folly , refuse to come forth to his help , against the mighty ? no doubtless ! the lordsees it , and it displeases him ; he sees that there is no man , and wonders that there is no intercessour : ( even marvels that there are no more supplications on this behalf ) therefore his own arm brought salvation to him , and his own righteousness it sustained him : he put on righteousness as a brestplate , and an helmet of salvation upon his head : and he put on the garments of vengeance for cloathing , and was clad with zeal as a cloak : according to their deeds , accordingly he will repay , fury to his adversaries , recompence to his enemies , to the island he will repay recompence : isa. 59. 15 , 16 , 17 , 18. some men's not praying , shall not hinder the promises accomplishing . they may sooner discover an idol in themselves , then disappoint the living god . this was a mountain . 2 our own advises and counsels have often stood in the way of the promises bringing forth : this is not a time nor place for narrations : so i shall only say to this in general ; that if the choycest and most rational advises of the army , had not been overswayed by the providence of god , in all probabilities , your affairs had been more then ten degrees backward , to the condition wherein they are . 3 the visible opposition of the combined enemy in that nation , seemed as to our strength , unconquerable . the wiseman tells us , that a threefold cord is not easily broken : ireland had a fivefold cord to make strong bands for zion , twisted together : never ( i think ) did such different interests bear with one another , for the compassing of one common end . he that met the lyon , the fox , and the asse traveling together , wondered quo unâ iter facerent : whither these ill-matched associates did bend their course ! neither did his marvelling cease , when he heard they were going a pilgrimage , in a business of devotion . he that should meet protestants , covenanted protestants , that had sworn in the presence of the great god , to extirpate popery and prelacy , as the scots in vlster ; others , that counted themselves under no less sacred bond , for the maintainance of prelats , service-book , and the like ; as the whole party of ormonds adherents : joyned with a mighty number , that had for eight yeers together , sealed their vows to the romish religion , with our bloud and their own ; adding to them those that were profound to revolt up and down , as suted their own interest , as some in munster ; all closing with that party , which themselves had laboured to render most odious and execrable , as most defiled with innocent blood : he , i say , that should see all these , after seven yeers mutual conflicting , and embruing their hands in each others blood , to march all one way together , cannot but marvel , quo unà iter facerent , whither they should journey so friendly together : neither surely , would his admiration be lessened , when he should hear , that the first thing they intended and agreed upon , was , to cover the innocent bloud of 41 ; contrary to that promise : behold the lord commeth out of his place , to punish the inhabitants of the earth , for their iniquity : the earth also shall disclose her bloud , and shall no more cover her slain : isa. 26. 21. and nextly , to establish catholick religion , or the kingdom of babel , in the whole nation , in opposition to the ingaged truth , and in our dayes visibly manifested power of the lord jesus : with sundry such like things , contrary to their science and conscience , their covenant and light , yea the trust and honesty , of most of the chief leaders of them . now how can the promise stand in the way of this hydra ? what sayes it to this combined opposition ? why first , saith the lord , though hand joyn in hand , the wicked shall not be unpunished : prov. 11. 21. their covering shall be too short , and narrow , to hide the blood which god will have disclosed . and nextly , though they will give their power to the beast , and fight against the lamb , consenting in this , who agree in nothing else in the world ; yet they shall be broken in pieces ; though they associate themselves , they shall be broken in pieces : if rezin , and the son of remaliah , syria and ephraim , old adversaries , combine together for a new enmity against judah ; if covenant and prelacy , popery and treachery , bloud and ( as to that ) innocency , joyn hand in hand , to stand in the way of the promise ; yet i will not in this joyn with them sayes the lord though they were preserved all distinctly in their several interests for seven yeers , in their mutual conflicts , that they might be scourges to one another ; yet if they close , to keep off the engagement of god in the word of his promise , not much more then the 4th part of one yeer , shall consume some of them to nothing , and fill the residue with indignation and anguish . by what means god hath mightily and effectually wrought , by mixing folly with their counsels , putting fear , terror , and amazedness upon all their undertakings , to carry on his own purpose , i could easily give considerable instances . that which hath been spoken in general , may suffice to bottome us on this , that whilest we are in the way of god , all staggering at the issue , is from unbelief ; for he can , he will do more such things as these . vse 1 my first vse shall be as unto temporals ; for they also ( as i told you ) come under the promise , not to be staggered at , with the limitations before mentioned . learn hence then to live more by faith in all your actings : believe , and you shall be established : i have in the dayes of my pilgrimage seen this evil under the sun : many professors of the gospel , called out to publick actings , have made it their great design to manage all their affairs with wisdom and policy , like the men of the residue of the nations . living by faith , upon the promises , hath appeared to them , as too low a thing , for the condition and employment wherein they now are : now they must plot , and contrive , and design , lay down principles of carnal fleshly wisdome , to be pursued to the uttermost : and what i pray hath been the issue of such undertakings ? 1 first , the power of religion hath totally been devoured , by that lean , hungry , never to be satisfied beast of carnal policy : no signs left that it was ever in their bosoms . conformity unto christ in gospel graces , is looked on as a mean contemptible thing : some of them have faln to down-right athiesme , most of them to wretched formality in the things of god . and then , 2 secondly , their plots and undertakings , have generally proved tympanous and birthless : vexation and disappointment hath been the protion of the residue of their dayes . the ceasing to lean upon the lord , and striving to be wise in our actings , like the men of the world , hath made more rehoboams , than any one thing in this generation . what now lyes at the bottom of all this ? meerly staggering at the promise , through vnbelief . what building is that like to be , which hath a staggering foundation ? when god answers not saul , he goes to the devil . when the promise will not support us , we go to carnal policy : neither can it otherwise be . engagedmen , finding one way to disappoint them , presently betake themselves to another . if men begin once to stagger at the promise , and to conclude in their fears , that it will not receive accomplishment , that the fountain will be dry , they cannot but think it high time , to digge cisterns for themselves . when david sayes , he shall one day perish by the hand of saul , ( whatever god had said to the contrary ) his next advise is , let me go to the philistins : and what succes he had in that undertaking , you know . political diversions , from pure dependance on the promise , do alwayes draw after them , a long time of entanglements . give me leave to give a vvord of caution , against one or two things , which men staggering at the promises through unbelief , do usually in their carnal vvisdome run into , for the compassing of the thing aimed at , that they may not be found in your honorable assembly . 1 take heed of a various management of religion , of the things of god , to the advantage of the present posture and condition of your affairs . the things of christ should be as joseph's sheaf , to which all others should bow . vvhen they are made to cringe , and bend , and put on a flattering countenance , to allure any sort of men into their interest , they are no more the things of christ . i would it had not been too evident formerly , that men entangled in their affairs , enjoying authority , have with all industry and diligence , pursued such and such an appearance of religion ; not that themselves were so passionately affected with it , but meerly for the satisfaction of some in that , whose assistance and complyance they needed for other things . oh let not the things of god , be immixed any more with carnal reasonings . his truths are all eternal and unchangeable . give them at once the soveraignty of your souls , and have not the least thought of making them bend , to serve your own ends , though good and righteous . think not to get the promise like jacob , by representing your selves in the things of god , for other then you are . 2 hide no truth of god , as to that way of manifestation which to you is committed , for fear it should prove prejudicial to your affairs . that influence and signature of your power , which is due to any truth of god , let it not be with-held by carnal reasonings . i might further draw out these , and such like things as these ; the warning is , to live upon the faith of that promise , which shall surely be established , without turning aside to needless crooked paths of your own . vse 2 2 secondly , be faithful in doing all the work of god whereunto you are engaged , as he is faithful in working all your works whereunto he is engaged . your work whereunto ( whilest you are in his wayes ) god is engaged , is your safety and protection . gods work whereunto you are engaged is the propagating of the kingdom of christ , and the setting up of the standard of the gospel . so far as you find god going on with your work , go you on with his . how is it that jesus christ , is in ireland only as a lyon stayning all his garments with the bloud of his enemies ? and none to hold him out as a lamb sprinkled with his own bloud to his friends ? is it the soveraignty and interest of england that is alone to be there transacted ? for my part , i see no further into the mystery of these things , but that i could heartily rejoyce , that innocent blood being expiated , the irish might enjoy ireland so long as the moon endureth , so that jesus christ might possesse the irish . but god having suffered those sworn vassals of the man of sin , to break out into such wayes of villany , as render them obnoxious unto vengeance , upon such rules of government amongst men , as he hath appointed : is there therefore nothing to be done , but to give a cup of blood into their hands ? doubtless the way whereby god will bring the followers after the beast to condign destruction , for all their enmity to the lord jesus , will be , by suffering them to run into such practises against men , as shall righteously expose them to vengeance , according to acknowledged principles among the sons of men . but is this all ? hath he no further aime ? is not all this to make way for the lord jesus to take possession of his long since promised inheritance ? and shall we stop at the first part ? is this to deal fairly with the lord jesus ? call him out to the battel , and then keep away his crown ? god hath been faithful in doing great things for you , be faithful in this one , do your utmost for the preaching of the gospel in ireland . give me leave to adde a few motives to this duty . 1 they want it : no want like theirs who want the gospel . i would there were for the present , one gospel preacher , for every walled town in the english possession in ireland . the land mourneth , and the people perish for want of knowledge : many run to and fro , but it is upon other designs ; knowledge is not increased . 2 they are sensible of their wants , and cry out for supply . the tears and cryes of the inhabitants of dublin , after the manifestations of christ , are ever in my view . if they were in the dark , and lived to have it so , it might something close a door upon the bowels of our compassion : but they cry out of their darkness , and are ready to follow every one whosoever , to have a candle . if their being gospelless , move not our hearts , it is hoped , their importunate cryes will disquiet our rest : and wrest help , as a beggar doth an alms. 3 seducers and blasphemers will not be wanting to sow their tares , which those fallowed fields will receive , if there be none to cast in the seed of the word . some are come over thither already without call , without employments , to no other end , but only to vaunt themselves to be god ; as they have done in the open streets , with detestable pride , athiesme and folly : so that as ireland was heretofore termed by some in civil things , a frippery of bankrupts , for the great number of persons of broken estates that went thither : so doubtless in religion , it will prove a frippery of monstrous , enormous contradictious opinions , if the work of preaching the word of truth , and soberness , be not carried on . and if this be the issue of your present undertakings , will it be acceptable , think you , to the lord jesus , that you have used his power and might , to make way for such things , as his soul abhors ? 1 will it be for his honour , that the people whom he hath sought to himself with so high a hand , should at the very entrance of his taking possession , be leavened with those high and heavenly notions , which have an open , and experimented tendency to earthly , fleshly , dunghill practises ? or , 2 will it be for the credit and honour of your profession of the gospel , that such a breach should be under your hand ? that it should be ( as it were ) by your means ? will it not be a sword , and an arrow , and a maul in the hands of your observers ? who can bear the just scandal that would accrew ? scandal to the magistrates , scandal to the ministers of this generation , in neglecting such an opportunity of advancing the gospel ; sleeping all the day , whilest others sow tares . 3 where will be the hoped , the expected consolation of this great affaire , when the testimony and pledge of the peculiar presence of christ amongst us , upon such an issue , shall be wanting ? what then shall we do ? this thing is often spoken of , seldom driven to any close ! 1 pray ; pray the lord of the harvest , that he would send out , that he would thrust forth labourers into his harvest . the labourers are ready to say , there is a lyon in the way : difficulties to be contended withal : and to some men it is hard seeing a call of god , through difficulties : when if it would but cloath it self with a few carnal advantages , how apparent is it to them ? they can see it through a little cranny . be earnest then with the master of these labourers , in whose hand is their life and breath , and all their wayes ; that he would powerfully constrain them , to be willing to enter into the fields , that are white for the harvest . 2 make such provision , that those who will go , may be fenced from outward straights and fears , so far as the uncertainty of humane affairs in general , and the present tumultuating perturbations will admit . and let not i beseech you , this be the business of an unpursued order . but , 3 let some be appointed ( generals dye and sink by themselves ) to consider this thing , and to hear what sober proposals may be made by any , whose hearts god shall stir up to so good a work . this i say is a work wherein god expecteth faithfulness from you : stagger not at his promises , nor your own duty . however by all means possible , in this business , i have strived to deliver my own soul . once more , to this of faith , let me stir you up to another work of love : and that in the behalf of many poor perishing creatures , that want all things needful for the sustentation of life . poor parentless children , that lye begging , starving , rotting in the streets , and find no relief : yea , persons of quality , that have lost their dearest relations in your service , seeking for bread , and finding none . oh that some thoughts of this also , might be seriously committed to them , that shall take care for the gospel . vse 3 i desire now to make more particular application of the doctrine , as to things purely spiritual : until you know how to believe for your own souls , you will scarcely know how to believe for a nation . let this then teach us , to lay the burden and trouble of our lives upon the right shoulder . in our staggerings , our doubtings , our disputes , we are apt to assign this and that reason of them ; when the sole reason indeed is our unbelief . were it not for such a cause , or such a cause , i could believe ; that is , were there no need of faith . that is faith must remove the mountains that lye in the way , and then all will be plain . it is not the greatness of sin , nor continuance in sin , nor backsliding into sin , that is the true cause of thy staggering , whatever thou pretendest : the removal of all these is from that promise , whose stability and certainty , i before laid forth : but solely from thy unbelief , that root of bitterness which springs up and troubles thee . it is not the distance of the earth from the sun , nor the sun's withdrawing it self , that makes a dark and gloomy day , but the interposition of clouds and vaparous exhalations . neither is thy soul beyond the reach of the promise ; nor doth god with-draw himself , but the vapours of thy carnal unbelieving heart , do cloud thee . it is said of one place , christ could do no great work there : why so ? for want of power in him ? not at all : but meerly for want of faith in them ; it was because of their vnbelief . the promise can do no great work upon thy heart , to humble thee , to pardon to quiet thee ; is it for want of fulness and truth therein ? not at all : but meerly for want of faith in thee , that keeps it off . men complain , that were it not for such things , and such things , they could believe ; when it is their uubelief that casts those rubs in the way . as if a man should cast nails and sharp stones in his own way , and say , verily i could run , were it not for those nails and stones ; when he continues himself to cast them there . you could believe , were it not for these doubts , and difficulties , these staggering perplexities , when alass ! they are all from your unbelief . vse 4 see the sinfulness of all those staggering doubts and perplexities , wherewith many poor souls have almost all their thoughts taken up : such as is the root , such is the fruit . if the tree be evil , so will the fruit be also . men do not gather grapes from brambles . what is the root that bears this fruit of staggering ? is it not the evil root of vnbelief ? and can any good come from thence ? are not all the streams of the same nature with the fountain ? if that be bitter , can they be sweet ? if the body be full of poyson , will not the branches have their venome also ? surely if the mother ( unbelief ) be the mouth of hell , the daughters ( staggerings ) are not the gates of heaven . of the sin of vnbelief , i shall not now speak at large : it is in sum , the vniversal opposition of the soul unto god : all other sins arise against some thing or other of his revealed will : only vnbelief sets up it self in a direct contradiction , to all of him that is known . hence the weight of condemnation in the gospel , is constantly laid on this sin . he that believeth not , on him the wrath of god abideth : he shall be damned . now as every drop of sea-water retains the brackishness and saltnesse of the whole , so every staggering doubt that is an issue of this unbelief , hath in it the unsavouriness and distastefulness unto god , that is in the whole . further to give you a little light into what acceptance our staggering thoughts find with the lord , according to which , must be our esteem of all that is in us . observe , that 1 they grieve him . 2 they provoke him . 3 they dishonor him . 1 such a frame grieves the lord . nothing more presses true love , then to have any appearance of suspition . christ comes to peter and asks him , simon , son of jonas , lovest thou me ? joh. 21. 15. peter seems glad of an opportunity to confess him , and his love to him , whom not long since he had denyed ; and answers readily , yea , lord , thou knowest that i love thee . but when christ comes with the same question again and again , the holy ghost tells us , peter was grieved because he said unto him the 3d time , lovest thou me ? it exceedingly troubled peter , that his love should come under so many questionings , which he knew to be sincere . the love of christ to his , is infinitely beyond the love of his , to him . all our doubtings are nothing but so many questionings of his love . we cry , lord jesus , lovest thou us ? and agai●●lord jesus , lovest thou us ? and that with distrustf●● 〈…〉 thoughts , that it is not , it cannot be . 〈…〉 the vnbelieving jews , the holy ghost tells us , jesus was grieved for the hardness of their hearts : mark 3. 5. and as it is bitter to him in the root , so also in the fruit . our staggerings and debates when we have a word of promise ; is a grief to his holy spirit , as the unkindest return we can make unto his love . 2 it provoks him . how can this be , ( sayes zechariah ) that i should have a son ? this shall be , ( saith the lord ) and thou thy self for thy questioning shalt be a sign of it , thou shalt be dumb and not speak : luke 1. his doubting was a provocation : and our saviour expresses no less in that bitter reproof to his disciples upon their wavering , matth. 17. 17. o faithless and perverse generation , how long shall i be with you ? how long shall i suffer you ? how long shall i suffer you ? that is , in this unbelieving frame . poor souls are apt to admire the patience of god in other matters ; that he spared them in such and such sins , at such and such times of danger , but his exceeding patience towards them in their carnal reasonings , and fleshly objections against believing ; this they admire not . nay , generally they think it should be so : god would not have them one step further . nay , they could be more stedfast in believing as they suppose , might it stand with the good will of god : when all this while , this fram of all others , is the greatest provocation to the lord ; he never exercises more forbearance , then about this kind of unbelief . when the spyes had gone into canaan , had seen the land , and brought of the good fruit of it , then to repine , then to question whither god would bring them into it or no : this caused the lord to swear in his wrath , that they should not enter into his rest . when god hath brought men to the borders of heaven , discovered to them the riches and excellency of his grace , admitted them to enter as spyes into the kingdom of glory , then to fall a staggering , whether he intends them an entrance or no ; is that which lyes heavie on him . the like may be said of all promised mercies , and deliverances whatsoever . that this is a provocation , the lord hath abundantly testified , in as much , as for it , he hath oftentimes snatched sweet morsels from the mouths of men , and turned aside the stream of mercies , when it was ready to flow in upon them . if ( saith he ) you will not believe , you shall not be established : isa. 7. 9. the very mercy but now promised , concerning your deliverance , shall be with-held . oh stop not success from ireland , by unbelief . 3 it dishonors god . in the close of this verse , it is said , abraham was strong in faith ( or staggered not ) giving glory to god . to be established in believing , is to give god the greatest glory possible . every staggering thought that ariseth from this root of unbelief , robs god of his glory . 1 it robs him of the glory of his truth . he that believeth not , hath made him a liar , because he believeth not his record : 1 joh. 5. 10. let men pretend what they please , ( as most an end , we give in specious pretences for our unbelief ) the bottom of all is , the questioning of the truth of god , in our false hearts . 2 it robs him of the glory of his fidelity or faithfulness in the discharge of his promises : if we confess our sins , he is faithful to forgive us our sins : 1 joh. 1. 9. he hath engaged his faithfulness in this business of the forgiveness of iniquities : he whose right it is , calling that in question , calls the faithfulness of god in question . 3 it robs him of the glory of his grace : in a word , if a man should chuse to set himself in an universal opposition unto god , he can think of no more compendious way then this . this then is the fruit , this the advantage of all our staggering , we rob god of glory , and our own souls of mercy . vse 5 be ashamed of , and humbled for , all your staggerings at the promises of god , with all your fleshly reasonings , & carnal contrivances issuing therefrom . for the most part , we live upon successes , not promises : unless we see and feel the print of victories , we will not believe . the engagement of god , is almost quite forgotten in our affairs . we travel on without christ , like his mother , and suppose him only to be in the croud : but we must return to seek him where we left him , or our journying on , will be to no purpose . when job , after all his complaining had seen the end of the lord , he cryes out , now i abhor my self in dust and ashes . you have seen the end of the lord in many of his promises : oh that it might prevaile to make you abhor your selves in dust and ashes , for all your carnal fears and corrupt reasonings , upon your staggerings . when david enjoyed his promised mercy , he especially shames himself , for every thought of unbelief , that he had whilest he waited for it : i said ( saith he ) in my haste , that all men were liars . and now he is humbled for it . is this to be thankful , to forget our provoking thoughts of unbelief , when the mercy is enjoyed ? the lord set it home upon your spirits , and give it to receive it 's due manifestation . 1 if there be any counsels , designs , contrivances on foot amongst us , that are bottomed on our staggering at the promise under which we are , oh let them be instantly cast down to the ground . let not any be so foolish , as to suppose that unbelief will be a foundation for quiet habitations . you are careful to avoid all wayes that might dishonor you , as the rulers of so great a nation : oh be much more careful about such things as will dishonor you as believers : that 's your greatest title , that 's your chiefest priviledge . search your own thoughts , and if any contrivance , any complyance be found springing up , whose seed was sown by staggering at the promise ; root them up , and cast them out , before it be too late . 2 engage your hearts against all such wayes for the future : say unto god , how faithful art thou in all thy wayes ! how able to perform all thy promises ! how hast thou established thy word in heaven and earth ! who would not put their trust in thee ? we desire to be ashamed , that ever we should admit in our hearts , the least staggering at the stability of thy word . 3 act as men bottomed upon unshaken things : that are not at all moved by the greatest appearing oppositions : he that believeth , will not make haste : be not hasty in your resolves , in any distress . waite for the accomplishment of the vision , for it will come . so long as you are in the way of god , and do the work of god , let not so much as your desires be too hasty , after appearing strengthnings , and assistance . whence is it that there is amongst us , such bleating after the complyance of this or that party of the sons of men , perhaps priding themselves in our actings upon unbelief ; as though we proclaimed , that without such and such , we cannot be protected in the things of god . let us ( i beseech you ) live above those things , that are unworthy of the great name , that is called upon us . oh that by these , and the like wayes , we might manifest our self-condemnation , and abhorrency , for all that distrust and staggering at the word of god , which arising from unbelief , hath had such deplorable issues upon all our counsels and undertakings . finis . the church of rome, no safe guide, or, reasons to prove that no rational man, who takes due care of his own eternal salvation, can give himself up unto the conduct of that church in matters of religion by john owen ... owen, john, 1616-1683. 1679 approx. 99 kb of xml-encoded text transcribed from 26 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a53677 wing o727 estc r16357 12100495 ocm 12100495 54104 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a53677) transcribed from: (early english books online ; image set 54104) images scanned from microfilm: (early english books, 1641-1700 ; 818:18) the church of rome, no safe guide, or, reasons to prove that no rational man, who takes due care of his own eternal salvation, can give himself up unto the conduct of that church in matters of religion by john owen ... owen, john, 1616-1683. [4], 47 p. printed for nathaniel ponder ..., london : 1679. reproduction of original in union theological seminary library, new york. attributed to john owen, d.d. cf. bm. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng catholic church -great britain -controversial literature. 2005-02 tcp assigned for keying and markup 2005-03 aptara keyed and coded from proquest page images 2005-05 mona logarbo sampled and proofread 2005-05 mona logarbo text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion the church of rome no safe guide : or reasons to prove that no rational man , who takes due care of his own eternal salvation , can give himself up unto the conduct of that church in matters of religion . by john owen , d. d. jerem. 7. 4 , 9 , 10. trust ye not in lying words , saying , the temple of the lord , the temple of the lord , the temple of the lord are these . will ye steal , murder , and commit adultery , and swear falsly , and burn incense unto baal , and walk after other gods whom ye know not ; and come and stand before me in this house which is called by my name ? london , printed for nathaniel ponder , at the peacock in the poultry , over against the stocks market . 1679. imprimatur , march 5. 1679. preface . the ensuing discourse was the subject and substance of two sermons preached unto a private congregation . the author of them had no design or purpose ever to have made them publick . the importunity of many , who judged they might be of use unto others , because they found them so unto themselves , gave occasion unto this publication of them . yet had they not so prevailed , but that he judged it was neither unmeet for him , nor unseasonable for others . in publico discrimine omnis homo miles est ; no man is to be forbidden to bring his bucket to help allay the flames of a raging fire . and it is the pretence of the church of rome to be the only guide of all christians in religion , which is here examined ; a work which a concurrence of all sorts of circumstances renders seasonable . for as this pretence is the sole foundation of the whole papacy , with all the power and secular advantages that it hath obtained unto it self ; so it is that alone which gives countenance and warranty unto the factors and agents of that church , to design and prepetrate such things as are destructive of all that is praise-worthy or desireable among mankind , and unspeakably scandalous unto christian religion . remove the sand or rubbish hereof , and the whole fabrick will dissolve of it self , and fall to the ground . this small discourse is an attempt unto that end , whose success is humbly recommended unto the care of god over his church . if there seem to be any severities of expression used towards some of the church of rome , the reader is to consider that hard things cannot well be represented in soft and pliant words . and if there be nothing of this nature found , but what hath the appearance of severity , from the things themselves which are expressed , there is no blameable excess . however the author is one who heartily desires and prayes for the outward peace and tranquility of all men in this world , whose principles will allow them to live peaceably with others . the church of rome no safe guide . the foundation of the small ensuing discourse , shall be laid in a position , wherein as i suppose , persons of all sorts who are concerned in the things treated about , are agreed ; namely , that it is the duty of every man who taketh care of his own eternal salvation , to betake himself into some guide or conduct , that may safely lead him unto the knowledge of the truth , and the practice of christian obedience . the nature of religion , the state of our own minds in this world , with the eternal importance of a safe unerring guidance in things spiritual and supernatural , do require that the utmost of our diligence and prudence , be used in the discharge of this duty , in the choice of this guide . no man of himself is sufficient by his own reason al●ne to be his own guide . they who thinking themselves wise have attempted so to be , have waxed vain in their imaginations , and their foolish hearts have been darkned . rom. 1. 21. the warning and instruction given by solomon , do principally respect this case ; he that trusteth in his own heart is a fool ; but whoso walketh wisely shall be delivered , prov. 28. 26. but the knowledg of , and adherence unto such a guide , are eminently necessary , when there are great differences and divisions amongst men about religion ; especially if they are mannaged in waies and by means not only scandalous unto religion it self , but pernitious unto humane society , in their consequents . when men not only say and contend that here is christ , and lo there is christ , matth. 24. 23. but also on the account of these differences ingage into waies and practices , ruinous unto the souls of men , and destructive unto all that is praise worthy in this world , those who are not careful to chuse and adhere unto a faithful guide and conduct , are no less defective in wisdom , than negligent in their duty . were a man in a wilderness where are a multitude of cross paths , all pretending to lead unto an inhabited city , whither he must go or perish ; if he see men not only contending some for one way , some for another , but killing and destroying one another , about the preference of the several waies they esteem best and safest ; he deserves to wander and perish , if he refuse a guide that is tendred unto him with sufficient evidence of his truth and faithfulness . that there is such a one ready in our present case shall be immedately evinced . the differences in religion that are at present among us , are of two sorts . first , such as comparatively are of small moment , as unto the principal ends of the life of god. the measure of these differences is , that which way soever they are determined in the minds of men , they neither overthrow the foundation , nor obstruct the due exercise of faith and love. for this is our great duty , with respect unto doctrines in religion , that we hold fast the form of sound words , in faith and love , which is in christ jesus , 2 tim. 1. 13. and if any of them are so small as that it cannot be pretended that they overthrow the foundations of faith and love , yet if they hinder them in their operations and due exercise according unto the rule of the gospel , they are pernicious unto the souls of them in whom they have that effect . but such differences which comply with this measure , tend unto nothing in themselves that is obstructive unto the glory or power of religion , whatever they may be pressed and wrested unto , by the lusts , prejudices , and carnal interests of men . for there is no ground to be taken from them , for severe thoughts concerning the state and condition of them who so differ , as unto their interest in present grace and future glory . to live in a neglect of love , in all the effects and fruits of it towards such on any pretences , to design their hurt and evil , is to live in open contradiction unto all the rules of the gospel . such severe thoughts are the principal causes and occasion of all pernicious evils in religion ; especially those which are most scandalous unto it ; and most inconsistent with that good of mankind , which christian religion is designed to promote . for things are come to that pass among the generality of christians , that when once persons begin to damn others in their minds for their dissent from them , they judge themselves at liberty , and count that it is their duty , to do them all the mischief they can in this world. they first make themselves their judges that they must go to hell , and then would be their executioners , to send them thither as fast as they can . whether this be a representation of christ or of the devil , is not hard to determine . sure i am , it is not compliant with the advice given unto all guides of the church of an attendance whereunto they must give an account , 2 tim. 2. 24 , 25 , 26. and the servant of the lord must not strive ; but be gentle unto all men , apt to teach , patient ; in meekness instructing those that oppose themselves , if god peradventure will give them repentance to the acknowledging of the truth . and that they may recover themselves out of the snare of the devil , who are taken captive by him at his will. hence it is that those who have a strong inclination to oppress and destroy other men , which their interest prompts them unto , do endeavour to make every the least dissent from themselves , on one pretence or other , by sophistical arguments and strained consequences , to be a fundamental error , and such as makes them incapable of life eternal . but no men can give a greater evidence of their disintrest in christian religion , of their unacquaintedness with the vertues and powers of it , wherein the glories of it do consist , and what is of real price with god , than those who are so minded . blessed be god , that christ will not leave his seat of judgment unto such persons , neither here nor hereafter . but such differences as those mentioned , will probably continue among christians , so long as they continue in this world. for although all those among whom these differences are , do chuse the same guide , yet they do not in all things equally hear and understand his voice . perfection in light and knowledge are required unto a perfect agreement in all the conceptions of our minds about spiritual things . wherefore it is reserved for heaven where every thing that is imperfect shall be done away . here we have different measures ; we know but in part , and therefore prophesy in part , rom. 13. 9. it is love or charity alone that supplies this defect ; and gives such an harmony unto the different parts of the mystical body of christ , which is the church , as renders them all useful , and the whole beautiful , 1 cor. 13. col. 3. 14. but these are not the differences which at present i intend . there are those which in their nature are of greater importance ; such as are about the fundamentals of christian faith , worship and obedience ; such as upon whose determination the eternal welfare and misery of the souls of men do depend . and not only so , but they are such also , which on that wretched mannagement of religious concerns that late ages have embraced , have an influence into the peace or disturbance of humane society , the tranquility , the liberty and lives of men . yea they are by some promoted and pursued , by all waies of fraud and violence , with that height of impiety as is utterly destructive of all religion . many we have who plead themselves to be christians , which might be allowed them , if they pleased themselves , would they not do such things as christian religion abhorreth . but this is the least part of their claim ; they will also be the only christians ; all others who differ from them , however falsely so called , being only a drove of unbelievers , hasting unto hell. now although this be intollerable presumption , yet because they hurt none by it , but themselves , if they will not be awakened from this pleasing dream , they may be suffered to sleep on . but they rest not here ; these christians who only are so , and so alone know truly what is in christian religion , will do such things under a pretence of it , will perpetrate such execrable crimes , avowing them to be the dictates and commands of that religion , that if men were not sure that their former pretences are presumptuously false , it would be a sufficient warranty for them , whereon to question the whole truth of the gospel . and these things are done in the pursuit of these differences in religion which abound among us . wherefore if we would not contribute unto that intollerable scandal against the gospel , that the religion it teacheth is pernicious to the peace of mankind , and all that is praise worthy in the world , which must be accounted for ; if we have any care about our own eternal salvation , we ought to use our utmost diligence to arrive unto a safe conduct through all these difficulties . this being our present case , there being such differences in , and divisions about religion among us ; the mannagement of them , being grown incurably scandalous and perilous ; our enquiry is , what guide or conduct a man that takes care of his own salvation , that would know the truth , and have the benefit of it , that would please god here , and come unto the eternal enjoyment of him hereafter , ought to betake himself , and firmly adhere unto , as that which will safely lead and direct him unto all these ends . for if the blind lead the blind , both will fall into the ditch . two things are pleaded to be this safe and infallible guide ; to have that conduct committed unto them , which every one who takes care of his salvation is obliged to betake himself unto . the first is the church of rome . she it is who at this time , laies a most vehement claim to be the only authoritative infallible guide of all christians , as unto their faith , worship and obedience . we enquire not after a ministerial guide and the benefit which we may receive thereby . this they regard not , as that which leaves men the exercise of their own understandings , and use of all divine aids and assistances , as unto the information , direction and determination of their minds in all that they are to believe and practise in religion . but such a guidance as whereunto , by vertue of its authority and infallibility we are entirely and absolutely to resign our understandings and consciences , what ever it leads us unto , is that which this church claimeth , and without which she is nothing , nor can stand one moment . this is that which those who plead the cause of that church at present , do wholly betake themselves unto the promotion of , declining what lies in them , all other differences and controversies between them and us . such a guide , they say , there must be of all christians , and this guide is their church . and they do wisely consult their own interest therein . for if they can once gain this point , all other things which they aim at , will follow of their own accord ; and they may satisfy the desires of their hearts on the consciences of men . wherefore this claim of theirs consists of these three parts , or may be reduced unto these three heads . 1. that they , and they alone , are the church of christ ; all others who are called christians in the world , are hereticks and schismaticks , who belong not unto it , nor have any interest in it . howbeit if the description given us of the church of christ in the scripture be right and good , it is almost impossible there should be any society or combination of men on a religious account , more unlike it than that which is called the church of rome . this therefore must be taken upon their own credit , and vehement affirmation , by them who have a mind so to do . 2. that this church which they alone are , is entrusted with authority over the souls and consciences of all christians , and all that would be so , to be their only guide in all that they are to know , believe and do in religion ; so that whoever gives not themselves up unto their conduct , must perish eternally . it were no hard task to manifest that a supposition hereof , is destructive unto the nature of evangelical faith and obedience , as also of all the directions and precepts given by christ and his apostles for the discharge of our duty with respect unto them . but this they must obtain , or the whole present popal interest falls unto the ground . yet neither will a supposition that there is such a church , secure them ; their own pretences to be this church being openly contradictory to the scripture . nor is the power claimed herein derived from the apostles who professed themselves not to be lords of the faith of believers , 2 cor. 1. 24. 1 pet. 5. 3. 3. they plead that hereon , no more is required of any man , who takes care of his salvation ; but that he give up himself absolutely and entirely unto the conduct of their church , believing what it proposeth , and that on this ground alone , that it is proposed by it , and obeying all its commands ; whereby they seem to set this pretended guide in the temple of god , shewing him that he is god. this is the claim of the church of rome ; these are the principles whereinto it is resolved , which whether they have any thing in them of truth or modesty , will immediately be made to appear . secondly , the holy scripture with the divine aids and assistances for the understanding thereof , which god hath promised unto all that diligently seek him , is pleaded to be the only rule and guide that men ought to betake themselves unto , in case of those important differences in religon , which are under consideration and the plea on the behalf thereof is reducible unto these five heads . 1. that this scripture is a divine supernatural revelation of god , his mind and his will. this foundation is unquestionable , and will never fail them that build upon it . those of the roman religion will propose ensnaring questions about it , unto them on whom they design . they will be asking how they know the scripture to be the word of god , labouring to disprove the evidences they produce to prove it so to be . but this bold artifice is of no use in this case ; for themselves confess it so to be ; only they prefer the authority of their church testifying it so to be , as more safely to be rested in and trusted unto , than that of god himself , which cannot be unto the advantage of their cause , with any considerate persons . 2. that it is a divine revelation of the whole mind and will of god , as unto all things that are necessary unto his glory and our salvation . this it frequently testifieth of it self ; and on the former supposition of its being such a divine revelation , its testimony must be granted to be infallibly true . both these assertions the apostle expresly conjoyneth , 2 tim. 3. 15 , 16 , 17. somewhat they except here in respect of their unwritten traditions , but dare not positively deny that the scripture is a sufficient revelation of all things absolutely necessary unto salvation . indeed to do so will leave no assurance unto any man that he can ever know what is necessary unto salvation . but they have a reserve whereunto they betake themselves on a concession hereof ; namely , that whatever be contained in it , it cannot be understood , but as the sense of it is declared by their church . but this is a bold unproved presumption , contrary unto the design of god in giving us his word , and the experience of all who have been exercised in it . 3. the way , manner and method of this revelation are such as are suited unto divine wisdom and goodness , whether they please men or no. it is with reference unto these things that they expatiate and enlarge themselves , in charging the scripture with obscurity , and unfitness thereon to be our only rule and guide . for the bible , they say , is a book composed of histories , prophecies , songs , prayers , and epistles , and is therefore unmeet for any such use or end . but these things are of no consideration in our present case . it is thus given out immediately by god himself ; and therefore every way answers divine wisdom and goodness ; whether men are pleased with it or no , we are not at all concerned . he who designed it for the instruction of the church , alone knows what was to be the method of its composure unto that end . and it hath been proved on another occasion , that considering the state of the church in its several ages , the nature of that faith which is to be wrought and confirmed by this divine revelation , with the manner of teaching becoming the authority of god ; and the holy scripture could not have been given out unto us in any other order or method , than that wherein it is disposed . 4. on these suppositions , there neither is , nor can be more required of us in order unto our eternal salvation , but that we understand aright , firmly believe , and yield obedience unto the revelation of the mind and will of god that is made therein . the assurance hereof is so evidently included in the foregoing assertions , that it needs no confirmation . every thought unto the contrary , is so injurious unto the wisdom , goodness , grace and truth of god , so opposite unto all the notions of the minds of men , on a supposition of gods speaking unto them , that it ought to be rejected with detestation . 5. there are efficacious aids promised , and assured means appointed by god himself to help all that diligently seek him , unto a certain infallible understanding of his mind in the scripture , so far as the knowledge of it is necessary unto our salvation . this also i have lately confirmed in a peculiar discourse . these are the heads whereunto the plea for the guidance of the scripture in all differences and divisions about religion , may be reduced . the case being thus plainly stated , the enquiry hereon is , whether of these guides , a man that takes care of his own eternal salvation , should betake himself , and firmly adhere unto , to the end . in answer unto this enquiry , i shall prove , that no wise man who feareth god , and is careful of the eternal condition of his own soul , can chuse the church of rome for this guide , foregoing the other of the scripture , with the divine aids promised and given for the understanding thereof . the person of whom i speak i suppose to be a wise man ; that is , one who prefers things eternal unto those that are temporal , so as not to be ensnared by earthly interests and advantages , unto the forfeiture of his interest in things above ; and will be careful not to be imposed on by men who design their own advantage in what they would perswade him unto . he who is otherwise minded is a fool . he is also one that feareth god , and therefore is real and in good earnest in religion , as desiring to please him in all things . for there are many who give the world no small disturbance about religious concerns , who do on all occasions manifest that they have little or no regard unto god in what they say or do . but in the persons whom i address unto , i suppose that they really take care above all other things of the eternal salvation of their souls . and i shall not deal with them by abstruse arguments , nor by testimonies of men that may be bandied up and down , on the one side and the other ; but by such plain reasonings as are accommodated unto the common understanding of all sober , sedate , rational persons , who own the principles of christian religion , which have their force from the general usage of mankind in things of an alike nature , the common natural principles of mens minds , where they are not vitiated and depraved , with the experience of what they have found already in any duties of religious worship . indeed if we could but prevail with men to be perswaded that every man must believe for himself , and obey for himself , and give an account for himself , this difference would be at an end . for the choice of the church of rome to be the guide enquired after , is nothing but the putting of the care of saving our souls unto others , who will not be able to answer for us , when our trial shall come . and this subject in particular i have chosen at present to insist upon for two reasons . 1. because , as was before observed , those who at present do plead the interest of this church among us , do decline what they can all particular controversies , and under various notions betake themselves to this alone , about an authoritative guide and leader of all christians , which they pretend their church to be . they do not in their projection for proselytes , go to them and enter into disputes about transubsubstantiation , the sacrifice of the mass , adoration of images , or the like , no nor yet about the popes infallibility . but supposing themselves to be greatly advantaged by the differences in religion that are among us , which usually they enlarge upon without either truth or modesty , under a concealment of greater differences among themselves , they insist only on the necessity of such a guide which they pretend their church alone to be . hereby have they prevailed on many , who on one account or other , do think themselves unmeet any longer to take care of their own salvation . and when once they have prevailed herein , there is nothing so horrid , nothing so wicked , that they cannot impose on the consciences of their proselytes . they will not now scruple or stick at all , at those things , which they would have dreaded to have thought of , whilst they had the care of themselves in any measure upon them . not one man of a thousand who supposeth that he hath himself and his own soul in charge , that he must give an account of and for himself , will venture on those waies and practices which they will with great satisfaction rush into , under their conduct . 2. because of the strange waies they have lately taken , to put this pretence into use and practice , and to take us all under their conduct . pretending unto the guidance of our souls in the things of god , they have attempted to take us into their power as unto our lives , liberties , laws , and all other our concernments in this world , which whosoever doth unlawfully , forfeits all his own . and a sufficient ▪ indication it is of what guidance we were like to meet withal , when way was to be made unto it , by fire , confusion , blood , massacres and sedition . should there be a school erected , pretending unto an easie certain way of teaching all sciences , divine and humane , should it pretend a grant that nothing of this nature should be taught or learned but in and by it ; yet if i saw the posts of the house hung like shambles with the limbs of slaughtered person ; if the ground about it be strewed with the bones and ashes of men burned to death ; here lying one strangled , there another stabbed , a third poisoned ; all for no other cause , but either because they would not submit to the teaching thereof , or would not learn things foolish and wicked , i should avoid such a school and its power so far as i were able . but yet because there hath of late among us a great accession been made really unto this guidance by persons formerly professing the protestant religion , i shall a little enquire into the causes of it , or the means whereby it hath been brought about . and i shall not fear to say , that as unto the most of them who have relinquished the protestant religion , they are these that follow . 1. a profound ignorance of the internal powers of religion , with an utter want of all experience of them in themselves , makes them an easie prey to seducers . persons who have never had any concernment in religion , beyond the out-side solemnity of it , with some notions and opinions about the doctrines of it , are easily tossed to and fro , from one religion unto another , or unto none at all , through the cunning slights of men who lye in wait to deceive . when men have only a form of godliness in the profession of the truth , but know nothing of the power of it , it is an uncertain accident whether they persevere in that profession or no. there are internal powers of true religion which are efficacious on the minds of men , to enlighten them to purifie them , and give them liberty from the adverse powers of darkness , vanity and bondage unto sin . where men have experience of them in their own hearts , there and there alone , if a vigorous impression unto the contrary do befall them , will they be constant in the profession of the truth . the success of our roman emissaries , is confined almost unto that sort of persons , who under the outward profession of the protestant religion , have been totally ignorant of the vertue and power of the truth contained therein . 2. wickedness of life taking shelter in the promises of eternal security , which that church with presumptuous confidence tenders unto all that will give up themselves unto her conduct , though in the last moment of their lives , gains them a multitude of proselytes . this engine they apply unto many when they are leaving the world , even unto such as having lived in sinand ignorance , are ready to receive condign punishment for their villanies , deceiving them of those few minutes which might be improved in seeking after evangelical faith and repentance . but this is the least use they make of it . there are in the world , among those that are called protestants , mighty men , nobles , men of dignity and revenue , who live in their sins , and are resolved so to do . yet are they not able by any means to secure their consciences from troublesome fears of eternal miseries that will ensue on the course wherein they are . by all crafty waies of access and compliance , the factors of this church do insinuate themselves , or by others are introduced into the acquaintance of this sort of persons . and the first thing they offer unto them , is absolute security of eternal salvation , if they will but relinquish heresie , wherein it is impossible they should ever be saved , and betake themselves unto the conduct of the church of rome ; of the change of their lives , the relinquishment of their sins , of repentance from dead works , of the life of god , and universal obedience therein , there are no words between them . many of these persons who are resolved beforehand rather to part with all the religion in the world , than with one of their lusts and sins , do readily embrace the composition offered . for really that which is tendred unto them is a consistency between living in sin , and assured going unto heaven , which before they knew not that they could be reconciled . for however they shall live for the future , suppose in the sins of adultery , fornication , prophane swearing , luxury , drunkenness , or the like , the church will take care that by confessions , masses and purgatory , they shall be undoubtedly saved . at this door have entred great numbers of unclean beasts unto the encrease of the herd , who often prove the most forward zealots for the catholick cause . 3. secular interests and advantages accommodated unto all sorts of persons , are another means of their prevalency . there are no sorts of persons from the highest to the lowest , that come within their walk and compass , or unto whom they can have access , with the least probability of success , unto whom they have not in a readiness to propose some secular advantages , suited unto their state , condition , inclinations and abilities . great men shall have favour and correspondencies with potentates abroad , besides a principal interest in that alteration in national affairs , which they doubt not but they shall introduce . schollers shall be used and preferred , at least when they have any eminency in abilities , they shall not want steem and advancement . mechanicks shall be employed , and the poorest one way or other provided for . and for all sorts of discontented persons , who may be of any use unto their interest , they have the refuge of their monasteries , for their entertainment . and is it any wonder , if in this degenerate age , wherein the most of men do openly and visibly declare a predominancy in their minds and affections of things carnal and temporal , above those that are spiritual and eternal , many be ensnared by these promises , which either shall be made good unto them , or at least are sufficient to keep them in expectation , untill they are ingaged beyond recovery . 4. m●ny , it is to be feared , fall under the dreadful account given of gods righteous dealings with those who obstinately 〈…〉 , under the profession of the truth , 2 thess. 2. 10 , 11 , 12. because they received not the love of the truth that they might be saved , god shall send them strong delusions that they should believe a lie , that they all might bedamned who believed not the truth , but had pleasure in unrighteousness . this is that which we have more cause to fear with respect unto this nation , than all the artifices of of the roman church . lastly ; how powerful and prevalent the last voice of this church may prove i know not . the motto of some potentates on their great guns , is vox vltima regum ; the last voice of kings ; that of this church is fire and fagot ; wherewith i pray and hope that they shall never more be heard to speak in england . allowing them these advantages , i shall now prove that no wise or sober man , who takes care of his own salvation , can give up himself to the conduct of the church of rome , in his choice of religion , then when there are the most abounding contests about the truth , and the right way of its profession , which is supposed our present case . in my first reason i shall proceed no farther but to render this pretended guide suspected with all wise and sober men . for it will be granted i suppose , that we ought throughly to consider who or what that guide is , whereunto we do absolutely resign the disposal of all our spiritual concernments without power of revocation . if any men were to make such an absolute trust of their lives , estates aud liberties into the hand of another man or of other men , putting them all absolutely out of their own power , certainly they would think it their wisdom and interest to consider aright how and what they are , unto whom they do so fully and absolutely resign themselves , and all that they have . and if they have any just suspicion of their honesty or faithfulness , or that they seek themselves or their own advantage in taking this trust upon them , they will not easily be induced to resign up their all unto them . yea the more earnest they are to perswade them , the more will they suspect that there is knavery in the cause . how much more carefull ought we to be in the chusing a guide into whose power and disposal we must resign all the eternal concernments of our souls ; which all men do , who absolutely give give up the conduct of themselves unto the church of rome in all matters of religion . for notwithstanding all their pleas of a sure and safe bank for the consciences of men , there are great presumptions that they will break at last , and leave them who have entrusted them unto eternal beggary . i shall give but one reason which renders this pretended guide so justly suspected , as that no wise man can commit himself thereunto in things of this importance . and this is the prodigious worldly secular advantages which the church of rome hath made unto it self by this pretence of being the only guide of all christians in matters of religion . for this pretence is the sole foundation of the whole papacy ; which when the sand of it is removed , must fall to the ground . and we may consider both what they have obtained by it , and how they use their acquisition . for ( 1. ) by vertue of this pretence alone , they have erected their popedom , obtained principalities and soveraignties , possessed themselves of the principal revenues of most nations of europe , have heaped up huge treasures of wealth , wherewith they maintain innumerable persons who have nothing to do , but by all arts to promote their interest , especially that numerous society which is grown at this day the pest and terror of the world . these things are evident in other nations , they were so formerly in this ; and in all the zeal which of late they have pretended for the conversion , as they call it , of this nation , it is legibly written in all the parts of their design , and the whole mannagement of it , that it was power , dominion , wealth and revenue unto themselves that they intended ; this place , that dignity , and the other revenue , and the carnally sweet dominion over the consciences of all sorts of persons were in their eye . 2. we may consider what use they make of these secular advantages and revenues which they have obtained meerly by vertue of this pretence . and it may be said with modesty , that these things were never forced to be wickedly serviceable unto the lusts of men , among the heathens themselves , more than they are and have been among all sorts of men , in the church of rome ▪ ambition , avarice , pride , luxury , sensuality , cruelty , are the deities that they sacrifice the spoils of the souls and consciences of men unto . there is no sort of wickedness , not the highest and most provoking , not the most vile and sordid that humane nature is capable of , but multiplied instances may be given of the perpetration of them , by the advantage which they make of this pretence . this consideration i say is sufficient unto all wise men to render this pretended guide justly suspected ; and to bring the vagabond unto the strictest and severest examination that the law and word of god doth direct unto in such cases . 1. it is so on the account of reason and common usage amongst men in cases of an alike nature . if it be notoriously known and evident , that any sort of persons , whatever else they seem to be or act , do make great and unaccountable advantages unto themselves by any trusts that are committed unto them , pretending nothing in the mean time but the good of them who so entrust them ; a wise man will not absolutely give up the disposal of himself and all his concerns unto such persons . yea when men are more than ordinarily urgent to have such trusts committed unto them , we do ordinarily enquire what is their interest in this matter of care and trouble that makes them so earnest . and if we find that they have made their own advantages on all such occasions , we shall not be too forward to give up unto them all that we have ; especially if the resignation of our selves and our concerns desired by them , be such as we shall never more have the disposal of any thing in our own power , nor shall they be accountable for any thing they do thereon . it may be you will say , those who desire this great trust to be reposed in them , are in all other things of vertue and piety , most eminent above others . but what if by various waies and means they discover themselves to be for the most part of the very worst of men . it will assuredly be said , that such a kind of trust as that mentioned , would be ridiculous , and was never made by any wise man ; fools and mad men being only meet to be confined unto it . yet such is the trust that the church of rome requireth that we should commit unto her , and that in affaires of infinitely greater importance than all other earthly concerns . for she would have us absolutely resign up our souls and consciences with all our eternal interests , unto her conduct and guidance , without any reservation for the use our own light , reason , knowledge or faith , & without power of revocation on pain of damnation . in the mean time it is evident and notorious , that by vertue of this pretence , she hath erected the popedom , obtained principalities and dominion , endowed her self with the principal revenues of the nations , and erected a supremacy over kings and kingdoms to be disposed of at their pleasure . is it not the duty of a wise man when any of these persons are importunate with him to forsake the scripture , and his own understanding , with all the experience which ever he had of the power of religion , and to give up himself absolutely unto their conduct ; to enquire what is the interest of these men in these things which makes them thus importunate . and if this appear openly to be an encrease or confirmation of their secular advantages , he will say that this is a trust fit only for them to make , whom darkness , ignorance , the love of sin , and a vitious conversation have rendered spiritual fools and bedlams , that can in nothing guide themselves . especially he will do so , when he shall find that these high pretenders to be the only guides of the souls and consciences of other men , do for the most part walk in paths themselves that go down to the chambers of death . that they are so far from giving examples of christian meekness , humility , self-denial , faith , love or real holiness , from giving a just representation of christ in the image of god on themselves , as that in many great , notable , prodigious instances they represent the devil , with all his malice , cruelty and blood , unto the world. 2. there is that which doth hereon , yet farther increase a just suspicion of this pretended guide . and this is the way of our lord jesus christ , and of his apostles under him and after him , unto whom that conduct of our souls which the pope and church of rome do now lay claim unto , was really committed by god even the father . it is known that our lord jesus christ himself , though in his divine person he was the soveraign possessor of heaven and earth , yet in that ministry wherein he took the guidance of mens souls , he obtained nothing , possesse nothing beyond food and raiment , nor made the least outward advantage by any good that he did , or by any miracles that he wrought . this state in general belonged unto his humiliation , and was a part of his sufferings . but withal it was chosen by himself for this end , to convince and satisfie the souls of men , that he designed nothing in all his instruction and guidance of them , but the glory of god in their eternal welfare ; gaining nothing unto himself but reproaches , persecution , and the cross. this he did as knowing that there was that glory , beauty , power and usefulness in the truth wherein he instructed men , that nothing was outwardly needful to give it an effectual entrance into their minds , but only to deliver them from prejudices , which all self advantages made by him would have given unto them . the pope and mahomet who have since pretended unto the same conduct of mens minds in religion , which was entrusted originally with him whom the father sealed , knowing that what they had to teach of their own , and to lead men into , had no glory , beauty , evidence , nor use in it self , have wisely betaken themselves unto the waies of fraud and force , to impose their doctrine on the consciences of men , with this bait and allurement , that what profit and advantage they make unto themselves , by the conduct which they have assumed , others according to their proportion shall be sharers therein . the holy apostles succeeded unto the personal ministry of our lord jesus christ , as unto this conduct of the souls of men . such power was committed unto them , by him , who sent them even as the father sent him ; such assurance was there in their conduct , through infallible inspiration , and the presence of the holy ghost with them in an extraordinary manner , as that all men were bound to give up themselves unto their conduct and guidance . howbeit they judged that there was no duty more incumbent on them , than to make it evident unto all the world , that they neither sought nor would accept of any temporal advantages unto themselves by the trust reposed in them ; but were contended that their portion in this world should lye in all the extremities and calamities of it . and this they willingly submitted unto , that all men might he encouraged to trust them in their everlasting affairs , when they saw what loosers they were by it in this world , without desire , hope , or expectation of any better condition . the church of rome laies claim to the very same authority over , and conduct of the consciences of men in religion , as were committed unto jesus christ and his apostles . it is as safe , as they pretend , for a man to cast off the authority and institutions of christ himself , as to dissent from those of the pope . but what in the mean time meaneth this bleating of the sheep and lowing of the oxen ; whence is it that they have mannaged the pretence hereof , to the gaining of power , dominion , wealth and revenues unto themselves , beyond that of the greatest kings and princes in this world ? let others do as they shall think fit , i shall never commit the conduct of my soul unto them , who for ought i know would never look after me , nor any other , were it not for the advantage they make by it unto the service of their earthly desires . it may be said , that other churches and persons do make advantages unto themselves by that conduct of the souls of men which they lay claim unto . and if this be sufficient to render such guides suspected , we shall scatter the churches , and leave none to guide them . i answer , it doth no way follow . for the rules , measures , and outward allowances for and in the name of their labour and guidance unto the ministers of the gospel , are in general so stated in the scripture , as that men cannot mistake therein unto their prejudice . but we are not at all concerned in what advantages men make unto themselves hereby ; provided that the conduct they pretend unto , be such as is accompanied with no dominion over our faith , but is proposed only as an help thereunto . whilst men require not an absolute resignment of our souls and consciences unto them , but leave us unto the perfect libert of our own minds , to judge upon and receive what they propose unto us ; to examine and try all that they instruct us in , which we may reject or refuse , according as it evidenceth it self to be good or evil unto us ; there is no great danger in our conduct . this i say is sufficient to render this pretended guide which with so much vehement importunity would impose it self upon us , to be so justly suspected , unto all men not forsaken as well of common reason , as of all due reverence unto the word of god , as that they will not readily embrace it . 2. as what hath been spoken is sufficient to render this pretended guide suspected with all sober and considerate persons ; so there are cogent reasons , why it ought to be absolutely rejected , by all who take care of their own eternal salvation . the cause peculiarly under consideration is stated on a double supposition . 1. that there are such differences in and about religion among us , as wherein the eternal salvation of the souls of men are immediately concerned . for some of them consist in opinions , principles and practises , pernicious and destructive unto salvation , as each side doth acknowledge and contend . and it is meet the cause at present should be expresly stated on this supposition , because those of the roman church design their great advantage from it . 2. that in this case we ought diligently to apply our selves unto some safe guide which may lead and conduct us in the right way , wherein we may glorify god , and obtain eternal blessedness unto our own souls . this also is not only allowed by them , but fiercely contended for , as a foundation of their whole cause . wherefore to determin our thoughts aright in our enquiry on these suppositions , we may consider the things that follow . 1. the first supposition is plainly stated in the scripture . it is plainly affirmed therein that such things were then beginning in the church , that they would fall out in after ages , and encrease towards the end & consummation of all things . see to this purpose , acts 20. 29 , 30. 1 tim. 4. 1 , 2 , 3. 2 tim. 4. 3 , 4. 2 pet. 2. 1 , 3. 1 john 4. 1 , 2 , 3. all in compliance with the holy warnings and predictions of our blessed saviour himself unto the same purpose , matth. 24 4 , 5 , 11 , 23 , 24 , 25 , 26. in all these places and many other , the cause as stated in our supposition is expresly foretold , with the pernicious effects of opinions and heresies , overthrowing the foundation of faith , and destroying the souls of men . in this cause is a certain guide necessary in a peculiar manner . 2. in no one place , either in express words , or by direct consequence , are believers or the disciples of christ , directed in this case to betake themselves unto such a guidance of the church of rome . they are not so in any one place where these divisions are foretold , where properly such directions should be expected or no where ; nor yet in any other place whatever . any one divine testimony unto this purpose , giving this direction on that supposition , shall for ever determine this controversie . shall we think that the lord jesus christ , foreknowing , foretelling , and warning all his disciples of such a dangerous state and condition , as from which they cannot escape or be delivered , without a guide that will safely lead and conduct them , if there were but one such guide prepared and appointed by him , should no where in any divine revelation direct them thereunto ? doth a supposition hereof truly represent unto us his love , care and compassion towards the church ? can any thing more injurious unto his wisdom , faithfulness and honour , be once imagined ? it is impossible therefore that any man in the case supposed , should betake himself unto the sole conduct of the pope or church of rome , without casting contempt on him and his authority . but , 3. yet there is farther evidence of his mind herein , in that we are expresly in this case directed unto another guide , without any mention of the church of rome , which is utterly exclusive of this pretence . for ( 1. ) all believers are commanded themselves to examine and try all false teachers , prophets and spirits that are not of god , doctrines subverting the faith , and endangering the souls of men ; which is utterly inconsistent with that absolute universal resignation of themselves unto the guidance of the church of rome , which is claimed by it . see 1 joh. 4. 1 , 2 , 3. ( 2. they are directed unto the way , means and rule whereby they must make this trial , and come unto the final determination in their own minds , isa. 8. 20. 2 pet. 1. v. 19. 2 tim. 3. 15 , 16 , 17. and this also is diametrically opposite unto that resignation of themselves unto the church of rome , which it requireth of them . ( 3. ) they have a guide promised unto them , to give them an understanding of the rule in the discharge of this duty , and to enable them to make a right and safe determination thereon , joh 16. 13. 1 joh. 2 26 , 27. these things are consistent with a ministerial guide , such as is found in all true churches , wherein none pretend to be lords of our faith , but only helpers of our joy. but with a supreme authoritative guide requiring an absolute resignation of our understandings and consciences unto it self , they are altogether inconsistent . this is the substance of our case , and this is the determination of it given us by the holy ghost . diversities and divisions in principles , opinions and practices in religion are supposed , unto as great an height as they can beat , at this day in the world. teachers speaking perverse things ; departures from the faith , giving heed to seducing spirits and doctrines of devils ; teachers not enduring sound doctrine ; turning away mens ears from the truth , and turning them unto fables ; false teachers , bringing in damnable heresies , denying the lord that bought them , many following their pernicious waies ; spirits of false prophets going out in the world , the spirit of antichrist . these things i say are all supposed and foretold in the scripture . in this case and state of things , that we be not seduced , that our souls be not ruined , we are commanded our selves to try and examine all those who teach such things , whether they be of god or no ; and by the scripture we are to try them if we intend not to be deceived and undone for ever . unto the right understanding hereof a sure and faithful guide is promised unto us , to lead us unto all truth ; so that no concernment of religion is more plainly stated , and as unto our duty , more expresly determined in the scripture than this is . it is so in a peculiar manner , in the first epistle of john the apostle . before the end of his daies , divisions , errors , heresies began to abound in christian religion . this he fully testifieth , chap. 4. 1 , 2 , 3 , 4. and epist. the 2. 7. according unto his duty he writes unto believers to warn them of their danger , with reference unto them that seduced them , or attempted so to do , chap. 2. 26. and he writes unto this purpose unto fathers , young men and children , or professed believers of all sorts , degrees and endowments , ver . 12 , 13. and this not because they did not know the truth , but because they did know it , and had experience of its power , ver . 21. but in all the directions he gives them for the discharge of their duty , so as that they might escape the dangers they were exposed unto ; there is not any one word , any intimation that they should betake themselves unto the guidance of this or that , or any church , much less that which is called the church of rome . but the summe of his direction is , that they should rely on the vnction they had received from the holy one , or the aids and supplies of the spirit of god , to understand the scripture in the examination and trial they were to make of all these things , chap. 2. ver . 20 , 27. but to preserve their interest , they tell us that these precepts and promises are given unto the church , and not unto individual believers ; as though the church were any thing materially , but individual believers , and formally but a disposition of them into a sacred order for their edification . man was not made for the sabbath , but the sabbath was made for man. believers were not made for the church , but the church is made for believers ; and is of no use , but with respect unto their edification . and to deny all individual persons to be the first object of all gospel precepts and promises , churches in what sense soever you take them , being so only as they are directive of their faith and obedience , is to exempt their consciences from the authority of christ , to turn them into beasts , and to overthrow the gospel . let men now who take care of their own eternal salvation , place themselves in their thoughts in that condition , which the present case and their own circumstances do place them in . the world , the place where they live , the people whereunto they do belong , are filled with different apprehensions , principles , opinions and practices in and about religion . some of these , as those between the papists and the protestants , have immediate influence into their eternal condition of blessedness or misery , as both parties contend . dreadful disorders and confusions have followed , and are like to follow these differences even in this world. they will in this case find , that it highly concerns them to take care that they be not deceived , and thereby ruined eternally , as multitudes are ; that they be not high-minded , but fear . a guide is that which they are to look after , that may carry them safely through all these difficulties and dangers . two immediately offer themselves unto them , tendring the utmost assurance in these things , which the nature of man is capable of in this world . the one is the pope or church of rome , which requires no more of them , but a blind submission unto its guidance ; a way i confess to extricate themselves , and to deliver them from all care about their own souls , easie and facile , if safe . the other is the holy scripture , with the promised aids of the spirit of god , to lead us unto the understanding of it , and the truth contained in it . but in this way it is required of men , that they make use of their own reason , understanding , judgment , diligence , with fervent prayer for divine assistance . the present question is , whether of these two guides such persons ought to betake themselves unto ? i am on the consideration of one directive reason only , others shall be afterwards spoken unto . and this is , that the scripture , which all acknowledge to be the word of god , to speak in his name , expresly supposing this case , and all the circumstances of it before laid down , doth thereon , frequently direct and command us , to make use of this latter guide , if we desire to be saved ; and doth no where , no not once , on a supposition of this case , send us unto the guidance of the church or pope of rome , or any other church whatever . wherefore for men to suffer themselves to be inveagled , their souls to be perverted , and their faith overthrown by a few captious sophystical reasonings of men of perverse minds , pursuing their own secular interest ; to turn aside from the commandments of our lord jesus christ and his apostles , in so plain , evident and indisputable a case and duty , is such a folly in it self , such an impiety against god , such a contempt of the lord christ , his wisdom , authority and care , as must be eternally accounted for . thirdly , the things for the most part which this pretended guide proposeth unto , and imposeth on the consciences , faith , and practice of them who give up themselves unto its conduct , are so unreasonable , so contrary unto the common sense of christians , and the very first notions of the minds of men any way enlightened with the doctrine of the gospel ; so directly opposite unto the design of god in the revelation of himself unto us , and his commands concerning our faith and obedience ; that it is a thing astonishable , how they should attain an access unto them who have any sense of these things . but when once men have their ey●s bored out , as they do it for themselves in the resignation they make of their understandings and consciences unto the conduct of this church , they must grind whatever is brought unto them . i shall briefly instance in some few things of this sort . 1. the keeping of the scripture from their daily and continual use . i speak not directly unto them who being brought up from their infancy in that church , know nothing of the scripture , but that the bible is an obscure dangerous book unto all lay-men , which hereticks make use of unto their advantage . such persons can be contented to want it , or be without it , all their lives ; especially seeing it is full of light and principles inconsistent with their carnal lusts and interest . but i speak of such who many of them like timothy have known the scriptures from children ; and having been conversant in them , have had some experience of their power . unto such as these come persons in the name and on the behalf of this pretended guide . and a compass of plausible words they will use , fit to distract and amuse weak and unstable minds . but the plain sense of what they say in this case is ; cast away this bible , this book ; it doth but perplex you and disturb your minds with things that are above you , which you cannot understand , and is therefore an occasion of almost all the pernicious errors that are in the world will not any such person be ready to say ; hath god given this book , this alone , as the only revelation of his mind and will unto us , as the guide and rule whereby we may come unto the eternal enjoyment of him , which you dare not directly deny ? hath he commanded me to read , study , meditate , and be conversant in it continually ? have i found the benefit , of the light , counsel and consolation administred by it in my own soul ; and shall i now forsake it , cast it away , to betake my self unto your guidance and direction ? shall i forsake god , and christ , and the holy spirit , all the prophets and apostles , who daily speak unto me in and by this word , to comply with you ? the very horror of the proposal is enough to secure the minds of any who have the least spark of spiritual light or grace , from a compliance with it ? wherefore whether it be reasonable to leave the word of god , which is full of light , shining like the sun in the firmament , to follow the glimmerings of this wandring meteor , which arose out of an horrible pit , and there will end , is left unto their consideration who take care of the eternal salvation of their own souls . 2. the sol●mn worship of god by the guides of the church in a tongue and language which the people do not understand , is another of their proposals . this they are bound to attend unto on pain of damnation . but how any thing can be more contrary unto the common sense of them who know what it is to pray in a due manner , no man can conceive . as unto them who do not , yet is it not hard to convince them , where they are not obstinate on other prejudices , how irrational this proposal is , how inconsistent with that reasonable service that god requireth of us . others will say , that they find hinderances and difficulties enough from , and in this duty , from the weakness of their faith , and instability of their minds , the suggestions of satan , with diversions from outward objects ; if you add thereunto that they shall not understand a word of what is spoken in prayer , and they know well enough they shall never pray at all . and the truth is , did we not know whence they took occasion for this strange contrivance so contrary to the nature of all religion ; and what advantage they make of it unto themselves , it could never be sufficiently admired , how such a sensless imagination should befall their minds . i do not design to shew how contrary it is to scripture precepts and examples , to the practice of all the saints under the old testament , and the new , with that of the primitive churches , and on all accounts what an abominable sacriledge it is , so to rob the church of its chiefest treasure ; it hath been done by others sufficiently . i only give it as an instance how unmeet this pretended church is to be such a guide , as whereunto we are to make an absolute resignation of our understandings and consciences in all concerns of religion . and there is nothing that can make them , who have any regard unto their own souls , to reject its guidance with more detestation . shall they accept them for their guide in religion , who under pain of damnation confine them in all the publick worship of the church , unto the use of a language that they do not understand ? that instead of praying with their understandings , they must be content with a dumb shew , with postures and gestures , with altars and pictures , the antick actings of a priest , and a noise of words , whose sense they know not at al ? if a man would seek for an infallible guide to hell , it is hard to find one more likely and better qualified unto that purpose than is this church of rome . 3. there is at the same instant proposed unto us by this guide , the doctrine of transu●stantiation , with the sacrifice of the mass thereon depending . this they say we must believe , at least avow that we do believe on pain of eternal and temporal destruction also . but herein they require of us , that on the meer credit of their conduct , we must renounce the use of our senses , the exercise of our reason , and actings of faith on divine revelations , all things whereby we are either men or christians , that we may become blind idolaters . but they who pretending to be our guides in religion , do thereon impose this monstrous imagination on our credulity , with the idolatrous practice wherein it issues , had need give us better security of their divine infallibility , than the angels in heaven can do . for if an angel from heaven should preach this doctrine unto us , we may safely esteem him accursed , gal. 1. 8. 4. the last thing i shall instance in of this kind is , the adoration or worship of images . god saies concerning it expresly , thou shalt not make unto thy self any graven images , thou shalt not bow dow to them , nor worship them . they say contrary ; thou shalt make unto thy self graven images , thou shalt bow down to them and adore them . and in their use they make them the stage plaies in religion , wherewith the minds of ignorant unstable persons are allured and seduced into all manner of superstitious practices , and turned off from the simplicity of the gospel . for being once perswaded on the credit of their guide , that the making , use , and adoration of them are lawfull , there is enough in the carnal minds of men , to make them dote , and even be mad upon them . wherefore no less service is done unto the interest of sin , and the kindom of satan hereby , than if they should have taken off all sense of the authority of god from the consciences of men , in the prohibition of those things which their sensual lusts are most prone unto . could they have dissolved the obligation of the commands of god , against adultery , or stealing , and left men unto the guidance of their own lusts and inclinations , it is evident what abominable excesses the generality of men would run into . neither do the lusts of the mind engage persons with less fierceness into the pursuit of their objects , than do those of the flesh . and thence the disannulling of this command of god , hath been an inlet unto all abominable idolatry . but herein they will not allow those who give up themselves unto their conduct , once to consider the direct contradiction that is between gods commands and theirs ; but believe they must what their church believes , and practise accordingly ; which is the most intollerable tyranny over the souls of men , that ever was attempted . only they will tell us of latria . and dulia , and hyperdulia , of religious worship that is direct or reductive , transient or terminated on this or that object , and after a maze of the like insignificant terms , the conclusion is positive , you shall worship graven images . there are also sundry other things wherein they do or would impose on the credulity of men , in open contradiction unto their sense , reason , and experience , as well as unto all evidence of truth from the light and guidance of the scripture ; which are somewhat of another nature than those foregoing . i shall only mention some of them . as ( 1. ) they would have us believe , that we cannot believe the scripture to be the word of god , but upon the testimony and authority of their church all the evidence that a man is capable of in his own mind , that he doth so believe it ; all that can be given in ordering our lives according unto it , as the word of god ; the assurance and peace which multitudes of all sorts have in resolving all their interest in things eternal into the faith of it ; the sufferings and martyrdomes which many have undergone in the confirmation of it ; the uncontroulable pleas that are made of the sufficiency of the motives whereon we believe it so to be , are nothing with them ; but we must say , we cannot believe the scripture to be the word of god , but only on the testimony and authority of their church ; and therein both give our selves the lye , as unto what we know and are assured of , and judge millions to hell , who have lived and died in the faith of it , without any respect unto that testimony or authority . ( 2. ) they will have us to believe , what they do not indeed believe themselves : as for instance , justification by our own works . for practically many of them do for this end trust unto absolutions , masses , the sacraments , and sacramentals of the church , with a reserve for the complement of it in purgatory ; which are not our own works ; and some of the wisest of them do betake themselves at last to the only mercy and grace of god. so would they have us to ven●ure our souls on that , whereon they will not adventure their own . ( 3. ) papal personal infallibility was once a principal article of their creed , and the generality of their proselytes do receive it from them , with no less firm assent , than they do unto that of christ himself . but among themselves they have so multiplied their wrangling disputes about it , as makes it evident , that they believe it only so far as holds proportion with their interest , and is subservient thereunto , indeed not at all . their disputes of a difference between the court of rome , and the church of rome , of the pope in his chair and out of it , in the use of help and advice of others , and without this , in a general council and without it , in a particular council and without it ; in matter of right and of fact ; and the like ; make it evident that they know not in what sense to believe it , and so indeed believe it not at all . and whereas they do themselves confess that some of their popes have been of the worst of men , yea monsters for luxury , uncleanness and violence , that which they require of us , is not only hard and unreasonable , but impossible for any sober man to grant ; namely , that we believe such persons to have been infallible in the declaration of all divine heavenly mysteries ; so as that we ought to acquiesce in their declaration of them . ( 4. ) they would have us believe that the same body of christ which was once in the fulness of time , made of a woman , by the power of god , is every day made of a wafer , by the power of a priest. and what indignities are hereby cast on his person , hath been sufficiently demonstrated . these are some of the proposals which this pretended guide makes unto all them who give up themselves unto its conduct , to be believed with a suitable practice on the pain of eternal damnation . but yet evident it is , that they are all of them contrary unto the common sense , reason and experience of all christians , all that believe the gospel , as well as directly contradictory unto the scripture and example of the primitive church . it is therefore left unto the judgment of all sober persons , such as are not yet made drunk with the cup of their abominations to determine whether any thing , but either profound ignorance and spiritual darkness , or love of sin , with a desire to live securely therein , or secular interests , or an hardening judgment for the abuse of the truth , or a concurrence of all them , can prevail with men to make an entire absolute resignation of their souls , and all their eternal concernments unto the conduct of this pretended guide . fourthly , the way for the attaining the knowledge of the truth proposed by this guide , is opposite unto the way and means prescribed by god himself unto that end . it is so whether we respect the internal qualifications of our minds , or the duties that he prescribeth , or the aid that he promiseth thereunto . for as unto the first , he requireth that those who would learn the truth , ought to be meek , and lowly , and humble , for such alone he will teach , psal. 25. 8 , 9 , 14. joh. 6. 45. and if we are not taught of god , we learn nothing as we ought , or not unto any purpose ; that they cast out all wickedness , and superfluity of naughtiness , that so they may receive the ingrafted word with meekness , jam. 1. 21. without these things , they may be alwaies learning , but shall never come unto the knowledge of the truth . and as unto means and duties , two things he enjoyns and indispensibly requires of us in order unto this end . ( 1. ) that we study the word continually ; that we meditate upon it , and place our delight in it , joh. 1. 8. deut. 6. 7. psal. 1. 2. isa. 8. 20. joh. 5. 30. 2 tim. 3. 15 , 16 , 17. psal. 119. 18. joh. 16. 13. 1 joh. 2. 20. ( 2. ) fervent and diligent prayer , that we may be lead into , and preserved in the truth , that we may be enabled to receive it , and hold it fast against temptations and oppositions . for our aid and assistance herein , he commands us to wait for it , and expect the spirit of wisd●m and revelation , to open our eyes , to bring us unto the full assurance of understanding , or to lead us into all truth . of these things , of the necessity of them unto the due knowledge of the truth , we hear nothing from this pretended guide . she knows well enough that to put the minds of men into these waies , and the use of these means , whereby they may be taught of god , and learn the truth as it is in jesus , is to loose them from her self for ever . howbeit they are the only waies and means prescribed and blessed of god unto this end , with those other especial duties which belong unto them . they will say , it may be , that they do instruct their converts in these things , and press them withal unto higher acts of devotion and mortification than others do . but there are two things which deprive them of any advantage by this pretence . for ( 1. ) we see and know of what sort for the most part their converts are . i shall not give that character of them in words , which generally they give of themselves in their works ; for i have nothing to do with the persons of men . and i should rejoyce to see them give a better evidence of being instructed in these things , than as yet they have done . but ( 2. ) whatever of this nature they propose and prescribe unto them , it is not unto this end , that they may learn and know the truth . they require no more of any hereunto , but that on their sophistical and frivolous pretences , he give up himself unto their guidance , or submit himself unto the authority of the pope . for hereby he formally becomes a member of the catholick church , whose faith , whether he know it or no , immediately becomes his ; and for particulars he must wait for the priests information , as occasion shall require . this is i confess their great advantage in this world. the way they propose to attain the knowledge of the truth , is easy , consistent with the lusts of men , exposed equally to the wise and foolish , to the sober and intemperate , puts men out of all doubts , giving them all the quiet assurance which deceit and falsehood can communicate . the way of god unto the same end is difficult unto flesh and blood , destructive unto the lusts of the flesh & of the mind , requiring diligence , humility and watchfulness in the exercise of grace all our daies , which things few are pleased withal . yet is this way of god so suited unto the nature of religion , so becoming the importance of this duty , so effectual not only unto the attainment of the knowledge of truth , but unto all the ends of it in the life of god ; is so necessary on the account of the infinite greatness and holiness of god , with the nature of divine revelations , as that no man , who is not blinded with prejudices and corrupt affections , can decline it , to embrace the other . there are other things yet , if it be possible , of an higher abomination , to deter all sober persons from touching with this guide , than those already insisted on . and such they are , as the present contrivances and practices of our adversaries , do unavoidably compel us to plead in this cause , and are in themselves sufficient for ever to divest that church of this great and gainful pretence , of being the only guide of all men in religion . for , fifthly ; consider what it is , wherein they instruct many of them who betake themselves unto their conduct and guidance , i mean of the agents for and in the name of the church of rome . the first thing which they labour to fix on their mindes and consciences , is absolute obedience unto their immediate guides , with a blind belief of what they propose unto them . and this they prevail on them unto , by assuming a twofold authority unto themselves . and the first is that of forgiving them all their sins , though against the light of nature , and of their own consciences , which they confess unto them ; and this confession they are obliged unto under pain of damnation . some things indeed they do require of them , in order unto a participation of priestly absolution . but they are all in the power of the priest to prescribe , decline , or accept ; which latter they will not be uneasy unto , when it conduceth unto their advantage . the issue is , that in this pardon of their sins , the souls of men may as safely acquiesce , as if they were immediately pardoned by christ himself . and if they have occasion for the advantage of the catholick cause , to put them on things that are openly sinful , as murder and sedition , either by vertue of the direction , guidance and commands of the priests , they loose their nature and become no sins at all , or they are so assured of pardon , as puts them in their consciences , into as good a state and condition as if they had not sinned . and ( 2. ) they assume unto themselves an authority to grant especial priviledges and rewards in heaven and earth , to the doing of what t●ey command or require , whatever it be . as unto the earth , so many prayers , so many masses shall be assigned unto their advantage ; and in some cases canoninozation with all the glorious priviledges of it . and as unto heaven what they so do , shall have such a proportion of merit , as shall exalt them unto the second , third , or fourth place of precedency and honour therein , among all the holy martyrs . it is uncredible what power and dominion over the consciences of their proselytes , they obtain by these means , with other artifices of the like nanture . hence many of them know of no other dependance on any as unto present peace , and eternal blessedness , than that on the priests alone . woful practices do follow on these principles . for the minds of men being thus prepared , they dispose of them unto such occasions or services for the interest of the catholick cause , as their own nature , inclinations , the fierceness or softness of their tempers , their outward greatness , power and wealth , or their straights , wants and necessities , render them meet unto for now they are ready for such things , which if they had not relinquished the care and charge of their own souls , if they had not absolute●y resigned them unto others ; they would never have entertained a thought of , without detestation and abhorrency . poor deluded creatures , who could sufficiently bewail their condition , but that for the most part through the love of sin and the wages of it , they chuse these delusions . some now shall fire cities ; some shall murther innocent persons ; some shall assassinate kings and potentates ; some shall creep into houses and lead captive silly women , laden with sins , lead about with divers lusts ; and some shall prostitute themselves unto the carnal lusts and pleasures of others ; all as they judge conducing unto the catholick cause and their own intrest therein . these are they who must answer not only for the blood of them that are murdered , but of their murderers also . i heartily wish these things were not so ; that they never had been so ; but being so , it is well that they are known so to be ; and that they are written in such legible characters in most nations of europe , especially in this wherein we live , as that he who runs may read them . i shall not descend unto particular instances ; every ones mind and thoughts will suggest them unto them ; or they may learn them in westminster hall. it will be said , that on a supposition that these things are so , yet this is the crime of but a few , it may be of a few jesuites ; which others , especially the church , is not concerned in . they are but a few who teach and instruct their converts unto such purposes ; but a few that are possessed with those maxims and principles which lead unto these practices . notwithstanding their miscarriages , the church it self may be a safe guide unto the souls of men . i answer two things ; ( 1. ) that those who have these principles , who teach these practices , are all of them appointed unto their office and work , imposed on the consciences of men as their only guides , by the authority of the church it self . no caution is given by it against them ; no rule prescribed whereby they may know them ; but they come all armed with the authority of the church , and as such are received by their credulous followers . the whole therefore of what they do , may justly be ascribed unto the church it self . ( 2. ) it may be made to appear , that for about an hundred and fifty years past , no plot , no design hath been conceived or perpetrated , wherein kings , princes , private persons were to be murdered or destroyed , wherein nations were to be embroyled in blood and confusion , in order unto the promotion of the catholick cause , but the church it self was either the contriver or approver of it . who approved of the murder of the two kings in france , one after another ? of the massacre there of an hundred thousand protestants ? who designed and blessed all preparations for the murder of queen elizabth ; with the unjust invasion of the nation in 88 ? who blessed and protected what in them lay the horrible massacre of ireland ; with the slaughters that have been made in other places on the same principles ? was it a few jesuites only ? was it not the church it self in its head the pope , and its horns the cardinals at rome ? wherefore although it seem good unto this church to assume unto it self the sole conduct of the souls of all men in the matters of religion , which hath thrived in its hands unto an incredible grandeur , in dominion , power and wealth ; yet other men of an ordinary wisdom and capacity , who are not yet taken alive by them at their pleasure , will be ready to judge ( especially now the cave of cacus is opened ) that it is necessary for them to take more care of their own souls . some will say , that all these things , principles and practices , are separable from their religion , and that they will take sufficient heed unto themselves , that they give admittance unto none of them , especially such as are against the light of nature , and the known rules of common honesty . both the goodness of their own natural temper , and the principles of morality , which they will never part withal , will give them and others security herein . god forbid i should ever charge any persons with any thing that is criminal , whereof they are not , or may not be easily convicted . those who make these professions shall pass with me at the rate and upon the credit of their professions . as shall all men in this world , untill they contradict and disprove themselves by their actions . but even such persons had need be very careful that they are not deceived herein . the resignation which they are to make of themselves and their consciences unto the conduct of this church , doth quite change both their light and rule ; for it includes a renunciation of all principles and perswasions in things divine and moral , that do or may in the least interfere with that conduct . it is true , that neither that church nor any else , can change the nature of things moral in themselves ; for although they may call good , evil , and evil , good ; light , darkness , and darkness , light ; yet they cannot make that which is good , evil ; nor that which is evil , good ; but they may make a false representation of the one and other unto the minds of men . hence what was evil unto them antecedently unto this resignation of themselves , as the fireing of cities , the murther of innocent persons , the overthrow of governments and nations for their own ends , shall be imposed on them by this pretended infallible guide , as things good and meritorious with reference unto their catholick ends. these are the two most pernicious divices in all their superstition . 1. that the consciences of men are exempted and taken off from an immediate dependance on and subjection unto the authority of christ , and put in immediate subjection unto the priests ; seeing he neither promiseth any thing unto them , nor commands any thing but by the church . 2. that their commands , because they are theirs , do regulate their consciences even as unto moral good or evil. nor is it safe for these men to trust too much unto the goodness of their own natures , nor it may be unto others , who are concerned in what they shall do . for as it is the glory of the doctrine and grace of the gospel , to change the wolf , the lion , and the leopard , isa. 11. 6 , 7 , 8 , 9. persons of the fiercest and most violent inclinations , unto quiet associates of lambs and children ; so it is to be feared from many instances , that by vertue of their conduct , they can change appearing sheep at least , as unto their natural tempers , into that which is violent , bloody , and poysonous . 6. under pretence of being this guide , and to impose their pretensions thereunto on the minds and consciences of men , this church hath filled most nations of europe with blood and slaughter ; making horrible devastations of innumerable persons , both fearing god and living peaceably in the world. ten times more blood of christians hath been shed by them unto this end , than was shed in all the primitive pagan persecutions . all that dissent from them may say , quae regio in terris nostri non plena cruoris ? is there any nation in europe that is not filled with our bloud ? the last day alone can discover the blood that hath been shed secretly or with little noise by the inquisition , in the spanish , and some of the italian territories . england , france , germany , flanders , holland , ireland , can speak for themselves , in the cruelties which unto this end have been executed in them . the sole reason of all this inhumane violence , hath been , that men would not submit their souls and consciences unto that absolute power over them and conduct of them , which their church claimeth unto it self . and it is most probable that their absolute conduct is of the same nature with the ways and means whereby they do attempt it , or have obtained it . when men by force and fraud , blood and slaughters , do endeavour to impose their rule upon us , we are not to expect but that the rule will be answerable unto the means that are used for the attaining it . as in the first planting and propagation of christian religion , the way and means of them were spiritual light , and the evident exercise of all graces , especially meekness , humility , patience in sufferings and contempt of the world. hereon men had just grounds to believe and expect , that the conduct which they were invited and called unto , under the rule of christ , would be of the same nature , meek , holy , just and good ; whereof by experience they found full assurance . so where the rule of our souls and consciences is attempted and carried on by violence , blood , cruelty , and desolation of nations , we have just ground to believe , that if those who use them do prevail therein , their leading and rule will be of the same nature . it is but reasonable therefore for any man before he make choice of this guide , to ask of himself or others , these few questions . is there any thing in the gospel which gives countenance unto this way of imposing a guide in religion on the minds and consciences of men ? was there any thing like it in the practices of our lord jesus christ , his apostles , or the primitive churches ? doth this way make a just representation of the spirit , the meekness , the holiness , the love , the patience of our lord jesus christ ? is it consistent with the genius of the doctrine of the gospel , the religion taught therein , as unto its nature and ends , concerning our deportment in this world , and our tendency unto another ? can any man think without horror , that our lord jesus christ should be the authour of this way ; that he hath appointed that all men should be starved , or hanged , or burned , or otherwise slaughtered , who would not submit unto this doctrine or rule of this or any church , as some of the worst of men shall please to state them ? is not this that which among other things gives us assurance , that the doctrine and superstition of mahomet were from hell , from the old murderer ; in that it is a prime dictate of them , that those who will not submit unto them are to be destroyed with fire and sword ? by that time a man hath a little weighed these enquiries , with such other of the same nature that may be added unto them : if he be not forsaken of all sense of the glory of christ , of the honour of the gospel , of the reputation of christian religion , and all care of the salvation of his own soul , he will make a long stand before he give up himself absolutely unto the conduct of this church . 7. i cannot but mention in the next place , that which because it is commonly pleaded , i shall but mention . and this is , that many important principles and practices of the religion which this pretended guide would impose upon us , are evidently suited unto the carnal interests and lusts of them who have the conduct of it . such are purgatory , papal pardons , sacrifices for the dead , auricular confession , with priestly absolution thereon ; many have already declared how the notion and superstition of these things , did both raise and do maintain their revenues ; and are otherwise made use of to make provision for the flesh to fulfill it in the lusts thereof . and there lyeth no encouragement herein to ingage wise men to give up themselves unto its conduct . but , 8. considerate men will be afraid of that conduct under which christian religion hath lost all its native beauty , simplicity , spiritual glory and power . how are these things represented unto us in the gospel ? how were they exemplified unto us in the lives of the apostles and of all the sincere primitive converts ; the church was through them , a new heaven and a new earth , wherein dwelt righteousness . the whole of religion as it was at first professed , was nothing but a representation of the wisdom , truth , holiness , love and compassion of christ ; an evident and glorious means to recover mankind from its apostacy from god , and to re-introduce his image on the soules of men ; a blessed way continually to exercise the power of love , goodness , charity , bounty , zeal , and delight in god ; a testimony given unto the truth , reality and substance of things spiritual , invisible and eternal , with their preference above all earthly things . under their conduct is this beauty , this glory of christian religion lost and defaced . wee may say with the prophet of old ; how is the faithfull city become an harlot , righteousness lodged in it but now murderers . isa. 1. 21. the church is the temple of god ; could we have looked into it of old , wee might by faith have seen christ sitting on his throne , the train of his light , holiness , love and grace filling the whole temple . look into it under their conduct , and there is the dreadful appearance of the lawless person , the man of sin , sitting in the temple of god , shewing himself to be god , to our horror and amazement . look into the primitive assemblyes of christians , 2. cor. 3. 8 , 9 , 10. you shall see meekness , humility , and the glorious ministration of the spirit in outward simplicity . look into those of this guide , and you shall see them like the house of micah , judg. 17. 5. an house of gods , with molten images , graven images , ephods and teraphims , multiplyed instruments of superstition and idolatry . look on their conversation of old in the world ; and it was humble , peaceable , useful , profitable unto mankind , with a contempt of earthly things in comparison of those that are eternal . but under the conduct of this guide ; ambition , pride , sensuality and profaness , have covered the nations of its communion ; in all things have they lost and defaced the native beauty and glory of christian religion . it will be of no advantage unto any , voluntarily to come in into a participation in this woefull apostacy . 9. the insupportable yoke that this guide puts on kings and soveraign princes , on pretence of its divine right of an universal guidance of them and all their subjects , deserves the consideration of them that are concerned , before they give up themselves unto it . it is true that by and since the reformation , as this power of these men who call themselves this guide , hath been utterly cast of by many ; so in those places where on other accounts they maintain their interest , it hath been greatly weakened and impared . hence those of the greatest power in the nations of europe , have had little regard unto their authority unless it be used unto their interest and advantage . but their principles are still the same as they were ; their pretence of divine right the same that it was , and their desires after the exercise of it unto their own ends , not at all abated . could they once again enthrone themselves in the consciences of kings themselves and all their subjects ; could they destroy the ballance of a contrary intrest ; could they take away the reserves of reliefs against their encroachments , by engaging the assistance of subjects against their princes , of one prince against another , as in former dayes ; there is no reason to think but that they would return unto their former usurpations and insolency . and wise men , yea princes themselves , may be deceived , if they take their measures of the nature of the papacy , with respect unto civil government , from its present deportment and attempts , though bad enough . take away the perplexities and difficulties they are cast into , through the rejection of their authority by so many nations , and by the divided intrests of kings and potentates thereon ; heal their deadly wound , and restore them unto a catholick power over the consciences of all sorts of men , by the destruction of them by whom it is opposed , and it will quickly appear with another aspect on the world , another manner of influence on the governours and governments of kingdoms and nations then now it doth . but the consideration hereof belongs principally unto them , who are not wont to be unconcerned in the preservation of their just authority . yet if occasion require it , a demonstration shall be given of the necessary and unavoidable consequences of the readmission of the papal power , in any of the nations of europe who have cast it out ; and that with respect unto the governours and governments of them . among many other considerations , which offer themselves unto the same purpose , and which shall be produced , if occasion is given ; i shall add one more and close this discourse ; and this is , that the foundation of all the religious worship , which this guide directs unto , whence all other parts of it do proceed , and whereon they do depend , consists of the overthrow of one of the principle articles of the christian faith . and this is , that our lord jesus hath by one offering , for ever perfected them that are sanctified ; as it is expressed by the apostle ; heb. 10. 14. in direct opposition hereunto , the ground and reason of their mass and the sacrifice therein , which is the life , soul , centor , and foundation of all their religious worship , lyes in this , that there is a necessity that christ be offered often , yea every day , in places innumerable , without which , they say , the church can neither be sanctified or perfected . such a guide is this church , as that it lays the foundation of all its sacred worship in the overthrow of the principal foundation of the christian faith . god in his appointed time , will put an end unto all these extravagancies , excesses and distractions in his church ; when violence shall be no more heard in her land , wasting nor distruction within her borders , when she shall call her walls salvation and her gates praise . finis . god's work in founding zion, and his peoples duty thereupon. a sermon preached in the abby church at westminster, at the opening of the parliament septemb. 17th 1656. / by john owen: a servant of jesus christ in the work of the gospell. owen, john, 1616-1683. this text is an enriched version of the tcp digital transcription a90269 of text r203086 in the english short title catalog (thomason e891_2). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 93 kb of xml-encoded text transcribed from 29 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a90269 wing o758 thomason e891_2 estc r203086 99863167 99863167 115351 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a90269) transcribed from: (early english books online ; image set 115351) images scanned from microfilm: (thomason tracts ; 134:e891[2]) god's work in founding zion, and his peoples duty thereupon. a sermon preached in the abby church at westminster, at the opening of the parliament septemb. 17th 1656. / by john owen: a servant of jesus christ in the work of the gospell. owen, john, 1616-1683. [8], 48 p. printed by leon: lichfield printer to the university, for tho: robinson, oxford, : 1656. the first leaf bears the order to print. annotation on thomason copy: "8ber [i.e. october] 25". reproduction of the original in the british library. eng bible. -o.t. -isaiah xiv, 32 -sermons. sermons, english -17th century. a90269 r203086 (thomason e891_2). civilwar no god's work in founding zion, and his peoples duty thereupon.: a sermon preached in the abby church at westminster, at the opening of the pa owen, john 1656 16064 6 50 0 0 0 0 35 c the rate of 35 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-06 tcp assigned for keying and markup 2007-06 aptara keyed and coded from proquest page images 2008-04 elspeth healey sampled and proofread 2008-04 elspeth healey text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion god's work in founding zion , and his peoples duty thereupon . a sermon preached in the abby church at westminster , at the opening of the parliament septemb. 17th 1656. by john owen : a servant of jesus christ in the work of the gospell . walk about sion , and goe round about her , tell the towers thereof . mark ye well her bulwarks , consider her places , that ye may tell it to the generation following . for this god is our god for ever and ever ; he will be our guide even unto death . psal. 48. 12 , 13 , 14. oxford , printed by leon : lichfield printer to the university , for tho: robinson 1656. wednesday the 17 of september 1656. ordered by the parliament , that mr maidston , and the lieutenant of the tower , doe give the hearty thankes of the house to doctor owen , deane of christ-church , and vice-chancellor of the vniversity of oxford , for his great pains taken in his sermon preach'd this day in the abby church at westminster , before his highnesse the lord protector , and the members elected to sitt this present parliament . and that he be desired to print his sermon . and that no man presume to print it without his leave . hen : scobell clerk of the parliament . to his highnesse the lord protector , and to the parliament of the common-wealth of england , scotland & ireland &c. although i need plead no other reason for the publishing of the ensuing discourse , but your order and command for my so doing , yet because i know that your peculiar interest , as governors of this common-wealth , in the severall stations wherein you are placed of god , is truely stated therein , in the pursuit whereof , your peace , and the peace of these nations will be found to lye ; i crave leave to adde that consideration also . being fully acquainted , in , and with what weaknesse it was composed and delivered , i cannot but conclude , that it was meerly for the truths sake therein contained which is of god , and its suetablenesse through his wise providence , to the present state of things , in these nations , that it found acceptance and entertainment with you , which also makes me willing to be therein your remembrancer a second time . from the day wherein i received a command and call unto the service of preaching unto you , unto this issue of it , wherein it is cloathed anew with obedience to your order , i found mercy with god to have that caution , of the great apostle abiding in my heart and thoughts , if i yet please man , i am not a servant of god ; hence i can with boldnesse professe , that influenced in some measure with the power of that direction , i studiously avoided what ever might be suggested , with the least unsuitablenesse thereunto , with respect either to my selfe or others . it was for sions sake , that i was willing to undertake this duty , and service : rejoycing that i had once more an opportunity to give publike testimony to the great concernment of the great god , and our deare lord jesus christ , in all the concussions of the nations in the world , and peculiarly in his wonderfull providentiall dispensations , in these wherein we live . and here as the summe of all , touse plainesse and liberty of speech , i say , if there be any thing , in any person whatever , in these nations , that cannot stand with , that can stand without the generall interest of the people of god pleaded for , let it fall and rise no more : and the lord i know will send his blessing out of sion , on what ever in singlenesse of heart , is done in a tendency to the establishment thereof . farther i shall not need to suggest any thing of the designe of the ensuing discourse : they who take themselves to be concern'd therein , will acquaint themselves with it , by its perusall ▪ i shall only adde , if the generall principles asserted therein be in your hearts , if in pursuit thereof you endeavour , that in no corner of this nation it may be said , this is sion that no man careth for , but that those who love the lord jesus christ in sincerity , and are by faith and obedience separated from the perishing world , following the lamb , according to the light which he is graciously pleased to impart unto them and ingaged by the providence of god , in that work which he hath undertaken to accomplish amongst us ; be not overborne by a spirit of prophanenesse , and contempt of the power of godlinesse , raging in the earth ; that they may be preserv'd & secured , from the returne of a hand of violence , and encouraged in the testimony they have to bear to the kingdom of christ , in opposition to the world and all the ways which the men thereof have received by tradition from their fathers , that are not according to his mind , you will undoubtedly in your severall conditions receive blessing from god ; which also that you may in all your concernments , is the daily prayer of your humblest servant in the work of our dear lord jesus john owen . isaiah . 14. 32. what shall one then answer the messengers of the nation ? that the lord hath founded zion and the poore of his people shall trust in it . the head of the prophetie , whereof these words are the close , lies in . v. 28. ( in the year that king ahaz died was this burden ) which gives us the season , and just time of its revelation and delivery . the kingdome of judah was at that season low , and broken . forraigne invasions , and intestine divisions had made it so ; an account hereof is given us . 2 chron. cap. 28. throughout ; as it is especially summ'd up . v. 19. of that chap. for the lord brought judah low , because of ahaz king of israell , for he made judah naked , and transgressed sore against the lord . amongst their oppressing neighbours that took advantage at their low and divided condition , their old enemies the philistines , the posterity of cham in canaan , had no small share , as v. 18. of that chapter . the philistines also had invaded the cities of the low countrey , and of the south of iudah , and had taken beth-shemesh , and aialon , and gederoth , and shoco with the villages thereof , and timnah with the villages thereof , gimzo also and the villages thereof , and they dwelt there . in this state of things , god takes notice of the joy , and triumphing of the whole land of palestina , that is , the country of the philistines . in that the rod of him that smote them was broken : that is the power of the kings and kingdome of judah , which for many generations had prevailed against them , especially in the days of david , 2 sam. 5. and of vzziah 2 chron. 26. 6. and kept them under , was made weak and insufficient for that purpose , v. 29. rejoyce not thou whole land of palestina , because the rod of him that smote thee is broken . it is no wonder , if palestina , that was to be smitten , and broken by the rod of god among his people , rejoyce at their perplexities and distresses , when we have seen men so to doe , who pretend to dwell in iudah . to take them off from their pride and boasting , their triumph and rejoycing , the lord lets them know , that from the people whom they despised , and that broken rod they trampled upon , their desolation was at hand , though they seemed to be perplexed , and forsaken for a season , v. 29 , 30 , 31. rejoyce not thou whole palestina , because the rod of him that smote thee is broken , for out of the serpents root , shall come forth a cockatrice , and his fruit shall be a fiery flying serpent , and the first borne of the poore shall feed , and the needy shall ly downe in safety , and i will kill thy root with famine , and he shall slay thy remnant . howle o gate , cry o citty , thou whole palestina art dissolved , for there shall come from the north a smoke , and none shall be alone in his appointed times . that it is hezekiah who is principally intended in these lofty allegoricall expressions , that was then rising up from the broken rod of iudah , is evident . he is termed a cockatrice , and a fiery flying serpent , not from his own nature , which was tender , meek , and gentle , wherein the comparison doth not at all ly , nor hold ; but in respect of the mischiefe that he should do unto , and irrecoverable destruction that he should bring on the land of palestina : which accordingly he performed , 2 kings 18. 8. he smote the philistines , even unto gaza , and the borders thereof , from the tower of the watchmen to the fenced cities : that is he wasted and destroyed the whole land , from one end , even to the other . it is it seems , no new thing , that the season of the enemies rejoycing , built upon the outward appearance , and state of things among the people of god , is the beginning of their disappointment and desolation ; the lord make it so in this day of england's expectation , that the rod of it may be strengthened againe , yet to smite the whole land of palestina . the words of my text , are the result of things , upon gods dealings and dispensations before mentioned . uncertain it is , whether they ought to be restrained , to the immediate prophetie before going concerning palestina , or whether they relate not also , to that in the beginning of the chapter , concerning the destruction of the assyrian , which is summed up . v. 24 , 25 , 26. the lord of hosts hath sworn , saying , as i have thought so shall it come to passe , and as i have purposed it shall stand : that i will break the assyrian in my land , and upon my mountaine tread him under foot : then shall his yoke depart from off them , and his burden from off their shoulders . it is the ruining of sennacharib and his army in the days of hezekiah , that is foretold . yea and this seems to claim a peculiar share and influence into this {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or triumphant close ; because eminently and signally , not long after , messengers were thus sent from babylon , to enquire of the health , and congratulate the good successe of hezekiah . and well had it been for him , and his posterity , had he given those messengers the returne to their inquiry ▪ which was here prepared for him , some years before . his mistake herein , was the fatall ruine of judah's prosperity . let not then that consideration be excluded , though the other insisted on , be principally intended . the words you see have in them , an enquiry and a resolution thereof . i shall open them briefly as they ly , in the text . 1. what shall one : what shall , or what ought ? what is it their duty to doe or to say ? or what shall they , upon the evidence of the things done , so doe or say : either their duty , or the event is denoted , or both , as in such predictions it often falls out . 2. what shall one ? that is any one , or every one ; the answer spoken of is either the duty of every one to give , or it will be so evident that any one shall be able to give it . the word one , i confess is not expressely in the originall , but is evidently included in the verbe {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : what shall be answered , that is , by any one what ever . there is no more in the translation , then is eminently infolded in the originall expression of this thing . 3. what shall one then ? that is , in the season when god hath disappointed the hopes and expectations of the enemies of his people , and hath strengthned their rod to bruise them again more then ever . that is a season wherein great inquiry will be made about those things ; what shall one then answer ? this word also , is includded in the interrogation ; and much of the emphasis of it , consists therein . 4. answer the messengers : that is men coming on set purpose to make inquiry after the state of affairs among gods people ; embassadors , agents , spies , messengers , enquirers of any sort ; or the word may be taken more largly , for any stranger that came to jerusalem . the septuagint render these words , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; the kings of the nations , what shall they say ? in this case , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; what shall they answer , or say ? so that word is somtimes used : some think , that for , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} which they should have rendred {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or messengers , they read {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or kings , by an evident mistake : but all things are cleare in the originall . 5. of the nations : that is of this , or that nation , of any nation that shall send to make inquiry : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , of the heathen say some ; those commonly so called , or the nations estranged from god , are usually denoted by this word in the plurall number : yet not alwaies under that consideration : so that there may be an enallagy of number , the nation for the nations , which is usuall . what shall one answer them ? they come to make enquiry after the work of god among his people , and it is fit that an answer be given to them : two things are observable in this interrogation . 1. the nations about will be diligently enquiring after gods dispensations among his people ; besides what reports they receive at home , they will have messengers , agents , or spies to make enquiry . 2. the issues of gods dispensations amongst his people shall be so evident and glorious , that every one , any one though never so weak , if not blinded by prejudice , shall be able to give a convincing answer concerning them , to the enquiries of men . something shall be spoken to these propositions in the process of our discourse . 2. there is the resolution given of the enquiry made in this interrogation , hereof are 2. parts . 1. what god hath done . 2. what his people shall , or ought to do . wrap up at any time , the work of god , and the duty of his people together , and they will be a sufficient answer to any mans enquiry after the state of things amongst them . as to our wisdome in reference unto providentiall dispensations , this is the whol of man . 1. the first thing in the answer to be given in , is the worke of god , the lord hath founded sion . sion ; that is his church , his people his chosen ones , called sion from the place of their solemne worship in the days of david , the figure and type of the gospell church . heb. 12. 22. yea are come unto mount sion , and unto the city of the living god , the heavenly jerusalem . it is generally used not for the whole body of that people unless as they were typically considred in which respect they were all holy . but for the secret covenanted ones of that people , as is evident from all the promises made thereunto , yet with speciall regard to the ordinances of worship . 2. this god hath founded : founded , or established , strengthened , that it shall not be removed , psal. 87. is a comment on these words : he hath founded it ; that is in faithfull promises , and powerfull performances , sufficient for its preservation and establishment . now this expression , [ the lord hath founded sion ] as it is an answer to the enquiries of the messengers of the nations , may be taken two wayes . 1. as giving an account of the work it selfe done ; or what it is that god hath done , in and amongst his people . what is the work that is so fam'd abroad , and spoken of throughout the world ? that being attempted in many places , & proveing abortive , is here accomplished ? this is it , shall one say : god hath established his people and their interest ; it is no such thing as you suppose , that some are set up , and some pull'd downe ; that new fabricks of government or ruling are erected for their own sakes , or their sakes , who are interested in them . but this is the thing that god hath done ; he hath founded sion , established his people and their interest , in despight of all opposition . 2. as giving a reason of the worke done ; whence is it that the lord hath wrought so mightily for you , amongst you , in your behalf , praeserved you , recover'd you , supported you , given you successe and victory , when all nations conspired your ruine ? why this is the reason of it . god hath founded sion , he bore it good-will , hath taken care of the interest of his church and people . the words may be taken in either sense ; the issue of their intendment as to our instruction , will be the same . this is the answer to be given to the messengers of the nations , who perhaps expected to have heard of their strength and policy , of their councellors and armies , of their wealth and their riches , of their triumphs and enjoyments ; no! god hath founded sion . and well had it been for hezekiah , had he given this answer prepared for him so long before , to the messengers of babilon . 3. the great designe of god in his mighty works , and dispensations in the world ; is the establishment of his people , and their proper interest in their severall generations . give me leave to say ; it is not for this , or that form of government , or civile administration of humane affaires ; it is not for these , or those governors , much less for the advantage of one or other sort of men : for the enthroning of any one , or other perswasion , gainfull , or helpfull to some few , or more , that god hath wrought his mighty workes amongst us . but it is that sion may be founded , and the generall interest of all the sons and daughters of sion be preserved ; and so far as any thing lies in a subserviency thereunto , so far , and no farther is it with him accepted . and what ever , on what account soever sets up against it , shall be broken in peices . what answer then should we give to enquirers ? that the lord hath founded sion . this is that , and that alone , which we should insist upon , and take notice of , as the peculiar worke of god amongst us . let the reports from other nations be what they will , let them acquaint the messengers of one another , with their glory , triumphs , enlarging of their empires and dominions . when it is inquired what he hath done in england , let us say , he hath founded sion . and he will not leave untill every man concern'd in the worke shall be able to say , we have busied our selves about things of no moment ; and consumed our dayes , and strength , in setting up sheaves that most bow hereunto . this is the main of gods intendment , and whilst it is safe , he hath the glory and end of his dispensations . 2. the other part of the answer relates to the people ; the poor of his people shall trust in it . the words containe either their duty , they ought to doe so , or the event , they shall doe so ; or both joyntly . 1. the poore of his people . v. 30. they are cald the first borne of the poore and needy : that is , those who are very poore . now this expression may denote either the people in generall , who had been poore and afflicted ; and so the poore of his people , is as much , as his poore people : or some in particular , that partly upon the account of their low outward condition , partly on the account of their lowlinesse of minde , are called the poore of his people : and so the words are excellently paraphras'd . zeph. 3. 12 , 13. i will also leave in the midst of thee an afflicted , and poore people ; and they shall trust in the name of the lord : the remnant of israel shall not doe iniquity , nor speake lies : neither shall a deceitfull tongue be found in their mouth , and none shall make them afraid . we may take the words in a sence comprizing both these : namely for the poore preserved remnant , caried through the fiery triall , and preserved to see some comfortable issue of gods dealing with them , though yet wrestling with difficulties and perplexities . 2. what shall they doe ? they shall trust in it ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and in it they shall trust ; that is , being in it , they shall trust , confide , acquiess , namely in the lord , who hath wrought this work : or in it , that is , either in the work of god , or in sion so established by god . the word here used for trusting , is sometimes taken for to repaire , or to retreat to any thing , and not properly to put trust , affiance or confidence , and so it is rendred in the margine of your books : they shall betake themselves to it . so is the word used judges . 9. 15. psal. 36. 7. so the intendment is , that the poore preserv'd people of god , seing his designe to found sion , and to establish the interest of his chosen , shall leave of all other designes , aymes and contrivances , and winde up all on the same bottome ; they shall not , at least they ought not ( for i told you the words might denote either their duty , what they ought to doe , or the event what they shall doe ) set up designes , and aymes of their owne , and contend about other things ! but betake their hopes to that which is the main intendment of god , the establishment of the interest of his people , and cast all other things in a subserviency thereunto . the summe is , it is the duty of gods poore preserved remnant laying aside all other aimes and contrivances , to betake themselves to the work of god , founding sion and preserving the common interest of his people . of the propositions thus drawn from the words , i shall treat severally , so farre , as they may be foundations of the inferences intended . the first is this : the nations about , will be diligently enquiring concerning gods dispensations among his people ; their eyes are upon them , and they will be enquiring after them . in the handling of this , and all that followes , i humbly desire , that you would consider in what capacity , as to the discharge of this work , i look upon my selfe , and you. as you are hearers of the word of god , ( in which state alone at present , though with reference to your designed employment , i look upon you ) as you are not at all distinguished from others , or among your selves : but as you are believers , or not ; regenerate persons , or coming short thereof . and on this account , as i shall not speake of my rulers without reverence , so i shall endeavour to speak to my hearers with authority . i say then , 1. there are certain affections , and principles , that are active in the nations , that will make them restlesse , and alwaies put them upon this enquiry . the people of god , on one account or other , shall be in all seasons a separated people . num. 23. 9. lo the people shall dwell alone , and shall not be reckoned among the nation ; yea they are seperated from them , whilest they are in their bowells , and dwell in the middest of them : micha 5. 7 , 8. whether they are amongst them , as the spring of their mercies , or the rise of their destruction , ( one of which they will alwaies be ) yet they are not of them . no sooner then is any people , or portion of them , thus dedicated to god ; but all the nations about , and those amongst them not ingaged in the same way with them , instantly look on them , as utterly sever'd from them : having other ways , ends , and interests then they , being built up wholly on another account and foundation : they reckon not of them as a people and a nation . the conclusion they make concerning them , is that of haman : esther 3. 8. there is a certain people scattered abroad , and dispersed among the people in all the provinces of thy kingdome , and their lawes are diverse from all people . not their morall and judiciall laws , which were the summe of that perfection , which all nations aimed at ; on which account they said of them , surely this great nation is a wise and understanding people . deut. 4. 6. and the keeping of those laws was their wisdome and understanding among all nations : nor yet meerly the laws of their religious worship : but the whole way , interest , designe , profession of that people , is comprized in this expression , they are diverse from all people . looking on them in this state , they have principles ( as i said ) that will carry them out to an enquiry into their state and condition . 1. they are full of envy against them ; they shall be ashamed of their envy at thy people . isaiah . 26. 11. looking on them , as wholly separated from them , and standing on another account then they doe , they are full of envy at them . envy is a restlesse passion , full of enquiries and jealousies ; the more it finds of poyson , the more it swells and feeds . it will search into the bottome of that which its eye is fixed on . the transaction of the whole businesse between nehemiah and sanballat , gives light to this consideration . see neh. ch. 4. 1 , 2 , 3 , 4 , 5 , 6. and ever the nearer any nation is to this people , the greater is their envy . it was edom , and moab , and ammon , the nations round about , that were most filled with wrath and envy against israell . yea when that people was divided among themselves , and the true worship of god remained with judah , and they became the separated people , ephraim was instantly filled with envy against them . isaiah . 11. 13. the envy also of ephraim shall depart , and the adversaries of iudah shall be cut off . ephraim shall not envy iudah : for there must be a desire of the same thing , as something answering it ( which befalls in proximity of habitation ) that a man is envied for , in him that envy 's him . this is one fountain of the nations enquiry after your affaires . through the providence of god , you dwell alone ; that is , as to your main designe and interest . you are not reckoned among the nations , as to the state of being the people of god ; so far , and under that consideration , they count you not worthy to be reckoned or esteemed a nation . they envy to see the men of their contempt exalted , blessed . the same is the condition of ephraim amongst us ; men not engaged in the same cause , and way with you , they are full of envy . wherefore doe they enquire of your wellfaire , of your state and condition , of your affaires ? is it that they love you , that they desire your prosperity , that they would have you an established nation ? no , only their envy makes them restlesse . and as it is in generall : so no sooner doth any man upon a private account separate himselfe from the publick interest of the people of god , but he is instantly filled with envy against the managers of it . and notwithstanding all our animosities , if this hath not befallen us , in our differences and divisions ; i no way doubt a peaceable composure , and blessed issue of the whole . if envy be not at work , we shall have establishment . 2. a second principle , whereby they are put upon their enquiries , is feare . they feare them , and therefore will know how things stand with them , and what are the works of god amongst them . hab. 3. 7. i saw the tents of cushan in affliction , and the curtains of the land of midian did tremble ; i saw it ; when god was doing the great work described in that chapter with many lofty allegoricall expressions , of bringing his people out of bondage , to settle them in a new state and condition ; the nations round about , that looked on them , were filled with affliction , feare and trembling . they were afraid whither these things would grow . psal. 48 ▪ 1 , 2 , 3 , 4 , 5 , 6. great is the lord , and greatly to be praised in the city of our god , in the mountain of his holinesse ; beautifull for situation , the joy of the whole earth is mount sion , on the sides of the north , the city of the great king ; god is known in her pallaces for a refuge . for lo , the kings were assembled , they passed by together ; they saw it and so they marvelled , they were troubled and so they hasted away ; for feare took hold upon them there , and pain as of a woman in travail . the close of all the considerations of these kings , and their attendants , is , that feare took hold upon them . feare is sollicitous and enquiring ; it will leave nothing unsearched , unlooked into , it would find the inside and bottome of every thing wherein it is concerned . though the more it finds , the more it is increased , yet the greater still are its enquiries ; fearing more what it know's not , then what it know's , what is behind , then what appear's . this put's the nations upon their inquiry , they are afraid what these things will grow to . psalm . 126. 2. then was our mouth filled with laughter , and our tongue with singing , then said they among the heathen , the lord hath done great things for them : they are the words of men pondering their affaires , and filled with feare at the issue : if god doe such things as these for them , what think you will be the issue ? i dare say of the proudest adversaries of the people of god at this day ; notwithstanding all their anger they are more afraid then angry . the like also may be said concerning their wrath , revenge , and curiositie , all pressing them to such enquiries . this is the issue of this proposall . if we are not a separated people unto god , if our portion be as the portion of the men of the world , and we are also as they , reckoned among the nations , if we have had only nationall works , in the execution of wrath on men fitted thereunto amongst us ; woe unto us that we were ever engaged in the whole affaire that for some years we have been interested in . it will be bitternesse and disappointment in the latter end . if wee be the lords peculiar lot , separate unto him , the nations about , and many amongst our selves , on the manifold accounts before mentioned , will be enquiring into our state and condition , and the work of god amongst us . let us consider what we shall answer them , what we shall say unto them , what is the account we give of gods dealings with us , and of his mighty works amongst us ? what is the profession we make ? if we seek our selves , if we are full of complaints and repinings one against another : if every one hath his own aimes , his own designes , ( for what we doe , not what we say is the answer we make ) if we measure the work of god by its suitablenesse to our private interests ; if this be the issue of all the dealings of god amongst us , we shall not have wherein to rejoyce : but of these things afterwards , the second proposition is ob. 2. the issue of gods dealing with , and dispensations among his people , shall be so perspicuous and glorious , that one , any one , every one , shall be able to give an answer to them that make enquiries about them . what shall one then say ; whether it be for judgement , or mercy , all is one : he will make the event to be evident and glorious . he is our rock and his work is perfect ; and he will have his works so known , as that they may all praise him . be it in judgement ; see what issue he will bring his work unto . deut. 29. 24 , 25. even all nations shall say , wherefore hath the lord done thus unto this land ? what meaneth the heat of this great anger ; then men shall say , because they have forsaken the covenant of the lord god of their fathers , which he made with them , when be brought them forth out of the land of egypt . men shall say , ordinary men shall be able to give this sad account of the reason of the works of god , and his dealings with his people . so also as to his dispensations in mercy . isaiah . 26. 11. lord when thy hand is lifted up , they will not see : but they shall see , and be ashamed for their envy at the people , yea , the fier of thine enemies shall devour them . he will not leave the work of his favour towards his people , untill those who are willing to shut their eyes against it , doe see and acknowledge his hand and councell therein . i do not say this will hold in every dispensation of god , in all seasons , from the beginning to the ending of them . in many works of his power and righteousnesse , he will have us bow our souls to the law of his providence , and his soveraignty , wisdome , and goodnesse therein when his footsteps are in the deep , and his pathes are not known ; which is the reasonablest thing in the world . but this generally is the way of his proceedings ; especially in the common concernments of his people , and in the disposall of their publick interests ; his work his will and councells therein shall be eminent and glorious . it is chiefly from our selves , and our own follies that we come short of such an acquaintance with the works of god , as to be able to give an answer to every one that shall demand an account of them . when david was staggar'd at the works of god , he gives this reason of it , i was foolish and as a beast before him . psal. 73. 22. that thoughtfulnesse and wisdome which keeps us in darknesse , is our folly . there are sundry things that are apt to cloud our apprehensions , as to the mind of god in his dealing with his people . as , 1. selfefulnesse of our own private apprehensions and designes ; a private designe and aime , in the works of providence , is like a private by-opinion in matters of religion . you seldome see a man take up a by-opinion , ( if i may so speake ) but he instantly layes more waight upon it , then upon all religion besides . if that be not enthroned , be it a matter of never so small importance , he scarce cares what becomes of all other truths which he doth imbrace . when men have fixt to themselves , that this , or that particular , must be the product of gods providentiall dispensations , that alone fills their aimes and desires , and leaves no room for any other apprehension . have we not seen persons in the days wherein we live , so fixed on a raigne , a kingdome , i know not what , that they would scarce allow god himselfe to be wise , if their minds were not satisfied . give me this child or i dye . now is it probable , that when mens whole soules , are possessed with a designe and desire of their own , so fully , that they are cast into the mould of it , are transformed into the image and likenesse of it , they can see , heare , think , talk , dreame nothing else ; that they shall be able to discerne aright , and acquiesse in the generall issue of gods dispensations , or be able to answer the messengers of the nations , making enquiry concerning them . feare , hope , wrath , anger , discontentment , with a rabble of the like mind-darkning affections , are the attendants of such a frame . he who knows any thing of the power of prejudices in diverting the minds of men , from passing a right judgement on things proposed to them , and the efficacy of disordered affections , for the creating and confirming of such prejudices ; will discern the power of thus darkning disturbance . 2. private enmities , private disapointments , private prejudices , are things of the same consideration ; let a man of a free and large heart and spirit , abstract his thoughts from the differences that are among the people of god in this nation , and keep himselfe from an engagement into any particular designe and desire : it is almost impossible that he should winke so hard , but that the issue and reason of gods dealing with us , will shine in upon his understanding ; so that he shall be able to give an account of them , to them that shall make enquiry . will he not be able to say to the messengers of the nations ; & all other observers of the providentiall alterations of the late times that have passed over us : the people of god in this nation were despised , but are now in esteeme ; they were under subjection to cruell taske-masters , some in prisons , some banish'd to the ends of the earth , meerly on the accont of the worship of their god ; the consciences of all enthrall'd , and of many defiled and broken on the scandalls laid before them , whilest iniqui●y and superstition were established by law . but this is that which god hath now done & accomplish'd : the imprisoned are at liberty , the banish'd are recalled , they that have lyen among the pots have got doves whings , conscience is no more enthralled , their sacrifices are not mixed with their blood , nor do they meet with trembling in the worship of god . o ye messengers of the nation this is that which the lord hath done ! who ( j say ) not intangled with one prejudicate ingagement or other , may not se this with halfe an eye ? but such is our state and condition , such our frame and temper , so full are we of our owne desires , and so perplexed with our owne disapointments , that we can see nothing , know nothing nor are able to give any word of accont , that may tend to the glory of our god , to them that enquire of us ; but every one vents his owne discontentments , his owne fears , his owne perplexities . the lord looke down in mercy , and let us not be found dis●isers of the work of his power and goodness . ah! how many glorious appearances have i seen , of which i said under the shadow hereof , shall we live among the heathen ? but in a short space they have passed away . shall we therfore chuse us a captain , & goe down again into egypt ? the third proposition ensues . the great design of god in his mighty works and dispensations , is the establishment of his people and their proper interest , in their severall generations . to make this clear , some few things are previously to be considered , as : 1. the proper interest of the people of god , is to glorify him in their severall places , stations and generations ; none of us are to live unto our selves . it is for this end that god hath taken a peculiar people to himselfe in this world , that he might be glorified by them , that his name may be borne forth by them , and upon them . this is the great end whereunto they are designed , and that which they ought to aime at only , even to glorify god . if this be not done , they fall of from , and are besides their proper interest . besides innumerable testimonies to this purpose i might give evidence to this assertion , from gods eternall electing love towards them , with his intendment therin ; from their redemption out of every kindred , tribe and family under heaven , by the blood of christ , from their separation from the world by their effectuall calling , and the like considerations ; but i have the consenting voice of them all in generall , and of every individuall in particular , crying out , this is our , this is my proper interest , that we may glorify god ; faile we , and come short in this , we come short , and faile in the whole : so that i shall not need further to confirme it . 2. god is the only proper and infallible judge in what state and condition his people will best , and most glorify his name , in their severall generations . i thinke i need not insist on the proof of this assertion ; should it be according to thy mind , saith he in job . cap. 33. 34. or according to the minde of god ? should the disposall of things be according to his will , or ours ? whose end is to be obtain'd in the issue of all ? is it not his glory ? who hath the most wisedome to order things aright , he or we ? who hath the chiefest interest in , & right unto the things contended about ? who sees what will be the event of all things , hee or we ? might men be judges would they not universally practically conclude , that the condition wherin they might best glorify god would be , that they might have peace and rest from their enemies , union and a good understanding among themselves : that they might dwell peaceably in the world , without controll , and have the necks of their adversary's under their feet . this in generall . in particular : that this , or that perswasion that they are peculiarly ingaged in , might be always enthron'd , that their proper sheafe might stand upright & all others bow thereunto , and that nothing is contrary to the glory of god , but what disturbs this condition of affaires . i know not what may be accomplished before the end of the world , from the beginning of it hitherto for the most part the thoughts of god , have not bin as these thoughts of ours : he hath judged otherwise as to the condition wherein his people should glorify him . god is judge himselfe , let us i pray you leave the determination of this difference to him ; and if it be so , as to our generall condition , much more is it so , as to our peculiar designes and aimes , wherein we are divided . 3. providentiall dispensations are discoveries of the wisdome of god in disposing of the condition of his people soas , they may best glorify him . to dispute against the condition wherin at any time we are cast by his providence , is to rise up against his wisdome in disposing of things to his own glory . these things being premis'd , it is easy to give light and evidence to the assertion laid down . i might goe through the story 's of gods dealings with the nations of the world , and his own people amongst them , and manifest in each particular , that still his design was , the establishment of his peoples proper interest . but instead of instances take two or three testimonies that occure . deut. 32. 8. when the most high divided to the nations their inheritance , when he separated the sons of adam , he set the bounds of the people according to the number of the children of israell . from the begining god hath so order'd all the nations of the world that they may beare a proportion to what he hath to doe with his people ; that he may so order and dispose of them , as that his design towards his own may be accomplished . amos. 9. 9. for lo i will command and will fift the house of israel among all nations like as corne is sifted in a sive , yet shall not the least grain fall upon the earth ; all the stir 's and commotions that are in the world , are but gods siftings of the nations , that his chosen ones may be fitted for himselfe , and not lost in the chaffe , and rubbish . heb. 12. 26 , 27. whose voice then shook the earth , but now he hath promised saying , yet once more i shake not the earth only , but also heaven ; and this word , yet once more , signifieth the removing of those things that are shaken , as of things that are made , that those things which cannot be shaken may remain : all the shakings of the nations are , that the unshaken interest of the saints may be established : isai. 51. 15 , 16. but i am the lord thy god that divided the sea whose waves roared , the lord of hosts is his name . and i have put my words in thy mouth , and have covered thee in the shaddow of mine hand , that i may plant the heavens , and lay the foundations of the earth , and say unto zion thou art my people . heaven , and earth , and all things therin , are disposed of , that sion may be built and established . all gods works in this world , lye in a subserviency to this end and purpose . doth god at any time prosper an evill or a wicked nation ? an anti-christian nation ? is it for their owne sakes ? doth god take care for oxen ? hath he delight in the prosperity of his enemies ? no : it is only that they may be a rod in his hand for a litle moment , and a staff for his indignation against the miscariages of his people . isai. 10. 5 , 12. o assyrian , the rod of mine anger , & the staff in their hand is mine indignation . this in such a season is their proper interest , to glorify god in distresse . doth he breake , ruine and destroy them , as sooner or latter he will leave them , neither roote nor branch ? all that he doth to them , is a recompence for the controversy of sion . isai. 34. 9. for it is the day of the lords vengeance , and the yeare of recompences for the controversy of sion . we see not perhaps at this day , wherein the concernments of the remnant of gods people doth lye , in the great concussions of the nations in the world ; we know not what designe in reference to them , may lye therein : alas ! we are poore short sighted creatures , we know nothing that is before us , much lesse can we make a judgment of the work of god , in the midst of the darknesse and confusion , that is in the world , untill he hath brought it to perfection . all lyes open and naked to his eye ; and the beauty of all his works will one day appeare . the true and proper interest of his people , so as they may best glorify him in the world , is that , which he is pursueing in all these dispensations . the grounds , reasons , and foundations of this truth , in the counsell , from the love , and attributes of god , the redemption in the blood of jesus , i must not now pursue , this one thing i shall only offer . the state of sion , of the people of god , being much to depend upon the disposalls of them , whom god by his providence raiseth up to rule and government among the nations ; though sometimes he sets up men , whose hearts and minds are upright with himselfe , yet he will not trust his owne to their mercy , and the variablenesse of their wills in generall : but will so dispose , alter , weaken and strengthen them , so set them up , and pull down , that it shall be their interest , to which they will alwaies abide faithfull , so to deale with his people , as he will have them dealt with , that they may best glorify him in their generations . if it be in the infinite wise counsell of god , to give his saints in this nation peace and tranquility , they shall not have it precariously upon the wills of men ; for he will not leave moulding and disposing of the affaires of the nation , untill it find , that it is its proper interest to give , and measure out unto them , what is to the mind of god . all that hath been done amongst us , all that we are in expectation of , turnes on this hinge alone . but lastly , ob. 4. it is the duty of gods preserved remnant , laying aside all other aimes and contrivances , to betake themselves to the work of god , founding sion , and preserving the common interest of his people . god hath founded sion , and the poore of the people shall trust therein , or betake themselves unto it . we are apt to wander on hills and mountains , every one walking in the imagination of his own heart , forgetting our resting place . when god was bringing the power of the babylonian upon his people , the prophet jeremiah could neither perswade the whole nation to submit to his goverment , nor many individualls among them , to fall to him in particular . and when the time of their deliverance from that captivity was accomplished , how hardly were they perswaded to imbrace the liberty tendered ; notwithstanding all incouragements and advantages , the greatest part of them abide in that place of their bondage to this day . so hardly are we brought to close with gods peculiar work , and our own proper interest , although his glory , and our own safety lye therein . the reasons of this frame , i have in part touched before , i shall adde but two more . 1. discontentment with our peculiar lot and portion , in the work of the lord , and common interest of his people . it is with us , in our civile affaires , as the apostle saith it is not in the naturall body , nor ought to be in the spirituall , or church body : the foot doth not say , because i am not the head , i am not of the body ; no , it doth not ; but is content with its own place and usefulnesse . it is so with the rest of the members that are more noble , and yet are not the head neither . it is otherwise with us : i enterpose not my thoughts , as to your present constitution , and the order of things amongst us . i speak no more then i have sundry years since , sundry times complained of , to a parliament of this common-wealth . every one , if not personally , yet in association with them , of some peculiar perswasion with himselfe , would be the head ; and because they are not , they conclude they are not of the body , nor will care for the body , but rather endeavour its ruine . because their peculiar interest doth not raigne , the common interest shall be despised ; and this hath been the temper or rather distemper , of the people of god in this nation now for sundry years ; and what it may yet produce i know not . only for the present the work of god in founding sion , in purseuing his peoples common interest , is despised , thought light of , and all the pleasant things thereof trodden under foot . unlesse god end this frame , my expectations , i confesse , of an happy issue of the great work of god amongst us , will wither day by day . 2. the suffering of our wills and judgements , as to the products of providence , to run before the will of god . this , the experience of these daies hath taught us . those who have a forwardnesse in prescribing to god what he should doe , as to the modus , or manner of the work , which at any time he hath to accomplish , are stubbornly backward , in closing with what he doth actually produce . these and the like things , which might be in large catalogues reckoned up , one after another , detain the minds of men , from acquiescing in the common interest of sion , whose preservation is the whole peculiar designe of the great worke of god , in any place or season . these foundations being laid in the words of the text , let us now see what inferences from them may be made , for our advantage and instruction . vs . 1. let us then consider diligently what we shall answere the messengers of the nations ; some thinke that by the nation , is peculiarly intended the nation of the jewes themselves , whose messengers from all parts came to jerusalem to enquire of the work of god , and to advise about the affaires of the whole . in this fense you are the messengers of this nation , to whome an answer is to be returned : and because the text saith , one shall doe it , that is , anyone , i shall make bold before we close , to give an answer to your enquirys ; and indeavour to satisfy your expectations : in the mean time as the words seem more directly to respect the enquiries of other nations : so it is in a speciall manner incumbent on you , who will be especially enquir'd of , to return an answer to them . be provided then i pray in your own hearts , to give an answer in this buisiness ; and oh that you could doe it with one heart and lip , with one consent , and judgement . on whom are the eies of this nation and of those round about ? from whom are the expectations of men ? to whom should we goe to enquire what god hath done in this nation , what he is doing , what are the effects of his power , if not of you ? some of you have been ingag'd in this work , with the lord from the beginning : and i hope none of you have been engag'd in heart or hand against it ; and you speake still with living affections , to the old and common cause . if you will be able to steere your course aright , if you would take one straight step , have in a readiness an acquaintance with the work of god , what it is that he aimes at , by which you may be guided in all your undertakings . suppose now a man , or men , should come and aske of you , what god hath done in these nations ? what he hath wrought , and effected ? what is brought forth ? have you an answer in readinesse ? certainly god hath done so much as that he expects you should be able to give an account of it . take heed that every one of you be not ready to speake the disquietments of your own spirits , and so cast contempt on the work of god . something els is requir'd of you . i have sometimes in darknesse and under temptations my self , begun to thinke , that what hath been , is the thing that is , and there is no new thing under the sun . as it hath been among the heathen of old , so it hath been amongst us ; or as it was with israel . 1 kings 16. 22 , 22. then were the people of israel divided into two parts , half of the people followed tibni the son of ginath to make him king : and halfe followed omri : but the people that followed omri prevailed against the people that followed tibni the son of ginah , so tibni died and omri reigned : that a common thing and frequent in the world had befallen us , wherein god had no hand , but that of common providence , in dashing one sort of men against another . so foolish have i been , and as a beast , so ready to condemne the generation of the righteous , so unbelieving and ready to cast away the faith and prayer of ten thousand saints ; one of whose sighs shall not be lost . but such fearfull effects , sometimes trouble disquietment , disappointment , & carnall feare will produce . but certain it is , none of the many cryes of the people of god shall be lost , nor their faith be disappointed . god hath a peculiar designe in hand , and we are to find it out , that we may be able to answer them that make enquiries . if you lay not this foundation of your procedures , i shall not wonder if you erre in your ways ; it is your pole-starre and will be so , by which your whole course is to be steered ; your shield , which whilest it is safe , though you dye , your glory abides . but you will say ! what then is this great designe of god among his people : let the holy one of israel bring nigh his work that we may know it ; what is that true and generall interest of zion that he hath founded ; let us know it , that we may be able to give an answer to them that enquire after it . 1. aske themselves , those who have prayed for it , waited for it , expected it , are made partakers of it , doe enjoy it , live upon it , probably they will be able to give you an account what is their peculiar and only interest , as to these providentiall dispensations ; surely they cannot but know that which they enjoy , and live upon . but you will say of all others , this is the most unlikely , and irrationall course , a way to perplex and entangle , not to informe us at all . is it not cleare , that they are divided among themselves ? is not their language , is not their voyce , like that of the jewes at the building of the second temple ; some shouted for joy , and some wept at the remembrance of the former temple are not their desires rather like that , and those of theirs , who built babell , then of those who cry grace grace , whil'st god is founding sion ? doe not many of them utterly deny any work or designe of god , ( i mean what is peculiar ) in the affaires of this nation ; and utterly fall away from the society of them , who are otherwise perswaded ? and is it likely that we can gather any resolution from them ? doth not the greatest danger of our own miscarriage lye in this ? that we may be apt to attend to their peculiar desires , and so to divide amongst our selves , as they are divided . and is this the returne that indeed is to be made ! o that mine eyes might run down with water day and night on this account , that my heart might be moved within me , for the folly of my people . ah foolish people and unwise , doe we thus require the lord ? it is true , many at all times have desired the day of the lord , who when it hath come , have not been able to abide it , it hath consumed them , and all the principles , whereon they have acted , and upon which they did desire it ; but that those who have their share in it indeed , should be thus broken among themselves , should bite one another , devour one another , and scarce allow one another to be sharers in the common interest of the saints , in that day , this is a lamentation , and shall be for a lamentation . but yet something may be farther pressed on them in this businesse . when one went to demand of the philosophers of the severall sects , which was the best of them , every one named his own sect and party in the first place ; but all of them in the second place , granted that of plato to be the most eminent . the enquirer knew quickly what to conclude ; setting aside prejudicate affections , selfe love , and by interests , he saw that the judgement of all , run on that of plato , as the best & most eminent sect , & which thereupon he preferred before the rest . may not some enquiry of the like nature be made of the people of god amongst us ? ask them what is the common interest of sion , that god takes care of , that he hath founded in the days wherein we live , in the great transactions of providence that have passed over us . say some : that such a forme of church worship and discipline be established , such a rule of doctrine confirmed , and all men whatever compelled to submit unto them : herein lies that kingdome of christ which he takes care of , this is that which god will have founded and established : and what this forme , what this rule is , we are to declare . that that discipline be eradicated , the ministers provision destroyed , and the men of such a perswasion enthroned , to rule all the rest at their pleasure , seeing , that notwithstanding all their pretended reformation , they are yet antichristian , say others . say some : that a kingdome and rule be set up in our hands , to be exercised in the name and authority of jesus christ , taking away all law and magistracy already established , to bring forth the law of righteousnesse conceived in our minds and therein to be preserved ; all uniting only in this , that a soveraignty as unto administration of the things of god is to be theirs . say others lastly , that the people of god be delivered from the hands of their cruell enemies , that they may serve the lord without feare all the days of their lives , in righteousnesse and holinesse , that notwithstanding their present differences , they may live peacably one with , or at least one by another , enjoying rule and promotion , as they are fitted for imployments , and as he gives promotion , in whose hand it is , that godlinesse , and the love of the lord jesus christ be preserved , protected , and secured , from a returne of the hand of violence upon it ; herein say some lies the common interest of the people of god ; this he hath wrought out for them , herein he hath founded sion . aske now the people of god in this nation , i say or any of them , one , or more , at any time ? what he , or they , look upon as the chiefe thing aimed at in the mighty dispensations of god amongst us ; will they not every one answer in the first place , that is aimed at , that is to be enthroned , that so doing is the will of god , the end of his works among them , wherein their , or his particular ingagement and interest lies . but ask them now againe , in the second place , which of the remaining perswasions concerning the work of god , and the common interest of his people , they would preferre next to their own : will they not all unanimously fix on that mentioned in the last place , rather then any of the other . is it not then evident that setting aside prejudicate affections , and such determinations , as may reasonably be supposed to arise from them , laying away all private animosities , and desire of rule and preheminence , with other worldly and selfish designes ; the universality of the people of god , doe answer to them that enquire , that in the last perswasion lies the ayme , and work of god in our generation . for my own parte , on this and other considerations hereafter to be mentioned , i shall dare freely to give this answer to the messengers of this , or any nation in the world , who shall make inquisition after the work of god amongst us , and his designe in reference to his people ; and it is no other then my heart hath been fixed upon for many years , and which i have severall times , on one account or other intimated , or pressed unto the parliament , which first undertook to mannage , and succesfully carried on that cause , in whose protection you are now engaged . this i say then ; god hath founded sion , he hath taken care of the generation of the righteous , the children of sion , however differenced among themselves ; hath broken the yoke of their oppressors , given them peace , ordered the affaires of this nation so , that they doe , or may , all of them enjoy quietness , one not envying the other , nor they vexing thē , but serving god according to the light , which he is graciously pleased to afford them , they waite for farther manifestations of the glorious gospell ; and that god hath broken , and will break , every designe , that either openly , and professedly , or upon specious pretences of crying , loe here is christ , or loe there , hath sought , or shall seek and endeavour to subvert this his work , to the preservation whereof , he will certainly mould the government , and interest of this nation , ordering its affaires in a peculiar manner on that account only : and not that he delighteth in one way or form , wherein to it hath been cast , more then another . and what ever high minded men , full of their owne apprehensions and wisdome , may doe , to this worke of god , the poore of his people shall repaire . and for my insisting on this answer , and this only , i have these further reasons to adde for my justification . 1. this is an interest comprehensive of all the son 's of sion , whose founding god intends ; it excludes none that can claime a share in the city of the living god . god takes equall care of all the dwelling places of sion ; every dwelling place of sion , hath its beauty , hath it's glory . isa. 4 5. the glory of one , may be as the glory of the sun , of another as the moon , of others as the starrs , and those differing from one another in glory ; yet each hath its glory ; and upon it , there shall be a defence , a coveringe , a protection . this is the promise ; this hath been the worke of god . 2. this compriseth all them , who have lived by faith , and abode in supplications in reference to gods late disspensations amongst us . who dare despise any one of those little ones , and say , god hath heard me , not you , regarded me , not you , you have no share or portion in the returns of supplications which we enjoy . 3. this alone preserveth the dwellers of sion from offering violence one to another ; from taking the work of babylon out of its hands , and devouring one another . let any other apprehension what ever , of the worke of god be embrac'd , and the first worke that thereby men will be engag'd in , is the oppressing , persecuting , ruining of their bretheren , which whether it be the founding of sion , or no , the day of judgement shall determine . 4. this is that which the common enemy seekes to destroy . it is not this , or that party that he would devour ; it is not this or that perswasion he would cast down ; his hatred {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , against the whole race and kinde ; this is that which he would accomplish , that all the children of god , how ever differenced among themselves , might be ruined destroyed cast down , and rooted out for ever : that the name of israel might no more be had in remembrance : this then is that which god , in their dissapointment , aimes to establish . 5. because the founding of sion , doth not consist in this or that form of the civile administration of humane affaires , there being nothing promised , nor designed concerning them , but that they be laid in an orderly subserviency , to the common interest of the saints ; which let men doe what they will , yea what they can , all government shall at last be brought unto . and who is there amongst us , that in singlenesse of heart dares make such an answer to the messengers of the nations enquiting after the peculiar worke of god amongst us ; namely , that it consists in the establishment of this or that form of civile administrations , though much of the worke of god lies therin in relation to this generall end . this then is the answer which i shall give to the messengers of the nations , and of it there are these three parts . 1. god hath broken , destroyed , ruined them and their contrivances , who made it their buisnesse to over-throw sion . and to roote out the generation of the righteous , not under this , or that way or forme , whereby they are differenced among themselves , bnt as such , as the saints of the holy one , and will continue so to doe . 2. he hath given to them , to the poore of his people , peace , liberty , freedome from impositions on their consciences , with much glorious light in severall degrees , in his worship and service . 3. he hath cast ( as he hath promised ) the power of the nation , into a subserviency to this common interest of christ and his people in this world , and hath made , or will make them to understand , that as the peace of sion , lies in their peace , so their peace lies in the peace of sion , and what to say more to the messengers of the nation , i know not . vs . 2. if this then be the worke of god , let us repaire to it ; the poore of the people shall trust therin , or joyne themselves thereunto . that you may doe this in judgment , be pleased to take these directions , which with all humility i offer to you , and i hope from the lord . 1. ingage in no way , no counsels , be the reasonings and pretences for them never so specious , which have an inconsistency with this common interest of sion , in this generation . if instead of repairing to the worke of god , you should be found contending against it , and setting up your own wisdom , in the place of the wisdom of god , it would not be to your advantage . i know many things will be suggested unto you . setling of religion , establishing a discipline in the church , not to tolerate errors , and the like : from which discourses , i know what conclusions some men are apt to draw , if no otherwise , yet from what they have been doeing for many yeeres ; doe we then plead for errors and unsetlement ? god forbid ! god hath undertaken to found and establish sion , to setle it , and he will doe it , and i pray god you may be instrumentall therin according to his mind . he will also give his people one heart and one way , and i pray that you by your example of union in love , and by all other good means may be instrumentall towards the accomplishment of that promise amongst us . it is only the liberty and protection of the people of god as such , that is pleaded for , & he that shall set up any thing inconsistent there with as so set up , will lay the foundation of his building in the firstborne of his peace , & set up the gate of it in the utmost & last of his welfaire . in a word ; the people of god may possibly in this nation devoure one another , and wash their hands in the blood of one another , by widening the breaches that are among them ; and woe be to them that shall be instrumentall herein : but if ever they come to a coalescency in love and truth , it must be by their mutuall forbearance of one another , untill the spirit be powr'd down from on high , and the fruits of peace be brought forth thereby ; and herein the lord make you as the mountaines that bring forth righteousnesse , and the litle hills that bring forth peace unto his people . there are some things that i am affraid of , that ly contrary to what i am exhorting you unto ! i wish the event manifest that i am affraid without cause ; however give me leave to caution you of them , because i cannot be faithfull to my call , if i doe not . 1. take heede , least that evill be still abiding upon any of our spirits , that we should be crying out and calling for reformation , without a due consideration of what it is , and how it is to be brought about . i wish one of many of them , who have praied for it , and complained for want of it , had endeavour'd to carry it on as they might ; would you have a reformation ; be you more humble , more holy , more zealous , delight more in the wayes , worship , ordinances of god : reform your persons in your lives , relations , families , parishes , as to gospell obedience , and you will see a glorious reformation indeed : what mean you by a reformation , is it the hurting of others , or doing good to our selves ? is it a power over other mens persons , or our owne lusts ? god hath now for sundry yeeres tryed us , whether indeed we love reformation or no ; have any provoked us , or compelled us to defile the worship of god , with ceremonies or superstitions , and our owne consciences therewith all ? have we been imposed on in the ways of god , by men ignorant of them ? hath not god said to us ! you that have praied under persecution for reformation , you that have fought in the high places of the field for reformation , you that have covenanted and sworne for reformation , goe now , reforme your selves ; you ministers , preach as often as you will , as frely as you please , no man shall controll you , live as holily as you can , pray as often , fast as often as you will ; be full of bounty and good workes , giving examples to your flock , none shall trouble you ; be instant in season , out of season , preach the whole counsell of god without controll ; you people be holy , serve god in holinesse , keep close to his worship and ordinances , love them , delight in them , bring forth such fruits as men may glorify god on your account , condemne the world , justifie the cause of god , by a gospell conversation ; take seaven yeares peace and plenty , and see what you can doe . if after all this , wee still cry out , give us a reformation , and complain not of our owne negligence , folly and hatred of personall reformation , to be the only cause of that want , it is easie to judge what we would have , had we our desires . 2. take heed least any who have formerly desired the day of the lord , considering the purity and holinesse wherewith it will be attended , grow weary of it and its worke , as not being able to abide it ; and so lay aside all thoughts of growing up with it in the will of god : least any say , is this the day of the lord , that holinesse , godlinesse , exact obedience , should be prized , exalted , esteemed ; that profanenesse , pride , selfishnesse , formallity should be despised , consumed , devoured , we will have none of this day . 3. take heed , that there rise not up a generation that knew not ioseph ; that knew us not in the dayes of our distresse , and contending with those who would have destroy'd us ; who were not engaged with us , in praying , fasting , fighting , in england , scotland , & ireland , but were unconcerned in all our affaires ; who know nothing of the cry's , teares , trembling , and feares , wherewith this cause hath been mannaged ; can we expect that they should be acted by the spirit of it , or have a due sense of what they must be ingaged in : what know they of the communion we have had with god in this buisnesse all along , what answers he hath given us , what obligations he hath put upon us thereby ; the whole buisnesse is to them as a story only of that which is past , wherin they are not concerned : there are such abiding impressions left on the soules of as many as have been ingaged in the worke of god in this nation from the beginning to the end , as will never be blotted out . if a spirit not sensible of former ways should arise amongst us , and prevaile , it would be sad with the interest of christ , and his people in this nation : to return to my directions . 2. make this worke of god your pole-star , that you may steere and guide your course by it ? in all your consultations and actions , what ever is proposed , what ever is to be done , let this consideration attend it ; but how will it suite the designe of god in establishing sion ; men speaking of a thing of manifest evidence , say that it is written with the beames of the sun . give me leave to tell you of a thing , that is written in the prayers of the saints , the feares of your enemies , the condition of this nation , the councels of princes of the , earth the affaires of the nations abroad in the world , all the issues of the providence of god in these dayes , all which concurring , i suppose will give as good an evidence as any thing in the like kind is capable of . what is this you wil say ? it is in brief , let the worke of god as stated , be your guide in all your consultations , and it will direct you to aime at these two ends . 1. to preserve peace , to compose differences , to make up breaches , to avoid all occasions of divisions at home . 2 to make up , unite , gather into one common interest , the protestant nations abroad in the world , that we may stand or fall tegether , and not be devoured one after another . that these are the things which god calls you to mind , and doe , if you will bear any regard to his present work , is , i say , written with all the beams of providence before mentioned . if the lord should suffer you to be regardlesse either to the one or the other , know you not that it would be bitternesse in the latter end . ask your friends what they desire , your enemies what they feare , the nations abroad what they are doing : consider babylon , consider sion , and if one and the same voyce come from them all ; not to attend unto it , would be , not to attend to the voice of god . it is indeed , an easy thing for you , to gratify sathan , satiate the desires of your enemies , lay a foundation of troubles ; it is but attending to the clamours of men without , and the tumultuating of lusts , and carnall wisdome within and the whole work is done . but to carry on the work of god in the particulars mentioned , this is not so easy a task : selfe must be denied , many glorious pretences laid aside , contrary reasonings answered , mens weaknesses , miscarriages , failings borne withall , because they are men ; and which is more then all , our own particular darling desires it may be let goe unsatisfied , though moulded into contrivances for many years . the truth is , the combinations of the antichristian party in the world , are so evident , their successes so notorious , their designes so fixed , their advantages to carry them on , so many ; that to perswade with them , who have power for that end and purpose , to make it their businesse to keep union amongst our selves , on all good and honest termes , and to endeavour the union of all that call on the name of the lord jesus christ , their lord and ours in the world ; were to cast a reproach upon their wisdome , foresight and zeale ; so that it sufficeth me to have mentioned these things . vse 4. encourage all things that lye in a tendency and subserviency to the work of god , unfolded and insisted on . for instance . 1. where ever you see any work of reall reformation , tending to the advancement of the gospell , discarding of old uselesse formes , received by tradition from our fathers , separating the pretious from the vile , according to the severall measures of light , which god in his infinite wisdome , hath graciously imparted ; let not needlesse objections and hinderances lye in the way , but give in all due encouragements , to the men of such engagements . perhaps the businesse of carrying on reformation is grievous to some , who in their anger and wrath , revenge and disappointment , may make complaints of it to you , in private or in publique ; the lord give you wisdome , that you may never weaken the hands or sadden the hearts , of men who are willing to joyne hearts and hands with you , to save a poore nation , and to keep life in the work of god in the mid'st thereof . 2. what you find established already in this kind , encourage , preserve , improve , that the work faile not . 3. find out what is wanting , and pursue it , as god gives you advantage and opportunity . 4. where men under pretence of religion , make it their businesse to defile themselves , or disturbe the civile peace , and quiet of others , let them know , that the sword is not borne in vaine . i can but name these things . honourable : my hearts desire and prayer to god for you is , that you may be the repairers of breaches , and the restorers of pathes for men to walk in ; that you may be the preservers of the good old cause of england , according to the growth it received in , and under severall providentiall dispensations . many particulars ly in my heart , to propose unto you , but on very many considerations , i shall name none at present of them ; but close all with some few generall directions . 1. secure your spirits , that in sincerity you seek the publick good of the nations , and the prosperity of the good people therein , who have adhered to the good cause of liberty , and religion ; if this be in your eye , as that which is principally intended , as you may pray in faith , for the presence of god with you , and have a comfortable expectation of his protection and favour ; so if in the pursuit of it , through humane frailty you should erre , or mistake in the choise of meanes , paths , ways tending to that end , god will guide you , and lead you , and not leave you untill he hath made straite pathes for your feet : but if at the bottome , there ly secret animosities , selfe-will , desire of obtaining greatnesse or power , on the one hand , or other ; if every such thing be not on all hands subdued unto publick good , prayers will be weakned , carnall wisdome increased , the counsell of god rejected , and you will wander in all your ways without successe . 2. keep alive this principle , ( which whether any will heare , or whether any will forbeare , i know not ; but this i am sure of , in the latter end it will be found to be true : ) according as you regard , cleave to , promote , protect , on the one side , or despise , contemne , and oppose on the other , the common interest of sion , the people of god before laid downe , so will your affaires either flourish , prosper , and succeed on the one hand ; or wither , decay , and be fruitlesse , on the other . in all other things that shall fall under your consideration , that relate to the civile government of the nations , prudence , conjecture , probability , consideration of circumstances , and the present posture of things may take place . this is capable of no framing to the one hand or other , upon any pretence what ever . 3. if it be possible , keep up a spirit of love , and forbearance among your selves , love thinketh none evill ; doe not impose designes on one another , and then interpret every thing that is spoken , though in never so much sincerity , and simplicity of spirit , in a proportion to that designe ; this will turne judgment into wormwood , and truth into hemlock . finis . notes, typically marginal, from the original text notes for div a90269e-390 ob. 1. ob. 2. ob ▪ 4. ob. 3. the principles of the doctrine of christ: unfolded in two short catechismes, wherein those principles of religion are explained, the knowledge whereof is required by the late ordinance of parliament, before any person bee admitted to the sacrament of the lords supper. for the use of the congregation at fordham, in the county of essex. by john owen pastor there. owen, john, 1616-1683. this text is an enriched version of the tcp digital transcription a53723 of text r214593 in the english short title catalog (wing o796). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 101 kb of xml-encoded text transcribed from 34 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a53723 wing o796 estc r214593 99826709 99826709 31114 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a53723) transcribed from: (early english books online ; image set 31114) images scanned from microfilm: (early english books, 1641-1700 ; 1768:16) the principles of the doctrine of christ: unfolded in two short catechismes, wherein those principles of religion are explained, the knowledge whereof is required by the late ordinance of parliament, before any person bee admitted to the sacrament of the lords supper. for the use of the congregation at fordham, in the county of essex. by john owen pastor there. owen, john, 1616-1683. [6], 62 p. printed by r. cotes, for philemon stephens, at the guilded lion in pauls church-yard, london : 1645. reproduction of the original in the bodleian library. eng church of england -catechisms -early works to 1800. catechisms, english -early works to 1800. theology, doctrinal -early works to 1800. a53723 r214593 (wing o796). civilwar no the principles of the doctrine of christ: unfolded in two short catechismes, wherein those principles of religion are explained, the knowled owen, john 1645 16150 54 0 0 0 0 1 219 f the rate of 219 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2005-03 tcp assigned for keying and markup 2005-10 spi global keyed and coded from proquest page images 2006-07 taryn hakala sampled and proofread 2006-07 taryn hakala text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion the principles of the doctrine of christ : vnfolded in two short catechismes , wherein those principles of religion are explained , the knowledge whereof is required by the late ordinance of parliament , before any person bee admitted to the sacrament of the lords supper . for the use of the congregation at fordham , in the county of essex . by john owen pastor there . come yee children , hearken unto me , i will teach you the feare of the lord , psal. 34.11 . london , printed by r. cotes , for philemon stephens , at the guilded lion in pauls church-yard . 1645. to my loving neighbours and christian friends , at fordham . brethren , my hearts desire and request unto god for you is , that yee may bee saved : i say the truth in christ also , i lye not , my conscience bearing mee witnesse in the holy ghost , that i have great heavinesse , and continuall sorrow in my heart , for them amongst you , who as yet walk disorderly , and not as beseemeth the gospel , little labouring to acquaint themselves with the mystery of godlinesse ; for many walk , of whom i have told you often weeping , and now tell you again with sorrow , that they are the enemies of the crosse of christ , whose end is destruction , whose god is their belly , who minde earthly things . you know ( brethren ) how i have been amongst you , and in what manner , for these two yeers past ; and how i have kept back nothing ( to the utmost of the dispensation to mee committed ) that was profitable unto you ; but have shewed you and taught you , publickly , and from house to house , testifying to all , repentance towards god , and faith towards our lor● jesus christ . now with what sincerity this hath bin by mee performed ; with what issue and successe by you received , god the righteous judge will one day declare ; for before him , must both you , and i appear , to give an account of the dispensation of the glorious gospel amongst us : in the mean while , the desire of my heart is , to bee s●rvant to the least of you in the work of the lord . and that in any way , which i can conceive profitable unto you either in your persons or your families . now amongst my indevours in this kinde , after the ordinance of publick preaching the word , there is not , i conceive , any more needfull , ( as all will grant that know the estate of this place , how taught of late dayes , how full of grossely ignorant persons ) then catechising , which hath caused me to set aside some houres for the compiling of these following , which also i have procured to bee printed meerly because the least part of the parish are able to read it in writing , my intention in them being , principally , to hold out those necessary truths , wherein you have been in my preaching more fully instructed : as they are , the use of them i shall briefly present unto you . 1. the lesser catechisme may bee so learned of the younger sort , that they may bee ready to answer to every question thereof . 2. the greater will call to minde much of what hath been taught you in publick , especially concerning the person a●● offices of jesus christ . 3. out of that you may have help to instruct your families in the lesser , being so framed for the most part , that a chapter of the one , is spent in unfolding a question of the other . 4. the texts of scripture quoted , are d●ligently to bee sought out and pondered , that you may know indeed whether these things are so . 5. in ●eading the word , you may have light into the meaning of many places , by considering what they are here produced to confirme . 6. i have been sparing in the doctrine of the sacraments , because i have already been so frequent in examinations about them . 7. the handling of morall duties i have wholly omitted , because by gods assistance i intend for you a briefe explication of the lords prayer , and the ten commandements , with some articles of the creed , not unfolded in these , by themselves , by the way of question and answer . now in all this as the paines hath been mine , so i pray that the benefit may bee yours ▪ and the praise his , to whom alone any good , that is in this or any thing else , is to bee ascribed . now the god of heaven continue that peace , love , and amity amongst our selves , which hitherto hath ben unshaken , in these divided times , and grant that the scepter and kingdome of his son may bee gloriously advanced in your hearts , that the things which concern your peace , may not bee hidden from your eyes in this your day : which is the daily prayer of from my study , septem. the last , your servant in the work of the lord , j.o. the lesser catechisme . question , whence is all truth concerning god , and our selves to bee learned ? answ. from the holy scripture , the word of god . q. what doe the scriptures teach that god is ? a. an eternall , infinite , most holy spirit , giving beeing to all things , and doing with them whatsoever hee pleaseth , q. is there but one god ? a. one onely , in respect of his essence , and being , but one in three distinct persons , of father , son , and holy ghost . quest . what else is held forth in the word concerning god , that wee ought to know ? a. his decrees , and his works . q ▪ what are the decrees of god concerning us ? a. his eternall purposes , of saving some by jesus christ , for the praise of his glory ; and of condemning others for their sins . q. what are the works of god ? a. acts or doings of his power , whereby hee createth , sustaineth , and governeth all things . q. what is required from us towards almighty god ? a. holy and spirituall obedience , according to his law given unto us . q. are wee able to doe this of our selves ? a. no , in no wise , being by nature unto every good work reprobate . q. how came wee into this estate , being at the first created in the image of god , in righteousnesse and innocency ? a. by the fall of our first parents , breaking the covenant of god , losing his grace and deserving his curse . q. by what way may wee bee delivered from this miserable estate ? a. onely by jesus christ . q. what is iesus christ ? a. god and man united in one person , to bee a mediator between god and man . q. what is hee unto us ? a. a king , a priest , and a prophet . q. wherein doth bee exercise his kingly power towards us ? a. in converting us unto god by his spirit , subduing us unto his obedience , and ruling in us by his grace . q. in what doth the exercise of his priestly office for us chiefely consist ? a. in offering up himself an acceptable sacrifice on the crosse , so satisfying the justice of god for our sins , removing his curse from our persons , and bringing us unto him . q. wherein doth christ exercise his propheticall office towards us ? a. in revealing to our hearts , from the bosome of his father , the way , and truth , whereby wee must come unto him . q. for whose sake doth christ perform all these ? a. onely for his elect. q. in what condition doth jesus christ exercise these offices ? a. hee did in a low estate of humiliation on earth , but now in a glorious estate of exaltation in heaven . q. what is the church of christ ? a. the universall company of gods elect , called to the adoption of children . q. how come wee to bee members of this church ? a. by a lively faith . q. what is a lively faith ? a. an assured resting of the soule upon gods promises of mercy in jesus christ , for pardon of sins here , and glory hereafter . q. how come wee to have this faith ? a. by the effectuall working of the spirit of god in our hearts , freely calling us from the state of nature , to the state of grace . q. are wee accounted righteous for our faith ? a. no , but onely for the righteousnesse of christ , freely imputed unto us , and laid hold of by faith . q. 1. is there no more required of us , but faith onely ? a. yes , repentance also , and holinesse . q. 2. what is repentance ? a. a forsaking of all sin , with godly sorrow for what wee have committed . q. 3. what is that holinesse which is required of us ? a. universall obedience to the will of god revealed unto us . q. what are the priviledges of beleevers ? a. first , union with christ ; secondly , adoption of children ; thirdly , communion of saints ; fourthly , right to the seales of the new covenant ; fifthly , christian liberty ; sixtly , resurrection of the body to life eternall . q. 1. what are the sacraments , or seales of the new covenant ? a. visible seales of gods spirituall promises , made unto us in the blood of jesus christ . q. 2. which bee they ? a. baptism , and the lords supper . q. what is baptisme ? a. an holy ordinance , whereby being sprinkled with water according to christs institution , wee are by his grace made children of god , and have the promises of the covenant sealed unto us . q. what is the lords supper ? a. an holy ordinance of christ appointed to communicate unto beleevers , his body and blood spiritually , being represented by bread and wine , blessed , broken , powred out , and received of them . q. 2. who have a right unto this sacrament ? a. they onely who have an interest in jesus christ by faith . q. what is the communion of saints ? a. an holy conjunction between all gods people , partakers of the same spirit , and members of the same mysticall body . q. what is the end of all this dispensation ? a. the glory of god in our salvation . glory bee to god on high . the greater catechisme . chap. i. of the scripture . question 1. what is christian religion ? answ. the only ( a ) way of (1) (2) knowing god aright , and ( b ) living unto him . ( a ) joh. 14.5 ●oh . 17.3 . act. 4.12 ( b ) col. 1.10 . 2 cor. 5.15 . gal. 2.19 , 20. q. 2. whence is it to bee learned ? a. from the holy (3) scripture onely . isa. 8.20 . joh. 5.39 . q. 3. what is the scripture ? a. the books of the ( a ) old , and ( b ) new (4) (5) (6) testament , ( c ) given by inspiration from god , containing all things necessary to bee beleeved and done , that god may bee worshipped and our soules saved . ( a ) isa. 8.20 . rom. 3.2 . ( b ) rev. 22.19 , 20. ( c ) 2 tim. 2.16 , 17. psal. 19.7 , 8. jer. 7.31 . joh. 20.31 . q. 4. how know you them to bee the word of god ? a. by the ( a ) testimony (7) of gods spirit , working faith in my heart , to close with that ( b ) heavenly majesty , and cleare divine truth , that shineth in them . ( a ) matth. 16.17 . joh. 16.13 . 1 thess. 2.13 . 1 joh. 2.20 . 1 joh. 5.6 . ( b ) luk ▪ 24.32 . 1 cor. 2.14 . heb. 4.12 . 2 pet. 1.19 . chap. ii. of god . q. 1. what doe the scriptures teach concerning god ? a. first , what hee is , or his nature ; secondly , what hee doth , or his works . exod. 3.14 . isa. 44.6 . heb. 1.1 , 2 , 3. heb. 11.6 . q. 2. what is god in himselfe ? a. an ( a ) eternall ( b ) infinite , ( c ) (1) (2) (3) incomprehensible ( d ) spirit , ( e ) giving beeing to all things , and doing with them whatsoever hee pleaseth . ( a ) deut. 33.37 . isa. 57.15 . revel. 1.8 . ( b ) 1 king 8.27 . psal. 139.2 , 3 , 4 , 5. &c. ( c ) exod. 32.20 . 1 tim. 6.16 . ( d ) joh. 4 , 24. ( e ) gen. 1.1 . psal. 115.3 . & 135.6 . isa. 46.10 . joh. 5 17. heb. 1.2 . q. 3. doe wee here know god as hee is ? a. no , his glorious beeing is not of us , in this life , to bee comprehended . exod. 33.23 . 1 cor. 13.12 . q. 4. whereby is god chiefely made known unto us in the word ? a. first , by his ( f ) names , secondly , by his ( g ) attributes , or properties . ( f ) exod. 3.14 . ch. 6.3 . psa. 83.18 . ( g ) exo. 34.6 , 7. mat. 5.48 . q. 5. what are the names of god ? a. glorious titles , which hee (4) hath given himselfe , to hold forth his excellencies unto us , with some perfections , wherby hee will reveale himselfe . exod. 3 , 14 , 15. & 6.3 . & 34.6 , 7. gen. 17.1 . q. 6. what are the attributes of god ? a. his infinite perfections , in being and working . revelat. 4.8 , 9 , 10 , 11. q. 7. what are the chiefe attributes of his beeing ? a. ( a ) eternity , ( b ) infinitenesse , ( c ) simplicity , (1) (2) or purity , ( d ) all-sufficiency , ( e ) perfectnesse , ( f ) immutability , ( g ) life , ( h ) will , and ( i ) understanding . ( a ) deut. 33.37 . psal. 93.2 . esa. 57.15 . revel. 1.11 . ( b ) 1 king. 8.27 . psal. 139.1 , 2 , 3 , 4.8 ▪ 9. ( c ) exod. 3.14 . ( d ) gen. 17.1 . psal. 135.4 , 5. ( e ) joh. 11.7 , 8 , 9. rom. 11.33 , 34 , 35 , 36. ( f ) mal. 3.6 . jam. 1.17 ▪ ( g ) judg ▪ 8.19 . 1 sam. 25.34 . 2 king ▪ 3.14 . ezek. 14.16 . & 16.48 . m●tth . 16.16 . act. 24.15 . 1 the . 1.9 . ( h ) dan. 11.3 . esa. 46.10 . ephes. 1.5.11 . jam. 1.18 . ( i ) psal. 7.2 . & 139 ▪ 2. & 147.4 . ier. 11.20 . heb. 4.13 . q. 8. what are the attributes which usually are ascribed to him in his works , or the acts of his will ? a. ( k ) goodnesse , ( l ) power , ( m ) (3) (4) justice , ( n ) mercy , ( o ) holinesse , ( p ) wisdome , and the like , which hee delighteth to exercise towards his creatures , for the praise of his glory . ( k ) psal. 119 , 68. mat. 19.17 . ( l ) exod. 15.11 . psal. 62.10 . revel. 19.1 . ( m ) zeph. 3.5 . psal. 11.7 . ierem. 12.1 . rom. 1.32 . ( n ) psal. 130.7 . rom. 9.15 . ephes. 2.4 . ( o ) exod. 15.11 . iosh. 24.19 . hab. 1.13 . revel. 4.8 . ( p ) rom. 11.33 . & 16.17 . chap. iii. of the holy trinity . q. 1. is there but one god to whom these properties doe belong ? a. ( a ) one onely , in respect of his essence and being , but one ( b ) in three distinct persons , of father , sonne , and holy ghost . ( a ) deut. 6.4 . matth. 19.17 . ephes. 4.5 , 6. ( b ) gen. 1.7 . 1 ioh. 5.7 . matth. 28.19 . q. 2. what mean you by person ? a. a distinct manner of (1) (2) (3) subsistence or beeing , distinguished from the other persons , by its own properties . ioh. 5.17 . heb. 1.3 . q. 3. what is the distinguishing property of the person of the father ? a. to bee of himself onely , the fountain of the god-head . ioh. 5.26 , 27. ephes. 1.3 . q. 4. what is the property of the son ? a. to be begotten of his father , from eternity . psal. 2.7 . ioh. 1.14 . & 3.16 . q. 5. what of the holy ghost ? a. to proceed from the father and the son . ioh. 14.17 . & 16.14 . & 15.26 . & 20.22 . q. 6. are these three one ? a. one ( a ) every way , in nature , will , and essentiall properties , ( b ) distinguished onely in their personall manner of subsistence . ( a ) ioh. 10.30 . rom. 3.30 . ( b ) ioh. 15.26 . 1 ioh. 5.7 ▪ q. 7. can wee conceive these things as they are in themselves ? a. neither ( a ) wee , nor yet the ( b ) angels (4) of heaven , are at all able to dive into these secrets , as they are internally in god ; ( c ) but in respect of the outward dispensation of themselves , to us , by creation , redemption , and sanctification , a knowledge may be attained of these things , saving , and heavenly . ( a ) 1 tim. 6.16 . ( b ) esa. 6.2 , 3. ( c ) col. 1.11 , 12 , 13 , 14. chap. iv. of the works of god , and first , of those that are internall and immanent . q. 1. what doe the scriptures teach concerning the works of god ? a. that they are of two sorts ▪ first , internall (1) in his counsell , decrees , and purposes , towards his creatures ; secondly , externall in his works , over and about them , to the praise of his own glory . act. 15.18 . prov. 16.4 . q. 2. what are the decrees of god ? a. ( a ) eternall , ( b ) unchangeable purposes (2) (3) (4) of his will , concerning the beeing , and wel-beeing of his creatures . ( a ) mich. 5.2 . ephes. 3.9 . act. 15.18 . ( b ) esa. 14.24 . esa. 46.10 . rom. 9.12 . 2 tim. 2.19 . q. 3. concerning which of his creatures chiefly are his decrees to bee considered ? a. angels , and men , for whom other things were ordained . 1 tim. 5.21 . jud. 6. q. 4. what are the decrees of god concerning men ? a. election , and reprobation . rom. 9.11 , 12. q. 5. what is the decree of election ? a. the ( a ) eternall , ( b ) free , ( c ) immutable (5) (6) purpose of god , ( d ) whereby in jesus christ , he chuseth unto himselfe , whom hee pleaseth , out of ( e ) whole mankinde , determining to bestow upon them , for his sake , ( f ) grace here , and everlasting happinesse hereafter , for the praise of his glory , by the way of mercy . ( a ) ephes. 1.4 . act. 13.48 . rom. 8.29 , 30. ( b ) mat. 11.26 . ( c ) 2 tim. 2.19 . ( d ) ephes. 1.4 , 5. mat. 22.14 . ( e ) rom. 9.18 , 19 , 20 , 21. ( f ) ioh. 6.37 . & chap. 17.6.9 , 10.24 . q. 6. doth any thing in us , move the lord thus to chuse us from amongst others ? a. no , in no wise , wee are in the same lumpe with others rejected , when separated by his undeserved grace . rom. 9.11 , 12. matth. 11.25 . 1 cor. 4.7 . 2 tim. 1.9 . q. 7. what is the decree of reprobation ? a. the eternall purpose of god , to suffer many to sin , leave them in their sin , and not giving them to christ , to punish them for their sin . rom. 9.11 , 12 , 21 , 22. prov. 16.4 . mat. 11.25 , 26. 2 pet. 2.12 . iude 4. chap. v. of the works of god that outwardly are of him . q. 1. what are the works of god , that outwardly respect his creatures ? a. first , of creation ; secondly , of (1) actuall providence . psal. 33.9 . heb. 1.2 , 3. q. 2. what is the work of creation ? a. an act or work of gods almighty power , whereby of nothing in six dayes hee created heaven , earth , and the sea , with all things in them contained , gen. 1.1 . exod. 20.11 . prov. 16.4 . q. 3. wherefore did god make man ? a. for his own glory in his service (2) (3) and obedience , gen. 1.26 , 27. & 2.16 , 17. rom. 9.23 . q. 4. was man able to yeeld the service and worship that god required of him ? a. yea , to the uttermost , being created upright in the image of god , in purity , innocency , righteousnesse and holinesse , gen. 1.26 . eccles. 7.29 . ephes. 4.24 . col. 3.10 . q. 5. what was the rule , whereby man was at first to bee directed in his obedience ? a. the morall , or eternall law of (4) god implanted in his nature , and writen in his heart , by creation , being the tenor of the covenant between god and him , sacramentally typifyed by the tree of knowledge of good and evill , gen. 2.15 , 16 , 17. rom. 2.14 , 15. ephes. 4.24 . q. 6. doe we stand in the same covenant still , and have wee the same power to yeeld obedience unto god ? a. no , the ( a ) covenant was (5) broken by the sin of adam , with whom it was made , ( b ) our nature corrupted , ( c ) and all power to doe good utterly lost . ( a ) gen. 3.16 , 17 , 18. gal. 3.10 , 11 , 21. h●b. 7.19 . & 8.13 . ( b ) iob 14.4 . psal. 51.5 ( c ) gen. 6.5 . ier. 13.23 . chap. vi . of gods actuall providence . q. 1. what is gods actuall providence ? a. the effectuall working of his (1) (2) (3) power , and almighty act of his will , whereby hee sustaineth , governeth , and disposeth of all things , men , and their actions , to the ends which hee hath ordained for them , exod. 4.11 . iob 5.10 , 11 , 12. & 9.5 , 6. psal. 147.4 . prov. 15.3 . esa. 45.6 , 7. joh. 5.17 . act. 17.28 . heb. 1.3 . q. 2. how is this providence exercised towards mankinde ? a. two wayes : first , ( a ) peculiarly towards his church , or elect , in their generations , for whom are all things : secondly , ( b ) towards all in a generall manner , yet with various and divers dispensations . ( a ) deut. 32.10 . psal. 17.8 . zech. 2.8 . mat. 16.18 . & 19.2.29 . 1 pet. 5.7 . ( b ) gen. 9.5 . psal. 75.6 , 7. esa. 45.6 . mat. 5.45 . q. 3. wherein chiefly consists the outward providence of god towards his church ? a. in three things , first , in ( a ) causing all (4) things to work together for their good ; secondly , in ( b ) ruling and disposing of kingdomes , nations , and persons , for their benefit ; thirdly , ( c ) in avenging them of their adversaries , ( a ) mat. 6.31 , 32 , 33. rom. 8.28 . 1 tim. 6.16 . 2 pet. 1.3 . ( b ) psal. 105.14 , 15. esa. 44.28 . dan. 2.44 . rom. 9.17 . ( c ) esa. 60.12 . zech. 12.2 , 3 , 4 , 5. luk. 18.7 ▪ revel. 17.14 . q. 4. doth god rule also in and over the sinfull actions of wicked men ? a. yea , hee willingly ( according (5) to his determinate counsell ) suffereth them to bee , for the manifestation of his glory , and by them effecteth his own righteous ends , 2 sam. 12.11 . & 16.10 . 1 kin. 11.31 . & 22.22 . iob 1.21 . prov. 22.14 . esa. 10.6 , 7. ezek. 21.19 , 20 , 21. amos 7.17 . act. 4.27 , 28. rom. 1.24 . & 9.22 . 1 pet. 2.8 . revel. 17.17 . q ▪ 5. doth the providence of god extend it self to every small thing ? a. the least grasse of the field , haire of our heads , or worm of the earth , is not exempted from his knowledge and care , iob 39. psal. 104.21 . & 145.15 . ionah 4.7 . mat. 6.26 , 27 , 28 , 29. & 10.29 , 30. chap. vii . of the law of god . q. 1. which is the law that god gave man at first to fulfill ? a. the same which was afterwards (1) writen with the finger of god in two tables of stone on mount horeb , called the ten commandements , rom. 2.14 , 15. q. 2. is the observation of this law still required of us ? a. yes , to the uttermost tittle , mat. 5.17 . 1 joh. 3.4 . rom. 3.31 . iam. 2.8 . gal. 3. q. 3. are wee able of our selves to (2) (3) perform it ? a. no , in no wise , the law is spirituall , but wee are carnall , 1 king. 8.46 . gen. 5.6 . joh. 15.5 . rom. 7.11 . & 8.7 . 1 joh. 1.8 . q. 4. did then god give a law whic● could not bee kept ? a. no , when god gave it , wee had power to keep it , which since wee have lost in adam , gen. 1.26 . ephes. 7.29 . rom. 5.12 . q. 5. whereto then doth the law now serve ? a. for two generall ends , first , ( a ) to bee a rule of our duty , or to discover to us the obedience of god required ; secondly , ( b ) to drive us unto christ . ( a ) psal. 119.5 . 1 tim. 1.8 , 9. ( b ) gal. 3.24 . q. 6. how doth the law drive us unto christ ? a. divers wayes , as first , ( a ) by laying open unto us the utter disability of our nature , to doe any good ; secondly , ( b ) by charging the wrath and curse of god , due to sin , upon the conscience ; thirdly , ( c ) by bringing the whole soule under bondage to sin , death , satan , and hell , so making us long and seek for a saviour . ( a ) rom. 7.7 , 8 , 9. gal. 3.19 . ( b ) rom. 3.19 , 20. & 4.15 . & 5.20 . gal. 3.10 . ( c ) gal. 3.22 . heb. 2.15 . chap. viii . of the state of corrupted nature . q. 1. how came this weaknesse and disability upon us ? a. by the sin , and (1) shamefull fall of our first parents , rom. 5.12.14 . q. 2. wherein did that hurt us their posterity ? a. divers wayes ; first , ( a ) in that wee were all guilty of the same breach of covenant with adam , being all in him ; secondly , ( b ) our soules with his were deprived of that holinesse , innocency , and righteousnesse wherein they were at first created ; thirdly , ( c ) pollution and defilement of nature came upon us , with , fourthly , ( d ) an extream disability of doing any thing that is well-pleasing unto god ; ( e ) by all which , wee are made obnoxious to the curse . ( a ) joh. 3.36 . rom. 5 12. ephes. 2.3 . ( b ) 1 gen. 3.10 . ephes. 4.23 , 24. col. 3.10 . ( c ) iob ▪ ●4 . 4 . psal. 51.7 . ioh. 3.6 . rom. 3.13 . ( d ) gen. 6.5 . ephes. 2.1 . ier. 6.16 . & 13.23 . rom. 8.7 . ( e ) gen. 3.17 . gal. 3.10 . q. 3. wherein doth the curse of god consist ? a. in divers things : first , ( a ) in the (2) guilt of death , temporall and eternall ; secondly , ( b ) the losse of the grace and favour of god ; thirdly , ( c ) guilt and horror of conscience , despaire and anguish here , with , fourthly , eternall damnation hereafter . ( a ) gen. 2.17 . rom. 1.18 . & 5.12 , 17. ephes. 2.3 . ( b ) gen. 3.24 . ezek. 16.3 , 4 , 5. ephes. 2.13 . ( c ) gen. 3.10 . esa. 48.22 . rom. 3.9 , 19. gal. 3.22 . ( d ) gen. 3.10 , 13. ioh 3.36 . q. 4. are all men born in this estate ▪ a. every one without exception , psal. 51.7 . esa. 53.5 . rom. 3.9.12 . ephes. 2.3 . q. 5. and doe they continue therein ? a. of themselves (3) they cannot otherwise doe , being able neither to ( a ) know , nor ( b ) will , nor ( c ) do any thing that is spiritually good , and pleasing unto god . ( a ) act. 8.31 . & 16.14 . 1 cor. 2.14 . ephes. 5.8 . joh. 1.5 . ( b ) jer. 6.16 . & 13.2 , 3. luk. 4.18 . rom. 6.16 . & 8.7 . ( c ) joh. 6.44 . 2 cor. 3.5 . q. 6. have they then no way of themselves , to escape the curse and wrath of god ? a. none at all , they can neither satisfie his justice , nor fulfill his law . chap. ix . of the incarnation of christ . q. 1. shall all mankinde then everlastingly perish ? a. no , god of his free grace hath prepared a way , to redeem and save his elect , joh. 3.16 . esa. 53.6 . q. 2. what way was this ? a. by sending his own son (1) jesus christ , in the likenesse of sinfull flesh , condemning sin in the flesh , rom. 8.3 . q. 3. who is this you call his own son ? a. the second person of the trinity , co-eternall , and of the same deity with his father , joh. 1.14 . rom. 1.3 . gal. 4.4 . 1 joh. 1.1 . q. 4. how did god send him ? a. by causing him to bee made flesh of a pure virgin , and to dwell among us , that hee might bee obedient unto death , the death of the crosse , esa. 50.6 . joh , 1.14 . luk. 1.35 . phil. 2.8 . 1 tim. 6.16 . chap. x. of the person of jesus christ . q. 1. what doth the scripture teach us of jesus christ ? a. chiefly two things ; first , his (1) (2) person , or what hee is in himself ; secondly , his offices , or what hee is unto us . q. 2. what doth it teach of his person ? a. that hee is truely god , and perfect man , partaker of the natures of god and man in one person , between whom hee is a mediator , joh. 1.14 . heb. 2.14.15 . ephe. 4.5 . 1 tim. 2.5 . 1 joh. 1.1 . q. 3. how prove you jesus christ to bee truely god ? a. divers wayes ; 3 first , by places of scripture speaking of the great god jehovah , in the old testament , applyed to our saviour in the new , as , numb. 21.5 , 6. in 1 cor. 10.9 . psal. 102.24 , 25. in heb. 1.10 . esa. 6.2 , 3 , 4. in joh. 12.40 , 41. esa. 8.13 , 14. in luk. 2.34 . rom. 9.33 . esa. 40.3 , 4. in joh. 1. esa. 45.22 , 23. in rom. 14.11 . phil. 2.8 . mal. 3.1 . in matth. 11.10 . secondly , by the workes of the deity ascribed unto him , as first , of creation , ioh. 1.3 . 1 cor. 8.6 . heb. 1.21 . secondly , of preservation in providence , heb. 1.3 . ioh. 5.17 . thirdly , 4 miracles . thirdly , by the essentiall attributes of god , being ascribed unto him ; as first , immensity , mat. 28.20 . ioh. 14.23 ephes. 3 17. secondly , eternity , ioh. 1.1 . revel. 1.11 . mich. 5.2 . thirdly , immutability , heb. 1.11 , 12. fourthly , omniscience , ioh. 21.17 . revel. 2.23 . fifthly , majesty and glory equal to his father , joh. 5.23 . revel. 5.13 . phil. 1.2.6.9 , 10. fourthly , by the names given unto him ; as first , of god expressely , joh. 1.1 . & 20.28 . act. 20.28 . rom. 9.5 . phil. 2.6 . heb. 1.8 . 1 tim. 3.16 . secondly , of the son of god , joh. 1.18 . rom. 8.3 . &c. q. 4. was it necessary that our redeemer should bee god ? a. yes , that hee might bee able to save to the uttermost , and to satisfie the wrath of his father , which no creature could perform , esa. 43.25 . & 53.6 . dan. 9.17.19 . q. 5. how prove you that hee was a perfect man ? a. first , by the prophesies that went before , 5 that so hee should bee , gen. 3.15 . & 18.18 . secondly , by the relation of their accomplishment , mat. 1.1 . rom. 1.4 . gal. 4.4 . thirdly , by the scriptures , assigning to him those things , which are required to a perfect man ; as , first , a body , luk. 24.39 . heb. 2.17 . & 10.5 . 1 joh. 1.1 . secondly , a soule , matth. 26.39 . mark . 14.34 . and therein , 6 first , a will , mat. 26.39 . secondly , affections , mat. 3.5 . luk. 10.21 . thirdly , indowments , luk. 2.52 . fourthly , generall infirmities of nature , mat. 4 2. ioh. 4.6 . heb. 2.18 . q. 6. wherefore was our redeemer to bee man ? a. that the nature which had offended , might suffer , and make satisfaction , and so hee might bee every way a fit and sufficient saviour for men , heb. 2.10 , 11 , 12 , 13 , 14 , 15 , 16 , 17. chap. xi . of the offices of christ , and first of his kingly . q. 1. how many are the offices of iesus christ ? a. three ; first , of a ( a ) king ; secondly , ( b ) a (1) (2) priest ; thirdly , a ( c ) prophet . ( a ) psal. 2.6 . ( b ) psal. 110.4 . ( c ) deut. 18.15 . q. hath hee these offices peculiarly by nature ? a. no , hee onely received them for the present dispensation , untill the work of redemption bee perfected , psal. 110.1 . act. 2.36 . & 10.42 . 1 cor. 13.12 . & 15.27 , 28. phil. 2.9 . heb. 3.2.6 . & 2.7 , 8 , 9. q. 3. wherein doth the kingly office of christ consist ? a. in a twofold power ; first , his power of ruling in , and over his church ; secondly , his power of subduing his enemies , psal. 110.3 , 4 , 5 , 6 , 7. q. 4. what is his ruling power in , and over his people ? a. that supreme authority , which (3) (4) for their everlasting good , hee useth towards them , whereof in generall there bee two acts ; first , ( a ) intern●ll , and spirituall , in converting their soules unto him , making them unto himself , a willing , obedient , persevering people ; secondly , ( b ) externall and ecclesiasticall , in giving perfect laws , and rules for their government , as gathered into holy societies , under him . ( a ) esa. 53.12 . & 59.20 , 21. with heb. 8.10 , 11 , 12. esa. 61.1 , 2. ioh. 1.16 . & 12.32 . mark 1.15 . mat. 28.20 . 2 cor. 10.4 , 5. ( b ) mat. 16.19 . 1 cor. 12.28 . ephes. 4.8 , 9 , 10 , 11 , 12 , 13 , 14. 2 tim. 3.16 , 17. revel. 22.18 , 19. q. 5. how many are the acts of his kingly power , towards his enemies ? a. two also , first , ( a ) internall , by the (5) mighty working of his word , and the spirit of bondage upon their hearts , convincing , amazing , terrifying their consciences , hardning their spirits for ruine ; secondly , ( b ) externall , in judgements and vengeance , which oft times hee beginneth in this life , and will continue unto eternity , ( a ) psal. 110. ioh. 6.46 . & 8 59. & 9.41 . & 12.40 . 2 cor. 10.4 , 5 , 6. 1 cor. 5.6 . 1 tim. 1.20 . ( b ) mark . 16.16 . luk. 19.21 . act. 13.11 . revel. 17.14 . chap. xii . of christs priestly office . q. 1. by what meanes did jesus christ undertake the office of an eternall priest ? a. by ( a ) the decree , ordination , and will of god his father , ( b ) whereunto hee yeelded voluntary obedience , so ( c ) that concerning this , there was a compact and covenant between them . ( a ) psal. 110.4 . heb. 4.5 , 6. & 7.17 , 18. ( b ) esa. 50.4 , 5 , 6. heb. 10 5 , 6 , 7 , 8 , 9 , 10. ( c ) psal. 2.7 , 8. esa. 53.8 , 10 , 11 , 12. phil. 2.7 , 9. heb. 12.2 . ioh. 17.2 , 4. q. 2. wherein doth his execution of this office consist ? a. in bringing his people unto god , heb. 2.10 . and 4 15. and 7.25 . q. 3. what are the parts of it ? a. first , ( a ) oblation ; secondly , ( b ) intercession (1) ( a ) heb. 9.13 . ( b ) heb. 7.25 . q. 4. what is the oblation of christ ? a. the ( a ) offering up of himselfe upon the altar of the crosse , an holy propitiatory sacrifice , for the sins of all the elect throughout the world , as ( b ) also the presentation of himself for us in heaven , sprinkled with the blood of the covenant . ( a ) esa. 53.10.12 . ioh. 3.16 . & 11.51 , 52. & 17.19 . heb. 9.13 , 14. ( b ) heb. 9.24 . q. whereby doth this oblation doe good unto us ? a. divers wayes : first , in that it satisfyed the justice of god ; secondly , it redeemed us from the power of sin , death , and hell ; thirdly , it ratifyed the new covenant of grace ; fourthly , it procured for us grace here , and glory hereafter ; by all which means , the peace , and reconciliation betweene god and us is wrought , ephes. 2.14 , 15. q. 6. how did the oblation of christ , satisfie gods justice for our sin ? a. in that for us , hee underwent the (2) punishment due to our sin , esa. 53.4 , 5 , 6. ioh. 10.11 . rom. 3.25 , 26. & 4.25 . 1 cor. 15.3 . 2 cor. 5.21 . ephes. 5.2 . 1 pet. 2.24 . q. 7. what was that punishment ? a. the wrath of god , the curse (3) of the law , the paines of hell , due to sinners , in body and soule , gen. 2.17 . deut. 27.27 . esa. 59.2 . rom. 5.12 . ephes. 2.3 . ioh. 3.36 . h●b. 2.14 . q. did christ undergoe all these ? a. yes , in respect of the greatnesse (4) and extremity , not the eternity and continuance of those paines , for it was impossible hee should bee holden of death , matth. 26.38 , 39. mark . 14.33 . & 15.34 . gal. 3.13 . ephes. 2.16 . col. 1.20 . heb. 5.7 . psal. 18 5. q. 9. how could the punishment of one , satisfie for the offence of all ? a. in that hee was not a meere (5) man onely , but god also , of infinite more value then all those who had offended , rom. 5.9 . heb. 9.26 . 1 pet. 3.18 . q. 10. how did the oblation of christ redeem us from death , and hell ? a. first , ( a ) by paying a ransome (6) to god , the judge and law-giver , who had condemned us ; secondly , ( b ) by overcomming , and spoyling satan , death , and the powers of hell , that detained us captives , ( a ) matth. 20.28 . ioh. 6.38 . mark . 10.4 , 5. rom. 3.25 . 1 cor. 6.20 . gal. 3.13 . ephes. 1.7 . 1 tim. 2.6 . heb. 10.9 . ( b ) ioh. 5.24 . col. 2.13 , 14 , 15. 1 thess. 1.10 . heb. 2.14 . 1 pet. 1.18 , 19. q. 11. what was the ransome that christ paid for us ? a. his own pretious blood , act. 20.28 . 1 pet. ● . 19 . q. 12. how was the new covenant ratifyed in his blood ? a. by being accompanyed with (7) his death , for that as all other testaments , was to bee ratifyed by the death of the testator , gen. 22.18 . heb. 9.16 . & 8.10 , 11 , 12. q. 13. what is this new covenant ? a. the gratious , free , immutable promise of god made unto all his elect fallen in adam , to ( b ) give them jesus christ , and ( c ) in him mercy , pardon , grace , and glory , ( d ) with a restipulation of faith from them unto this promise and new obedience . ( a ) gen. 3.15 . ier. 31.32 , 33 ▪ 34. & 32.40 . heb. 8.10 , 11 , 12. ( b ) gal. 3.8.16 . gen. 12.3 . ( c ) rom. 8.32 . ephes. 1.3 , 4. ( d ) mar. 16.16 . ioh. 1.12 . & 10.27 , 28. q. 14. how did christ procure for us grace , faith , and glory ? (9) a. by the way of purchase (8) and merit , for the death of christ deservedly procured of god , that hee should blesse us with all spirituall blessings , needfull for our comming unto him , esa. 53.11 , 12. ioh. 17.2 . act. 20.28 . rom. 5.17 , 18. ephes. 2.15 , 16. & 1.4 . phil. 1.29 . tit. 2.14 . revel. 1.5 , 6. q. 15. what is the intercession of christ ? a. his continuall soliciting (10) of god on our behalf , begun here in fervent prayers , continued in heaven , by appearing as our advocate at the throne of grace , psal. 2.8 . rom. 8.34 . heb. 7.25 . & 9.24 . & 10.19 , 20 , 21. 1 joh. 2.1 , 2. joh. 17. chap. xiii . of christs propheticall office . q. 1. wherein doth the propheticall office of christ consist ? a. in his embassage (1) from god to man , revealing from the bosome of his father , the whole mystery of godlinesse , the way and truth , whereby wee must come unto god , matth. 5. joh. 1.18 . & 3.32 . & 10.9.14 . & 14.5 , 6. & 17.8 . & 18.37 . q. 2. how doth hee exercise this office towards us ? a. by making known (2) the whole doctrine of truth unto us , in a saving and spirituall manner , deut. 18.18 . esa. 42.6 . heb. 3.1 . q ▪ 3. by what means doth hee perform all this ? a. divers , as first , ( a ) internally and effectually by his spirit , writing his law in our hearts ; secondly , ( b ) outwardly , and instrumentally , by the word preached . ( a ) jer. 31.32 , 33. 2 cor. 3.3 . 1 thess. 4.9 . heb. 8.10 . ( b ) joh. 20.31 . 1 cor. 12.28 . ephes. 4.8 , 9 , 10 , 11 , 12 , 13. 2 pet. 1.21 . chap. xiv . of the twofold estate of christ . q. 1. in what estate or condition doth christ exercise these offices ? a. in a twofold estate ; first , of humiliation (1) (2) (3) or abasement ; secondly , of exaltation , or glory , phil. 2.8 , 9 , 10. q. 2. wherein consisteth the state of christs humiliation ? a. in three things ; first , ( a ) in his incarnation , or being born of woman ; secondly , ( b ) his obedience or fulfilling the whole law , morall and ceremoniall ; thirdly , in his ( c ) passion or induring all sorts of miseries , even death it self . ( a ) luk. 1.35 . ioh. 1.14 . rom. 1.3 . gal. 4.4 . heb. 2.9 , 14. ( b ) matth. 3.15 . & 5.17 . luk. 2.21 . ioh. 8.46 . 2 cor. 5. 21. 1 pet. 1.19 . 1 ioh. 3.5 . ( c ) psa. 53.4 , 5 , 6. heb. 2.9 . 1 pet. 2.21 . q. 3. wherein consists his exaltation ? a. in first , his resurrection ; secondly , ascension ; thirdly , sitting at the right hand of god ; by all which hee was declared to bee the son of god with power , mat. 28.18 . rom. 1.4 & 4 ▪ 4. ephes. 4.9 . phil. 2.9 , 10. 1 tim. 3.16 . chap. xv . of the persons to whom the benefits of christs offices doe belong . q. 1. vnto whom doe the saving benefits of what christ performeth in the execution of his offices belong ? a. onely to his elect , (1) (2) (3) joh. 17.9 . esa. 63.9 . heb. 3.6 . & 10.21 . q. 2. dyed hee for no other ? a. none , in respect of his fathers eternall purpose , and his own intention , of removing wrath from them , procuring grace and glory for them , act. 20.28 . matth. 20.28 . & 26.28 . heb. 9.28 . joh. 11.51 , 52. esa. 53.12 . ioh. 3.16 . & 10 11 , 12 , 13 , 15. ephes. 5.25 . rom. 8.32.34 . gal. 3.13 . ioh. 6.37.39 . rom. 4.25 . 2 cor. 5.19 , 20. q. 3. what shall become of them for whom christ dyed not ? a. everlasting torments for their sinnes , their portion in their owne place , mark . 16.16 . ioh. 3.36 . matth. 25.41 . act. 1.25 . q. 4. for whom doth he make intercession ? a. onely for those who from eternity were given him by his father , ioh. 17. heb 7.24 , 25. chap. xvi . of the church . q. 1. how are the elect called , in respect of their obedience unto christ , and union with him ? a. his church , act. 20.28 . ephes. 5.32 . q. 2. what is the church of christ ? a. the whole company of gods (1) (2) (3) (4) (5) elect ( a ) , called ( b ) of god , ( c ) by the word and spirit , ( d ) out of their naturall condition , to the dignity of his children , and ( e ) united unto christ their head , by faith in the bond of the spirit . ( a ) act. 2.47 . 1 tim. 5.21 . heb. 12.22 , 23 , 24. ( b ) rom. 1.5 , 6. rom. 9 11.24 . 1 cor. 4.15 . 2 tim. 1.9 . ( c ) act. 16.14 . ioh. 3.8 . 1 cor. 4.15 . 1 pet. 1.23 . heb. 8.10 . ( d ) ephes. 2.11 , 12 , 13. col. 1.13 . heb. 2.14 , 15. 1 pet. 2.9 . ( e ) ioh. 17.21 . ephes. 2.18 , 19 , 20 , 21 , 22. q. 3. is this whole church alwayes in the same state ? a. no , one part of it is militant , the other triumphant . q. 4. what is the church militant ? a. that portion of gods elect , which in their generation cleaveth unto christ by faith , and fighteth against the world , flesh , and devill , ephes. 6.11 , 12. heb. 11.13 , 14. & 12.1.4 . q. 5. what is the church triumphant ? a. that portion of gods people , who having fought their fight and kept the faith , are now in heaven , resting from their labours , 6 ephes. 5.27 . revel. 3.21 . & ch. 14.13 . q. 6. are not the church of the jews , before the birth of christ , and the church of the christians since , two churches ? a. no , essentially they are but one , differing onely in some outward administrations , ephes. 2.12 , 13 , 14 , 15 , 16. 1 cor. 10.3 . gal. 4.26 , 27. heb. 11.15.26.40 . q. 7. can this church bee wholly overthrown on the earth ? a. no , unlesse the decree of god may bee changed , and the promise of christ faile . matth. 16.18 . & 28.20 . ioh. 14.16 . ioh. 17. 1 tim. 3.15 . 2 tim. 2.19 . chap. xvii . of faith . q. 1. by what meanes doe wee become actuall members of this church of god ? a. by a lively justifying faith , (1) whereby wee are united unto christ , the head thereof , act. 2.47 . & 13.48 . heb. 11.6 . & 12.22 , 23. & 4.2 . rom. 5.1 , 2. ephes. 2.13 , 14. q. 2. what is a justifying faith ? a. a ( a ) gracious resting upon (2) the free promises of god in jesus christ for mercy , ( b ) with a firm perswasion of heart , that god is a reconciled father unto us in the son of his love . ( a ) 1 tim. 1.16 . ioh 13.15 . & 19.25 . rom. 4.5 . ( b ) heb. 4.16 . rom. 8.38 , 39. gal. 2.20 . 2 cor. 5.20 , 21. q. 3. have all this faith ? a. none , but the elect of god , tit. 1.1 . ioh. 10.26 . matth. 13.11 . act. 13.48 . rom. 8.30 . q. doe not then others beleeve that make profession ? a. yes ; with , first , historicall faith , or a perswasion , that the things writen in the word are true , james 2.9 . secondly , temporary faith , which hath some joy of the affections , upon unspirituall grounds , in the things beleeved , matth. 13.20 . mark . 6.20 . joh. 2.23 , 24. act. 8.13 . chap. xviii . of our vocation , or gods calling us . q. 1. how come wee to have this saving faith ? a. it is freely bestowed upon us , and wrought in us , by the spirit of god in our vocation or calling , ioh. 6.29.44 . ephes. 2.8 , 9. phil. 1.29 . 2 thess. 1.11 . q. 2. what is our vocation , or this calling of god ? a. the free gracious (1) (2) act of almighty god , whereby in jesus christ hee calleth and translateth us , from the state of nature , sinne , wrath , and corruption , into the state of grace , and union with christ , by the mighty , effectuall working of his spirit , in the preaching of the word . col. 1.12 , 13. 2 tim. 1.9 . deut. 30.6 . ezek. 36.26 . matth. 11.25 , 26. joh. 1.13 . & 3.3.8 . ephes. 1.19 . col. 2.12 . 1 cor. 4.7 . jam. 1.18 . 2 pet. 2.20 . act. 16.14 . q. 3. what doe wee our selves perform in this change or work of our conversion ? a. nothing at all , being meerly (3) wrought upon by the free grace and spirit of god , when in our selves wee have no ability to any thing that is spiritually good , matth. 7.18 . & 10.20 . joh. 1.13 . & 15.5 . 1 cor. 12.3 . 1 cor. 2.5 . 2 cor. 3.5 . ephes. 2.1.8 . rom. 8.26 . phil. 1.6 . q. 4. doth god thus call all and every one ? a. all within the ●pale of the church are outwardly called by the word , none effectually but the elect , mat. 22.14 . rom. 8.30 . chap. xix . of justification . q. 1. are wee accounted righteous and saved for our faith , when wee are thus freely called ? a. no , but meerely by the imputation of the righteousnesse of christ , apprehended and applyed by faith , for which alone the lord accepts us , as holy and righteous , esa. 43.25 . rom. 3.23 , 24 , 25 , 26. rom. 4.5 . q. 2. what then is our justification , or righteousnesse before god ? a. the gracious free act (1) of god , imputing the righteousnesse of christ to a beleeving sinner , and for that speaking peace unto his conscience , in the pardon of his sin , pronouncing him to bee just , and accepted before him , gen. 15.6 . act. 13.38 , 39. luk. 18.14 . rom. 3.24 , 26.28 . rom. 4.4 , 5 , 6 , 7 , 8. gal. 2.16 . q. 3. are we not then righteous before god by our own works ? a. no , for of themselves , they can neither satisfie his justice , fulfill his law , nor indure his tryall , psal. 130.3 , 4. psal. 143.2 . esa. 64.6 . luk. 17.10 . chap. xx . of sanctification . q. 1. is there nothing then required of us , but faith onely ? a. yes , ( a ) repentance , and ( b ) holinesse , or new obedience . ( a ) act. 20.21 . matth. 3.2 . luk. 13.3 . ( b ) 2 tim. 2.19 . 1 thess. 4.7 . heb. 12.14 . q. 2. what is repentance ? a. godly ( a ) sorrow for every known (1) (2) sin committed against god , ( b ) with a firme purpose of heart , to cleave unto him for the future , ( c ) in the killing of sinne , the quickning of all graces , to walk before him in newnes of life . ( a ) 2 cor. 7.9 , 10 , 11. act. 2.37 . psal. 51.17 . ( b ) psal. 34 14. esa. 1.16 , 17. ezek. 18.27 , 28. act. 14.15 . ( c ) ephes. 4.21 , 22 , 23 , 24. rom. 6.12 , 13.18 , 19. rom. 8.1 . 2 cor. 5.17 . gal. 6.15 . q. 3. can wee doe this of our selves ? a. no , it is a speciall gift and grace of god , which hee bestoweth on whom hee pleaseth , levit. 20.8 . deut. 30.6 . ezek. 11.19 , 20. 2 tim. 2.25 . act. 11.18 . q. 4. wherein doth the beeing of true repentance consist , without which it is not acceptable ? a. in its (3) performance according to the gospel rule , with faith and assured hope of divine mercy , psal. 51.1 . joh. 2.1 , 2. 2 cor. 7.10 , 11. act. 2 38. matth. 27.4 . q. 5. what is that holinesse which is required of us ? a. that ( a ) universall (4) (5) sincere obedience to the whole will of god , ( b ) in our hearts , mindes , wills , and actions , ( c ) whereby wee are in some measure made conformable to christ our head . ( a ) psalm . 119.9 . 1 sam. 15.22 . ioh. 14.15 . rom. 6.9 . heb. 12.14 . tit. 2.12 . 2 pet. 1.5 , 6 , 7. esa. 1.16 , 17. ( b ) 1 chron. 28.9 . deut. 6.5 . matth. 22.37 . ( c ) rom. 8.29 . 1 cor. 11.1 . ephes. 2.21 . col. 3.1 , 2 , 3. 2 tim. 2.11 , 12. q. 6. is this holinesse or obedience in us perfect ? a. yes , ( a ) in respect (6) of all the parts of it , but ( b ) not in respect of the degrees wherein god requires it . ( a ) 2 king. 20.3 . job 1.1 . mat. 5.48 . luk. 1.6 . 2 cor. 7.1 . ephes. 4.24 . tit. 2.12 . ( b ) esa. 64.6 . psal. 130.3 . exod. 28.38 . phil. 3.8 . q. 7. will god accept of that obedience which falls so short of what hee requireth ? a. yes , from them (7) whose persons hee accepteth , and justifyeth freely in jesus christ , rom. 12.1 . phil. 4.18 . heb. 13.16 . 1 ioh. 3.22 . ephes. 1.6 . q. 8. what are the parts of this holinesse ? a. ( a ) internall , in the quickning of all graces , purging all sins ; ( b ) and externall , in fervent and frequent prayers , almes , and all manner of righteousnesse . ( a ) heb. 9.14 . ephes. 3.16 , 17. rom. 2.29 . & 6 ▪ 12. ( b ) matth. 5.20 . rom. 8.1 , 2. ephes. 4.22 , 23. tit. 2.12 . particular precepts are innumerable . q. 8. may not others perform these duties acceptably , as well as those that beleeve ? a. no , (8) all their performances in this kinde are but abominable sins before the lord , prov. 15.8 . joh. 9.31 . tit. 1.15 . heb. 11.6 . chap. xxi . of the priviledges of beleevers . q. 1. what are the priviledges of those that thus beleeve and repent ? a. first , union with christ ; secondly , adoption of children ; thirdly , christian liberty ; fourthly , a spirituall holy right to the seales of the new covenant ; fifthly , communion with all saints ; sixthly , resurrection of the body unto life eternall . q. 2. what is our union with christ ? a. an ( a ) holy spirituall (1) (2) conjunction unto him , as our ( b ) head , ( c ) husband , and ( d ) foundation , ( e ) whereby wee are made partakers of the same spirit with him , ( f ) and derive all good things from him . ( a ) 1 cor. 12.12 . ioh. 15.1 , 2.5 , 6 , 7. & 17.23 . ( b ) ephes. 4.15 . & 5.23 . col. 1.18 . ( c ) 2 cor. 11.2 . ephes. 5.25 , 26 , 27. revel. 21.9 . ( d ) matth. 16.18 . ephes. 2.20 , 21 , 22. 1 pet. 2.4 , 5 , 6 , 7. ( e ) rom. 8.9.11 . gal. 4.6 . phil. 1.19 . ( f ) ioh. 1.12.16 . ephes. 1.3 . q. 3. what is our adoption ? a. our gracious reception into the family of god , as his children , and co-heirs with christ , ioh. 1.12 . rom. 8.15.17 . gal. 4.5 . ephes. 1.5 . q. 4. how come wee to know this ? a. by the especiall working of the holy (3) spirit in our heart● , sealing unto us the promises of god and raising up our soules to an assured expectation of the promised inheritance , rom. 8.15.17 . ephes. 4.30 . 1 ioh. 3.1 . rom. 8 19.23 . titus 2.12 . q. 5. what is our christian liberty ? a. an (4) holy and spirituall ( a ) freedome from the ( b ) slavery of sin , the ( c ) bondage of death and hell ; the ( d ) curse of the law , ( e ) jewish ceremonies , and ( f ) thraldome of conscience , purchased for us by jesus christ , and ( g ) revealed to us by the holy spirit . ( a ) gal. 5.1 . ( b ) ioh. 8.32 , 34 , 36. rom. 6.17 , 18. esa. 61.1 . 1 ioh. 1.7 . 2 cor. 5.21 . ( c ) rom. 8.15 . heb. 2.15 . 1 cor. 15.55 , 57. ( d ) gal. 3.13 . ephes. 2.15 , 16. gal. 4.5 . rom. 8.1 . ( e ) act. 15.10 , 11. gal. 3.4 , 5. chapters . ( f ) 2 cor. 1.24 . 1 cor. 7.23 . 1 pet. 2.16 . ( g ) 1 cor. 2.12 . q. 6. are wee then wholly freed from the morall law ? a. yes , as ( a ) a covenant (5) or as it hath any thing in it , bringing into bondage , as the curse , power , dominion , and rigid exaction of obedience , ( b ) but not as it is a rule of life and holinesse , ( a ) jer. 31 31 , 32 , 33. rom. 7.1 , 2 , 3. rom. 6.14 . gal. 3.19.24 . rom. 8.2 . gal. 5.18 . ( b ) mat. 5.17 . rom. 3 31. & 7.13.22 , 25. q. 7. are wee not freed by christ from the magistrates power , and humane authority ? a. no , being ordained of (6) god , and commanding for him , we owe them all lawfull obedience , rom. 13.1 , 2 , 3 , 4. 1 tim. 2.1 , 2. 1 pet. 2.13.14 , 15. chap. xxii . of the sacraments of the new covenant in particular , a holy right whereunto , is the fourth priviledge of beleevers . q. 1. what are the seales of the new testament ? a. sacraments instituted of christ to bee visible seales and pledges , whereby god in him confirmeth the promises of the covenant to all beleevers , restipulating of them , growth in faith and obedience , mark . 16.16 . joh. 3.5 . act. 2.38 . & 22.16 . rom. 4.11 . 1 cor. 10.2 , 3 , 4. 1 cor. 11.26 , 27 , 28 , 29. q. 2. how doth god by these sacraments bestow grace upon us ? a. not by any (1) reall , essentiall conveying of spirituall grace , by corporeall meanes , but by the way of promise , obsignation and covenant , confirming the grace wrought in us by the word and spirit , heb. 4.2 . 1 cor. 10. rom 4.11 . & 1.17 . mark . 16.16 . ephes. 5.26 . q. 3. how doe our sacraments differ from the sacraments of the jewes ? a. accidentally onely , in things concerning the outward matter and form , as their number , quality , clearnesse of signification , and the like , not essentially in the things signified , or grace confirmed , 1 cor. 10.1 , 2 , 3 , &c. joh. 6.35 . 1 cor. 5.7 . phil. 3.3 . col. 2.11 . chap. xxiii . of baptisme . q. 1. which are these sacraments ? a. baptisme and the lords supper . q. 2. what is baptisme ? a. an ( a ) holy action appointed (1) (2) of christ , whereby being sprinkled with water in the name of the whole trinity , by a lawfull minister of the church , ( b ) wee are admitted into the family of god , ( c ) and have the benefits of the blood of christ confirmed unto us . ( a ) matth. 28.19 . mark . 16.15 , 16. ( b ) act. 2.41 . & 8.37 . ( c ) act. 2.38 , 39. joh. 3.5 . rom. 6.3 , 4 , 5. 1 cor. 12.13 . q. 3. to whom doth this sacrament belong ? a. unto all , to whom the promise of the covenant is made , that is , to beleevers and to their seed , act. 2.39 . gen. 17.11 , 12. act. 16.15 . rom. 4.10 , 11. 1 cor. 7.14 . q. 4. how can baptisme seale the pardon of all sins to us , all our personall sins following it ? a. inasmuch as it is a seale of that promise which gives pardon of all to beleevers , act. 2.39 . rom. 4.11 , 12. chap. xxiv . of the lords supper . q. 1. what is the lords supper ? a. an ( a ) holy action instituted and (1) appointed by christ , ( b ) to set forth his death , ( c ) and communicate unto us spiritually his body and blood , by faith , being ( d ) represented by bread and wine , ( e ) blessed by his word , and prayer , ( f ) broken , (2) powred out , and received of beleevers . ( a ) mat. 26.20 , 21 , luk. 22.14 , 15 , 16 , 17 , 18 , 19 , 20. 1 cor. 11 ▪ 23 , 24. ( b ) luk. 22.19 . 1 cor. 11.25 , 26. ( c ) mark . 14.22 , 23 , 24. 1 cor. 11.24 , 25. joh. 6.63 . ( d ) 1 cor. 11.23 , 25. ( e ) 1 cor. 11.24 . mat. 26.26 . ( f ) mat. 26.26 . mark . 14.22 . luk. 22.19 . q. 2. when did christ appoint this sacrament ? a. on the night wherein hee was betrayed to suffer , 1 cor. 11.23 . q. 3. whence is the right use of it to bee learned ? a. from the word , (3) practice , and actions of our saviour , at its institution . q. 4. what were the actions of our saviour to bee imitated by us ? a. first , blessing the elements by prayer ; secondly , breaking the bread , and powring out the wine ; thirdly , distributing them to the receivers , sitting in a table gesture , matth. 26.26 . mark . 14.22 . luk. 22.19 , 20. 1 cor. 11.23 , 24. q. 5. what were the words of christ ? a. first , of command , take eate ; secondly , of promise , this is my body ; thirdly , of institution , for perpetuall use , this doe , &c. 1 cor. 11.24 , 25 , 26. q. 6. who are to bee (4) (5) receivers of this sacrament ? a. those onely have a true right to the signes , who by faith have an holy interest in christ , the thing signifyed , 1 cor. 11.27 , 28 , 29. joh. 6.63 . q. 7. do the elements remain bread and wine still , after the blessing of them ? a. yes , all the spirituall change is wrought by the faith of the receiver , not the words of the giver ; to them that beleeve , they are the body and blood of christ , joh. 6.63 . 1 cor. 10.4 . & 11.29 . chap. xxv . of the communion of saints , the fifth priviledge of beleevers . q ▪ 1. what is the communion of saints ? a. an holy conjunction (1) between all gods people , wrought by their participation of the same spirit whereby wee are all made members of that one body , whereof christ is the head , c●nt . 6.9 . ier. 32.39 . ioh. 17.22 . 1 cor. 12.12 . ephes. 4.3 , 4 , 5 , 6.13 . 1 ioh. 1.3.6 , 7. q. 2. of what sort is this union ? a. first , ( a ) spirituall and internall , in the injoyment of the same spirit and graces , which is the union of the church catholick ; secondly , ( b ) externall and ecclesiasticall in the same outward ordinances , which is the union of particular congregations , ( a ) 1 cor. 12.12 , 13. ephes. 2.16 , 19 , 20 , 21 , 22. 1 cor. 10.17 . ioh. 17.11.21 , 22. ioh. 10.16 . heb. 2.11 . ( b ) 1 cor. 1.10 , 11. rom. 12.5 . 1 cor. 12.27 , 28. ephes. 4.11 , 12 , 13. phil. 2.2 . col. 3.15 . 1 pet. 3.8 . chap. xxvi . of particular churches . q. 1. what are particular churches ? a. peculiar ( a ) assemblies (1) (2) of professors in one place , ( b ) under officers of christs institution , ( c ) injoying the ordinances of god , ( d ) and leading lives beseeming their holy calling . ( a ) act. 11.26 . 1 cor. 4.17 . & 11.12 . 2 cor. 1.1 . ( b ) act. 20.17.28 . & 14.23 . 2 cor. 8.23 . heb. 13.17 . ( c ) 1 cor. 1.5 . revel. 2.1 , 2 , 3. ( d ) 2 thess. 3.5.6.11 . gal. 6.16 . phil. 3.18 . 1 thess. 2.12 . q. 2. what are the ordinary officers of such churches ? a. first , ( a ) pastors or doctors (3) to teach and exhort ; secondly , ( b ) elders to assist in rule and government ; thirdly , ( c ) deacons to provide for the poore . ( a ) rom. 12.7 , 8. ephes. 4.11 . 1 cor. 12.28 . ( b ) rom. 12.8 . 1 tim. 5.17 . ( c ) act. 6.2 , 3. q. 3. what is required of these officers , especially the chiefest , or ministers ? a. ( a ) that they bee faithfull in the ministry committed unto them , ( b ) sedulous in dispensing the word , ( c ) watching for the good of the soules committed to them , ( d ) going before them in an example of all godlinesse and holinesse of life . ( a ) 1 cor. 4.2 . act. 20.18 , 19 , 20. ( b ) 2 tim. 2.15 . & 4.1 , 2 , 3 , 4 , 5. ( c ) tit. 1.13 . 1 tim. 4.15 , 16. ( d ) tit. 2.7 . 1 tim. 4.12 . matth. 5.16 . act. 25. q. 4. what is required in the people unto them ? a. obedience ( a ) to their message and ministery , ( b ) honour and love to their persons , ( c ) maintenance to them and their families . ( a ) 2 cor. 5.20 . rom. 6.17 . heb. 13.17 . 2 thess. 3.14 . rom. 16.19 . 2 cor. 10.4 , 5 , 6. ( b ) 1 cor. 4.1 . gal. 4.14 . 1 tim. 5.17 , 18. ( c ) luk. 10.7 . jam. 5.4 . 1 tim. 5.17 , 18. 1 cor. 9.9 , 10 , 11 , 12 , 13. notes, typically marginal, from the original text notes for div a53723e-480 chap. 1. of the greater . chap. 2. chap. 3. chap. 4. chap. 5 , 6. chap. 7. chap. 8. chap. 9. chap. 10. chap. 11. chap. 12. chap. 13. chap. 14. chap. 15. chap. 16. chap. 17. chap. 18. chap. 19. chap. 20. chap. 21. chap. 22. chap. 23. chap. 24. chap. 25. notes for div a53723e-1960 (1) every one out of this way everlastingly damned . (2) the life of religion is in the life . (3) popish traditions are false lights leading from god . (4) the authority of the scripture dependeth not on the authority of the church , as the papists blaspheme . (5) all humane inventions , unnecessary helps in the worship of god . (6) the word therefore is the sole directory for faith , worship , and life . (7) this alone perswadeth , & inwardly convinceth the heart , of the divine verity of the scripture : other motives also there are from without , and unanswerable arguments to prove the truth of them : as , i their antiquity ; 2 preservation from fury ; 3 prophesies in them ; 4 the holinesse and majesty of their doctrine , agreeable to the nature of god ; 5 miracles ; 6 the testimony of the church of all ages ; 7 the blood of innumerable martyrs , &c. (1) the perfection of gods beeing is known of us chiefly by removing all imperfections . (2) hence , the abominable vanity of idolaters and of the blasphemous papists that picture god . (3) let us prostrate our selves in holy adoration of that which we cannot comprehend . (4) the divers names of god , signifie one and the same thing , but under divers notions , in respect of our conception . (1) some of these attributes belong so unto god , as that they are in no sort to bee ascribed to any else , as infinitenesse , eternity , &c. others are after a sort attributed to some of his creatures , in that hee communicateth unto them some of the effects of them in himself as life , goodnesse , &c. (2) the first of these are motives to humble adoration , feare , self abhorrency ; the other , to faith , hope , love , and confidence through jesus christ . (3) nothing is to bee ascribed unto god , nor imagined of him , but what is exactly agreeable to those his glorious properties . (4) these last are no lesse essentiall unto god then the former , onely wee thus distinguish them , because these are chiefly seen in his works . (1) this is that mysterious ark that must not bee pryed into , nor the least tittle spoken about it , wherein plain scripture goeth not before . (2) to deny the deity of any one person , is in effect to deny the whole god ▪ head , for whosoever hath not the sonne , hath not the father . (3) this onely doctrine remained undefiled in the papacy . (4) wee must labour to make our comfort from the proper work of every person towards us . (1) the purposes and decrees of god ▪ so far as by him revealed , are objects of our faith , and full of comfort . (2) further reasons of gods decrees then his owne will , not to bee enquired after . (3) the changes in the scrip●ure ascribed unto god , are onely in the outward dispensations and works , variously tending to one infallible event , by him proposed . (4) the arminians blaspheme in saying , god sometimes failes of his purposes . (5) the decree of election is the fountain of all spirituall graces , for they are bestowed only on the elect . (6) in nothing doth naturall corruption more exalt it self against god , then in opposing the freedome of his grace in his eternall decrees . from the execution of these decrees , flows that variety and difference , wee see in the dispensation of the means of grace , god sending the gospel where he hath a remnant according to election . (1) the very outward works of god are sufficient to convince men of his eternall power & god-head , and to leave them inexcusable , if they serve him not . (2) the glory of god is to be preferred above our own , either beeing , or well-beeing , as the supreme end of them . (3) the approaching unto god in his service , is the chiefe exaltation of our nature above the beasts that perish . (4) god never allowed from the beginning , that the will of the creature , should bee the measure of his worship , and honour . (5) though we have all lost our right unto the promise of the first covenant , yet all not restored by christ , are under the commination & curse thereof . (1) to this providence is to bee ascribed all the good wee do injoy , and al the afflictions we undergoe . (2) fortune , chance , & the like , are names without things , scarce fit to bee used among christians , seeing providence certainly ruleth all to appointed ends . (3) no free will in man , exempted either from the eternall decree , or the over-ruling providence of god . (4) though the dispensations of gods providence towards his people be various , yet every issue and act of it , tends to one certain end , their good in his glory . (5) almighty god knows how to bring light out of darknesse , good out of evill , the salvation of his elect , out of judas treachery , the jewes cruelty , and pilates injustice . (1) this law of god bindeth us now , not because delivered to the jews on mount horeb , but because writen in the hearts of all by the finger of god at the first . (2) after the fall the law ceased to bee a rule of justification , and became a rule for sanctification only . (3) it is of free grace that god giveth power to yeeld any obedience , and accepteth of any obedience , that is no● perfect . (1) this is that which commonly is called originall sin , which in generall deno●eth the whole misery and corruption of our nature , as first , the guilt of adams actuall sin to us imputed ; secondly , losse of gods glorious image , innocency , and holinesse , thirdly , deriving by propagation a nature ; 1 defiled with the pollution ▪ 2 laden with the guilt ; 3 subdued to the power of sin ; 4 a being exposed to all temporall miseries , leading to , and procuring death ; 5 an alienation from god , with voluntary obedience to satan , and lust ; 6 an utter disability to good , or to labour for mercy ; 7 eternall damnation of body and soule in hell . (2) all that a naturall man hath on this side hell , is free mercy . (3) the end of this is jesus christ to all that flye for refuge to the hope set before them . (1) this is that great mystery of godlinesse , that the angels themselves admire : the most transcendent expression of gods infinite love : the laying forth of all the treasures of his wisdome and goodnesse . (1) though our saviour christ bee one god with his father , hee is not one person with him . (2) jesus christ is god and man in one , not a god , and a man : god incarnate , not a man deified . 3 the essentiall properties of either nature , remain in his person theirs still , not communicated unto the other , as of the deity to be eternall , every where , of the humanity to be born and dye . 4 what ever may bee said of either nature , may bee said of his whole person : so god may be said to die , but not the god-head , the man christ to be every where but not his humanity , for his one person is all this . 5 the monstrous figment of transubstantiation , or christs corporall presence in the sacrament , fully overthrowes our saviours humane nature , & makes him a meer shadow . 6 all naturall properties are double in christ , as will , &c. still distinct : all personall , as subsistence , single . (1) in the exercise of these offices ▪ christ is also the sole head , husband , & first-born of the church . (2) papall usurpation upon these offices of christ , manifest the pope to be the man of sin . (3) christs subjects are all born rebels , & are stubborn , untill hee make them obedient , by his word and spirit . (4) christ hath not delegated his kingly power of law-making for his church , to any here below . (5) the end of christ in exercising his kingly power over his enemies , is the glory of his gospel , and the good of his people . (1) against both these the papists are exceedingly blasphemous ; against the one by making their masse a sacrifice for sins , the other by making saints mediators of intercession . (2) christs undergoing punishment for us was , first , typifyed by the old sacrifices ; secondly , foretold in the first promise ; thirdly , made lawfull and valid in it selfe ; first , by gods determination , the supreame law-giver ; secondly , his own voluntary undergoing it ; thirdly , by a relaxation of the law , in regard of the subject punished : fourthly , beneficiall to us , because united to us , as first , our head ; secondly , our elder brother ; thirdly , our sponsor or surety ; fourthly , our husband ; fifthly , our god or redeemer , &c. (3) no change in all these , but what necessary follows the change of the persons sustaining . (4) the death that christ underwent was eternall , in its own nature & tendance , not so to him , because of his holinesse , power , and the unity of his person . (5) hee suffered not as god , but hee suffered who was god . (6) wee are freed from the anger of god , by a perfect 〈…〉 dring to the full 〈◊〉 of what he required , from the power of satan by absolute conquest on our behalfe . (7) the new covenant , is christs legacy , in his last will , unto his people the eternall inheritance of glory being conveyed therby . (9) all these holy tru●hs are directly denyed by the blasphemous socinians & of the papists with their merits , masses , penance , & purgatory , by consequent , overthrown . (8) the death of christ was satisfactory in respect of the strict justice of god , meritorious in respect of the covenant between him and his father . (10) to make saints our intercessours , is ●o renounce jesus christ from being a sufficient saviour . (1) christ differed from all other prophets first , in his sending , which was immediately from the bosome of his father ; secondly , his assistance , which was the fulnesse of the spirit ; thirdly , his manner of teaching , with authority . (2) to accuse his word of imperfection in doctrine or discipline , is to deny him a perfect prophet or to have born witnesse unto all truth . (1) the humiliation of christ , shews us what wee must here doe , and suffer : his exaltation , what wee may hope for . (2) the first of these holds forth his mighty love to us , the other his mighty power in himself . (3) the onely way to heaven is by the cr●sse . (1) christ giveth life to all that world for whom he gave his life . (2) none that hee dyed for shall ever dye . (3) to say that christ dyed for every man universally , is to affirm that hee did no more for the elect , then the reprobates , for them that are saved , then for them that are damned , which is the arminian blasphemy . (1) the elect angels belong to this church . (2) no distance of time or place breaks the unity of this church ; heaven & earth , from the beginning of the wo●ld unto the end , are comprized in it . (3) no mention in scripture of any church in purgatory . (4) this is the catholick church , though that term ●ee not to bee found in the word in this sense , the thing it self is obvious . (5) the pope challenging unto himselfe the title of the head of the catholick church , is blasphemously rebellious against jesus christ . 6 this is that ark , out of which whosoever is , shall surely perish . (1) of this faith the holy spirit , is the efficient cause , the word the instrumentall , the law indirectly , by discovering our m●sery ; the gospel immediately by holding forth a saviour . (2) faith is in the understanding , in respect of its beeing , & subsistence in the will & heart in respect of its effectual working . (1) our effectuall calling is the first effect of our everlasting election . (2) wee have no actuall interest in , nor right unto christ , untill wee are thus called . (3) they who so boast of the strength of free will , in the work of our conversion , are themselves an example what it is , being given up to so vile an errour , destitute of the grace of god . (1) legall , & evangelicall justification differ ; first , on the part of the persons to bee justifyed : the one requiring a person legally and perfectly righteous , the other a beleeving sinner ; secondly , on the part of god , who in the one is a severe righteous judge , in the other , a mercifull reconciled father ; thirdly , in the sentence , which in the one , acquitteth , as having done nothing amisse , the other as having all amisse pardoned . (1) repentance includeth first , alteration of the minde , into a hatred of sin , before loved ; secondly , sorrow of the affections , for sin committed ; thirdly , change of the actions arising from both . (2) repentance is either legall , servile , and terrifying , from the spirit of bondage : or , evangelicall , filiall , and comforting , from the spirit of free grace and liberty , which onely is availeable . (3) every part of popish repentance , viz. contrition , confession , & satisfaction , was performed by judas . (4) all faith & profession without this holines is vain and of no effect (5) true faith can no more be wi●hout true holinesse , then true fire without heat . (6) merit of works in unprofitable servants , no way able to do their duty , is a popish mi●acle . (7) in christ are our persons accepted freely , and for him our obedience . (8) the best duties of unbeleevers , are but white sins . (1) by vertue of this union , christ suffereth in our afflictions , and wee fill up in our bodies what remaineth as his . (2) from christ as head of the church , wee have spirituall life , sense , and motion , or growth in grace ; secondly , as the husband of the church , love , and redemption ; thirdly , as the foundation thereof , stability , and perseverance . (3) this is that great honour & dignity of beleevers , which exalts them to a despising all earthly thrones (4) our liberty is our inheritance here below , which wee ought to contend for , against all opposers . (5) nothing makes men condemn the law as a rule , but hatred of that universall holinesse which it doth require . (6) rule and authority are as necessary for humane society , as fire and water for our lives . (1) this is one of the greatest mysteries of the roman magick and jugling , that corporall elements should have a power to forgive sins , and confer spirituall grace . (1) not the want , but the con●empt of this sacrament is damnable . (2) it is hard to say whether the errour of the papists , requiring baptisme of absolute indispensable necessity to the salvation of every infant ; or that of the anabaptists , debarring them from it altogether , bee the most uncharitable . (1) baptisme is the sacrament of our new birth , this of our further growth in christ . (2) no part of christian religion , was ever so vilely contaminated & abused by profane wretches , as this pure , holy , plain action , and institution of our saviour : witnesse the popish horrid monster of transubstantiation , and their idolatrous masse . (3) what ever is more then these , is of our own . (4) faith in gods promises which it doth confirm , union with christ , whereof it is a seale , and obedience to the right use of the ordinance it self , is required of all receivers . (5) there is no● any one action pertaining to the spirituall nature of this sacrament , not any end put upon it by christ ; as first , the partaking of his body and blood ; secondly , setting forth of his death for us ; thirdly , declaring of our union with him and his , but require faith , grace , and holinesse in the receivers . (1) by vertue of this we partake in all the good and evill of the people of god through out the world . (1) every corruption doth not presently unchurch a people . (2) unholines of fellow-worshippers , defileth not gods ordinances . (3) ministers are the bishops of the lord ; lord-bishops , came from rome . eshcol: a cluster of the fruit of canaan; brought to the borders, for the encouragement of the saints, travelling thither-ward, with their faces towards syon. or, rules of direction, for the walking of the saints in fellowship, according to the order of the gospel. collected and explained for the use of the church at coggeshall, by john owen their pastor. eschol. owen, john, 1616-1683. this text is an enriched version of the tcp digital transcription a53689 of text r214583 in the english short title catalog (wing o746). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 98 kb of xml-encoded text transcribed from 73 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a53689 wing o746 estc r214583 99826701 99826701 31106 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a53689) transcribed from: (early english books online ; image set 31106) images scanned from microfilm: (early english books, 1641-1700 ; 1768:11) eshcol: a cluster of the fruit of canaan; brought to the borders, for the encouragement of the saints, travelling thither-ward, with their faces towards syon. or, rules of direction, for the walking of the saints in fellowship, according to the order of the gospel. collected and explained for the use of the church at coggeshall, by john owen their pastor. eschol. owen, john, 1616-1683. [12], 130 p. printed for philemon stephens, and are to be sold at his shop, at the sign of the gilded lyon in s. pauls church-yard, london : 1648. an edition of: eschol. running title reads: rules of walking in fellowship. reproduction of the original in the bodleian library. eng christian life -early works to 1800. a53689 r214583 (wing o746). civilwar no eshcol: a cluster of the fruit of canaan; brought to the borders, for the encouragement of the saints, travelling thither-ward, with their f owen, john 1648 18150 26 10 0 0 0 0 20 c the rate of 20 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2005-03 tcp assigned for keying and markup 2005-03 aptara keyed and coded from proquest page images 2005-05 mona logarbo sampled and proofread 2005-05 mona logarbo text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion eshcol : a cluster of the fruit of canaan ; brought to the borders , for the encouragement of the saints , travelling thitherward , with their faces towards syon . or . rules of direction , for the walking of the saints in fellowship , according to the order of the gospel . collected and explained for the use of the church at coggeshall , by john owen their pastor . for so is the will of god , that with well-doing ye may put to silence the ignorance of foolish men . 1 pet. 2. 15. london , printed for philemon stephens , and are to be sold at his shop , at the sign of the gilded lyon in s. pauls church-yard , 1648. an advertisement to the reader . there are ( christian reader ) certaine principles in church affairs , generally consented unto by all men , aiming at reformation ; however diversified among themselves by singular perswasions , or distinguished by imposed and assumed names and titles ; some of these , though not here mentioned , are the bottome and foundation of this following collection of rules for our walking in the fellowship of the gospel : amongst which , these foure are the principall : first , that particular congregations or assemblies of believers , gathered into one body , for a participation of the ordinances of jesus christ , under officers of their own , are of divine institution . secondly , that every faithfull person is bound by vertue of positive precepts , to joyn himself to some such single congregation , having the notes and marks whereby a true church may be knowne and discerned . thirdly , that every man 's own voluntary consent , and submission ▪ to the ordinances of christ in that church whereunto he is joyned , is required for his union therewith , and fellowship therein . fourthly , that all believers of one place , are bound to joyn themselves in one congregation , unlesse through their being too numerous , they are by common consent distinguished into more : which order cannot be disturbed without the guilt of schisme . these principles , evident in the scripture , cleer in themselves , and own'd in the main by all pretending to regular church-reformation , were supposed and taken for granted , at the collection of these ensuing rules . the apostolicall direction and precept in such cases is , that whereunto we have attained , we should walk according to the same rule ; unto whose performance the promise annexed is , that if any one be otherwise minded , god will also reveale that unto him . the remaining differences about church order and discipline , are for continuance so ancient , and by the disputes of men , made so involved and intricate ; the parties at variance so prejudiced and engaged , that although all things of concernment appeare to me , as to others , both consenting with me , and dissenting from me , cleer in the scriptures ; yet i have little hopes of the accomplishment of the promise in revelation of the truth , as yet contested about in men differently minded ; untill the obedience of walking sutably and answerably to the same rules agreed on , be more sincerely accomplished . this perswasion is the more firmly fixed on me every day , because i see men , for the most part , to spend their strength and time , more in the opposing of those things wherein others differ from them , then in the practice of those which by themselves and others are owned , as of the most necessary concernment ; so that , though the lord hath inabled me with some pains and difficulty , to compose an irenicum in the theory of ecclesiasticall discipline ; yet perswaded by my own judgment , i willingly lay it aside , lest it should provewith others , a wandring raven , and choose rather to send forth this dove , to direct the poor of the flock in the practice of those christian duties , which are answerable to the rules by all agreed upon , ayming in the first place at the edification of the flock committed to my own care ; and in the next , to allure all lovers of christ in sincerity , to walk in those wayes which are attended with mercy and peace , not wanting a promise of the revelation of hidden truths ; and in this i am fully resolved , that the practice of any one duty here mentioned , by any one soul before neglected , shall be an abundant recompence for the publishing my name with these papers , savouring so little of those ornaments of art or learning , which in things that come to publick view , men desire to hold out . imprimatur , ja : cranford . decemb. 30. 1647. rules of walking in fellowship , with reference to pastor . rule i. the word and all ordinances dispensed in the administration to him committed , by vertue of ministeriall authority , are to be submitted unto , with ready obedience in the lord . 1 cor. 4. 1. let a man so account of us , as of the ministers of christ , and stewards of the mysteries of god . 2 cor. 5. 18 , 20. god hath committed unto us the ministery of reconciliation : now then we are embassadors for christ , as though god did beseech you by us , 2 cor. 4. 7. we have this treasure in earthen vessels , that the excellency of the power may be of god , and not of us ; see 2 cor. 6. 1. gal. 4. 14. you received me as an angell of god , even as jesus christ , 2 thess. 3. 14. and if any man obey not our words , note that man , and have no company with him . heb 13. 7. remember them that have the rule over you , who have spoken to you the word of god : v. 13. obey them that have the rule over you , and submit your selves , for they watch for your soules , as they that must give an account , that they may do it with joy , and not with grief , for that is unprofitable for you . explication i. there is a two-fold power for the dispensing of the word , 1. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or ability . 2. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} authority : the first with the attending qualifications mentioned and recounted , 1 tim. 3. 2 , 3 , 4 , 5 , 6 , 7. tit. 1. 6 , 7 , 8. and many other places , is required to be previously in those , as bestowed on them , who are to be called to office of ministration , and may be in severall degrees and measures in such as are never set apart thereunto , who thereby are warranted to declare the gospel , 1 in cases of necessity . 2 occasionally . 3 desired by the church , and not otherwise solemnly . the second , or authority proper to them who orderly are set apart thereunto , ariseth from 1. christs institution of the office , eph. 4. 11. 2. gods designation of the person , mat. 9. 38. 3. the churches acceptation , election , submission , gal. 4. 14. acts 14. 23. 1 thess. 5. 12 , 13. which doth not give them dominion over the faith of believers , 2 cor. 1. 24. nor make them lords over gods heritage , 1 pet. 5. 3. but entrusts them with a stewardly power in the house of god , 1 cor. 4. 12. that is , the peculiar flock over which , in particular , they are made overseers : acts 20. 28. of whom the word is to be received , 1 as the truth of god , as also from all others speaking according to gospel-order in his name . 2 as the truth held out with ministeriall authority to them in particular , according to the institution of christ , which in other is not so . motives to the observance of this rule , are ; 1. the name wherein they speak and administer , 2 cor. 5. 20. 2. the work which they do , 1 cor. 3. 9. 2 cor. 6. 1. 1 tim. 4. 16. 3. the return that they make . heb. 13. 17. 4. the account that the lord hath of them in his employment , matth. 10. 40 , 41 , 42. luke 10. 16. rule ii. his conversation is to be observed , and diligently followed , so farr as he walks in the steps of jesus christ . 1 cor. 4. 16. i beseech you be followers of me , ch. 11. 1. be ye followers of me , even as i also am of christ . heb. 13. 7. remember them who have spoken unto you the word of god , whose faith follow , considering the end of their conversation . 2 thes. 3. 7. for your selves know how you ought to follow us , for we behaved not our selves disorderly among you . phil. 3. 17. brethren be followers together of me , and mark them which walk so as you have us for an example . 1 tim. 4. 12. be you an example of the believers in word , in conversation , in charity , in spirit , in faith , in purity . l pet. 5. 3. be ensamples to the flock . explicat . ii. that an exemplar conversation was ever required in the dispensers of holy things , both in the old testament and new , is apparent : the glorious vestment of the old ministring priests , vrim and thummim , with many other ornaments , though primitively typicall of jesus christ , yet did not obscurely set out the purity and holinesse required in the administrators themselves , zech. 3. 4. in the new , the shining of their lights in all good works , matth. 5. 16. is eminently exacted : and this not only , that no offence be taken at the waies of god , and his worship by them administred , as hath fallen out in the old testament , jam. 2. 17. and in the new , phil. 3. 18 , 19. but also those who are without may be convinced . 1 tim. 3. 7 : and the churches directed in the practise of all the will and mind of god by them revealed ; as in the places cited , a pastor should be vocall , sermons must be practised as well as preached ; though noahs work-men built the arke , yet themselves were drowned ; god will not accept of the tongue where the devill hath the soule . jesus did do and teach , acts 1. 1. if a man teach uprightly , and walk crookedly , more will fall down in the night of his life , then he built in the day of his doctrine . rule iii. prayer and supplications are continually to be in his behalf , for assistance in the work committed to him . ephes. 6. 18 , 19. pray alwaies with all prayer and supplication in the spirit , for me , that utterance may be given me , that i may open my mouth boldly , to make known the mystery of the gospel , for which i am an embassador . 2 thes. 3. 1 , 2. brethren pray for us , that the word of the lord may run and be glorified , and that we may be delivered from the hands of unreasonable and wicked men . 1 thes. 5. 25. col. 4. 3. praying also for us , that god would open unto us a door of utterance , to speak the mystery of christ , heb. 13. 18. act. 12. 5. prayer was made without ceasing of the church unto god for him , heb. 13. 7. explicat . iii. the greatnesse of the work , for which who is sufficient ? 2 cor. 2. 16. the strength of the opposition , which who almost can resist ? which are incumbent on , and maintained against the ministers of the gospel , call aloud for the most effectuall daily concurrence of the saints , for their supportment , and that love , thank fulnesse , and justice , do almost extort deserved prayers . that these are to be for assistance , incouragement , abilities , successe , deliverance , and protection is proved in the rule . motives . 1. the word will doubtlesse be effectuall , when ability for its administration is a return of prayers , acts 10. 30 , 31. 2. the ministers failing is the peoples punishment , acts 8. 11. isa. 30. 20. 3. his prayers are continually for the church . 4. that for which he stands in so much need of prayers , is the saints good , and not peculiarly his own . help him who carryes the burthen , 1 tim. 3. 8. phil. 2. 17. col. 1. 24. rule iv. reverentiall estimation of him with submission unto him for his works sake . 1 cor. 4. 1. let a man so account of us as of the ministers of christ , and stewards of the mysteries of god . 1 thes. 5. 12. and we beseech you brethren , to know them which labour among you and are over you in the lord , and admonish you , ver. 13. and to esteem them very highly in love for their works sake . 1 tim. 5. 17. let the elders that rule well be counted worthy of double honour , especially they who labour in the word and doctrine . 1 pet. 5. 5. submit your selves to the elders . heb. 13. 17. obey them that have the rule over you , and submit your selves . explicat . iv. the respect and estimation here required , is civil , the motive sacred ; honor and reverence is due only to eminency in some kind or other ; prelation is gods stamp upon any person , this is given to pastors , by their employment ; proved by their titles , ; they are called angels , revel. 1. 20. heb. 12. 22. bishops or overseers , ezek. 3. 17. acts 20. 28. they are the lords bishops . 2 cor. 5. 20. stewards , 1 cor. 4. 1. titus 1. 7. men of god . 1 sam. 2. 27. 1 tim. 6. 11. rulers , heb. 13. 7 , 17. lights , mat. 5. 14. salt , math. 5. 13. fathers , 1 cor. 4. 15. and by many more such like terms are they described ; if under these notions they honor god as they ought , god will also honor them as he hath promised : and his people are in conscience to esteem them highly for their works sake ; but if any of them be fallen angels , throwndown starrs , negligent bishops , treacherous embassadors , lordly-revelling-stewards , tyrannicall or foolish rulers , blind guids , unsavory salt , insatiate doggs , the lord and his people shall abhorr them , and cut them off in a moneth , zech. 11. 8. rule v. maintenance for them and their families , by the administration of earthly things , suteable to the state and condition of the churches , is required for their pastors . 1 tim. 5. 17 , 18. let the elders who rule well be counted worthy of double honor , especially they who labour in the word and doctrine . for the scripture saith , thou shalt not muzzle the oxe that treadeth out the corne , for the laborer is worthy of his reward . gal. 6. 6. let him that is taught in the word , communicate to him that teacheth in all good things : vers. 7. be not deceived , god is not mocked , for what a man soweth , that shall he reap . 1 cor. 9. 7. who goeth a warfare at any time at his own charges ? who planteth a vineyard , and eateth not of the fruit thereof ? who feedeth a flock , and eateth not of the milk of the flock ? vers 9. it is written in the law of moses , thou shalt not muzzle the mouth of the oxe that treadeth out the corne ; doth god take care for oxen ? vers. 10. or saith he it altogether for our sakes ; for our sakes no doubt , this is written , that he that ploweth should plowe in hope , and he which thresheth in hope , should be made partaker of his hope , vers. 11. if we have sowen unto you spirituall things , is it a great thing , if we shall reap your carnall things ? vers. 13. do not you know , that they which minister about holy things , live of the things of the temple , and they that wait at the altar , are partakers with the altar , vers. 14. even so hath the lord appointed , that they which preach the gospel should live of the gospel , matth. 10. 9 , 10. provide neither gold , nor silver , nor brasse in your purses ; nor scrip for your journey , neither two coats , neither shoes , nor yet staves : for the workman is worthy of his meat . add to these and the like places , the analogie of the primitive allowance in the church of the jews . explic. v. it is a promise to the church under the gospel , that kings should be her nursing fathers , and queens her nursing mothers , isa. 49. 23. to such it belongs principally to provide food and protection for those committed to them ; the fruit of this promise the churches in many ages enjoyed : laws by supream and kingly power have been enacted ; giving portions and granting priviledges to churches and their pastors . it is so in many places , in the dayes wherein we live ; on this ground where equitable and righteous laws have allowed a supportment in earthly things , to the pastors of churches , arising from such as may receive spirituall benefit by their labor in the gospel ; it is thankfully to be accepted and embraced , as an issue of gods providence for the good of his . besides , our saviour warranteth his disciples to take and eat of their things , by their consent , to whomsoever the word is preached , luk 10. 8. but it is not alwaies thus , these things may sometimes fail ; wherefore the continuall care , and frequently the burden , or rather labor of love in providing for the pastors , lies , as in the rule , upon the churches themselves , which they are to do in such a manner as is suitable to the condition wherein they are , and the increase given them of god . this the whole in generall , and each member in particular is obliged unto ; for which they have as motives , 1. gods appointment , as in the text cited . 2. the necessity of it ; how shall he go on warfare , if he be troubled about the necessities of this life : they are to give themselves wholly to the work of the ministry , 1 tim. 4. 15. other works had need to be done for them . 3 the equity of the duty ; our saviour and the apostles plead it out from grounds of equity and justice , matth. 10. 10. 1 cor. 9. 10. allowing proportionable rectitude in the way of recompence , to the wages of the laborer , which to detain is a crying sinn , iam. 5. 4. rule vi . adhering to him , and abiding by him in all trials and persecutions for the word . 2 tim. 4. 16. at my first answer no man stood with me , but all men forsooke me , i pray god that it may not be laid to their charge . 2 tim. 1. 16. the lord shew mercy to the house of onesiphorus , for he oft refreshed me , & was not ashamed of my chains . v. 17. but when he was in rome , he sought me out very diligently , and found me . v. 18. the lord grant unto him , that he may find mercy in that day ; and in how many things he ministred to me at ephesus , thou knowest very well explic. vi . a common cause should be carried on by common assistance ; that which concerneth all should be supported by all ; when persecution ariseth for the words sake , generally it begins with the leaders ; the common way to scatter the sheep , is by smiting the shepheards . the best of them is but a brier , and who will leave their pastor in such briers ? it is for the churches sake he is reviled and persecuted , and therefore it is the churches duty to share with him , and help bear his burthen . all the fault in scattering congregations , hath not been in ministers : the people stood not by them in their triall ; the lord lay it not to their charge . the captain is betrayed , and forced to mean conditions with his enemy , who going on , with assurance of being followed by his souldiers , looking back in the entrance of danger , he finds them all run away ; in england usually , no sooner had episcopall persecution laid hold of a minister , but the people willingly received another : perhaps a wolf instead of a shepheard ; should ● wife forsake her husband because he is come in trouble for her sake ? would not such a thing be called villany ? is the crime of a back-slider in spirituall things less ? surely whilest a pastor lives , if he suffer for the truth , the church cannot desert him , nor cease the performance of all required duties , without horrid apostacy . rule vii . gathering together in the assembly upon his appointment , with theirs , joyned with him . acts 14. 27. when they were come , and had gathered the church together . these are the heads wherein the churches duty consisteth towards him or them , that are set over it in the lord ; by all means giving them encouragement to the work , saying also unto them , take heed to the ministry you have received , that you fulfill it in the lord , col. 4. 17. for what concerneth other officers , may easily be deduced hence by analogie and proportion . rules to be observed by those who walk in fellowship , and considered to stirre-up their remembrance in things of mutuall duty one towards another , which consisteth in , rule i. affectionate love in all things to one another , like that which christ bare to his church . jo. 15. 12. this is my commandement , that ye love one another , as i have loved you . jo : 13. 34. a new commandement i give unto you , that ye love one another , as i have loved you , that ye also love one another . v. 35. by this shall all men know , that you are my disciples , if ye have love one to another . rom. 13. 8. owe nothing to any man , but to love one another , he that loveth another fulfilleth the law . eph. 5. 2. walk in love , as christ also hath loved us . 1 thes. 3. 12. the lord make you to increase and abound in love one towards another . 1 thess. 4. 9. your selves are taught of god to love one another . 1 pet. 1. 22. seeing ye have purified your soules in obeying the truth through the spirit , unto unfaigned love of the brethren , see that ye love one another , with a pure heart fervently . 1 jo : 4. 21. and this commandement we have from him , that he who loveth god , do love his brother also . rom. 12. 10. be kindly affectioned one to another in brotherly love . explic. i. love is the fountain of all duties , the substance of all rules , that concern the saints ; the endless bond of communion ; the fulfilling of the law ; the advancement of the honor of the lord jesus , and the glory of the gospel . the primitive christians had a proverbiall speech , received , as they said , from christ ; never rejoyce but when thou seest thy brother in love ; and it was common among the heathens concerning them ; see how they love one another , from their readiness for the accomplishment of that royall precept of laying down their lives for the brethren ; it s the fountain-rule , scope , ayme , and fruit of gospel-communion : and of no one thing of present performance , is the doctrine of the lord jesus more eximious , and eminent above all other directions then in this , of mutuall , intense , affectionate love amongst his followers , for which he gives them innumerable precepts , exhortations , and motives , but above all his own heavenly example : to treat of love in its causes , nature , subject , fruits , effects , tendency , eminency , and exaltation , would not suit with present intention ; only it may be plainly affirmed , that if there were no cause besides , of reformation and walking in fellowship , but this one , that thereby the possession and practice of this grace , shamefully to the dishonor of christ and his gospel lost amongst those who call themselves christians ; it were abundantly enough to give encouragement for the undertaking of it , notwithstanding any oppositions ; now this love is a spirituall grace ▪ wrought by the holy ghost , gal ▪ 5. 22. in the hearts of believers , 1 ▪ pet. 1. 22. whereby their soules are carried out : 1 thess. 2. 8. to the good of the children of god , as such , phil. 5. eph. 1. 15. heb. 13. 11. uniting the heart unto the object so beloved , attended with joy , delight and complacency in their good : motives unto love are proposed from , 1. the example and command of god and christ . 2. from the nature , use , and end of love it self . 3. from the state and condition of the persons to be beloved , and that so variously , as they are too long for the present to be insisted on . love , which is the bond of communion , maketh out it self , and is peculiarly exercised in these things following ; ii. rule . continuall prayer for the prosperous state of the church , in gods protection towards it . psa. 122. 6. pray for the peace of jerusalem , they shall prosper that love thee . phil. 1. 4. alwayes in every prayer of mine for you all , making request with joy , ver. 5. for your fellowship in the gospel from the first day untill now . rom. 1. 9. without ceasing i make mention of you all in my prayer . acts 12. 5. peter was kept in prison , but prayer was made without ceasing of the church unto god for him . isa. 62. 6. ye that make mention of the lord keep not silence : ver. 7. and give him no rest till he establish , and till he make jerusalem a praise in the earth . eph. 6. 18. praying alwayes with all prayer and supplication in the spirit , and watching thereunto with all perseverance and supplication for all saints . col. 4. 12. epaphras who is one of you , a servant of christ , saluteth you , alwayes labouring fervently for you in prayers , that you may stand perfect and compleat in all the will of god . explic. ii. prayer , as it is the great engine whereby to prevail with the almighty , is. 45. 11. so it is the sure refuge of the saints at all times , both in their own behalf , psal. 61. 2. and also of others , acts 12. 5. it is a benefit which the poorest believer may bestow , and the greatest potentate hath no power to refuse ; this is the beaten way of the soules communion with god , for which the saints have many gracious promises of assistance , zech. 12. 10. rom. 8. 26. innumerable precepts for performance , matth. 7. 7. 1 thess. 5. 17. 1 tim. 2. 8. with encouragements thereunto , ja : 1. 5. luk. 11. 9. with precious promises of acceptance , matth. 21. 22. jo. 16. 24. psal. 51. 15. by all which , and divers other wayes , the lord hath abundantly testified his delight in this sacrifice of his people ; now as the saints are bound to pray for all men , of what sort soever , 1 tim ▪ 2. 1 , 2. unless they are such as sin unto death . 1 jo. 5. 16. yea for their persecuters , matth. 5. 44. and them that hold them in bondage , jer. 29. 7. so most especially for all saints , phil. 1. 4. and peculiarly for those with whom they are in fellowship , col. 4. 12. the lord having promised , that upon every dwelling place , and all the assemblies of mount syon , that there shall be a cloud of smoke by day , and a shining of a flaming fire by night , isa. 4. 5. it is every ones duty to pray for its accomplishment ; he is not worthy of the priviledges of the church , who continues not in prayer , for a defence upon that glory : prayer then for the good , prosperity , flourishing , peace , increase , edification , and protection of the church , is a duty every day required of all the members thereof ; 1. estimation of the ordinances . 2. concernment of gods glory . 3. the honour of jesus christ . 4. our own benefit , and spirituall interest . with the fourth , expresseness of the command , are sufficient motives hereunto . iii rule . earnest striving and contending in all lawfull wayes , by doing and suffering for the purity of the ordinances , honor , liberty and priviledges of the congregation , being joyntly assistant against opposers , and common adversaries . jude 3. and exhort you , that ye should earnestly contend for the faith which was once delivered to the saints . heb. 12. 3. for consider him that endured such contradictions of sinners against himself , lest ye he wearied , and faint in your minds . v. 4. ye have not resisted unto blood , striving against sinne . 1 jo. 3. 16. hereby perceive we the love of god , because he laid down his life for us , and we ought to lay down our lives for the brethren . gal. 5. 1. stand fast therefore in the liberty wherewith christ hath made us free , and be not intangled again with the yoke of bondage . v. 13. for brethren , ye have been called unto liberty . 1 cor. 7. 23. ye are bought with a price , be ye not the servants of men . cant. 6. 4. thou art beautifull o my love , terrible as an army with banners . 1 pet. 3. 15. be ready alwayes to give an answer to every man that asketh you a reason of the hope that is in you , with meekness and fear . explic. iii. the former rule concerned our dealing with god , in the behalf of the church ; this our dealing with men , to the right performance hereof many things are required ; as 1. diligent labouring in the word , with fervent prayer , to acquaint our selves with the mind and will of god , concerning the way of worship which we profess , and the rules of walking , which we desire to practise , that so we may be able to give an account to humble enquirers , and stop the mouths of stubborn opposers ; according to our knowledge , such will be our valuation of the ordinances we enjoy : a man will not contend unless he knows his title . 2. an estimation of al the aspersions cast on , and injuries done to the church to be christs , and also our own ; christ wounded through the sides of his servants , and his wayes ; and if we are of his , though the blow light not immediately on us , we are not without pain : all such reproaches and rebukes fall on us . 3. just vindication of the church against calumnies , and false imputations ; who can endure to hear his parents in the flesh falsly traduced ? and shall we be senseless of her reproaches who bears us unto christ ? 4. joynt refusall of subjection , with all gospel-opposition to any persons or things ; who contrary to , or besides the word , under what name soever , do labour for power over the church , to the abridging of it , of any of those liberties and priviledges , which it claimeth as part of the purchase of christ ; to them that would enthrall us , we are not to give place , no not for an houre . rule iv. sedulous care and endeavouring for the preservation of unity , both in particular and in generall . philip . 2 1. if there be therefore any consolation in christ , if any comfort of love , if any fellowship of the spirit , if any bowels and mercies ; ver. 2. fulfill ye my joy , that ye be like minded , having the same love , being of one accord , of one mind ▪ vers. 3. let nothing be done through strife or vain-glory , but in lowlinesse of mind , let each esteem others better then themselves . ephes. 4. 3. indeavouring to keep the vnity of the spirit , in the bond of peace . vers. 4. there is one body and one spirit , &c. 1 cor. 1. 10. now i beseech you brethren , by the name of our lord jesus christ , that ye all speak the same thing , and that there be no divisions among you ; but that ye be perfectly joyned together in the same mind and in the same judgement . 2 cor. 13. 11. be perfect , be of good comfort , be of one mind , live in peace , and the god of love and peace shall be with 〈◊〉 . rom. 14. 19. let us therefore follow after the things which make for peace , and things wherewith one may edifie another . rom. 15. 5. now the god of patience and consolation , grant you to be like-minded one towards another , &c. 1 cor. 6. 5. is it so , that there is not a wise man amongst you , no not one that shall be able to judge between his brethren , but brother goeth to law with brother ; now therefore there is utterly a fault among you . acts 4. 32. and the multitude of them that believed , were of one heart and one soule . explic. iv. vnnion is the main aime and most proper fruite of love , neither is there any thing , or duty , of the saints in the gospel , pressed with more earnestnesse , and vehemency of exhortation , then this . now vnity is three-fold , first , purely spirituall , by the participation of the same spirit of grace ; communication in the same christ , one head to all . this we have with all the saints in the world , in what condition soever they be ; yea , with those that are departed , sitting down in the kingdome of heaven , with abraham , isaac and jacob . secondly , ecclesiastical or church-communion ; in the participation of ordinances , according to the order of the gospel : this is a fruit and branch of the former ; opposed to schisme , divisions , rents , evill surmisings , self-practises , causlesse differences in judgment in spirituall things concerning the kingdome of christ , with whatsoever else goeth off from closenesse of affection , onenesse of mind , consent in judgement to the forme of wholesome words , conformity of practise to the rule ; and this is that which in the churches , and among them , is so earnestly pressed , commanded , desired , as the glory of christ , the honour of the gospel , the joy and crown of the saints . thirdly , civil unity , or an agreement in things of this life , not contending with them , nor about them , every one seeking the wellfare of each other . striving is unseemly for brethren ; why should they contend about the world , who shall joyntly judge the world ? motives to the preservation of both these , are 1. the remarkable earnestnesse of christ and his apostles in their prayers for , and precepts of this duty . 2. the certain dishonour to the lord jesus , scandall to the gospel , 〈…〉 he to the churches , shame and sorrow to the saints , that the neglect of it is accompanied withall , gal. ● . 15. 3. the gracious issues , and sweet heavenly consolation , which attendeth a right observance of them . 4. the many fearefull aggravations wherewith the sin of renting the body of christ , is attended . 5. the sad contempt and prophanation of ordinances ; which want of this hath brought upon many churches ; for a right performance of this duty , we must , 1. labour by prayer and faith , to have our hearts and spirits throughly seasoned with that affectionate love , which our first rule requireth . 2. carefully to observe in our selves or others , the first beginnings of strife , which are as the letting out of waters , and if not prevented will make a breach , like the sea . 3. sedulously to apply our selves to the removall of the first appearance of divisions ; and in case of not prevailing , to consult the church . 4. dayly to strike at the root of all dissention , by labouring for universall conformity to jesus christ . v. rule . separation and sequestration from the world and men of the world , with alwayes of false worship , untill we be apparently a people dwelling alone , not wicked among the nations . numb , 23. 9. loe the people shall dwell alone , and shall not be reckoned among the nations . john 15. 19. ye are not of the world , but i have chosen you out of the world , therefore the world hateth you . 2 cor. 6. 14. be not unequally yoked with unbelievers , for what fellowship hath righteousnesse with unrighteousness ? and what communion hath light with darkness ? ver. 15. and what concord hath christ with belial ; or what part hath he that believeth with an infidel ; and what agreement hath the temple of god with idols , for ye are the tēple of the living god ? v. 17. wherefore come out from among them , saith the lord , and touch not the unclean thing , and i will receive you : ver. 19. and will be a father unto you , and you shall be my sons and daughters , saith the lord almightie . eph. 5. 8. walk as children of light . v. 11. and have no fellowship with the unfruitfull works of darknesse . 2 tim. 3. 5. having a forme of godliness , but denying the power thereof ; from such turn away . hosea 4. 15. though thou israel play the harlot , yet let not judah offend , and come not ye to gilgal , ueither go ye up to beth-aven . revel. 18. 4. come out of her my people , that ye be not partakers of her sinnes , and that ye partake not of her plagues . prov. 14. 7. go from the presence of a foolish man , when thou perceivest not in him the lips of knowledge . explic. v. separation generally heares ill in the world ; and yet there is a separation suitable to the mind of god : he that will not separate from world , and false-worship , is a separate from christ . now the separation here commanded from any persons , is not in respect of naturall affections , nor spirituall care of the good of their souls , rom , 9. 3. nor yet in respect of duties of relation , 1 cor. 7. 13. nor yet in offices of love and civill converse , 1 cor. 5. 10. 1 thess. 4. 12. much less in not seeking their good and prosperity , 1 tim. 2. 1. or not communicating good things unto them , gal. 6. 10. or living profitably and peaceably with them , rom. 12. 18. but in 1. manner of walking and conversation , rom. 12. 2. ephes. 4. 17 , 18 , 19. 2. delightfull converse and familiarity where enmity and opposition appears , ephes. 5. 3 , 4 , 5 , 6 , 7 , 8 , 9 , 10 ▪ 11. 3. in way of worship , and ordinances of fellowship , rev. 18. 4. not running out into the same compass of excess and riot , with them , in anything ; for these 3. and the like commands and discoveries of the wil of god , are most express : as in the places annexed to the rule ; necessity abundantly urgent ; spirituall profit and edification , no less requiring it : causeless separation from established churches , walking according to the order of the gospel , ( though perhaps , failing in the practise of some things of small concernment ) is no small sin : but separation from the sinfull practises , and disorderly walkings , and false unwarranted wayes of worship in any , is to fulfill the precept of not partaking in other mens sins ; to delight in the company , fellowship , society , and converse of unsavory disorderly persons , proclaimes a spirit not indeared to christ . let motives hereunto , be , 1. gods command . 2. our own preservation from sin , and protection from punishment ; that with others we be not infected and plagued . 3. christs delight in the purity of his ordinances . 4. his distinguishing love to his saints ; provided , that in the practise of this rule , abundance of meekness , patience , gentleness , wisdome and tenderness be exercised ; let no offence be given justly to any . rule vi . frequent spiritual communication , for edification according to gifts received . mal , 3. 16. then they that feared the lord , spake often one to another , and the lord hearkned and heard it , and a book of remembrance was written before him , for them that feared the lord , and thought upon his name . job 2. 11. now when jobs three friends heard al of this evil that was come upon him , they ●ame every one from his owne place , for they had made an appointment together , to come to mourn with him , and to comfort him . ephes. 4. 29. let no corrupt communication proceed out of your mouth , but that which is good to the use of edifying , that it may administer grace to the hearers . col. 4. 6. let your speech be alwayes with grace , seasoned with salt , that you may know how to answer every man . eph. 5. 4. neither filthiness nor foolish talking , nor jesting , which are not convenient , but rather giving of thanks . 1 thess. 5. 11. wherefore comfort your selves together , and edifie one another , as also ye doe . heb. 3. 13. exhort one another daily , whilest it is called to day , lest any of you be hardened through the deceitfulnesse of sinne . jude 20. building up your selves in your most holy faith , praying in the holy ghost . heb. 10. 24 , 25. let us consider one another , to provoke unto love and good works : not forsaking the assembling of our selves together us is the manner of some ; but exhorting one another , and so much the more , as you see the day approaching . acts 18. 23. whom when aquila and priscilla had heard , they took him unto them , and expounded unto him the way of god more perfectly . 1 cor. 12. 9. for the manifestation of the spirit is given to every man to profit withall . explic. vi . that men not solemnly called and set apart to the office of publick teaching , may yet be endued with usefull gifts for edification , was before declared ; the not using of such gifts , in an orderly way , according to the rule and custome of the churches , is to napkin up the talent given to trade and profit withall ; that every man ought to labour , that he may walk and dwell in knowledge , in his family , none doubts ; that we should also labour to do so in the church or family of god , is no lesse apparent . this the scriptutes annexed to the rule declared , which in an especial manner hold out prayer , exhortation , instruction from the word , and consolation ; now the performance of this duty of mutuall edification , is incumbent to the saints divers wayes ; 1. ordinarily , ephes. 4. 29. chap. 5. 3 , 4. heb. 3. 13. believers in their ordinary daily converse , ought to be continually making mention of the lord ; with savoury discourses tending to edification , and not upon foolish , light , frothy speeches that are not convenient . 2. occasionally , luke 24. 14. mal. 3. 1. 6. if any thing of weight and concernment to the church , be brought forth by providence ; a spiritual improvement of it , by a due consideration amongst believers , is required . 3. by assembling of more together by appointment , for prayer and instruction from the word , acts 18. 23. acts 12. 12. job 2. 11. ephes. 5. 19. james 5. 16. jude 20. 1 thess. 15. 14. this being a speciall ordinance and appointment of god , for the increasing of knowledge , love , charity , experience , and the improving of gifts received ; every one contributing to the building of the tabernacle ; let then all vain communication be farr away : the time is short and the daies are evill ; let it suffice us , that we have neglected so many precious opportunities , of growing in the knowledge of our lord jesus christ , and doing good to one another : let the remainder of our few and evill dayes be spent in living to him who dyed for us ; be not conformed to this world , nor the men thereof . rule vii . mutually to bear with each others infirmities , weaknesse , tendernesse , failings , in meeknesse , patience , pity , and with assistance . eph. 4. 32. be ye kind one to another , tender-hearted , forgiving one another ; even as god for christs sake hath forgiven you . matth. 18. 21. then came peter to him , and said , how oft shall my brother sin against me , and i forgive him . 22. jesus said unto him , i say not unto thee seven times , but untill seventy times seven . mark . 11. 25. and when you stand praying , forgive , if you have ought against any , that your father which is also in heaven may forgive youy our trespasses . v. 26. and if you do not forgive , neither will your father which is in heaven , forgive you your trespasses . rom. 14. 13. let us not therefore judge one another any more , but judge this rather , that no man put a stumbling block , or an occasion to fall in his brothers way ; seever . 3. 4. rom. 15. 1. we then that are strong , ought to beare the infirmities of the weak , and not to please our selves . v. 2. let every one please his neighbor for the good of edification . 1 cor. 13. 4. charity suffereth long , and is kind ; charity envieth not , charity is not rash , it is not puffed up : ver. 5. doth not behave it self unseemly , is not easily provoked , thinketh no evill : ver. 6. rejoyceth not in iniquity , but rejoyceth in the truth : v. 7. beareth all things , believeth all things , hopeth all things , endureth all things . gal. 6. 1. brethren , if a man be taken in a fault , ye which are spirituall restore such a one in the spirit of meeknesse , v. 2 ▪ considering thy self , lest thou also be tempted . col. 3. 12. put on therefore ( as the elect of god , holy and beloved ( bowels of mercies , kindnesse , humblensse of mind , meeknesse , long-suffering , vers ▪ 13. forbearing one another , and forgiving one another , if any man have a quarrel against any : even as christ forgave you , so also do ye . vers. 14. and above all these things put on charity , which is the bond of perfection . explic. vii . it is the glory of god , to cover a matter , prov. 25. 2. free pardon is the substance of the gospel ; the work of god in perfection , esa. 55. proposed to us for imitation , matth. 18. 26 , 27 , 28. whilest me are cloathed with flesh , we do all things imperfectly ; freedome from failings is a fruit of glory ; we see here darkly as in a glasse ; know but in part , in many things we offend all : who knoweth how often ; mutuall failings to be born with , offences to be pardoned , weaknesse to be supported , may mind us in these pence , of the talents forgiven us : let him that is without fault throw stones at others ; some men rejoyce in others failings ; they are malicious and fail more in that sinfull joy , then their brethren in that which they rejoyce at . some are angry at weaknesses and infirmities ; they are proud and conceited ; not considering that they themselves also are in the flesh . some delight to dwell alwaies upon a frailty ; they deserve to find no charity in the like kind : for injuries , who almost can bear untill seven times ? peter thought it much . some more studie revenge then pardon ; some pretend to forgive , but yet every slight offence makes a continued alienation of affections , and separation of converse ; some will carrie a smooth face over a rough heart . christ is in none of these waies ; they have no savour of the gospel ; meeknesse , patience , forbearance and forgivenesse , hidding , covering , removing of offences , are the foot-steps of christ ; seest thou thy brother fail , pitty him ; doth he continue in it , earnestly pray for him , admonish him ; cannot another sinne , but you must sin too ? if you be angry , vexed , rejoyced , alienated from , you are partner with him in evill , instead of helping him ; suppose thy god should be angry every time thou givest cause , and strike every time thou provokest him ? when thy brother offendeth thee , do but stay thy heart , untill thou hast taken a faithfull view of the patience , and forbearance of god towards thee ; and then consider his command to thee , to go and do likewise : let then all tendernesse of affection , and bowels of compassion towards one another , be put on amongst us , as becometh saints . let pitty , not envy ; mercy , not malice ; patience , not passion ; christ , not flesh ; grace , not ; nature pardon , not spite or revenge , be our guides and companions in our conversations . motives hereunto are , 1. gods infinite mercy , patience , forbearance ; long-suffering , and free grace towards us , sparing , pardoning , pittying , bearing with us , in innumerable , daily , hourly failings and provocations ; especially all this being proposed for our imitation , in our measure , matth. 10. 28. 24. 2. the goodnesse , unwearied and unchangeable love of the lord jesus christ , putting in every day for us ; not ceasing to plead in our behalf , notwithstanding our continuall back-sliding , 1 john 2. 1. ● . 3. the experience which our own hearts have of the need , wherein we stand of others patience , forbearance and pardon , eccles. 7. 20 , 22. 4. the strictnesse of the command , with the threatnings attending its non-performance . 5. the great glory of the gospel , which is in the walking of the brethren with a right foot , as to this rule . rule . viii . tender and affectionate participation with one another , in their severall states and conditions , bearing each others burthens . gal. 6. 2. bear you one anothers burthens , and so fulfill you the law of christ , heb. 13. 3. remember them that are in bonds as bound with them , and them that are in adversity , as being your selves also in the body . 1 cor. 12. 25. that there should be no schisme in the body , but that the members should have the same care one for another . vers. 26. and whether one member suffer , all the members suffer with it , or one member be honored , all the members rejoyce with it . 2 cor. 11. 29 who is weak , and i am not weak ? who is offended , and i burne not ? james 1. 21. pure religion , and undefiled before god and the father , is this , to visit the fatherlesse and widowes in their affliction , &c. matth. 25. 35. i was an hungred and ye gave me meat : i was a thirst , and ye gave me drink , i was a stranger , and ye took me in : naked and ye clothed me : i was sick , and ye visited me : i was in prison , and ye came unto me . vers. 40. for inasmuch as you did it to one of the least of these my brethren , ye have done it unto me . 2 tim. 1. 16. the lord give mercy unto the house of onesiphorus ; for he oft refreshed me , and was not ashamed of my chaine . vers. 17. but when he was in rome , he sought me out very diligently , and found me . acts 20. 35. i have shewed you all things , how that so labouring ye ought to support the weak , &c. explic. viii . the former rule concerned the carriage and frame of our spirits towards our brethren in their failings , this in their miseries and afflictions ; in this also , conformity to christ is required , who in al the afflictions of his people is afflicted , esa. 63. 9. and persacnted in their distresses , act. 9. 4. could we bring up our spiritual union , to hold any proportion with the mutual union of many members in one body , to which it is frequently compared ; this duty would be excellently performed : no man ever yet hated his own flesh ; if one member be in pain , the rest have little comfort or ease ; it is a rotten member which is not affected with the anguish of its companions ; they are marked particularly for destruction , who in the midst of plentifull enjoyments , forget the miseries of their brethren , amos 6. 6. if we could not feel the weight of our brethrens afflictions , burdens , and sorrow ; it is a righteous thing that our own should be doubled ; the desolations of the church makes nehemiah grow pale in the court of a great king , neh. 1. 10. he who is not concerned in the troubles , sorrows , visitations , wants , poverties , persecutions of the saints , and so farr as to pity their wounddings , to feel their strokes , to refresh their spirits , help beare their burthens upon their own shoulders , can never assure themselves , that they are united to the head of those saints ; now to a right performance of this duty , and in the discharge of it , are required ; 1. a due valuation , strong desire , and high esteem of the churches prosperity in every member of it , psal. 122. 6. 2. bowels of compassion , as a fruit of love , to be sensible of , and intimately moved for , the severall burthens of the saints , col. 3. 19. 3. courage and boldness , to own them without shame in all conditions , 2 tim. 1. 16 , 17. 4. personall visitations in sicknesses , troubles , and restraints , to advise , comfort and refresh them , matth. 25. 36. 5. sutable supportment by administration of spirituall , or temporall assistances , to the condition wherein ▪ they are . the motives are the same as to the former rule . rule ix . free contribution , and communication of temporall things , to them that are poore indeed , sutable to their necessities , wants , and afflictions . 1 john 3. 17. who so hath the worlds goods , and seeth his brother have need , and shutteth up his bowels of compassion from him , how dwelleth the love of god in him . v. 18. my little children , let us not love in word , neither in tongue , but in deed , and in truth . 1 cor. 16. 1 , 2. now concerning the collection for the saints , as i have given order to the churches of galatia , even so do ye ; vpon the first day of the week , let every one of you lay by him in store as god hath prospered him . 2 cor. 9. 5 , 6. let your gift be ready as a matter of bounty not covetousnesse ; he that soweth sparingly , shall reap sparingly : ver. 7. every man , according as he purposeth in his heart , so let him give ; not grudgingly , or of necessity , for god loveth a cheerfull giver ; so the whole 8 & 9. chap. of this epistle . rom. 12. 13. distributing to the necessity of the saints , given to hospitality . gal. 6. 10. as we have therefore opportunity , let us do good unto all men , especially unto them who are of the houshold of faith . 1 tim. 6. 17. charge them that be rich in this world , that they be not high-minded , nor trust in uncertain riches , but in the living god , who giveth us all things richly to enjoy . ver. 18. that they do good , that they be rich in good works , ready to distribute , willing to communicate , ver. 19. laying up in store for themselves , a good foundation against the time to come . heb. 13. 16. to do good , and to communicate forget not , for with such sacrifices god is well pleased . levit. 25. 35. and if thy brother be waxen poor , or fallen into decay with thee , then thou shalt receive him . matth. 25. 34. come ye blessed of my father , inherit the kingdome prepared for you , from the foundation of the world . vers. 35. for i was an hungred , and ye gave me meat , thirstie , and ye gave me drinke ; i was a stranger , and ye took me in . vers. 36. naked and ye clothed me : i was sick , and ye visited me : i was in prison , and ye came unto me . vers. 40. verily i say unto you , inasmuch as ye have done it unto one of the least of these my brethren ye have done it unto me . explic. ix . the having of poor alwayes amongst us , and of us , according to our saviours prediction , matth. 26. 11 ▪ and the promise of god , deut. 15. 11. serves for the triall of themselves and others , of their own content , with christ alone , with submission to the all-disposing ▪ soveraignty of god ; of others , how freely they can part for christs sake , with those things wherewith their hand is filled : when god gave manna , for food unto his people , every one had an equall share , exod. 16. 18. and he that gathered much , had had nothing over , and he that gathered little , had no lack , 2 cor. 8. 15. this distribution in equality , was again for the necessity of the church , reduced into practise , in the dayes of the apostles , acts 14. 35. of the totall summe of the possessions of believers , distribution was made to every man according to his need . that every man by the ordinance and appointment of god , hath a peculiar right to the use and disposall of the earthly things wherewith he is in particular intrusted , is unquestionable : the very precept for free distribution , and communication , are enough to prove it ; but that these things are altogether given to men , for themselves and their own use , is denyed ; friends are to be made of mammon . christ needs in some , what he bestowes on others ; if he hath given thee thine own , and thy brothers portion also to keep , wilt thou be false to thy trust , and defraud thy brother ? christ being rich , became poor for our sakes ; if he make us rich , it is that we my feed the poor for his sake ; neither doth this duty lie only ( though chiefly ) on those who are greatly increased ; those who have nothing but their labour , should spare out of that for those who cannot work , eph. 4. 28. the two mites are required as well as accepted . now the reliefe of the poore brethren in the church , hath a two-fold rule , first , their necessity . secondly , others abilities . unto these two must assistance be proportioned ; provided , that those which are poore walk suitably to their condition , 2 thess. 3. 10 , 11. and as we ought to relieve men in their poverty , so we ought , by all lawfull means , to prevent their being poor ; to keep a man from falling , is an equall mercie to the helping of him up when he is down . motives to this duty are ; 1. the love of god unto us , 1 john 3. 14. 2. the glory of the gospel exceedingly exalted thereby , titus 3. 8. 15. matth. 5. 6. 3. the union whereunto we are brought in christ ; with the common inheritance promised to us all . 4. the testimony of the lord jesus , witnessing what is done in this kind , to be done unto himself , matth. 25. 35 , 36 , 37. 5. the promise annexed to it , eccles. 11. 1. prov. 19. 17. deut. 15. 10. ma. 10 4. 2. the way whereby it is to be done , is by appointing some , acts 6. to take what is voluntarily distributed by the brethren , according as god hath blessed them ; on the first day of the weeke , 1 cor. 16. 1. and to distribute to the necessity of the saints , according to the advice of the church . rule x. to mark diligently , and avoid carefully , all causes and causers of divisions ; especially to shunn seducers , false-teachers , and brochers of heresies and errors , contrary to the forme of wholsome words . rom. 16. 17 , 18. now i beseech you brethren , mark them which cause divisions and offences , contrary to the doctrine which ye have learned , and avoid them : for they that are such , serve not our lord jesus , but their own belly , and by good words and fair speeches deceive the hearts of the simple . matth. 24. 4. jesus said unto them , take heed that no man deceive you : vers. 5. for many shall come in my name , saying , i am christ , : and shall deceive many . vers. 23. then if any man shall say unto you , loe , here is christ , or there : believe it not . vers. 24. for there shall arise false christs , and false prophets and shall shew great signes and wonders : insomuch that ( if it were possible ) they shall deceive the very elect. vers. 25. behold i have told you before . 1 tim. 6. 3. if any man teach otherwise , and consent not to wholsome words , even the words of our lord jesus christ , and to the doctrine which is according to godlinesse : vers. 4. he is proud , knowing nothing , but doting about questions , and strifes of words , whereof cometh envy , strife , railings , evill surmisings : vers. 5. perverse disputings of men of corrupt minds , and destitute , of the truth : from such withdraw thy self . 2 tim. 2. 16. but shun prophane and vain bablings , for they will increase to more ungodlinesse . vers. 17. and their word will eat , as doth a canker . titus 3. 9. but avoid foolish questions and genealogies , and contentions , and strivings about the law ; for they are unprofitable and vain . vers. 10. a man that is an heretick , after the first and second admonition , reject : vers. 11. knowing that he that is such , is subverted , and sinneth , being condemned of himself . 1 john 2. 18. little children , it is the last time : and as ye have heard that antichrist shall come , even now there are many antichrists , whereby we know that it is the last times . vers. 19. they went out from us ▪ but they were not of us : for if they had been of us , they would no doubt have continued with us : but they went out , that they might be made manifest , that they were not all of us . 1 john 4. 1. beloved , believe not every spirit , but try the spirit ? whether they are of god ; because many false prophets are gone out into the world . 2 john 10. if there be any that come unto you , and bring not this doctrine , receive him not into your houses , neither bid him god speed : ver. 11. for he that biddeth him god speed , is partaker of his evil deeds . acts 20. 29. for i know this , that after my departing , shall grievous wolves enter in among you ; not sparing the flock , ver. 30. also of your own selves , shall men arise , speaking perverse things , to draw away disciples after them : ver. 31. therefore watch . rev. 2. 14. i have a few things against thee , becausè thou hast there , them that hold the doctrine of balaam , ver. 15. so hast thou also them , that hold the doctrine of the nicolaitans , which thing i hate . ver. 16. repent , or else i shall come to thee quickly , and will fight against thee with the sword of my mouth . explic. x. the former part of this rule was somthing , spoken to rule 4th . if the preservation of amity ought to be our aime , then certainly the causes and causers of division , ought to be avoided ; from such turne away . there is a generation of men , whose tongues seem to be acted by the devill ; james calls it , set on fire of hell , chap. 3. 6. as though they were the meer of-spring of serpents , they delight in nothing but in the fire of contention ; disputing , quarreling , backbiting , endlesse strivings , are that they live upon . note such men and avoid them ; generally they are men of private interests , fleshly ends , high conceits , and proud spirits ; from such turn away : so the latter part of the rule in particular , concerning seducers ; that a judgement of discerning by the spirit , rests in the church , and the severall members thereof , is apparent , 1 joh. 2. 27. 1 cor. 2. 15. esa. 8. 28. to the exercise of this they are commanded , 1 john 4. 1. 1 cor. 10. 15. so it s commended , acts 17. 11. and hereunto encouraged , philip . 1. 9 , 10. heb. 5. 14. if the blind lead the blind , both will into the ditch : that gold may be suspected , which would not be tryed . christians must chuse the good , and refuse the evill . if their teachers could excuse them , if they lead them aside , they might well require blind submission from them . now that the brethren may exercise this duty aright , and performe obedience to this rule , it is required , 1. that they get their senses exercised in the word , to discerne good and evil , heb. 5 , 14. especially , that they get from the scripture a forme of wholsome words , 2 tim. 1. 13. of the main truths of the gospel , and fundamentall articles of religion ; so that upon the first apprehension of the contrary , they may turne away from him that brings it , and not bid them god speed , 2 epist. iohn vers. 10. 2 to be sure to attend and hearken to nothing , but what comes to them in the way of god : some men , yea very many in our dayes , have such itching ears after novelty , that they run greedily after every one that lies in wait to deceive , with cunning entising words ; to make out some new pretended revelations , and this from a pretended liberty , yea , duty of trying all things ; little considering that god will have his own work done , onely in his own way ; how they come it makes not , so they may be heard : now whereas most of the seducers and false prophets of our dayes , are men apparently out of gods way , leaving their own callings , to come without a call , ordinary or extraordinary , without providence or promise ; none can put himself upon hearing of them , without tempting god , with whom it is just and righteous , to deliver them up to the efficacie of error , that they may believe the lies they heare . attend only then to , and try only that which comes in the way of god , to others bid not god speed . 3. to be alwaies ready furnished with , and to bear in mind the characters , which the holy ghost hath given us , in the word , of seducers ; which are indeed the very same , whereby poor unstable souls are seduced by them ; as first , that they should come in sheep-cloathing , goodly pretences of innocency and holynesse . secondly , with good words and fair speeches , rom. 16. 17 , 18. smooth as butter and oyl . thirdly , answering mens lusts in their doctrine , 2 tim. 4. 3. bringing doctrines sutable to some beloved lusts of men ; especially a broad and easie way of salvation . fourthly , pretences of glorious discoveries and revelations , matth. 24. 24. 2 thes. 2. 2. now i dare appeal to any , whether these characters and signes , which the holy ghost hath given us of seducers , have not bin the very meanes , whereby men have bin seduced . let then the brethren be acquainted with these things , that they be not prevailed against . 4 utterly reject and separate from such as have had means of conviction and admonition , titus 3. 10. 5. not to receive any without testimony from some of the brethrens of known integrity in the churches ; such is the misery of our daies , that men will run to heare those , that they know not from whence they come , nor what they are ; the laudable practise of the first churches , to give testimonials to them that were to passe from one place to another , 1 cor. 16. 3. and not to receive any without them , acts 9. 26. is quite laid aside . 6. to walk orderly , not attending to the doctrine of any , not known to , and approved by the churches . 7. to remove farr away all delight in novelties , disputes , janglings , contentions about words not tending to godlinesse , which usually are beginnings of fearfull apostacies , tit. 3. 9. 2 tim. 4. 3. 1 tim. 2. 3 , 4 , 5. rule xi . cheerfully to undergo the lot and portion of the whole church in prosperity and affliction , and not to draw back upon any occasion whatever . math. 13. 20. but he thta receiveth the seed into stony places , the same is he that heareth the word , and anon with joy receiveth it , ver. 21. yet hath he not root in himself , but dureth for a while : for when tribulation or persecution ariseth because of the word , by and by he is offended . heb. 10. 23. let us hold fast the profession of our faith without wavering , for he is faithful that promiseth . ver. 24. and let us consider one another , to provoke unto love and to good works , v. 25. not forsaking the assembling our selves together , as the manner of some is , but exhorting one another , and so much the more , as you see the day approaching . ver. 32. but call to remembrance the former dayes , in which after ye were illuminated , ye endured a great fight of affliction . v. 33. partly while ye were made a gazing stock both by reproaches and afflictions , and partly whilest ye became companions of them that were so used . ver. 34. for ye had compassion of me in my bonds , and took joyfully the spoiling of your goods : knowing in in your selves , that ye have in heaven an enduring substance : ver. 35. cast not away therefore your confidence , which hath great recompence of reward . ver. 36 , for ye have need of patience , that after ye have done the will of god , ye might receive the promises . ver. 37. for yet a little while , and he that shall come will come , and will not tarry . ver. 38. now the just shall live by faith , but if any man draw back , my soule shall have no pleasure in him . ver. 39. but we are not of them which draw back to perdition , but of them that believe to the saving of the fonte . 2 tim. 4. 10. for demas hath forsaken me , having loved this present world . ver. 16. at my first answer , no man stood with me , but all men forsook me ; i pray god that it be not laid unto their charge . explic. xi . back-sliding from the practise of any way of christ , or use of any ordinances , taken up upon conviction of his institution , is in no small degree an apostacy from christ himselfe . apostacie , in what degree soever , is attended with all that aggravation , which a renuntiation of a tasted sweetnesse and goodnesse from god for transitory things , can lay upon it ; seldome it is that back-sliders are without pretences commonly of what they forsake ; in respect of what they pretend to reteine : they say , as lot of zoar , is it not a little one ? but yet we see ( without exception ) that such things universally tend to more ungodlinesse : every unrecovered step backward , from any way of christ , maketh a discoverie of falsenesse in the heart , what ever former pretences have been . they who , for motives of any sort from things that are seen , which are but temporall , will seek for , or imbrace being presented , colours or pretences for declining from any gospel-duty , will not want them for the residue , if they should be called thereunto . the beginnings of great evils are to be resisted : that the neglect of the duty whereof we treat , which is alwayes accompanied with contempt of the communion of saints , hath been a main cause of the great dishonour & confusion whereunto most churches in the world are fallen , was in part touched before ; it being a righteous thing with god , to suffer the sons of men to waxe vain in their imaginations ; in whom , neither the love of christ , nor terror of the lord , can prevaile against the feare of men . let this then , with the danger and abomination of back-sliding , take such an impression on the hearts of the saints , that with full purpose of heart , they might cleave unto the lord , follow hard after him , in all his ordinances ; that if persecution arise , they may cheerfully follow the lamb whithersoever he goes ; and by their close adhering one to another , receive such mutuall assistance and supportment , as that their joynt praisers may prevail with the goodnesse of god , and their joynt sufferings overcome the wickednesse of men . now to a close adhering to the church wherein we walk in fellowship , in all conditions whatsoever , without dismission attain'd upon just & equitable grounds , for the imbracing of communion in some other churches . motives are ; first , the eminency and excellencie of the ordinances enjoyed . secondly , the danger of back-sliding , and evidence of unsoundnesse in every degree thereof . thirdly , the scandall , confusion , and disorder of the churches , by neglect thereof . rule . xii . in church affaires to make no difference of persons , but to condiscend to the meanest persons and services , for the use of the brethren . james 2. 1. my brethren , have not the faith of our lord jesus christ the lord of glory , with respect of persons . ver. 2. for if there come one unto your assemblies , a man with a gold ring in goodly apparrell , and there come in also a poore man in vile raiment ; ver. 3. and ye have respect to him that weareth the gay clothing , and say unto him , sit thou here in a good place : and say to the poore man , stand thou there , or sit here under my foot-stoole : ver. 4. are ye not then partiall in your selves , and are become judges of evill thoughts ? ver. 5. hearken my beloved brethren ; hath not god chosen the poore of this world , rich in faith , and heires of the kingdome , which he hath promised to them that love him ? ver. 6. but ye have despised the poore , &c. matth. 20. 26. but it shall not be so amongst you , but whosoever will be great amongst you , let him be your minister . vers. 27. and whosoever will be chief among you , let him be your servant . rom. 12. 16. be of the same mind one towards another ; mind not high things , but condiscend to men of low estate ; be not wise in your own conceits . john 13. 12. so after he had washed their feet , and had taken his garments , and was set down again , he said unto them , know ye what i have done to you ? vers. 13. ye call me master , and lord , and ye say well ; for so i am . vers. 14. if i then , your lord and master have washed your feet , ye ought also to wash one anothers feet . vers. 15. for i have given you an example , that ye should do even as i have done ▪ vers. 16. verily ; verily , i say unto you , the servant is not greater then his lord , neither he that is sent , greater then him that sent him . explic. xii . vvhere the lord hath not distinguished , neither ought we ; in jesus christ , there is neither rich , nor poor ; high , nor low ; but a new creature : generally , god hath chosen the poore of this world to confound the mighty . experience shewes us , that not many great , not many wise , not many mighty after the flesh , are partakers of the heavenly calling ; not that the gospel of christ doth any way oppose , or sever ; those many differences and distinctions among the sons of men , caused by power , authority , relation , enjoyment of earthly blessings , gifts , age , or any other emminency whatsoever , according to the institution and appointment of god , with all that respect , reverence , duty , obedience , and subjection due unto persons in those distinctions ; much lesse , pull up the ancient bounds of proprietie , and interest in earthly things ; but only declares , that in things purely spirituall , these outward things , which for the most part , happen alike unto all , are of no value or esteem ; men in the church are considered as saints , and not as great , or rich ; all are equall , all are naked before god . free-grace is the only distinguisher , all being brethren in the same family , servants of the same master ; imployed about the same work ; acted by the same precious faith , enjoying the same purchased priviledges ; expecting the same recompence of reward , and eternall abode : whence should any difference arise ? let then the greatest account it their greatest honour , to performe the meanest necessary service to the meanest of the saints ; a community in all spirituall advantages , should give equality in spirituall affaires ; not he that is richest , not he that is poorest , but he that is humblest , is excepted before the lord . motives hereunto , are 1. christs example . 2. scripture-precepts . 3. gods not accepting persons . 4. joynt participation of the same common faith , hope , &c. 5. the unprofitablenesse of all causes of outward differences in things of god . rule xiii . if any be in distresse , persecution or affliction , the whole church is to be humbled , and to be earnest in prayer in their behalf . acts 12. 5. peter therefore was kept in prison , but prayers was made withont ceasing unto god for him . vers. 7. and behold , the angel of the lord came upon him , and a light shined in the prison : and he smote peter on the side , and raised him up , saying , arise up quickly ; and his chains fell off from his hands . vers. 12. and when he had considered the thing , he came to the house of mary the mother of john , whose surname was mark , where many were gathered together praying . rom. 12. 15. rejoce with them that do rejoyce , and weep with them that weep . 1 cor. 12. 26. and whether one member suffer , all the members suffer with it , or one member be honored , all the members rejoyce with it . vers. 27. now ye are the body of christ , and members in particular . 2 thes. 3 ▪ 2. pray for us brethren , that we may be delivered from unreasonable and wicked men . explic. xiii . this duty being in generall made out from , and included in other former rules , we shall need to speak ▪ the lesse into it ; especially , seeing that upon consideration and supposition of our fellow-member-ship , it is no more then very nature requireth and calleth for . god delighteth , as in the thankfull prraises , so in the fervent prayers of his churches ; therfore he variously calleth them by severall dispensations to the performance of these duties : now this oft-times , to spare the whole church , he doth by the afflictions of some one or other of the members thereof ; knowing that , that neer relation , which by his institution and spirit is between them , will make the distresse common , and their prayers closely combined . spirituall union is more noble and excellent then naturall ; and yet in this it were monstrous , that either any member in particular , or the whole in generall , should not both snffer with , and care for the distresse of every part and member . that member is rotten and to be cut off , for feare of infecting the body , which feels not the pain of its associates : if then any member of the church , do lie under the immediate afflicting hand of god , or the persecuting rage of man , it is the duty of every fellow-member , and of the church in generall , to be sensible of , and account themselves so sharers therein , as to be instant with god by earnest supplication , and helpfull to them by sutable assistance , that their spirituall concernment in that affliction , may be apparent ; and that because , first , the will of god is thereby fulfill'd . secondly , the glory of the gospel is thereby exalted . thirdly , preservation and deliverance to the whole church procured . fourthly , conformitie with christs sufferings in his saints attained . fiftly , an inestimable benefit of church-fellowship injoyed , &c. rule xiv . vigilant watchfulnesse over each others conversation , attended with mutuall admonition , in case of disorderly walking ; with rendring an account to the church , if the party offending , be not prevailed with . matth. 18. 15. if thy brother shall trespasse against thee , goe and tell him his fault , between thee and him alone : if he shall heare thee , thou hast gained thy brother : ver. 16. but if he will not heare , then take with thee one or two more , that in the mouth of two or three witnesses , every word may be established : ver. 17. and if he shall neglect to heare them , tell it unto the church . 1 thess. 5. 14. now we exhort you , brethren , warne them who are unruly . heb. 3. 12. take heed brethren , lest there be in any of you an evill heart of unbeliefe , in departing from the living god . ver. 13. but exhort one another daily , whilest it is called to day ; lest any of you be hardened through the deceitfulnesse of sin . heb. 10. 24. and let us consider one another , to provoke unto love , and to good workes , exhorting one another , and so much the more , because you see the day approaching . heb. 12. 13. make strait paths for your feet , lest that which is lame be turned out of the way , but rather let it be healed . ver. 15. looking diligently , lest any man faile of the grace of god , lest any root of bitternesse springing up trouble you , and thereby many be defiled : ver. 17. lest there be any fornicator , or prophane person among you , like esau , who for one morsell of bread , sold his birth-rigbt . levit. 19. 17. thou shalt not hate thy brother in thy heart , thou shalt in any wise rebuke thy neighbour , and not suffer sin upon him . 2 thess. 3. 15. yet account him not as an enemy , but admonish him as a brother . rom. 15. 14. and i my selfe also am perswaded of you , my brethren , that ye also are full of goodnesse , filled with all knowledge , able also to admonish one another . james 5. 19. brethren , if any of you doe erre from the faith , and one convert him , let him know , that he which converteth a sinner from the error of his way , shall save a soule from death , and shall hide a multitude of sins . prov. 29. 1. he that being often reproved stiffeneth his neck , shall suddenly be destroyed , and that without remedy . explic. xiv . there is a three-fold dutie included in this rule , the maine whereof , and here cheifly intended , is that of admonition ; whereunto the first is previous and conducing ; the latter , in some cases consequent , and attending christians conversation ; whether you consider the glory of god , and the gospel , therein concerned ; or the bonds of relation , with those mutnall endearments wherein they stand ingaged ; and obligations that are upon them for the generall good , and spirituall edification one of another , ought to be watched , marked , and considered by each other : not that we should curiously prie into one anothers failings ; much lesse maliciously search into doubtfull unknown things ; for the trouble , or disparagement of our brethren ; both which are contrary to that love ; which thinketh not evill , but covereth a multitude of faults , but only out of a sense of the glory of god , the honour of the gospel , and care of each others soules ; to observe their walking , that what is exemplary therein , may be followed ; what faileth may be directed ; what is a misse may be reproved , that in all things god may be glorified , and christ exalted . now admonition is two-fold ; 1. authoritative , by the way of power ; 2. fraternal , by the way of love . the 1. again is two-fold ; 1. doctrinall by the way of teaching . 2. disciplinary , which belongeth to the whole church ; of these we do not treat . the latter also is two-fold ; hortatory , to encourage unto good ; and monitory , to reprove that which is amisse : it is this last which is peculiarly aimed at , and intended in the rule . this then we assert , as the duty of every church-member towards them with whom he walks in fellowship ; to admonish any from the word , whom they perceive not walking in any thing with a right foot , as becommeth the gospel , thereby to recover his soule to the right way ; that much caution and wisdome , tendernesse and moderation is required in the persons performing this duty ; for want whereof , it often degenerates from a peaceable remedy of evill , into fuell for strife and debate . let them then , who are called to perform this duty , diligently consider these things ; 1. that in the whole action he transgresse not that rule of charity which we have , 1 cor. 13. 7. gal. 6. 2. 2. let him have peace at home , by an assurance of constant labouring to cast out all beams and moates from his own eye , mat. 7. 5. 3. let him so perform it , that it may evidently appear , that he hath no other aime , but the glory of god , and the good of his brother reproved ; all envy and rejoycing in evill being farr away . 4. let him be sure to draw his admonitions from the word , that the authority of god may appear therein , and without a word let him not presume to speak . 5. let all circumstances attending , time , place , persons , & the like , be duly weighed , that all provocation in the least manner , may be fully avoided . 6. let it be considered as an ordinance , whereunto christ hath an especiall regard . 7. let him carefully distinguish between personall injuries unto himselfe , whose mention must have farr more of forgivenesse , then reproof , and other offences tending to publick scandall . lastly , let self-examination concerning the same or the like miscarriage , alwaies accompany the brotherly admonition . these and the like things being duly weighed , let every brother , with christian courage , admonish from the word , every one whom he judgeth to walk disorderly in any particular whatsoever ; not to suffer sin upon him , being ready to receive content and satisfaction , upon just defence , or promised amendment : and without this , in case of just offence , a man cannot be freed from the guilt of other mens sins . let also the person admonished , with all christian patience , accept of the admonition , without any more regret of spirit , then he would have against him who should break the weapon wherwith he was in danger to be slain : considering , 1. the authoritie of him who hath appointed it . 2. the priviledg and mercy he enjoyeth by such a spirituall prevention of such a danger , or cur of such an evill , which perhaps himself did not discern . 3. the dreadfull judgements which are every where threatned to dispisers of reproofs , prov. 29 ● . and so thankfully accept just admonition from the meanest in the congregation . for the last , or repairing unto the church in case of not prevailing by private admonition ; our saviour hath so plainly laid down both the manner and end of proceeding in matth. 18. that it needeth no explanation ; only i shall observe , that by church there , ver. 17. cannot be understood the elders of the church alone , but rather the whole congregation ; for if the offended brother should take with him two or three of the elders unto the offender ( as he may ) then were they the church , and the church should be told of the offence before the reproof hath been managed by two or three , which is contrary to the rule . rule xv . exemplary walking in all holinesse , and godlinesse of conversation , to the glory of the gospel , edification of the church , and conviction of them which are without . psal. 24. 3. who shall ascend into the hill of the lord , or who shal stand in his holy place ? he that hath clean hands , and a pure heart ; who hath not lift up his soule unto vanity , nor sworn deceitfully . matth. 5. 16. let your light so shine before men , that they may see your good workes , and glorifie your father which is in heaven . ver. 20. for i say , unto you , except your righteousnesse shall exceed the righteousnesse of the scribes and pharisees , ye shall in no wise enter into the kingdome of heaven . matth. 21. 19. and when he saw a fig-tree in the way , he came to it , and found nothing thereon , but leaves only , and said unto it , let no fruit grow on thee hence forward for ever , &c. 2 cor. 7. 1. having therefore these promises ( dearly beloved ) let us cleanse our selves from all filthinesse of flesh & spirit , perfecting holinesse in the fear of god . 2 tim. 2. 19. and let every one that nameth the name of christ , depart from iniquity . tit. 2. 11 , 12. for the grace of god that bringeth salvation , hath appeared unto all men ; teaching us , that denying ungodlynesse and worldly lusts , we should live soberly , righteously , and godly in this present world . ver. 14. who gave himself for us , that he might redeem us from all iniquity , and purifie unto himself a peculiar people , zealous of good works . ephes. 4. 21 , 22 , 23. if so be that ye have heard him , and have beene taugt him , as the truth is in jesus , that ye put off concerning the former conversation , the old man , which is corrupt according to the deceitfull lusts ; and be renewed in the spirit of your mind . 1 pet. 3. 1 , 2. likewise ye wives , be in subjection to your own husbands , that if any obey not the word , they also may without the word be won by the conversation of the wives ; while they behold your chast conversation coupled with feare . heb. 12. 14. follow peace with all men , and holinesse , without which no man shall see the lord . ephes. 5. 15 , 16. see then that ye walk circumspectly , not as fools , but as wise ; redeeming the time , because the dayes are evill . 2 sam. 12. 14. howbeit because by this deed thou hast given great occasion to the enemies of the lord to blaspheme , the child also , that is borne unto thee , shall surely die . explic. xv . holiness becometh the house of the lord for ever , without it none shall see god : christ died to wash his church , to present it before his father without spot or blemish , to purchase unto himself a peculiar people , zealous of good works . it is the kingdome of god within us , and by which it appeareth unto all , that we are the children of the kingdome . let this then this be the great discriminating of the church , from the world , that they are a holy , humble , self-denying people : our master is holy , his doctrine and worship holy ; let us strive that our hearts may also be holy . this is our wisedome towards them that are without , whereby they may be gained , or convinced ; this is the meanes whereby we build up one another most effectually . examples are a sharper way of instruction then precepts ; loose walking causing the name of god to be blaspemed , the little ones of christ to be offended , and his enemies to rejoyce , is attended with most dreadfull woe● bo●h , that all who are called to an holy profession , and do enjoy holy ordinances , did shine also in holynesse of conversation , that those who accuse them as evill doers , might have their mouths stopt , and their hearts fil'd with shame , to the glory of the gospel . to this generall head belongeth that wise walking in all patience , meeknesse , and long-suffering towards those that are without , untill they evidently appear to be fighters against god ; when they are to be prayed for . hither also might be referred the patience of the saints in all tribulations , sufferings , and persecutions for the name of christ . motives for the exercise of universall holinesse in acts internall and externall , private and publick ; personall , and of all relations , are , 1. the utter unsufficiency of the most precious ordinances , for any communion with god , without it . 2. the miserable issue of deceived soules , with their barren emptie , fruitlesse faith . 3. the glory of the gospel , when the power thereof hath an evident impression on the hearts , thoughts , words , actions and lives of professors . 4. scandall of the gospel , the advantage of its adversaries , the shame of the church , and fierce wrath of god , following the unsuteable walking of the professors . 5. the sweet reward which the practice of holyness bringeth along with it , even in this life ▪ with that eternall weight of glory , whereunto it leadeth hereafter ; unto which , the holy son of god bring us all , through the sprinkling of his most holy bloud . and these are some of those rules , whose practice is required from the persons , and adorneth the profession of those who have obtained this grace , to walk together in fellowship , according to the rule of the gospel ; towards others also ought they , with severall limitations , and in the full latitude towards the brethren of the congregations in commrnion with them . finis . notes, typically marginal, from the original text notes for div a53689e-390 touching these cases , see my treatise of the duty of pastor ▪ and people distinguished . a peace-offering in an apology and humble plea for indulgence and liberty of conscience by sundry protestants differing in some things from the present establishment about the worship of god. owen, john, 1616-1683. 1667 approx. 97 kb of xml-encoded text transcribed from 20 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a53717 wing o790 estc r21637 12297348 ocm 12297348 59069 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a53717) transcribed from: (early english books online ; image set 59069) images scanned from microfilm: (early english books, 1641-1700 ; 923:3) a peace-offering in an apology and humble plea for indulgence and liberty of conscience by sundry protestants differing in some things from the present establishment about the worship of god. owen, john, 1616-1683. [2], 37 p. [s.n.], london : 1667. reproduction of original in union theological seminary library, new york. attributed to john owen. cf. nuc pre-1956. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within 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readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng liberty of conscience -early works to 1800. 2005-03 tcp assigned for keying and markup 2005-04 apex covantage keyed and coded from proquest page images 2005-05 john latta sampled and proofread 2005-05 john latta text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion a peace-offering in an apology and humble plea for indulgence and liberty of conscience . by sundry protestants differing in some things from the present establishment about the worship of god. ambigua de religione capita quae plurimum habere videntur obscuritatis , tantis tamdiu animis decertata , apud sapientes hoc fere certum reliauerunt , nusquam minus inveniri veritatem , quam ubi cogitur assensus . hugo grotius . exiguam sedem sacris , littusque rogamus innocuum , & cunctis undamque auramque patentem . london , printed in the year 1667. the infinitely wise and holy god , who disposeth of all things according to the counsel of his own will , having designed our portion in the world unto the latter dayes thereof ; wherein , besides those difficulties which in all ages attend them who are called unto the search and profession of the truths of the gospel , we are forewarned of sundry evils peculiar unto them , rendring them perilous : as it is our duty to apply our selves to serve his good pleasure in our generation , without repining at that station which in his work he hath allotted unto us ; so also diligently to take care , that we add not unto the evils of the dayes wherein we live ; and that , what we may be called to suffer in them according to his will , may not be lost unto his holy ends and purposes in the world , but some way or other redound unto his glory . what shall befall us in the course of our pilgrimage , how we shall be disposed of , as to our outward temporary concernments , as it is not in our power to order and determine , so neither ought to be in our care , so as that we should be anxiously solicitous thereabouts : all things of that nature belong unto his soveraign pleasure , who will make them work together for good to them that love him . resting in his will as to our outward state and condition in this world , with that of the times and seasons wherein our lot is fallen , which he hath put in his own power , we shall endeavour in reference thereunto , to possess our souls in patience , waiting for that day which shall manifest every mans work of what sort it is . and we know that it is but yet a little while , before it will be no grief of heart unto us , for to have done or suffered any thing for the name of the lord jesus , according to his mind and will. for whereas we are well assured , that the old enemy of mankind who is sometimes awake , and sowing of tares whilst men sleep , is never so far asleep , whilst any are endeavouring to sow the good seed of the gospel , as not to stir up an opposition to their work , and to labour the ruine of their persons ; so we believe that every sincere endeavour to promote the holy truths , and wayes of god , according to that measure of light which he is pleased graciously to impart unto any of the sons of men , is accepted and owned by him , who is a rewarder of them that diligently seek him ; which is sufficient to secure their peace and consolation , under all the evils that on the account of their work they may conflict withal . neither is it a small alleviation of any trouble that we may be exposed unto , that no pretence , colour , reason , or arguings for our sufferings , no means , wayes , or kinds of them , no ends unto them , can possibly be invented , proposed , pursued , but what we are fully forewarned of ; that so we might not at any time think our selves surprized , as though some strange thing had happened unto us . this then is our great concernment in the profession of religion , this that which we ought principally to attend unto , namely , to commend our consciences unto god , that in all sincerity and godly simplicity , we exercise our selves in the work that he calls us unto , not corrupting his word , or staining our profession by a conversation unbecoming the holiness of the gospel ; and for what may outwardly befall us , though producing heaviness and sorrow for a season , the last day will manifest to have been unspeakably more the concernment of other men , than our own . it is therefore on this account , and that duty which we owe unto all the sons of men , especially those who in any place or degree have the rule and disposal of us in this world and the things thereof , committed unto them , that notwithstanding the hazard that attends us in the discharge of every duty of this kind , we adventure to represent our condition and desires unto all that endeavour to follow after truth with peace . for as the minds of men are capable of no greater perfection , than what consists in receiving the whole truth of the gospel , nor their souls of greater blessedness , than attends obedience thereunto , so every mistake of it , every prejudice against it , every opposition unto it , or any part of it , are not only in themselves a corruption and debasement of the mind , but are usually attended with consequents of greater evils , in and unto them by whom they are entertained . and this condition oftentimes are men , otherwise upright and wise , cast into ; either by their own ingrafted prejudices , or neglect of that severe disquisition after truth , which all the sons of it are obliged unto ; or by suffering themselves to be imposed on , by the suggestions of others , who perhaps sacrifice their actings in and about the things of god , to some secular ( and it may be very corrupt ) ends of their own . hence truth and innocency , which cannot be oppressed , but when cloathed with misrepresentations and calumnies , have in all ages been forced to suffer the sad effects of their mistakes , who in the mean time professed highly an avowment of them . so in particular , the foundation of all the miseries that ever befell the professors of the truth of christ , since the day that the name of christian was known in the world , and consequently of all that evil and confusion in the earth , which the lusts of men have produced , and the righteous judgement of god inflicted , have lain in general , either in the ignorance of men , of the genuine nature and tendency of the truth it self , or in their credulity , in giving credit unto those misrepresentations of it , which it hath alwayes been the interest of many in the world , to frame and promote . hence the professors of christianity , and every particular way therein , in their respective seasons and generations , have esteemed it their duty , not only unto themselves , to wave their imminent sufferings , if it were the will of god thereby , but unto others also , whom they judged to be engaged against god and his truth , in their persecution of them , to declare freely and fully what it was that they did believe and practise ; and therein plead the equity and reasonableness of that deliverance which they aimed at ; of themselves from suffering , and of others from sinning . and herein had they before their eyes , the example of the great apostle of the gentiles , who with various success did oft times make use of the like defensatives of himself , and his doctrine . nor is it the least prescription of the law of nature implanted in the heart of man by him that made it , that innocency should so far undertake its own protection and security , as to endeavour a removal of prejudicate imputations out of the minds of them , in whose judgement it is concerned . and this law , all men universally yield obedience unto , who intend not to abuse such imputations unto sinister ends , not suitable unto the innocency they profess , and so by deserting their own unblameable defence , contract a guilt rendring them incapable of it for the future . whereas therefore it hath pleased him in whose hand our life , and breath , and all our wayes are , to place us in that condition , wherein by the apprehensions he hath given us of his mind and will , in some things relating unto his worship , we are forced to differ from others , we conceive it our duty for the prevention of farther evils ; openly and candidly to declare both what we profess , and what in all humility we desire thereupon : and we cannot but hope , that when the matters of our difference are known and considered , that they will not be judged of so high a demerit ; as to render a modest peaceable desire of indulgence in our adherence unto them , a new addition of guilt . for their case is miserable indeed , who being prejudged into a condition of sufferings , though not convinced of evil , may not desire relief from those , who alone are able to afford it ; that also being made an aggravation of their misery , by being made an aggravation of their supposed guilt . and in particular , this course is made at this season necessary unto us , from the exasperation of the minds of many , in reference unto what we profess and desire , with the prejudices that are taken up and improved unto our disadvantage and trouble : for although we have with the joynt consent of all our churches some years since , publickly declared what is the faith which we profess , and the way of the worship of god wherein we walk , and did hope that it would not be looked on as an unreasonable expectation , that our confession might have received a christian charitable sedate consideration , before it were condemned , or those that adhere unto it judged as evil-doers for their so doing ; yet considering the sad exasperations of the minds of men , though upon occasions wholly forreign to the matter of our faith and profession , we cannot be without some apprehensions , that far the greatest part of those who are loudest in their cryes for severity against us , have scarce been so faithfull to christian candor and ingenuity , as seriously to examine whether there be in what we believe and practise , a just foundation for that kind of proceeding and acting towards us , which they so earnestly desire to engage our rulers into . if for no other reason than , but to endeavour to call off the thoughts of men from persons , and personal provocations , unto those things which are the pretended foundation of their actions , and with reference whereunto , their account must be made at the last day , when other mens real or apprehended miscarriages will give no countenance to theirs , we cannot but judge it a duty incumbent on us , to remind them what the things are which must give construction unto all that in this matter they shall undertake or perform ; and whereinto , under all imputations whatever of things of other natures , our comfort , be it what it will , true or false , in all our sufferings that we may be called unto , is resolved . and we do know , that they will one day find themselves under a woful mistake , who suppose that their severity against us , will be any further justified , than there is ground for it in the principles which we profess in the things of god ; and this cannot but be evident unto them ( if they will give themselves but the liberty of unprejudiced consideration ) who know that a relinquishment of those principles would instantly cause all those other pleas and pretences to vanish out of their minds , which at present they only make use of . and therefore also shall we not much concern our selves in any other charge that is laid against us , but only as to what we profess , and practise in the ways and worship of god , as knowing that from thence alone all occasion is taken for them . we shall therefore only briefly declare our sense of them , and then proceed to that which is our real concernment . for there is not any new thing herein under the sun. in all ages , where ever any way in religion hath been judged by the most , rightly , or otherwise , to be contrary to the mind of god , as by them apprehended , it hath been immediately charged with the guilt of all the evils that fell out in the days of its profession , though evidently they had other causes and occasions . such was the condition of christianity in general of old , as is manifest from the apologetical writings of justin martyr , tertullian , arnobius , cyprian , lactantius , minutius foelix , augustine , and others . upon every occasion of trouble , the common cry was , christianos ad leones . such was also the condition of the professors of the protestant religion , upon the first reformation , throughout the world ; under which prejudice and imputation , they are yet forced to suffer the wrath of men in many places . what ever disadvantages then on this account we may be exposed unto , we have no reason to complain or think strange of , it being no other than all men in the like condition in all ages have had to conflict withall ; and will have so , whilst sin and darkness continue in the world . to commend our consciences unto god in well-doing , is the only means of peace in our selves , and the whole defensative in reference unto others , which in this case is left unto us . moreover if any who either really make profession of any way in religion , or are generally esteemed so to do , fall into personal crimes and miscarriages , which no way can secure it self against , men justly provoked thereby have scarce the patience to attend unto any plea for the way it self , or those who peaceably and innocently walk therein , though the charge against it be altogether groundless and unreasonable . thus the abominations of the gnosticks of old , was charged upon the whole body of christianity , and the unwarrantable zeal of one man in firing a temple in the kingdom of persia , reflected an imputation of sedition on all the professors of the gospel , to their extirpation out of that empire . but the unrighteousness of this charge is , we hope , evident even to themselves , who would fain make use of it unto our disadvantage ; for no society in the world can give security for the deportment of all individuals belonging unto it , according unto the rules of the whole ; and if they may be charged with such miscarriages , it were easie to demonstrate , that no community , no profession of men in the world , no order , no way can be acquitted from guilt , or thought meet to have moderation exercised towards it . besides , we know not in particular , but that all occasions of reflecting upon our societies on this account , have , by the goodness of god been prevented , for which we are humbly thankful unto his holy majesty . but if to accuse be enough to render any men nocent , none can be long innocent . thiaestaean banquets , promiscuous lusts and incests , must on that ground be thought to be the ends of the , primitive assemblies of christians . if men will take to themselves the liberty of entertaining evil and groundless surmizes , it is impossible for us , or any living , to set bounds to their imaginations . so that we have nothing in this case to do , but to leave the authors of such fake and calumnious insinuations unto that reward , which god and their own consciences will not suffer them to lose ; and our vindication unto the providence of god , over our present and future deportment . it may be thought of nearer concernment unto us , when the late troubles in these nations are objected , and the remembrance of them renewed unto our prejudice . but whether the frequent and importunate urging of them , since by his majesty's clemency and grace they are put into legal oblivion for ever , do tend unto the composure and settlement of the minds of men , which is certainly the duty of all good subjects to aim at , we leave it unto the consideration of those who are wiser than we , and on whom the care of the peace and welfare of the kingdom is in an especial manner incumbent . for our own parts , we shall only say , that whereas they were neither begun , nor carried on , upon the account of that way in the worship of god which we profess ; may the remembrance of them be never so severely revived , we cannot fear any just conclusion from thence , unto a suspition of troubles of the like nature for the future ; as well knowing the absolute freedom of our principles from any such tendency , as well as the providential unravelling of all those interwoven interests and occasions , which individual persons countenanced themselves withall in their engagements in them . magistracy we own , as the ordinance of god , and his majesty as the person set over us by his providence , in the chief and royal administration thereof : in submission unto him , we profess it our duty to regulate our obedience by the laws and customs over which he presides in the government of these nations . so that our practical adherence unto our own avowed principles , is all that in this matter can fall under the most suspicious and uncharitable surmize . that there is any means of giving such absolute satisfaction concerning future events , which depend on the minds and wills of men , as to leave all suspicion concerning them impossible , we know not ; much less to prevent some mens pretending suspicions for ends best known unto themselves . but this we know , that what ways or means soever are warranted , or established by the laws of this land , or may be so , and they are such as mankind must content themselves withall , as incapable of further or greater assurance , or what ever else may be rationally and justly expected from us , we have given , and are ready to give security by , against the evils intimated in this charge upon us ; which being the utmost that our duty calls upon us for , we hope we shall not always suffer for being the unhappy objects of some mens groundless jealousies , which for us to remove is altogether impossible , god himself having not appointed any way or means for us to use to that end or purpose . as then neither we nor others can hinder men from making use of this pretence for some ends of their own , ( though we know , as it is used by them , it contributes nothing to publick tranquility , and the composure of the minds of men ) so we hope that god will so far in his good time clear up the innocency and sincerity of our intentions , and their suitableness unto our declared principles , that no just occasion of reproach be administred unto them , who wait for advantages against us . and what are we , that publick disturbance should be feared from us ? nec pondera rerum , nec momenta sumus : by what way or means , were we never so desirous , could we contribute any thing thereunto ? what designs are we capable of ? what interests have we to pursue ? what assistance to expect or look after ? what title to pretend ? what hopes of success ? what reward of any hazard to be undergone ? we have no form of government , civil or ecclesiastical , to impose on the nation ; nay , no pretence unto power to be exercised on the persons of any of his majesties subjects ; have no expectations from persons or nations , that might induce us to further or promote any sinister aims of other men : the utmost of our aim is but to pass the residue of our pilgrimage in peace , serving god in the way of our devotion . we covet no mens silver or their gold , their places or preferments : our whole desire is that of israel of old to their brother edom , let us pass , we pray , through the country ; we will not pass through the fields or through the vine-yards , neither will we drink of the water of the wells ; we will go by the kings high way , we will not turn to the right hand , nor to the left , until we have passed thy borders . may we thus far prevail , under the protection of god's providence , his majesty's favour , and our own innocency ; we have no principles , we shall have no reason , farther to trouble our selves or others . if it be denied unto us , and we must yet be scattered over the face of the earth , we shall pray for the prosperity of his majesty , and the land of our nativity , patiently bearing the indignation of the lord , against whom we have sinned , and waiting for his salvation . that which of late is principally urged unto our prejudice , is , the prohibition of that way of worship which we desire to walk in , and the establishment of another by law , to whose authority we owe subjection . when this begins once to be pleaded , the real merits of the cause in debate is usually over-seen , and the obedience required by law is only insisted on ; as though that were grown a civil difference by the interposition of a law , which before was purely religious . this paul himself found to be one of the most difficult cases he had to contend withall ; it was objected unto him , that he taught customs which it was not lawful for to do among the romans , acts 16. 21. all that doctrine which he had to declare , was antecedently in general forbidden by law ; it being determined by the romans , that no worship of god should be admitted amongst them , not establish'd by publick authority . and had not the light and truth of christianity broken through that opposition , it must have lain shut up in darkness to this day . for our parts , we have only this to say , that there is no reason to urge this as a peculiar objection against us , it being the only foundation of all others , and only occasion of the difference about which we treat . had not a law enjoyned the practice of some things in the worship of god , which according unto our present light we cannot assent unto , without ceasing to worship him , ( for to worship him in our own thoughts , against his mind and will , is to prophane his name and worship ) had it not forbidden the exercise and discharge of some duties which we account our selves obliged unto by the authority of god himself , we had had no need to implore the clemency of our governours , to relieve us against that severity which we fear . this then we acknowledge ; but withall , to state this difference upon its right foundation , do solemnly in all sincerity protest before god , his holy angels , and all the world , that it is not out of any unwarrantable obstinacy that we are conscious of unto our selves ; nor from any disaffection unto , or dissatisfaction in the government that god hath set over us : but meerly from a sense of that account which we have one day to make before jesus christ , the judge of all , that we cannot yield that compliance unto the act for uniformity which it requireth of us . the case then , notwithstanding this prejudice , is still the same ; conscience towards god in the things of his own worship , is still , and alone concerned , whatever other pretences and reasonings may in this case be made use of , ( as many are , and ever were in the like cases , and will so be ) the whole real cause of that severity which we humbly deprecate , and only reason lying against the indulgence we desire , is our profession and practice in the things that are not of this world , but purely relating to the revelation of the mind and worship of god. what-ever therefore men may plead , pretend or urge of another nature , we are so far conscious unto our own integrity , as to be fully satisfied in our minds , that what-ever dangers we may be in this matter exposed unto , or what-ever we may be called to suffer , it is all meerly for believing in god , and worshipping of him , according to what he hath been pleased to reveal of his mind unto us . and as in this case , it is not in the power of any of the sons of men to deprive us of that consolation , which an apprehension of the truth will afford unto them that sincerely and conscientiously embrace it ; so whether any men can commend their consciences to god , according to the rules of the blessed gospel of our lord jesus christ , in our molestation and trouble , we leave it unto all unprejudiced men to judge . and that we may yet farther remove all grounds of mistake , and obviate all other pretences against us , we shall candidly declare the general principles both of our faith and worship , and then leave our condition , what-ever it may be , to the judgment of him , who hath appointed a day wherein he will judge the world in righteousness , of his majesty whom he hath set over us in supream power , and of all other persons whatever , who have any sense of the terror of the lord , the account we must make of serving him according to what he is pleased to reveal of himself unto us , the nature of things known only by divine revelation , or of the infirm frail condition of mankind in this world. for the faith which we profess , and which we desire to walk according unto , we need not insist upon the particular heads of it ; having some years since in our confessions publickly declared is , with the joynt consent of all our churches ; neither do we own or avow any doctrine , but what is therein asserted and declared . and we hope it will not be looked upon as an unreasonable request , if we humbly desire , that it may receive a christian charitable sedate consideration , before it be condemned . may we be convinced of any thing therein , not agreeable unto the scriptures , not taught and revealed in them , we shall be with the first in its rejection . that this hath been by any as yet attempted , we know not ; and yet are we judged , censured and reproached upon the account of it : so far are men degenerated from that frame of spirit , which was in the christians of old ; so far have they relinquished the wayes wherein they walk towards those who dissented from them . nor do we decline the judgement of the primitive church ; being fully satisfied , that we teach and adhere unto , is as consonant unto the doctrine thereof , as that of any church at this day in the world. the four first general councels , as to what was determined in them in matters of faith , are confirmed by law in this nation ; which is all that from antiquity hath any peculiar stamp of authority put upon it amongst us ; this also we willingly admit of , and fully assert in our confession . neither doth the addition of ours , disturb the harmony that is in the confessions of the reformed churches , being in all material points the same with them , and no otherwise differing from any of them in things of less importance , than as they do one from another ; and as all confessions have done , since the first introduction of their use into the churches of god. that which amongst them is of most special regard and consideration unto us , is that of the church of england , declared in the articles of religion : and herein in particular , what is purely doctrinal , we fully embrace , and constantly adhere unto . and though we shall not compare our selves with others , in ability to assert , teach and maintain it ; yet we cannot , whilst we are conscious unto our selves of our integrity in our cordial adherence unto it , but bear with regret the clamorous accusations of some against us , for departing from the church of england , who have not given that testimony of their adherence unto its doctrine , which we have done , and by the help of god shall continue to do . it is true indeed , there are some enlargements in our confession of the things delivered in the thirty nine articles ; some additions of things not expresly contained in them , which we were necessitated unto , for the full declaration of our minds , and to obviate that obloquy which otherwise we might have been exposed unto , as reserving our judgement in matters that had received great publick debate since the composure of those articles : but yet we are fully perswaded , that there is not any proposition in our whole confession , which is repugnant unto any thing contained in the articles , or is not by just consequence deducible from them . neither were we the authors of the explanations or enlargements mentioned ; there being nothing contained in them , but what we have learned and been instructed in from the writings of the most famous divines of this nation , bishops and others , ever since the reformation ; which being published by legal authority , have been alwayes esteemed , both at home and abroad , faithfully to represent the doctrine of the church of england . we have no new faith to declare , no new doctrine to teach , no private opinions to divulge ; no point , or truth do we profess , no not one , which hath not been declared , taught , divulged and esteemed as the common doctrine of the church of england ever since the reformation . if then we evince not the faith we profess to be consonant unto the scriptures , the doctrine of the primitive church , of the four first general councels , the confessions of the reformed churches beyond the seas , and that in particular of the church of england , we shall acknowledge the condition of things in reference unto that liberty , which we humbly desire , to be otherwise stated , than hitherto we have apprehended . but if this be the condition of our profession , as we hope it is manifest unto all unprejudiced and ingenious persons to be , who esteem it their duty not to judge a matter of so great importance before they hear it . we can hardly think that they give up themselves to the conduct of the meek and holy spirit of christ , who are ready to breathe out extirpation against us , as to our interest in this world , for the profession of those principles in the things of god , which they pretend to build their own interests upon for another . the non-conformity then that we may be charged with , being very remote from a dissent unto that doctrine which is here publickly avowed , and confirmed by law , it cannot but seem strange unto us , that any should endeavour to cast us under the same severity with them who utterly renounce it : and would entayl upon their posterity , on the forfeiture of all their publick rights , as english-men , and benefit of their private estates , not only an adherence unto the protestant religion , but a precise and determinate judgement and practice in things of very little concernment therein ; and of none at all , as to publick tranquility . would it not seem strange , that a man might at as easie and cheap a rate , renounce the protestant profession , and the fundamental doctrines of the church of england , in things indispensably necessary to salvation , as to be mistaken , or suspend his assent about things dark and disputable in their own nature , and of very small importance , which way soever they are determined ? so that men in the embracing or refusal of them , rebel not against that commanding light of god set up in their hearts to rule them in his name , in that apprehension which they have of the revelation of his will , which is unto them of great and eternal moment . they are then only things relating unto outward order and worship , wherein our dissent from the present establishment of religion , doth consist ; things about which there hath been variety of judgement , and difference in practice , from the days of the apostles , and probably will be so untill the end of the world : for we find by experience , that the late expedient for the ending of differences about them , by vindicating of them into the arbitrary disposal of every church , or those that preside therein , in whose determinations all persons are to acquiesce ; is so far from accomplishing the work whereunto it is designed , that it contributes largely to their increase and perpetuation . our only guilt then is , our not agreeing with others in those things wherein there never yet was an agreement among christians : nor perhaps , had they all that frame of spirit in moderation and mutual forbearance which the gospel requireth in them , would it ever by any way needful that there should so be . for our parts , about these things we judge not other men , nor do , or ever did seek to impose our apprehensions on their judgements or practice . what in them is agreeable unto truth , god knows , and will one day declare . unto our present light in the revelation of his will , must our practice be conformed , unless to please men , and secure our transitory , perishing concernments , we intend to break his bonds , and cast away his cords from us . and that it may the better appear what is both our judgement and practice , in and about these things ; unto what we have declared in the close of our confession , ( which we suppose they cannot reasonably and with satisfaction to their own consciences , wholly overlook , who because thereof , are ready to reflect with severe thoughts upon us ) we shall now only add , the general principles whereunto all that we profess or practise in these things , is resolved . and of them we humbly desire , that a christian and candid consideration may be had : as supposing that to pass a sentence of condemnation against us for our dissent unto any thing , without a previous weighing of the reasons of that dissent , is scarce suitable unto that law whereby we are men , and engaged into civil societies . as then religion is publickly received and established in this nation , there are many outward concernments of it , relating unto persons and things , that are disposed and regulated by and according to the laws thereof : such is that which is called , power ecclesiastical , or authority to dispose of those affairs of the church with coercive jurisdiction , which relates to the outward publick concernments of it , and the legal interests of men in them . this we acknowledge and own to be vested in the supream magistrate , the kings majesty , who is the fountain and spring of all jurisdiction in his own kingdoms what-ever . no power can be put forth or exercised towards any of his subjects , which in the manner or nature of its exertion , hath the force of a law , sentence , or jurisdiction ; or which , as to the effect of it , reacheth either their bodies , estates , or liberties , but what is derived from him , and binding formally on that sole reason , and no otherwise . hence we have no principle in the least seducing us to transgress against any of those laws which in former dayes were looked on as safe preservatives of the protestant religion and interest in this nation . did we assert a forreign power over his majesties subjects , and claim an obedience from them in some such cases as might at our pleasure be extended to the whole that is due unto him ; did we , or any of us , by vertue of any office we hold in the church of god , claim and exercise a jurisdiction over the persons of his majesties subjects in form and course of law ; or did we so much as pretend unto the exercise of any spiritual power that should produce effects on the outward man ; we might well fear , left just offence should be taken against us . but whereas the way wherein we worship god is utterly unconcerned in these things , and we willingly profess the spring of all outward coercive jurisdiction , to be in the person of the kings majesty alone , without the least intermixture of any other power of the same kind , directly or by consequence ; we cannot but say with confidence , that it will be utterly impossible to convince us , that on this account we are offendors . for the worship of god , and order therein , ( which is purely spiritual and evangelical ) we acknowledge indeed the lord jesus christ to be the only institutor or author of it , and the holy scripture the only principle revealing , the only rule to judge of it , and to square it by . it is not now our design to plead the truth of this principle , nor yet to clear it from mistakes , or vindicate it from opposition : all which are done elsewhere . let it be supposed to be an error or mistake , which is the worst that can be supposed of it ; we must needs say , that it is an error which hath so much seeming countenance given unto it by innumerable places of scripture , and by so many testimonies of the antient and modern doctors of the church , and is every way so free from the production of any consequent of evil importance ; that if there be any faylure of the minds of men , in and about the things of god , which from a common sense of the frailty of humane nature , may rationally expect forbearance and pardon from them , who have the happiness to be from all miscarriage of that kind ( if any such there be ) this may claim a share and interest among them . nor are we able as yet to discern , how any acceptable account can be given to the lord jesus , at the last day , of severity against this principle , or those that otherwise inoffensive , walk according to the light of it . moreover , whereas principles true in themselves , may in their application unto practice be pressed to give countenance unto that which directly they lead not unto ; we have the advantage yet farther particularly to declare , that in the pursuit of it in the worship of god we have no other ordinances or administrations , but what are by the law and church of england . now whatever other occasion may be sought against us , ( which we pray god not to lay to their charge who delight in such practices ) we know full well that we differ in nothing from the whole form of religion established in england , but only in some few things in outward worship , wherein we cannot consent without the renunciation of this principle , of whose falshood we are not convinced . this being our only crime , if it be a crime , this the only mistake that we are charged with , in the things of god ; we yet hope that sober men will not judge it of so high a demerit , as to be offended with our humble desire of indulgence , and a share in that princely favour towards persons of tender consciences , which his majesty hath often declared his inclinations for . we confess that oftentimes , when such dissents are made a crime , they are quickly esteemed the greatest , yea , almost all that is criminal : but whether such a judgment owes not it self more to passion , prejudice , and private interest , than to right reason , is not hard to determine . for our parts , as we said before , they are no great things which we desire for our selves , the utmost of our aim being to pass the remainder of the few days of our pilgrimage in the land of our nativity , serving the lord according to what he hath been pleased to reveal of his mind and will unto us . and we suppose that those who are forward in suggesting counsels to the contrary , know not well how to countervail the kings dammage . that this our desire is neither unreasonable nor unjust ; that it containeth nothing contrary to the will of god , the practice of the church of old , or to the disadvantage of the publick tranquility of these nations : but that all outward violence and severity on the account of our dissent , is destitute of any firm foundation in scripture , reason , or the present juncture of affairs amongst us , we humbly crave liberty , in the further pursuit of our own just defence , briefly to declare and evidence . the great fundamental law amongst men , from which all others spring , and whereby they ought to be regulated , is that law of nature , by which they are disposed unto civil society , for the good of the whole and every individual member thereof . and this good being of the greatest importance unto all , doth unspeakably out-ballance those inconveniencies which may befall any of them through a restriction put upon them by the particular laws and bonds of the society wherein they are engaged . it is not impossible , but that sundry persons might honestly improve many things unto their advantage in the increase of their interest in things of this world , were not bounds set unto their endeavours , by the laws of the community whereof they are members . but whereas no security may be obtained that they shall not have their particular limits and concernments broken in upon by an hand of violence and injustice , but in a pursuit of that principle of nature , which directs them to the only remedy of that evil in civil society , they are all in general willing to fore-go their particular advantages , for that which gives them assurance and peace in all that they are , and enjoy besides . all such conveniencies therefore as consist in the things that are within the power of men , and are inferiour to that good and advantage which publick society doth afford , the law of nature directing men unto their chiefest good , commands them , as occasion requires , to forbear and quit . nor can any community be established without obedience unto that command . but of the things that are not within the power of men , there is another reason . if the law of society did require that all men engaging thereunto should be of one stature and form of visage , or should have the same measure of intellectual abilities , or the same conception of all objects of a rational understanding , it were utterly impossible that any community should ever be raised among the sons of men . as then all inconveniencies , yea , and mischiefs relating unto things within the power of men , are to be undergone and born with , that are less than the evils which nothing but political societies can prevent for the sake thereof : so the allowance of those differences which are inseparable from the nature of man , as diversified in individuals , and insuperable unto any of their endeavours , is supposed in the principles of its being and constitution . yea , this is one principle of the law of nature , to which we owe the benefits of humane conversation and administration of justice , that those differences amongst men , which unto them are absolutely unavoidable , and therefore in themselves not intrenching upon , nor disannulling the good of the whole , ( for nature doth not intersere with itself ) should be forborn and allowed among them , seeing an endeavour for their extinguishment must irresistibly extinguish the community itself , as taking away the main supposal on which it is founded . and in that harmony , which by an answerableness of one thing unto another , riseth from such differences , doth the chiefest glory and beauty of civil society consist ; the several particulars of it also being rendred useful unto the whole thereby . of this nature are the things concerning which we discourse . they relate , as is confessed , unto things spiritual and supernatural : that the will of god in these things cannot be known but by revelation from himself , all men will acknowledge : and we suppose they will with no less readiness consent , that divine revelation cannot be apprehended or assented unto , but according to the nature and measure of that light , which god is pleased to communicate unto them , unto whom such revelation is made : that this light doth so equally affect the minds of all men , or that it is possible it should do so , considering the divers ways and means of its communication , with the different dispositions of them that receive it , that they should all have the same apprehensions of the things proposed unto them , none will judge , but such as take up their profession in these things on custom , prejudice or interest . it will then hence evidently follow , that mens apprehensions of things spiritual and supernatural , such , we mean , as have no alliance unto the ingrafted light of nature , are not absolutely under their own power , or depend on the liberty of their wills , whereunto all law is given . and therefore is the diversity in and about them to be reckoned among those unavoidable differences which are supposed in the law of civil society , and without which supposal , every attempt for any such society would be destructive of it self . among these apprehensions , and the exercise of our consciences towards god upon them , lies all the difference from the present establishment , which we desire an indulgence to be shewed towards ; not at all questioning but that it is lawful for them who have attained unto an agreement in them , so far as they have attained , to confirm and strengthen that agreement among themselves , and render it desirable unto others , by all such ways and means as by right , and the laws of the society whereof they are , they may make use of . and it is , as we humbly conceive , in vain pretended , that it is not the apprehensions of mens minds , and their consciences unto god upon them , but only their outward actings that fall under the penalties desired by some to be indispensably imposed on dissenters from the established form ; seeing those penalties are not only annexed unto actions , which those apprehensions require , as duties unto god , but also unto a not acting contrary unto them , which directly and immediately reflect on the mind and conscience it self : other wayes to reach the consciences of their brethren , it is utterly impossible to find out . and to teach men that their consciences towards god are not concerned either in not acting according to their light in his worship , or in acting against it , is to teach them to be atheists . we cannot therefore but hope that our distance from the present establishment , in some few things relating unto supernatural revelation , ( especially whilst in our agreement with it , there is a salve for all things in the least intrenching on the light of nature , and all things whatever , that even of revelation itself , are necessary to the grand end of it , with security against any thing that may any way incommodate publick tranquility ) being unto us insuperable , and therefore provided for by the fundamental law of all civil societies , that it will not alwayes receive so severe a construction as to deprive us of the good and benefit thereof . for to annex penalties , which in their progress will deprive men of all those advantages in their outward concernments which publick society doth or can afford , unto those differences , without a supposition whereof , and provision for , there could be no such society at all , is to destroy that whose good and preservation is intended . and therefore the different conceptions of the minds of men in the things under consideration , with actings consonant unto them , being not only an unavoidable consequent of natures constant production of the race of mankind , in that various diversity which in all instances we behold , but also rendered farther insuperable , from the nature of the things themselves about which they are exercised , ( being of divine revelation ) they were ever in the world esteemed without the line of civil coercion and punishment , untill it came to the interest of some to offer violence to those principles of reason in themselves , which any outward alteration in the state of things , is capable of rendring their own best protection and defence . and on these grounds , it is , that force never yet attained , or long kept that in religion which it aimed at . and the great roman historian tells us , that it is indecorum principi adtrectare , quod non obtineat ; no way honourable unto a soveraign prince , to attempt that which will never be accomplished . but because what may seem obscure in this reason of things and principles of community , ( which usually affect them only , who without interest or prejudice , give up themselves to the conduct of rational and sedate consideration , with which sort of persons alone , we have not to deal ) is exemplified in the gospel , whose furtherance is on all hands pretended ; we shall thence also briefly manifest , that the way pretended for the promotion of its interest , by severity in external penalties , on the account of such differences as we are concerned in , is both opposite unto the spirit of its author , and contrary to the rules of it , with the practice of those who have walked according to them . as among the many blessed ends of the conversation of our lord jesus christ in the flesh , it was not of the least moment , that he might set us a pattern , and give us an example of that frame of heart , and holiness of life , whereby we may become like unto our heavenly father , and be acceptable before him ; so in his carrying on of that design , there was not any thing that he more emphatically called upon his disciples to endeavour a conformity unto him in , than in his meekness , lowliness , gentleness , and tenderness towards all . these he took all occasions for our good to shew forth in himself , and commend unto others . whatever provocation he met withall ; whatever injurious opposition he was exposed unto , he did not contend , nor cry , nor cause his voyce to be heard with strife or anger . the sins of men indeed , he reproved with all authority , their groundless traditions in the worship of god , he rejected ; their errors he refuted by the word : but to the persons of men , he was alwayes meek and tender , as coming to save , and not destroy ; to keep alive , and not to kill . in the things of man , he referred all unto the just authority and righteous laws of men ; but in the things of god , never gave the lest intimation of severity , but only in his holy threats of future evil in the world to come , upon mens final impenitency and unbelief . coerce , fine , imprison , banish , those that apprehend not aright all and every thing that i would have you instructed in ; are words that never proceeded out of his holy mouth , things that never entered into his gracious heart . and we are perswaded , that it is a thing of marvelous difficulty , for any man seriously to think , that he who was and is so full of compassion towards all the sons of men , even the worst of them , should ever give the least consent unto the punishment , and gradual destruction , of those who in sincerity desire to love and obey him , and do yet unavoidably mistake in their apprehensions of some few things , pleaded to be according to his mind , their love and obedience unto him thereby being no whit impeached . when some of his disciples of old , in zeal as they pretended , unto himself , and the truths preached by him , would have called for fire from heaven , on those who had contumeliously slighted him upon a supposed diversity in religion , for which they thought themselves warranted ( though falsly ) by a president out of the old testament ; he lets them know , that it was an unacquaintedness with their own spirits , causing them to imagine that to be zeal for the truth , which was indeed but self-revenge , and private interest , which had caused them to speak so unadvisedly . now that the same mind might be in us that was in jesus christ , that his example is to be a rule unto us , that we ought all to be baptised into the same spirit with him ; that what from his frame of heart and actings , as revealed in his word , we can rationally conclude that he would approve or disallow , we ought to square our proceedings and judgements unto , none that own his name , can deny . and if men would not stifle , but suffer themselves to be guided by the power of their convictions , they would quickly perceive how inconsistent with it , are their thoughts of rigour and severity towards those which differ from them in some few things relating to the mind of god in and about his worship . certainly this readiness of servants ; who are themselves pardoned talents , to fall with violence on their fellows ( upon the account of his service , though otherwise it may be poor and despicable in the world ) for lesser debts , and those only supposed , not proved real , will appear at the last day , not to have been so acceptable unto him , as some men on grounds and pretences utterly forreign unto this whole business , are willing now to perswade themselves that it is . would men in these things , which are principally his , and not their own concernments , but as his , labour to be alwayes cloathed with his spirit , and do nothing but what they can rationally satisfie themselves , that he himself would do in like case ; there would be an end not only of this debate , but of many other mischiefs also , which the christian world is at this day pestered withal . and it must needs seem strange that men can perswade themselves that they do that for christ which they cannot once think or imagine that he would do himself . certainly setting aside provocations and prejudices , any man who hath but read the gospel , and gives any credit unto it , is a competent judge , whether external force in these things , do more answer the spirit of christ , or that from which he suffered . but we have not only his heart and actings for our example , but his word also , as revealed by himself and his apostles , as our rule in this matter . with nothing more doth it abound as to our duty in this world , than with precepts for , and exhortation unto mutual forbearance of one another in our mistakes and failings . and although there be force and light enough in its general rules , to guide us in all particulars , yet lest any should imagine that the cause under consideration , about different apprehensions and practices in some things relating to the worship of god , might be exempted from them , even that also is variously instanced in ; and confirmed by examples approved by himself . the great apostle , who gives us that general rule , that we should walk together in one mind , so far as . we have attained , and for other things of difference , wait for the revelation of the mind of god unto them that differ , phil. 3. 15 , 16. every where applyes his own rule unto the great difference that was in those dayes , and long after , between the jewish and gentile believers . the one continued under a supposal of an obligation to the observation of mosaical rites and ceremonies , from which the other was instructed that they were set at liberty . this difference , as is the manner among the sons of men , wrought various jealousies between them , with disputes and censurings of each other ; whereof the apostle gives us a full account , especially in his epistle to the romans , chap. 14. 15. neither did they rest here , but those of the circumcision every where kept their assemblies and worship distinct from the cougregations of the gentile-believers ; hence in most places of note , there were two churches , one of the jews , and another of the gentiles , walking at peace in the faith of the gospel , but differing as to some ceremonial observances . the whole society of the apostles , observing their difference , to prevent any evil consequent in their assembly at jerusalem , assigned to the several parties their particular bounds , how far they should accommodate themselves unto one another by a mutual condescension ; that they might walk in love and peace , as to what remained of difference among them . the jews are taught by them not to impose their rites and ceremonies on the gentiles ; and the gentiles to abstain from some things for a season , whereunto their liberty did extend , whereby the other were principally provoked . their bounds being so fixed , and their general duty stated , both parties were left at liberty , as to their practice in the things wherein they could not yet be recondiled : and in that different practice did they continue for many years , until the occasion of their division was , by the providence of god in the destruction of the judaical church , utterly taken away . these were the rules they proceeded by , this their course and practice , which unquestionably under the lord jesus were intrusted with supreme authority over the whole church , of that kind which is not transmitted unto any of the sons of men after the ceasing of their office and work , and were guided infallibly in all their determinations . coercions , restraints , corporal punishments , were far from their thoughts ; yea , the very exercise of any ecclesiastical power against them who dissented from what they knew to be truth , so that in general they were sound in the faith , and walked in their lives as became the gospel . and whereas they sometimes carry the matter to a supposal of disobedience unto those important things which they taught and commanded in the name of their lord and master , and thereupon proceeded to denounce threatnings against the disobedient , they expresly disclaim all thoughts of proceeding against them , or any power or warrant from christ committed unto them , ( or any others , or that afterward in his providence should so be , so to do ) with external carnal force and penalties ; avowing their authority over all , that was ever to be put forth in things of that nature , to be spiritual , and in a spiritual manner only to be exercised , 2 cor. 10. 4 , 5. and because the church might not seem to be disadvantaged by this disclamour of power externally , to coerce such as received not the truth that it embraced , and to be cast into a worse condition than that of the jews which went before , whose ordinances being carnal , were established and vindicated by carnal power : st. paul lets them know , that this alteration is for the better ; and the coercion of miscarriages under the gospel , by threatnings of the future judgment , which would have a special respect unto them , more weighty than the severest penalties that were appointed by moses law , heb. 10. 28 , 29 , 30. not that lesser differences in apprehensions of the mind of god in his word , had any punishment assigned unto them under the old testament , whose penalties concerned them only who turned away to the worship of any other god but the god of israel , ( and such no man pleads for ) but that the whole nature of the ordinances and worship of the church being changed from carnal and earthly , to heavenly and spiritual ; so also are the laws of rewards and punishments annexed unto them . these were the rules , this the practice in this case , of the apostles of our lord jesus christ. these rules , this practice , hath he recorded in his word for our instruction and direction . might all those who profess obedience unto his name , be prevailed on to regulate their judgments by them , and square their proceedings unto them , the church of god would have peace , and the work of god be effectually carried on in the world , as in the days of old . and for our parts , we will never open our mouthes to deprecate any severity that may be warranted from the gospel , or apostolical direction and practice ; against any mistake of that importance in the things of god , as our principles and ways may rationally be supposed to be . for although we are perswaded , that what we profess and practise is according unto the mind of christ ; yet because it is our lot and portion to have our governours and rulers otherwise minded , we are contented to be dealt withall so , as the blessed gospel will warrant any to deal with them , who are so far in the wrong , as we are supposed to be . and if herein we cannot prevail , we shall labour to possess our souls in patience , and to commit our cause to him that judgeth righteously . this we know , that the judgment and practice of the first churches after the days of the apostles , was conform to the rules and examples that by them were given unto them . differences in external rites of worship , which were found amongst them , where the substance of faith was preserved , they looked upon as no breach of union at all . a long catalogue of such differences , as were from time immemorial amongst them , is given us by socrates the historian . and he who first disturbed the peace of the churches about them , by dividing their communion , ( victor of rome ) is left branded upon record , with the censures of the principal persons for learning and holiness throughout the world , in those days . nor is our dissent from the present establishment of any larger extent , than such as the general consent of all the first churches extended the bond of their communion unto . impositions of things indifferent , with subscriptions to precise determinations on points doubtful and ambiguous , with confinements of mens practices in all outward ceremonies and circumstances of worship , were things not born in the world for some hundreds of years after the first planting of churches . origen in his third book against celsus pleads expresly , that there ever were differences amongst professors of christianity from the beginning ; and that it was impossible but that there should so be , which yet he shews hindered not their faith , love and obedience . justin martyr in his second apology , declares his forbearance , and the churches of those days , towards those who believing in christ , yet thought themselves obliged to the observation of mosaical rites and ceremonies , provided that they did not impose the practice of them upon others . ignatius before them , in his epistle to the philadelphians , professeth , that to persecute men on the account of god or religion , is to make our selves conformable to the heathen that know not god. tertullian , origen , arnobius , and lactantius , openly pleaded for a liberty in religion , as founded in the law of nature , and their consistence of faith with compulsion , in that extent which we aim not at . the synod of alexandria , in the case of athanasius , condemns all external force in religion , and reproacheth the arians , as the first inventers and promoters of it . it is indeed pleaded by some , that the christians of those days had reason to assert this liberty , because there was then no christian magistrate , who might make use of the civil sword in their behalf , or for the punishment of dissenters from them ; and that this was the reason of their so doing . but the dishonesty of this pretence is notorious . they affirm directly , that no force , coercion or restraint , is to be used in or about the worship of god , nor outward power in a way of penalties , to be exercised over the consciences of men herein . to say they thus pleaded and pretended , meerly to serve their own present condition and occasion , but that upon the alteration of things they would be otherwise minded , is calumniously to reflect upon those holy witnesses of christ , the guilt of the highest hypocrisie imaginable . and men cannot invent a more effectual means to cast contempt on all religion , and to root a due sense of it out of the world , than by fomenting such imaginations . let them therefore rest in peace , under that reputation of holiness and sincerity which they justly deserve ; what ever be the issue of things with us , or those which may suffer with us in the like condition . but neither were they alone : the great constantine himself , the first christian magistrate with supreme power , by a publick edict declared , that the liberty of worship was not to be denied unto any . and until the latter end of his reign , there were no thoughts of exercising severity , with reference unto any divisions amongst christians about the worship of god. after the rise of the arian heresie , when the interposition of civil censures upon the account of difference about things spiritual , had made an entrance by the solicitations of some zealous persons for the banishment of arius , and some of his co-partners ; it is not easie to relate what miseries and confusions were brought upon the churches thereby , imprisonments , banishments , and ruine of churches , make up much of the ecclesiastical history of those days . after a while , arius is recalled from banishment , and athanasius driven into it . in a short tract of time , arianism it self got the civil sword in many places , wherewith it raged against all the orthodox professors of the deity of the son of god , as the synod of alexandria complains . much they suffered in the days of constantius , unto whom the words of hillary in this case are worthy consideration : let ( saith he ) your clemency take care and order , that the presidents of the provinces look to publick civil affairs , which alone are committed to them , but not meddle in things of religion . and again , let your gentleness suffer the people to hear them teaching whom they desire , whom they think well of , whom they choose . god teacheth , rather than by force exacteth the knowledge of himself , and ascertaining the authority of his commands by works of power , despiseth all compelled confession of him. if force be used to compel men unto the true faith , the bishops that profess it would interpose , and say , god is the god of the whole world , he needs no compelled obedience , nor requires any such confession of him . he is not to be deceived , but to be well pleased . whence is it then , that persons are taught how to worship god by bonds and perils ? these are the words of hillary . but the same persons suffered more during the reign of valens , who was disswaded from cruelty against the christians by themistius , a pagan philosopher , on the principles of common reason and honesty ; plainly telling him , that by the way he used , he might force some to venerate his imperial robes , but never any one to worship god aright . but the best emperours in the mean time bewailed those fierce animosities , whereby every sect and party laboured to oppress their adversaries , according as they had obtained an interest in imperial favour , and kept themselves from putting forth their authority against any dissenters in christian religion , who retained the foundation of the faith in any competent measure . valentinianus by publick decree , granted liberty of religion unto all christians , as zosomen testifies , lib. 6. ammianus marcellinus in his history observes the same , gratian made a law , that religion should be free to all sorts and sects of christians , except the manichees , eunomians , and photinians ; and that they should have their meetings free ; as both socrates and zosomen acquaint us . neither have they been without their followers in those ages wherein the differences about religion have risen to as great a height as they are capable of in this world. nor will posterity be ever able to take off the lasting blot from the honour of sigismund the emperour , who suffered himself to be imposed upon by the council of constance to break his word of safety and liberty , to john hus , and jerom of prague . and what did charles the fifth obtain , by filling the world with blood and uprores , for the extirpation of protestantism ? notwithstanding all his victories and successes , which for a while smiled upon him , his whole design ended in loss and disappointment . ferdinand his brother and successor , made wise by his example , kept constant the peace of the empire , by a constant peace granted to the consciences of men. his son maximilian continually professed , that the empire of conscience belonged unto god alone , wherein he would never interpose . and upon the return of henry the third of france out of poland , he gave him that advice to this purpose , which it had been happy for that prince , if he had understood and followed , before he came to dye . but then even he also , having the severe instruction given him of his own experience , left that as his last advice to his councellors , that they should no more with force interpose in the matters of religion . rodulphus who succeeded maximilian , by the same means for a long time preserved the peace of the empire . and after he had by the perswasions of some , whose interest it was so to perswade him , interdicted the protestants in bohemia the use of their religion upon the tydings of a defeat given to his forces in hungary by the turks , he instantly replyed , i looked for no other issue , since i invaded the throne of god , imposing on the consciences of men : and therefore granted them their former liberty . doth not all the world behold the contrary issue of the wars in france , and those in the united provinces , begun and carried on on the same account : the great henry of france winding up all the differences thereof , by granting liberty to the hugonots , laid a firm foundation of the future peace , and present greatness of that kingdom . whereas the cruelty of the duke d'alva , and his successors , implacably pursuing the netherlands to ruine on the same account , hath ended in the utter loss of sundry provinces , as to the rule and authority that he and they endeavoured absolutely to inthrone , and rendered the rest of them scarce worth the keeping . the world is full of instances of the like kind . on the other hand , when by the crafty artifices and carnal interests of some , the principle of external coercion for lesser differences in matters of christian religion , came to be inthroned , and obtained place in the emperial constitutions , and laws of other kingdoms , the main use that was made of it , was to drive truth , and the purity of the gospel , out of the world , and to force all men to center in a profession and worship , framed to the interest of some few men , who made no small advantage of it . according as the power and purity of religion decayed , so did this perswasion get ground in the minds of men , untill it became almost all the religion that was in the world , that those who submitted not unto the dictates of them who by various wayes obtained a mixture of power , civil and ecclesiastical , into their hands , should be destroyed ; and rooted out of the earth . this apostacy from the spirit , principles , rules , and commands of the gospel , this open contradiction to the practice of the apostles , their successors , first churches , best and wisest emperours , attended with the woful consequents that have ensued thereon , in the ruine of souls , proscriptions of the truth , martyrdom of thousands and ten thousands , commotions of nations , and the destruction of many of them , we hope will not be revived in these dayes of knowledge , and near approach of the judge of all . we trust that it will not be thought unequal , if we appeal from the example of the professors of christianity under its wofull degeneracy , unto the first institution and publick instance of its profession : especially being encouraged by the judgement , example , and practice of many wise and mighty monarchs in these latter dayes . the case is the same as it was of old ; no new pretences are made use of , no arguments pleaded , for the introduction of severity , but such as have been pretended at all times by those who were in possession of power , when they had a mind to ruine any that dissented from them . that the end of their conventicles was for sin and uncleanness ; that the permission of them was against the rules of policy , and laws of the empire ; that they were seminaries of sedition ; that god was displeased with the confusion in religions introduced by them ; that errors and mis-apprehensions of god were nourished in them ; that they disturbed the union , peace , and love that ought to be maintained among mankind ; that they proceeded upon principles of pride , singularity , faction , and disobedience unto superiors ; was from the first entrance of christianity into the world , charged on the professors of it . the same arguments and considerations are constantly still made use of , and insisted on , by all men that intend severity towards them that differ from them . and they are such as will evidently serve alike any party or perswasion , that in any place at any time , shall be accompanied with power : and so have been oftner managed in the hands of error , superstition , and heresie , than of truth and sobriety . wherefore the bishop of rome , observing the unreasonableness of destroying mankind upon such loose principles and pretences as are indifferently suited unto the interest and cause of all who have power to make use of them , because they all suppose the thing in question , namely , that they who enjoyed power , did also enjoy the truth ; found out a way to appropriate the whole advantage of them to himself , as having attained the ascription of an infallibility unto him , in determining what is the truth in all things wherein men do or may differ about religion , or the worship of god. this being once admitted and established , there seems great force in the foregoing pleas and reasonings : and no great danger in acting suitably unto them , but that the admission of it is more pernicious unto religion , than all the consequents which it pretends to obviate . but where this infallible determination , is disclaimed , to proceed unto outward punishment for such conceptions of mens minds and consciences in the things of god , as he is pleased to impart unto them , which may be true and according to his will , upon reasons and pretences , invented originally for the service of error , and made use of for the most part unto that purpose , being more fit for that work than for a contribution of any assistance unto truth , is that which we know not how men can commend their consciences unto god in . besides what is it that is aimed at by this external coercion and punishment ? that all men may be of one mind in the matter of the worship of god , a thing that never was , nor ever will be by that means affected in this world , for neither is it absolutely possible in itself , neither is the means suited to the procurement of it , so far as it is possible . but whom neither the reason of the thing it self will convince , nor the constant experience of so many ages , it is in vain for any to contend withall . in the mean time we know , that the most of them who agree together to press for severity against us for dissenting from them , do differ among themselves in things of far greater importance in the doctrine of the gospel , than those are wherein we differ from them : whence it must needs be evident to all what is the ground of their zeal in reference unto us and others . but all these considerations are quickly in the thoughts of some , removed out of the way , by pretences that the indulgence and liberty desired , will certainly produce all sorts of evils both in religion it self , and in the civil state ; which being mentioned before in general ; shall now be a little further considered . for this is principally , if not solely pleaded for the refusal and the rejection of them . neither doth this course of procedure seem to be unwisely fixed upon ; by those who suppose it to be their interest to manage their opposition unto such an indulgence , wherein yet we hope they will at length discover their mistake . for whereas the arguments to be in this case insisted on , consist meerly in conjectures , jealousies and suppositions of what may come to pass , none knows when , or where ; it is easie for any to dilate upon them at their pleasure , nor is it possible for any to give satisfaction to all that men may conjecture , or pretend to fear . suppose all things that are evil , horrid , pernicious to truth and mankind , and when they are sufficiently aggravated ; affirm that they will ensue upon this forbearance , which that all , or any of them will so do , no man can tell , and this design is satisfied . but it is sufficiently evident that they are all false or mistaken suppositions , that can give countenance unto these pretences . for either it must be pretended , that truth and order , which those who make use of those reasonings , suppose themselves possest of , have lost the power and efficacy of preserving themselves , and of preventing the evils summoned up to be represented as the consequents of indulgence without external force , and coercion , which they have had sometimes and elsewhere ; or that indeed they have all actually followed and ensued upon such indulgence , in all times and places . the latter of these is so notoriously contradicted by the experience of the whole world , especially of sundry kingdoms and dominions in europe , as france , germany , poland , and others , that it may not hope for admittance with the most obnoxious credulity . for the former , it is most certain that the truth of the gospel did never so prevail in the world , as when there was a full liberty , as unto civil punishments , granted unto persons to dissent in it , and about it . and if that which is now so called , continueth not to have the same effect , it may justly be feared that it is not indeed what it is called , or that it is not managed in a due manner . it is then altogether uncertain , that upon the indulgence desired , such variety of opinions will ensue as is pretended , and unquestionably certain , that all such as produce practices contrary to civil society , moral honesty , or the light of nature , ought in all instances of them to be restrained . for the conscience of a man can dictate no such thing unto him , there being an inconsistency in them with that supreme light , which rules in conscience , whilst it may be so called . and it is a hard thing to ruine multitudes at present sober and honest , lest by not doing so , some one or other may prove brainsick , frantick , or vicious , who also may be easily restrained when they appear so to be . and moderate liberty will certainly appear to be religious security in this matter , if the power of it , as well as the profession be regarded . for it is the interest of them who plead for indulgence , to watch and contend against errour and heresie , no less than theirs by whom it is opposed . for professing all material truths with them , they are not to be supposed to value or esteem them less than they . and it may be it will appear , that they have endeavoured as much their suppression in the way warranted by the gospel , as those who profess such fears of their increase . they are protestants only of whom we speak , and to suppose that they will not do their utmost for the opposing of the rise , growth , or progress of what ever is contrary to that religion which they profess , or that their interest therein is of less concernment unto them than that of others from whom they differ , is but a groundless surmise . but it is yet further objected , that the indulgence desired hath an inconsistency with publick peace and tranquility , the other head of the general accusation before mentioned . many fears and suspitions are mustered up , to contribute assistance unto this objection also . for we are in the field of surmises , which is endless and boundless . unto such as make use of these pretences , we can truly say , that might we by any means be convinced of the truth of this suggestion , we should not only desist from our present supplication , but speedily renounce those very principles which necessitate us thereunto . for we assuredly know , that no divine truth , nothing really relating unto the worship of god , can cause or occasion any civil disturbances , unless they arise from corrupt affections in them that profess it , or in them that oppose it . and as we shall labour to free our selves from them on the one hand , so it is our desire and prayer , that others may do so also on the other , which will give sufficient assurance to tranquility . but we are moreover wholly freed from any concernment in this objection , in that , he who is undoubtedly the best and most competent judge of what will contribute to the peace of the kingdom , and what is inconsistent therewith , and who is incomparably most concerned in the one or the other , even the king's majesty himself hath frequently declared his royal intentions for the granting of the indulgence desired , who would never have been induced thereunto , had he not perfectly understood its consistency with the peace and welfare of the kingdom . and as our confidence in those royal declarations hath not hitherto been weakened by the interveniency of so many occasions , as have cast us under another condition , so we hope that our peaceable deportment hath in some measure contributed in the thoughts of prudent men , unto the facilitating of their accomplishment . and as this will be to the lasting renown of his majesty , so it will appear to be the most suitable unto the present state of things in this nation , both with respect unto it self , and the nations that are round about us . and we think it our duty to pray , that his majesty may acquire those glories in his reign , which none of his subjects may have cause to mourn for , and such will be the effect of clemency and righteousness . we find it indeed still pretended , that the allowance of meetings for the worship of god , how ever ordered and bounded , will be a means to procure and further sedition in the common-wealth , and to advantage men in the pursuit of designs to the disturbance of the kingdom . but it were equal that it should be proved , that those who desire this indulgence have such inclinations and designs , before such pretences be admitted as of any force . for our parts , we expect no liberty , but from his majesty's favour and authority , with the concurrence of the farliament ; which when we have obtained , ( as at no time , what ever our condition be , have we the least thoughts or inclinations unto any sedition or publick disturbance ) so having an obligation upon us in the things of our greatest interest in this world , we know not from what sort or party of men , more cordial adherence unto , and defence of publick peace and tranquility , can justly be expected . for where there are more causes and reasons of compliance and acquiescency , than there are on the contrary , it is rationally to be supposed that they will prevail . and to surmise the acting of multitudes , contrary to their own interests , and acknowledged obligation of favour , is to take away all assurance out of humane affairs . neither is there any colour of sound reason in what is pretended , of the advantage that any may have to promote seditious designs , by the meetings of the dissenters pleaded for in the worship of god. for doubtless the publick peace will never be hazarded by such designs , whilst they are managed by none but such as think to promote and carry them on in assemblies of promiscuous multitudes of men women and children , unknown too , for the most part , unto themselves , and to one another . but these things are spoken , because they have been wonted so to be ; other considerations to confirm them are none . conscience , interest , sense of obligations , the only safe rules amongst men to judge by of future events , all plead an expectation of the highest tranquility in the minds and spirits of men , upon the indulgence desired . and there lies a ready security against the pretended fears of the contrivance of sedition , in assemblies of men women and children , strangers to one another in a great measure , by commanding all meetings to be disposed in such a way , as that they may be exposed to all , and be under the constant inspection of authority . as for other courses of severity , with respect to the peace and prosperity of the kingdom , it may not be amiss a little to consider , who , and what are the dissenters from the present establishment . for the persons themselves , they are mostly of that sort and condition of men in the common-wealth , upon whose industry and endeavours in their several ways and callings , the trade and wealth of the nation doth much depend . and what advantage it will be to the kingdom to break in upon them unto their discouragement , fear or ruine , we suppose no man can divine . those who think there are enough for the work without them , and that their exclusion will make room for others , doth gratifie indeed thereby some particular persons , intent upon their own private advantages , which they would willingly advance in the ruine of their neighbours ; but scarce seem to have taken a right measure of the state of the whole . for whereas it may be sometimes , there may in some places be too many of them who manage the affairs of trade and commerce , when their concerns are drawn unto a head , and a readiness for their last exchange , that there should be so of those that do dispose and prepare things also , to bring them unto that condition , is impossible . it cannot then be , but that the continuance of so great fears and discouragements upon men , as those which their dissent from the established way of worship doth at present cast upon them , must of necessity weaken the nation , in that part of it wherein its principle strength doth lie . neither are they a few only who will be found to be concerned in this matter , which is not to be despised . pliny , a wise counsellor , writing to trajan , a wise and renowned emperour , about christians , who were then the objects of the publick hatred of the world , desires his advice upon the account of their numbers , not that they were to be feared , but unmeet to be punished ; unless he intended to lay the empire waste . visa enim est mihi res digna consultatione , maxime propter periclitantium numerum ; multi enim omnis aetatis , omnis ordinis utriusque sexus , etiam vocantur in periculum & vocabuntur ; neque enim civitates tantum , sed vicos etiam atque agros superstitionis istius contagio pervagata est . so then they termed christian religion ; for the multitude would still keep the name of truth and religion to themselves : the oppressed , the lesser number , must bear the name or title , which they consent or conspire to cast upon them . but the thing it self , as to the persons at present dissenting from the established form , is not unduly exprest . and as it will be an act of royal clemency , and like to the work of god himself , to free at once so great multitudes of all ages , sexes and conditions , from the fears and dangers of those evils , which they are fully satisfied they do not deserve , so any other way of quitting the governours of this nation from those uneasie thoughts , which an apprehension of such an effect of their rule upon multitudes of subjects must needs produce , will be very difficult , if not impossible . shall the course begun in severity against them , be pursued ? what generous spirits imployed in the execution of it , can but be weary at last with undoing and ruining families , of those persons , whom they find to live peaceably in subjection to the government of the nation , and usefully amongst their neighbours , meerly because they dare not sin against god , in transgressing against that perswasion concerning his will and worship , which he hath given unto them ? for they cannot but at last consider , that no man erreth willingly , or believes any thing against his light , or hath other thoughts of god and his worship , than what he apprehends to be from himself , or that any duty is accepted of god , which springs from compulsion . how much more noble and honourable will they discern the work of relieving men sober and peaceable in distress , to be , than to have the complaints , and tears , and ruine of innocent men and their families , continually reflecting themselves on their minds . nor is there any probability of success in this procedure ; for as time hath alwayes made for rule , and incouragements which are solely in the power of rulers , have effected great compliance even in things religious , so force and violent prosecution in such cases have been alwayes fruitless . for it is known how much they are disadvantaged as to success , in that the righteousness and equity of their pretended causes are alwayes dubious to unconcerned persons , which makes them think that the true reason of them , is other than what is pretended . when they see men whom they apprehend as innocent and guiltless as themselves , as to all the concernments of mankind in this world , pursued with penalties equal unto those that are notoriosly criminal , they are greatly inclined unto commiseration towards them ; especially if at the interposition of the name and worship of god in the cause , they judge for ought appears to them , they fear god and endeavour to please him , at least as well as those by whom they are molested . and when they further understand , that those whom they see to suffer such things as they account grievous , and are really ruinous to them and their families , do it for their conscience sake , it strongly induceth them to believe that it must needs be something good and honest that men choose so to suffer for them , rather than to forego . for all suffering for religion , they know to be in the power and will of them that suffer ; and not of those that inflict penalties upon them : for their religion is their choice , which they may part withal , if they esteem it not worth the hazard wherewith it is attended . thus the roman historian tells us , in the first sufferings of the christians at rome . quanquam adversus sontes , & novissima exempla meritos ( for so he thought ) miseratio oriebatur , tanquam non utilitate publica , sed in sevitiam aliquorum absumerentur . nor is it a probable way of dealing with the consciences of men , especially of multitudes who are able to give mutual testimony , and encouragement to one another , yea in such a state of things , dangers of times delight men , and they find a satisfaction , if not an honour in their miseries ; as having sufficient assurance , that it is a glorious and a blessed thing to suffer things hard and dreadful in the world , when they are conscious to themselves of no guilt or evil . and therefore as severity hath hitherto got no ground on the minds of men in this matter , no more is it like to do for the future . and if it be proceeded in , it cannot be avoided but that it must be perpetuated from one generation to another , and a sad experiment be made , who will first be wearied , those that inflict penalties , or those that undergo them . and what in the mean time will become of that composure of the spirits of men , that mutual trust , confidence and assurance between all sorts of persons , which is the abiding foundation of publick peace and prosperity . also what advantages have been made by some neighbour nations , what at present they further hope for , from that great anxiety which the minds of men are cast into , meerly and solely on the account of what they feel or fear , from their dissent unto the publick worship , which to themselves is utterly unavoidable , is known to all . but we have done ! and what are we that we should complain of any whom god is pleased to stir up and use for our exercise and tryal ? we desire in patience and silence , to bear his indignation against whom we have sinned ; and for what concerns those wayes and truths of his , for whose profession we may yet suffer in this world , to approve our consciences unto him , and to leave the event of all unto him , who will one day judge the world in righteousness . we know that we are poor sinful worms of the earth , in our selves meet for nothing but to be trodden down under the feet of men ; but his wayes and the purity of his worship are dear unto him , which he will preserve and vindicate from all opposition . in the mean time as it is our duty to live peaceably with all men in a conscientious subjection unto that authority which he hath set over us , we shall endeavour so to behave our selves , in the pursuit and observance of it , as that whereas we may be evil spoken of , as evil doers , men may be ashamed , beholding our good conversation in christ , and give glory to god in the day of visitation . whatever is ours , whatever is in our power , whatever god hath intrusted us with the disposal of , we willingly resign and give up to the will and commands of our superiours ; but as to our minds and consciences in the things of his worship and service , he hath reserved the soveraignty of them unto himself , to him must we give an account of them at the great day ; nor can we forego the care of preserving them intire for him , and loyal unto him , without a renunciation of all hopes of acceptance with him , and so render our selves of all men the most miserable . may we be suffered herein to be faithfull unto him , and the everlasting concernments of our own souls , we shall alwayes labour to manifest , that there is no way or means of peace and reconciliation among those who profesting faith in god through our lord jesus christ , yet differ in their apprehensions about sundry things some way or other belonging thereunto , that is appointed by him , and may expect a blessing from him , but we will readily embrace , and according as we are called , improve to the utmost . and if herein also our endeavours meet with nothing but contempt and reproach , yet none can hinder us but that we may pour out our souls unto god , for the accomplishment of his blessed and glorious promises concerning that truth , peace , and liberty , which he will give unto his church in his appointed time . for we know , that when he shall rise up to the prey , and devour the whole earth with the fire of his jealousie , he will turn to the people a pure language , that they may all call upon the name of the lord , to serve him with one consent , that the earth being filled with the knowledge of the lord , as the waters cover the sea , his glory shall be revealed , so that all flesh shall see it together , and then shall all his people receive from him one heart , and one way , that they may fear him for ever , for the good of them and their children after them , by vertue of the everlasting covenant . and for our own parts , whatever our outward condition be , we know he will perfect that which concerns us , and he will not forsake the work of his own hands , because his mercy endureth for ever . finis . the glory and interest of nations professing the gospel preached at a private fast, to the commons assembled in parliament / published by their command, by j. owen. owen, john, 1616-1683. this text is an enriched version of the tcp digital transcription a53699 of text r36623 in the english short title catalog (wing o756). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 55 kb of xml-encoded text transcribed from 16 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a53699 wing o756 estc r36623 15746171 ocm 15746171 104602 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing 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(eebo-tcp ; phase 1, no. a53699) transcribed from: (early english books online ; image set 104602) images scanned from microfilm: (early english books, 1641-1700 ; 1153:28) the glory and interest of nations professing the gospel preached at a private fast, to the commons assembled in parliament / published by their command, by j. owen. owen, john, 1616-1683. [6], 23, [1] p. printed for philemon stephens ..., london : 1659. advertisement: p. 23-[1] imperfect: torn, cropped, stained, with slight loss of print. reproduction of original in the union theological seminary library, new york. eng bible. -o.t. -isaiah iv, 5 -sermons. sermons, english -17th century. a53699 r36623 (wing o756). civilwar no the glory and interest of nations professing the gospel. opened in a sermon preached at a private fast to the commons assembled in parliamen owen, john 1659 10363 4 0 0 0 0 0 4 b the rate of 4 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2005-03 tcp assigned for keying and markup 2005-04 aptara keyed and coded from proquest page images 2005-05 mona logarbo sampled and proofread 2005-05 mona logarbo text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion the glory and interest of nations professing the gospel . opened in a sermon preached at a private fast to the commons assembled in parliament . published by their command . by john owen , d. d. london , printed for philemon stephens , at the gilded lion in st. pauls church yard , 1659. to the right honorable the commons of england assembled in parliament . i need not give any other account of my publishing this ensuing short discourse , then that which was also the ground and reason of its preaching , namely your command . those who are not satisfied therewith , i shall not endeavour to tender further grounds of satisfaction unto , as not having any perswasion of prevailing if i should attempt it . prejudice so far oftentimes prevails even on good soyls , that satisfaction will not speedily thrive and grow in them . that which exempts me from solicitousness about the frame and temper of mens minds and spirits in the entertainment of discourses of this nature , is the annexing of that injunction unto our commission in delivering the word of god : it must be done whether men will hear or whether they will forbear . without therefore any plea or apologie , forwhat ever may seem most to need it in this sermon , i devolve the whole account of the rise and issue it had , or may have on the providence of god in my call , and your command . onely i shall crave leave to adde that in my waiting for a little leasure to recollect what had i delivered ; out of my own short notes and others ( that i might not preach one sermon and print another ) there were some considerations that fell in exciting me to the obedience i had purposed . the desire i had to make more publick at this time and season the testimony given in simplicity of spirit to the interest of christ in these nations , and therein to the true real interest of these nations themselves , which was my naked designe openly managed and persued with all plainnesse of speech as the small portion of time alotted to this exercise would allow ) was the chief of them . solicitations of some particular friends , gave also warmth unto that consideration . i must further confesse that i was a little moved by some mistakes that were delivered into the hands of report , to be mannaged to the discountenance of the honest and plain truth contended for , especially when i found them without due consideration exposed in print unto publick view . that is the manner of these dayes wherein we live . i know full well , that there is not any thing from the beginning to the ending of this short discourse that doth really interfer with any form of civil government in the world , administred according to righteousnesse and equity : as ther is not in the gospel of christ or in any of the concernments of it . and i am assured also that the truth proposed in it enwraps the whole ground of any just expectation of the coutinuance of the presence of god amongst us , and his acceptation of our endeavours about the alotment and just disposal of our civil affaires , let other lay what waight they will or please , upon the lesser differences that are amongst us on any account what ever ; if this shield be safe , this principle maintained and established , that is here laid down , and the just rights of the nation laid in a way of administration suited unto its preservation and furtherance i , shall not easily be cast down from my hopes , that amongst us poor unprofitable unthankful , creatures as we are , we may yet see the fruit of righteousnesse to be peace , and the effect of righteousnesse quietnesse and assurance for evermore . for those then who shall cast their eye on this paper , i would begg of them to lay aside all those prejudices against persons or things which their various contexture in our publick affaires may possibly have raised in them . i know how vain , for the most part expectations of prevailing in such a desire , by naked requests , are but sick men must be groaning though they look for no relief thereby . wherefore commiting it into that hand , wherein lie also your hearts and mine , i shall commend it for your use unto the soveraigne grace of him who is able to work all your present works for you , and which is more , to give you an inheritance among them that are sanctified . so prayes your servant in the work of our lord jesus christ and his gospel . j. o. a sermon preached within the commons-house of parliament , at a fast by them solemnly held upon the 4. of february , 1658. isa. 4. 5. — vpon all the glory shall be a defence . the design of this chapter is to give in relief against outward perplexing extremities from gospel promises , and the presence of christ with his people in those extremities . the next intendment of the words in the type , seems to relate to the deliverance of the people of the jews from the babilonish captivity , and the presence of god amongst them upon their return ; god frequently taking occasion from thence , to mind them of the covenant of grace , with the full ratification and publication of it by christ , as is evident from jer. 31. and 32. and sundry other places . as to our purpose , we have considerable in the chapter , the persons to whom these promises are given ; the condition wherein they were ; and the promises themselves , that are made to them for their supportment and consolation . the persons intended are the remnant , the escaping , the evasion of israel ; as the word signifies , ver. 2. they that are left , that remain , ver. 3. who escape the great desolation that was to come on the body of the people , the furnace they were to pass through . only in the close of that verse , they have a farther description added of them , from the purpose of god concerning their grace and glory ; they are written among the living , or rather written unto life ; every one that is written , that is designed unto life in jerusalem . as to the persons in themselves considered , the application is easie unto this assembly : are you not the remnant , the escaping of england ? is not this a brand plucked out of the fire ? are you not they that are left , they that remain , from great trials and desolations ; the lord grant that the application may hold out , and abide to the end of the prophesie . 2. the condition that this remnant or escaping had been in is laid down in some figurative expressions concerning the smalness of this remnant , or the paucity of them that should escape , and the greatness of the extremities they should be exercised withal . i cannot insist on particulars ; it may suffice that great distresses and calamities are intimated therein ; and such have the days of our former trials and troubles been to some of us . 3. the promises here made to this people , thus escaped from great distresses are of two sorts . 1. original or fundamental , and then consequential thereon . 1. there is the great spring or fountain promise , from which all others as lesser streams do flow ; and that is the promise of christ himself unto them , and amongst them ; ver. 2. he is that branch of jehovah , and that fruit of the earth , which is there promised . he is the bottome and foundation , the spring and fountain of all the good that is or shall be communicated unto us , all other promises are but rivulets from that unsearchable ocean of grace and love , that is in the promise of christ ; of which afterwards . 2. the promises that are derived and flow from hence may be referred unto three heads . i. of beauty and glory , ver. 2. 2. of holiness and purity , ver. 3 , 4. 3. of preservation and safety , ver. 5 , 6. my text lies among the last sort , and not intending long to detain you , i shall passe over the other , and immediately close with that of our present concernment . now this promise of v. 5. is of a comprehensive nature , and relates to spiritual and temporal safety or preservation ; godlinesse though it be not much believed , yet indeed hath the promises of this life , and that which is to come . i shall a little open the words of the verse , & thereby give light to those which i have chosen peculiarly to insist upon it is , as i have said safety and preservation both spiritual and temporal that is here ingaged for ; and concerning it we have considerable ; 1. the manner of its production ; i will create it saith god . there is a creating power , needful to be exerted , for the preservation of sions remnant . their preservation must be of gods creation . it is , not onely , not to be educed out of any other principle or to be wrought by any other means ; but it must , as it were by the almighty power of god , be brought out of nothing ; god must create it . at least , as there were two sorts of gods creatures at the beginning , that dark body of matter , whose rise was meerly from nothing ; and those things which from that dark confused heap , he made to be other things , then what they were therein ; it is of the last sort of creatures if not of the first . if the preservation of this remnant be not out of nothing , without any means at all ; yet it is for the most part from that darknesse and confusion of things , which contributes very little or nothing towards it ; i will create it sath god ; and whilst he continues possessed of his creating power , it shall be well with his israel . 2. for the nature of it , it is here set out , under the termes of that eminent pledge of the presence of god with the people in the wildernesse , for their guidance and protection , in the mid'st of all their difficulties and hazards , by a pillar of cloud , and a flaming fire ; this guided them thorow the sea , and continued with them after the setting up of the tabernacle in the wildernesse 40. years . the use , and efficacy of that pillar , the intendment of god in it , the advantage of the people by it , i cannot stay to unsold . it may suffice in general that it was a great and signal pledge of gods presence with them for their guidance and preservation ; that they might act according to his will , and enjoy safty in so doing . onely whereas this promise here respects gospel times , the nature of the mercy promised is enlarged , and thereby somewhat changed . in the wildernesse there was but one tabernacle ; and so consequently one cloude by day , and one pillar of fire by night was a sufficient pledge of the presence of god with the whole people : there are now many dwelling places , many assemblies of mount sion ; and in the enlargement of mercy and grace under the gospel , the same pledge of gods presence and favour is promised to every one of them as was before to the whole . the word we have translated a dwelling place , denotes not a common habitation , but a place prepared for god ; and is the same with the assemblies and congregations in the expression following . the sum of all is ; god by his creating power , in despite of all opposition will bring forth preservation for his people , guiding them in paths wherein they shall finde peace and safty . onely ye may observe the order and dependance of these promises ; the promise of holinesse v. 4. lies in order , before that of safety v. 5. unlesse our filth and our blood be purged away , by a spirit of judgement , and a spirit of burning ; it s in vain for us , to look for the pillar and the cloud . if we are not interested in holinesse , we shall not be interested in safety ; i mean as it lies in the promise , and is a mercy washed in the blood of jesus ; for as for the peace of the world , i regard it not . let not men of polluted hearts , and defiled hands , once imagine , that god cares for them in an especial manner . if our filth and our blood , our sin and our corruption abide upon us , and we are delivered , it will be for a greater ruine ; the way unto the cloud and pillar , is by the spirit of judgement and burning . the words of my text are a recapitulation of the whole verse ; and are a gospel promise given out in law termes , or a new testament mercy , under old testament expressions . i shall then briefly shew you these tow things ; 1. what is here expressed as to the type and figure . 2. what is here intended as to the substance of the mercy promised . 1. for the figure ; by the glory and defence , a double consort , or two paires of things seem to be intended ; 1. the ark and the mercyseat . 2. the tabernacle and the pillar of fire . for the first ; the ark is oftentimes called the glory of god ; psal. 78. 61. he gave his strength into captivity , and his glory into the hand of his enemies . where he spakes of the surprisal of the ark by the philistines ; which when it was accomplished , phineas his wife called her son ichabod , and said the glory is departed . 1 sam. 4. 21. 2. the word which we have rendered a defence properly signifies a covering ; as was the mercy seat , the covering of the ark . so that upon the glory shall be a defence , is as much as unto you , the mercy seat shall be on the ark , or you shall have the mercy represented and intimated thereby ▪ 2. the tabernacle and cloud , or pillar of fire , are also called to mind ; so the words are expressive , of that figure of gods gracious presence with his people , which we have recounted , exod. 40. 34. then a cloud covered the tent of the congregation , and the glory of the lord filled the tabernacle . so it continued , the glory of god was in the tabernacle , and the cloud upon it , or over it ; as the word here is ; and so upon all the glory there was a defence . i need not stay to prove that all those things were typical of christ ; he was the end of the law , represented by the ark , which did contain it , rom. 10. 3 , 4. he was the mercyseat ; as he is called and said to be , rom. 3. 25. 1 joh. 2. 2. covering the law from the eye of justice , as to those that are interested in him ; he was the tabernacle and temple wherein dwelt the glory of god , and which was recompenced with all pledges of his gracious presence . apply then this promise to gospel times , and the substance of it is comprehended in these two propositions . 1. the presence of christ with any people , is the glory of any people . this is the glory here spoken of , as is evident to any one that will but read over the second verse , and consider its influence into these words . the branch of the lord shall be to them beautiful and glorious , and upon all the glory shall be a defence . 2. the presence of god in special providence over a people , attends the presence of christ in grace with a people ; if christ the glory be with them , a defence shall be upon them ; what lies else in allusion to the mercy-seat , not drawn forth in these propositions , may be afterwards insisted on . for the first ; what i pray else should be so . this is their glory or they have none ; is it in their number , that they are great , many , and populous ? god thinks not so , nor did he when he gave an account of his thoughts of his people of old , deut. 7. 7. the lord did not set his love upon you nor chose you , because you were more in number then any people , for you were the fewest of all people . god made no reckoning of numbers ; he chose that people that was fewest of all . he esteemed well of them , when they were but a few men in number , yea very few and strangers ; psal. 105. 12. you know what it cost david in being seduced by sathan into the contrary opinion . he thought the glory of his people had been in their number , and caused them to be reckoned ; but god taught him his error , by taking off with a dreadful judgement no small portion of the number he sought after . there is nothing more common in the scripture then for the lord to speak contempt of the multitude of any people , as a thing of nought ; and he takes pleasure to confound them by weak and despised means . is it in their wisdome and counsel , their understanding for the ordering of their affairs ? is that their glory ? why , see how god derides the prince of tyrus , who was lifted up with an apprehension hereof ; and counted himself as god , upon that account ; ezek. 27. 3 , 4 , 5. 6. &c. the issue of all is ; thou shalt be a man and no god in the hand of him that slays thee ; god will let him see in his ruin and destruction , what a vain thing that was , which he thought his glory . might i dwell upon it i could evince unto you these two things . 1. that whereas the end of all humane wisdom , in nations or the rulers of them is , to preserve humane society in peace and quietness , within the several bounds and alotments that are given unto them by the providence of god , it so comes to pass for the most part through the righteous judgment and wise disposal of god , that it hath a contrary end , and bringeth forth contrary effects throughout the world . do not the inhabitants of the earth , generally owe all their disturbance , sorrow , and blood to the wise contrivances of a few men , not knowing how to take the law of their proceedings from the mouth of god , but laying their deep counsels and politick contrivances in a subserviency to their lusts and ambition . and what glory is there in that which almost constantly brings forth contray effects to its own proper end and intendment ? 2. that god delights to mix a spirit of giddinesse , error , and folly in the counsels of the wise men of the world ; making them reel and stagger in their way like a drunken man , that they shall not know what to do , but commonly in their greatest concernments , fix upon things , as devoid of true reason and sound wisdom , as any children or fools could close withal . he taketh the wise in their own craftinesse , and the counsel of the froward is carried headlong ; job 5. 13. 14. so at large isa. 19. 11. 12 , 13 , 14. and now where is their glory ? i could give instances of both these , and that plentifully in the dayes and seasons that have passed over our own heads . the like also may be said of the strength , the power , the armies of any people ; if their number and wisdom be vain , be no glory , their strength which is but the result or exurgency of their number and wisdom , must needs be so also . but you have all this summed up together . jer. 9. 23. 24. thus saith the lord , let not the wise man glory in his wisdom , neither let the mighty man glory in his might , let no● the rich man glory in his riches ; but let him that glorieth , glory in this , that he understandeth and knoweth me , that i am the lord : it is neither wisdom nor might nor riches , that is our glory ; but our interest in jehovah onely . this i say is in the presence of christ only : now christ may be said to be present with a people two wayes . 1. in respect of the dispensation of his gospel amongst them , the profession of it , and subjection to the ordinances thereof . the gospel of christ is a blessed gospel , a glorious gospel , in its self , and unto them that embrace it . but yet this profession seperated from the root from which it ought to spring , is not the glory of any people ; christ is not their glory who are his shame . empty profession is the shame of christ in the world ; and shall not be others glory . the apostle tells us that this may consist with a litter of unclean lusts , making them in whom it is abominable to god and man . 2 tim. 3 , 4. &c. if the bare profession of the truth , would render a nation glorious , oh how glorious were this nation . so would have been the people of old , who cryed the temple of the lord , the temple of the lord . but when men professe the truth of christ , but in their hearts and wayes maintain and manifest an enmity to the power of that truth , and to all of christ that is in reality in the world , this is no glory . 2. christ is present with a people in and by his spirit , dwelling in their hearts by his spirit and faith , uniting them to himself : i do not distinguish this from the former as inconsistent with it ; for though the former may be without this , yet where this is , there will be the former also . profession may be without union , but union will bring forth profession . there may be a form of godliness without power : but where the power is , there will be the appearance also . now when christ is thus present with a people , that is , they are united to him by his spirit , they are members of his mystical body , that is , their glory . be they few or many in a nation that are so , they are the glory of that nation , and nothing else : and where there is the most of them , there is the most glory : and where they are diminished , there the glory is eclipsed . christ mystical , the head , and his body is all the glory that is in the world . if any nation be glorious and honourable above others , it is because of this presence of christ in that nation . christ is the glory of his saints . isa. 4. 2. in him they glory : isa. 45. 25. and the saints are christs glory , 2 cor. 8. 23. they are the glory of christ : and he glories in them , as god of job , to sathan , seest thou my servant job , chap. 1. 8. he doth as it were glory in him against the wickednesse of the world ; and christ in them , and they in him , are all the glory of this world . so zech. 2. 8. christ was in the pursuit of the collection of his people from their dispersion : what seeks he after ; what looks he for ? he goes after the glory . even to finde out them who are gods ▪ glory in the world . now this is the glory of any people upon a three fold account . 1 this alone makes them honourable and precious before god . so says god of them isa. 43. 1. i have redeemed thee , i have called thee by thy name , thou are mine ; those are they of whom i spake : what then , v. 4. thou art precious in my sight , thou art honourable , i have loved thee ; how doth god manifest his valuation of them v. 3. why he will give all the world , the greatest , mightiest , wealthiest nations for them . v. 5. all is as nothing in comparison of them , who are his portion and the lot of his inheritance . the lord keep this alive upon your hearts , that , that may be in your eyes the glory of this nation , on the account whereof , it is precious to god , and honourable in his sight . 2. because this presence of christ makes men comely and excellent in themselves , with what eye soever the world may look upon them . the whole world out of christ lies in evil , under the curse of god , and defilement of sin : in all the glitering shews of their wealth and riches , in the state and magnificence of their governments , the beauty of their laws and order , ( as they relate to their persons ) they are in the eye of god a filthy and an abominable thing , a thing that his soul loatheth . curse and sin will make any thing to be so : but now christ is to them and in them beautiful and glorious . isai. 4. 2. christ is so in himself , and he is so unto them : and makes them to be so . there is through him beauty and excellency and comlinesse , every thing that may make them lovely and acceptable . that the world looks not on them as such , is not their fault , but the worlds misery : it looked on their master christ himself , the brightnesse of his fathers glory , who is altogether lovely , the chiefest of ten thousand , with no other eye . isa. 53. 2. they are so in themselves , and are so to christ ; being exposed indeed to many temptations , oftentimes they are made black and sully by them : but yet they are comely still . cant. 1. 5. the wayes whereby they are made black for the most part , we have expressed v. 6. when the sun shines on them , and they are made keepers of the vineyard it comes upon them . prosperity , and publick employment oftentimes so sully them , that they are made black to the reproach of the world : but yet to christ who forgives , and washes them , they are comely . yea this is all the excellency that is in the world . sin with honour , with wealth , with power , with wisdom , is a deformed and contemptible thing : it is grace onely that is beautiful and glorious : it is the gratious onely that are excellent in the earth . psal. 16. 3. 3. this alone makes any truely useful unto others ; and that either for preservation , or prosperity . 1. here lies the preservation of any nation from ruine . isai. 65. 8. 9. thus saith the lord , as the new wine is found in the cluster , and one saith , destroy it not , for a blessing is in it : so will i do for my servants sake , that i may not destroy them all . this is the blessing in the cluster , the hidden and secret blessing , for the sake whereof , the whole is not destroyed . the remnant left by the lord of hosts isa. 1. 9. that keeps the whole from being as sodom or gomorrah . if elisha a servant of the lord told the king of israel in his distresse , that if he had not regarded the presence of jehoshaphat the king of judah he would not so much as have spoken to him ; how much more will the lord himself let a people know in their distresse , that were it not for the regard he hath to his secret ones , he would not take the least notice ( as to relief ) of them or their concernments . sodom could not be destroyed untill lot was delivered . the whole world owes its preservation and being , to them , whom they make it their businesse to root out of it : they are as the foolish woman , that pulls down her own house with both her hands . it is not your counsels , you know how they have been divided , intangled , ensnared , it is not your armies , as such ; what have they been to oppose against the mighty floods that have risen up in this nation ; and they also have been as a reed driven to and fro , with the wind , ( mankinde is no better ; john the baptists sayes it of himself ) but it is this presence of christ in and with his , that hath been the preservation of england , in the middest of all the changes and revolutions that we have been exercised withall . mich. 5. 5. 2. not onely preservation but prosperity is from hence also . mich. 5. 7. and the remnant of jacob shall be in the midst of many people , as a dew from the lord , as the showers upon the grasse , that tarrieth not for man , that waites not for the sons of men . it is the remnant of jacob , of whom he speakes , that is , this people of christ , with whom he is so present as hath been manifested ; and where are they ; they are in the midest of many people , in their inside , in their bowels ; they are woven by their relations and imployments into the bowels of the nations ; and on that account there is neither this nor any nation about us , but shall spin out their mercies or their misery from their own bowels ; their providential fates lie in them ; as is their deportment towards this remnant , such will their issue be . but what shall this remnant do ? why it shall be be as dew from the lord , and as showers , on the grasse . it shall be that alone which makes them fruitful , flourishing and prosperous ; it may be it will be so , provided there be good assistance , counsel and strength , to carry on their affaires : yea blessed be god for counsels , and for armies , he hath made them useful to us : but the truth is , the blessing of this dew depends not on them , it tarrieth not for man it waiteth not for the sons of man : it will be a blessing , let men do what they will ; it depends not on their uncertain and unstable counsel , on their weak and feeble strength . this remnant is as the ark in the house of obed edom , as joseph in the house of potiphar , all is blessed and prospered for their sakes . it is not the glorious battlements , the painted windows , the crouching anticks , that support a building , but the stones that lie unseen in , or upon the earth . it is often those who are despised and trampled on , that bear up the weight of an whole nation . all the fresh springs of our blessings are in sion . it were easy to manifest that in all our late revolutions we have turned on this hinge . according as the presence of christ with his people , in the power of his spirit hath received entertainment in these nations , so hath our state and condition been . for many yeers before the begining of these troubles the land had been full of oppression , i mean in respect to the people of god . poverty , imprisonment , dangers , banishment , reproaches were their portion . god was long patient ; at length the heighth of their adversaries came to this , that they set not themselves so much against their persons or wayes , as against the spirit of christ in and with them : that was made their reproach , that the by-word wherwith they were despised in the mouthes of their adversaries , and the prophane multitude : when things were come to this , that the very presence of christ with his people , was made the direct object of the hatred of men , the lord could bear it no longer ; but sware by himself , that time should be given them no more : in this very house he raised up saviours and deliverers on mount sion to judge the mount of edom ; and how did he carry on his work , not by might , nor by power , but by the spirit of the lord of hosts : as zac. 4. 6. even by that very spirit which had been reviled and despised . give me leave to say , the work of judging this nation was carried on by the presence of the spirit of christ with his in faith and prayer : it was not by prudence of counsels , or strength of armies above that of our enemies , that we prevailed , but by faith and prayer ; and if any one be otherwise minded , i leave him for his resolution to the judgement of the great day , when all transactions shall be called over again : the adversaries themselves i am sure acknowledged it , when they openly professed , that there was nothing left for them to overcome , or to overcome them , but the prayers of the fanatick crew . after some years contending , when the lord had begun to give us deliverance by breaking the power of the enemy , at least in this nation , besides those bitter divisions that fell out among the people of god themselves , and the backsliding of some , to the cause and principles they had opposed , this evil was also found rising again amongst us ; slighting , blaspheming , contemning under several pretences , of the spirit and presence of christ in and with his saints : you know what ensued ; what shakings , what revolutions , with new wars , bloodshed , and desolation , over the three nations . and give me leave to remember you as one that had opportunity to make observations of the passages of providence in those dayes , in all the three nations , in the times of our greatest hazards , give me leave i say , to remember you , that the publick declarations of those imployed in the affaires of this nation , in the face of the enemies , their addresses unto god among themselves , their prayers night and day , their private discourses one with another , were , that the preservation of the interest of christ in and with his people was the great thing that lay in their eyes ; and that if it were not so , they desired that god would stop them in their way , yea rather cause their carcases to fall in the high places of the field , then to prosper them in that which should be contrary thereunto : and we know what ensued . how we have used our mercies is another matter : this was the principle that prevailed with god and man . vse . 1. if you desire the glory of these nations , labour to promote the interest of christ in these nations ; i am not speaking unto you about disputable things , differences among the people of god themselves , nor am i interposing my advise in your civil affaires , but i speak in general about those with whom christ is present , by his spirit , his chosen ones , against whom there is an old enmity in sathan and the world . the glory of these nations is , that there is a people in them , that have christ in the midst of them ; let it be your businesse to take care for that glory . but how shall we do it ? 1. labour personally , every one of you to get christ in your own hearts . i am very far from thinking that a man may not be lawfully called to magistracy , if he be not a believer ; or that being called , he should be impeded in the execution of his trust , and place , becanse he is not so ; i shall not suspend my obedience whilst i enquire after my lawful governors conversion ; but yet this i say considering that i cannot much value any good , but what comes in by the way of promise , i confesse i can have no great expectation from them whom god loves not , delights not in ; if any be otherwise minded , i shall not contend with him ; but for this i will contend with all the world , that it is your duty to labour to assure christ in your own hearts , even that you may be the better fitted for the work of god in the world . it is the promise of god to sion ; that her officers shal be peace , and her exactours righteousnesse , isa. 60. 17. and then shall she call her walls salvation , and her gates praise : v. 18. it will be little advantage to any , to have the work of god raised in the world , and not to have the foundation stone laid in their hearts : if there should be in any of you an enmity unto christ , and the power of godlinesse , and hatred and contempt of the people of god , an evil heart of unbelief , an evil course of life , worldlinesse , oppression , vanity of minde , &c. would it advantage you to be entrusted with power in these nations ? would it not hasten your destruction , and increase your account ? it is a noble promise that we have . isai. 32. 17. and the work of righteousnesse shall be peace , and the effect of righteousnesse , quietnesse and assurance for ever . it is a gospel righteousnesse that is spoken of ; and that not of the cause as such onely , but of the persons ; the persons being righteous , and that with the righteousnesse of christ , the effects mentioned , shall follow their righteous undertakings ; we have peace now , outward peace ; but alasse , we have not quietnesse ; and if any thing may be done that may give us quietnesse , yet perhaps we may not have assurance ; we may be quickly shaken again ; but when the righteousnesse of the persons , and cause meet , all the rest will follow . 2. set your selves to oppose that overflowing flood of prophanesse , and opposition to the power of godlinesse , that is spreading it self over this nation . know you not that the nation begins to be overwhelmed by the powrings out of a profane , wicked , carnal spirit , full of rage and contempt of all the work of reformation that hath been attempted amongst us ? do you not know that if the former prophane principle should prove predominant in this nation , that it will quickly return to its former station and condition , and that with the price of your dearest blood ; and yet is there not already such a visible prevalency of it , that in many places , the very profession of religion is become a scorn ; and in others , those old formes and wayes taken up with greedinesse , which are a badge of apostacy from all former ingagements and actings ; and are not these sad evidences of the lords departing from us ; if i should lay before you a comparison between the degrees of the appearances of the glory of god in this nation , the steps wereby it came forth , and those wherby it seems almost to be departing , it would be a matter of admiration and lamentation ; i pray god we loose not our ground faster then we won it . were our hearts kept up to our good old principles on which we first ingaged , it would not be so with us ; but innumerable evils have laid hold upon us ; and the temptations of these dayes have made us a woful prey , gray haires are here and there , and it will be no wonder if our ruine should come with more speed , then did our deliverance . o then set your selves in the gap ; by all wayes and means oppose the growth of an evil , prophane , common , malignant spirit amongst us . but i hast . 3. value , encourage , and close with them , in and with whom is this presence of christ . they are the glory of the nation ; it's peace , safety and prosperity will be found wrapped up in them . i know there lie divers considerable objections against the practise of this duty ; i shall name some few of them , and leave the exhortation unto your considerations . 1. who are those persons in whom is this presence of christ ? are they such as professe indeed religion , but neglect all rules of righteousnesse ; that would be accounted godly , but care not to be honest ? the markes of whose miscarriages are written on their foreheads ; are not these so far from being the glory , that they are the shame of any nation . i pray give me leave to endeavour the rolling away of this great stone of offence , in these few ensuing considerations . 1. then i shall willingly lay this down for a principle , that he is not religious , who is not also righteous ; as also i shall not much value his righteousnesse , who is not religious . he that is righteous doth righteousnesse ; he doth so , in the bent of his spirit and course of his wayes and walkings . if a man be froward , heady , highminded , sensual unjust , oppressive , worldly , selfseeking , a hater of good men , false , treacherous , let him pretend to what he will ; that mans religion is in vain ; he may have a form of godlinesse , but he hath not the power of it . this principle we shall agree upon ; 2. there have been in the dayes wherein we live , many false professors , hypocrites , that have thought gain to be godlinesse , by reason of whose wicked lives , wayes and walking , the name of god hath been evil spoken of ; and woe to them by whom these offences are come ; but yet also woe to the world because of offences ; if these offences turn off men , from an esteem of the remnant of christ in whom is his presence , woe to them also . i acknowledge these dayes have abounded with offences ; but woe to them who are turned aside by them , from owning the portion and inheritance of christ . 3. it cannot be denied , but that many of them who do belong unto christ , have woefully miscarried in these dayes . o tell it not in gath , publish it not in askelon ; oh that our souls could mourn in secret on that account , that we could go backward , and cover the nakednesse and folly of one another ; but alasse , this hath been far from being our frame of spirit ; we have every one spread the failings of his brother , before the face of men and devils ; but yet not withstanding these miscarriages , those that are the people of christ , are his people still ; and he loves them still . whether we will or no ; and commonly those who are least able to bear with the miscarriages of others , have must of their own . 4. that differences of judgments in civil affaires , or church matters ought not presently to be made arguments of men ; not being righteous . some men think that none are righteous that are not of their principles ; then which principle there is nothing more unrighteous . let men that differ from them walk never so holily , professe never so strictly ; yet if they are not of their minde , they are not righteous . if men are offended on such accounts , it is because they wil be so . 5. this hath ever been the way of the men of the world ; that when any have been unblamable and zealous upon the account of religion , they will attempt their reputation , though without any ground or colour , upon the account of righteousnesse . so suffered the christians of old ; and so the puritans of former dayes , unjustly and falsly , as god will judge and declare . the world then in this matter is not to be beleeved ; the common reports of it are from the devil , the accuser of the brethren ; who accuses them in the same manner before god night and day . these are but pretenses , whereby men ignorant of the mystery of the gospel , and the power of grace , harden themselves to their ruine . 6. this remnant of christ with whom his presence is , who are the glory of a nation , is to be found onely amongst the professors of a nation . for although of those who are professors , there may be many bad , yet of those that are not professors , there is not one good . where there is faith there will be a profession . if i should not know well where to finde them ; i am sure i know where i cannot finde them ; i cannot finde them , in the wayes of the world , and conformity to it ; in darknesse , ignorance , neglect of dutie , and utter unacquaintednesse with gospel truths , the gifts and graces of the spirit ; there i cannot finde them ; i shall not say of them , behold the lords anointed , let their outward worldly appearance be what it will . now by the help of these considerations , those who have in themselves principles of life and light in christ , will or may be , seting aside their temptations inabled to discover this generation of the lords delight ; and for others , i cannot take down the enmity that god hath set up . so then notwithstanding this objection i shall certainly esteem this remnant of christ to lie among those , who haveing received gospel light , and gospel gifts evidently , do make also profession of gospel grace , union and communion with christ , seperation from the world , and the wayes of it , in a conversation acceptable unto god in christ ; and to this portion shall i say as ruth to naomi . let what will be glorious , or uppermost in the world , whether thou goest i will go , where thou lodgest i will lodge ; thy people shall be my people , and thy god my god ; the lord do so to me and more also , if ought part thee and me ; with them let my portion be , and the portion of my family , whatever their lot and condition in this world shall be ; and the lord say amen . obj. 1. but it will be said secondly , we are still at a losse ; for what woful divisions are there amongst this gegeneration of professors ? some are for one way , and some for another ; some say one sort are the people of god , some another ; some say the prelatists are so , some the presbiterians , some the independents , some the anabaptists , some the fifth monarchy men , some others , and on whom should the valuation pleaded for be cast . ans. 1. some do say so , and plead thus , it cannot be denied ; but the truth is , the greater is their weaknesse and folly . it is impossible men acquainted with the spirit of christ and the gospel , should say so , unlesse they were under the power of one temptation or other . but it is no party , but the party of christ in the world , and against the world , the seed of the woman , against the seed of the serpent that i am pleading for ; that men as to their interest in christ should be judged from such denominations , as though they make a great noise in the world , yet indeed signifie very little things in themselves , is most unrighteous , and unequal ; nor will men finde peace , in such rash and precipitate judgments . 2. there may be many divisions amongst the people of god , and yet none of them be divided from christ the head . the branches of a tree may be entangled by strong winds , and stricken against one another , and yet none of them broken off from the tree its self ; and when the storm is over every one possesses its own place in quietnesse beauty and fruitfulnesse . whilest the strong winds of temptations are upon the followers of christ , they may be tossed and entangled ; but not being broken off from the root , when he shall say to the winds , peace , be still , they will florish again in peace and beauty . 3. let not sathan cheat you of your duty , by this trivial objection . if he can keep you from duty , whilst he can make divisions ; he hath you sure enough . they of whom i speak , be they under what reproach or obloquies soever , they are all true men , all the children of one father , though they are unhappily fallen out by the way . vse . 2. of incouragement to those that have the presense of christ with them in the manner declared ; they shall be safe ; in vain it is for all the world to attempt their security ; either they shall not prevail , or they shall mischief themselves by their own prevalency . mich. 5. 8. as they shall be a dew where they are appointed for a blessing , so as a lion , where they are oppressed . destruction will come forth on their account , and that terribly like the destruction of a lion , speedily , in passing through it shall be done . and whence is it that this feeble generation shall be as a lion ? it is from the presence of christ among them , who is the lion of the tribe of judah , and to honour them , he assignes that to them , which is his own proper work ; let men take heed how they provoke this lion : for the present ( gen. 49. 9. ) he is gone up from the prey , he stoopeth down , he coucheth as a lion and as an old lion , who shall rouse him up ? he hath taken his prey in these nations , in the destruction of many of his enemies : he seemeth now to take his rest , to couch down , his indignation being overpast , but who shall rouse him up ? why what if he be provoked ? what if he be stirred up ? why he will not lie down , untill he eat of the prey , and drink the blood of the slain . numb. 23. 24. there is no delivery from him : no , but what if there be a strong combination of many against him , will he not cease and give over ? isa. 31. 4. be they who they will , the sheaperds of the people , be they never so many a multitude of them , let them lift up their voice and rage never so much , all is one , he will perform his work and accomplish it : untill you have him in the condition mentioned , isai. 63. 1 , 2 , 3 , 4 , 5 , 6. blessed are the people that are under his care and conduct , yea blessed are the people whose god is the lord . finis . a catalogue of other books published by dr. owen , and sold by philemon stephens , at the gilded lion in st. pauls church yard . 1. a display of the errors of the arminians , concerning the old palagian idol free will , the new goddesse contingency , &c. in 14. chapters , 4. 2. salus electorum sanguis jesu . a treatise of the redemption and reconciliation that is in the blood of christ , with the merit thereof , and the satisfaction wrought thereby ; wherein the whole controversie of universal redemption is full dicussed , in four books , with an apendex upon occasion of a late book published by mr. joshua sprigge , containing erronious doctrine . 3. the duty of pastors and people distinguished , touching the means to be used by the people ( distinct from church officers ) for encreasing of divine knowledge . 4. eshcol , or rules of direction , for the walking of the saints in fellowship , according to the order of the gospel , 5. a fast sermon to the parliament . aprill 29. 1646. on acts 16. 9. a vision appeared to paul in the right &c. with an appendix touching church government . 〈…〉 6. eben ezar , being an exposition on the first ten verses of the third chapter of the prophesie of habbakkuck , in two sermons , one at colchester , and the other at rumford , in memorial of the deliverance of essex county and committe . 1648. 7. a fast sermon to the parliament . jan. 31. 1948. on jer. 15. 19. 20. let them return unto thee , but return not thou unto them , with a discourse about toleration , and the duty of the civil magistrate about religion . 8. a fast sermon to the parliament . april 19. 1649. on heb. 12. 27. and this word , yet once more , signifieth the removing of those things , &c. 9. the glory of the church in its religion to christ , in two sermons , one at barwick , the other at edenbrough , on esay . 56. 7. for mine house shall be called an house of prayer for all people . 10. the labouring saints dismission to rest . a sermon at the funeral of h. ireton , lord deputy of ireland , on daniel 12. 13. but go thou thy way , till the end be : for thou shalt rest , and stand in the lot , at the end of the dayes . 11. a sermon to the parliament at their solemn fast held october 30. 1656. on 2 chron. 15. 2. and he went out to meet asa , the lord is with you &c. 12. a treatise unfolding the saints fellowship with god the father , son , and holy ghost , each person distinctly . a commentary on the 12. small prophets by mr. john trap . a practical exposition on these four psalmes viz. the 27. 84. 85. 87. by mr. thomas pierson . mr. george herberts poems reprinted , with an alphabetical table , together with the synagoue , being divine poems the third time enlarged , in imitation of mr. herbers poems . paralipomena orthographiae , etymologiae prosodiae , una cum scholiis ad eanones de genere substantivorum de anomalis praeteritis et supinis verborum syntaxi carminum ratione , et figuris , collecta ex optimis autoribus in quatuor libris , per joh. danes , 4. the holy life , and happy death of j. bruen , of bruen stapleford in cheshire esq exhibiting variety of memorable passages , useful for all sorts of people , as a path-way to piety and charity , by w. hind . five books published by mr. robert abbot . viz. 1. a mothers catechism , wherein chief principles of christian are religion briefly propounded , fully expounded usefully applyed , with 3. sermons : 1. on psal. 19. 12. who can understand his error . 2. on mat. 13 , 45. 46. a marchant seeking pearle . &c. 3. psal. 31. 5. into thy hand &c. 2. the young mans warning peece , at the burial of w. r. with a history of his sinful like , and woful death , with a discourse of the use of such examples . 3. 4. sermons : 1. on judg. 11. 27. the lord the judge . &c. 2. mat. 7. 12. whatsoever you would men should do to you , &c. 3. & 4. 1 tim 1. 19 holding faith and &c. 4. a trial of church forsakers , prooving the church of eng. to be a true church , hath a true ministery and true worship . heb. 10. 25. not forsaking the assembling . 5. a christian family , builded by god a treatise directing all governors of families how to act , on psal 127. 1. mr. e. wingates arithmetick the 3 edition digested into a more familiar method and very much augmented by john kersey . the duty of pastors and people distingushed [sic]. or a briefe discourse, touching the administration of things commanded in religion. especially concerning the means to be used by the people of god (distinct from church-officers) for the increasing of divine knowledge in themselves and others. wherein bounds are prescribed to their peformances, their liberty is enlarged to the utmost extent of the dictates of nature and rules of charity: their duty laid downe in directions, drawn from scripture-precepts, and the practise of gods people in all ages. together with the severall wayes of extraordinary calling to the office of publike teaching, with what assurance such teachers may have of their calling, and what evidence they can give of it, unto others. / by john ovven, m.a. of q. col. o. owen, john, 1616-1683. this text is an enriched version of the tcp digital transcription a90265 of text r2375 in the english short title catalog (thomason e49_6). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 169 kb of xml-encoded text transcribed from 30 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a90265 wing o741 thomason e49_6 estc r2375 99872039 99872039 155115 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a90265) transcribed from: (early english books online ; image set 155115) images scanned from microfilm: (thomason tracts ; 9:e49[6]) the duty of pastors and people distingushed [sic]. or a briefe discourse, touching the administration of things commanded in religion. especially concerning the means to be used by the people of god (distinct from church-officers) for the increasing of divine knowledge in themselves and others. wherein bounds are prescribed to their peformances, their liberty is enlarged to the utmost extent of the dictates of nature and rules of charity: their duty laid downe in directions, drawn from scripture-precepts, and the practise of gods people in all ages. together with the severall wayes of extraordinary calling to the office of publike teaching, with what assurance such teachers may have of their calling, and what evidence they can give of it, unto others. / by john ovven, m.a. of q. col. o. owen, john, 1616-1683. [4] 54, [2] p. printed by l. n. for philemon stephens, at the gilded lion in pauls church-yard, london : 1644. reproduction of the original in the british library. annotation on thomason copy: "may. 21". eng clergy -office -early works to 1800. church polity -early works to 1800. a90265 r2375 (thomason e49_6). civilwar no the duty of pastors and people distingushed [sic]. or a briefe discourse, touching the administration of things commanded in religion.: esp owen, john 1644 26578 15 105 0 0 0 0 45 d the rate of 45 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2007-06 tcp assigned for keying and markup 2007-06 aptara keyed and coded from proquest page images 2007-09 elspeth healey sampled and proofread 2007-09 elspeth healey text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the duty of pastors and people distingushed . or a briefe discovrse , touching the administration of things commanded in religion . especially concerning the means to be used by the people of god ( distinct from church-officers ) for the increasing of divine knowledge in themselves and others . wherein bounds are prescribed to their performances , their liberty is enlarged to the utmost extent of the dictates of nature and rules of charity : their duty laid downe in directions , drawn from scripture-precepts , and the practise of gods people in all ages . together with the severall wayes of extraordinary calling to the office of publike teaching , with what assurance such teachers may have of their calling , and what evidence they can give of it , unto others . by john ovven , m. a. of q. col. o. london , printed by l. n. for philemon stephens , at the gilded lion in pauls church-yard . 1644. to the trvly noble , and my ever honoured friend , sir edward scot , of scots-hall in kent , knight of the honourable order of the bath . sir : having of late been deprived of the happinesse to see you , i make bold to send to visite you ; and because that the times are troublesome , i have made choise of this messenger : who having obtained a license to passe , feares no searching : he brings no newes ( at least ) to you , but that which was from the beginning , and must continue unto the end , which you have heard , and which ( for some part thereof ) you have practised out of the word of god . he hath no secret messages prejudiciall to the state of church or common-wealth ; neither i hope , will he entertain any such comments by the way ▪ considering from whom he comes , and to whom he goes ; of whom , the one would disclaime him , and the other punish him . ambitious i am not of any entertainment for these few sheetes , neither care much what successe they find in their travel ; setting them out meerly in my own defence , to be freed from the continued solicitations of some honest judicious men , who were acquainted with their contents : being nothing , but an houres country-discourse , resolved , from the ordinary pulpit method , into its own principles : when i first thought of sending it to you , i made ful account to use the benefit of the advantage , in recounting of , and returning thanks for some of those many undeserved favours which i have received from you . but addressing my self to the performance , i fainted in the very entrance ; finding their score so large , that i know not where to begin , neither should i know how to end : only one i cannot suffer to lye hid in the croud , though other engagements hindred me from embracing it , viz. your free proffer of an ecclesiastical preferment , then vacant , and in your donation . yet truly all received courtesies , have no power to oblige me unto you , in comparison of that abundant worth , which by experience i have found to be dwelling in you . twise by gods providence , have i been with you , when your county hath been in great danger to be ruined , once by the horrid insurrection of a rude godlesse multitude ; and againe , by the invasion of a potent enemy , prevailing in the neighbor county ; at both which times , besides the generall calamity justly feared , particular threatnings were daily brought unto you : under which sad dispensations , i must crave leave to say ( only to put you in mind of your selfe , if it should please god againe to reduce you to the like straights ) that i never saw more resolved constancy , more cheerfull unmoved christian courage in any man . such a valiant heart in a weak body , such a directing head , where the hand was but feeble , such unwearied endevours , under the pressures of a painful infirmity , so well advised resolves in the midst of imminent danger , did i then behold , as i know not where to parallel . neither can i say lesse in her kind of your vertuous lady , whose known goodnesse to al , and particular indulgences to me , make her ( as she is in her self ) very precious in my thoughts and remembrance : whom having named , i desire to take the advantage thankfully to mention her worthy son , my noble and very deare friend c. westrow , whose judgement to discerne the differences of these times , and his valour in prosecuting what he is resolved to be just and lawfull , places him among the number of those very few , to whom it is given to know aright the causes of things , and vigorously to execute holy and laudible designes . but further of him i choose to say nothing , because if i would , i cannot but say too little . neither will longer detain you from the ensuing discourse , which i desire to commend to your favourable acceptance , and with my hearty prayers , that the lord would meet you and yours in all those wayes of mercy and grace , which are necessary to carry you along through all your engagements , untill you arrive at the haven of everlasting glory , where you would be : i rest your most obliged servaent in iesus christ our common master : john ovven . the preface to the ensuing discourse . the glasse of our lives , seemes to runne and keep pace with the extremity of time : the end of those ends of the world a which began with the gospell , is doubtlesse comming upon us , hee that was instructed what should bee , till time should be no more , said , it was {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the last houre in his time : much sand cannot be behind , and christ shakes the glasse : many minutes of that houre cannot remaine ; the next measure we are to evpect , is but a moment , the twinkling of an eye , wherein we shall all be changed ; now as if the horoscope of the decaying age , had some secret influence into the wils of men , to comply with the decrepit world , they generally delight to run into extreames : not that i would have the fate of the times to beare the faults of men , like him who cried , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} to free himself , intitling god and fate to his sins ; but only to shew how the all-disposing providence of the most hign , works such a complyance of times and persons , as may joyntly drive at his glorious aymes , causing men to set out in such seasons as are fittest for their travell . this epidemicall disease of the aged world , is the cause , why in that great diversity of contrary opinions , wherewith mens heads and hearts are now replenished : the truth pretended to be sought with so much earnestnesse , may be often gathered up , quite neglected , between the parties litigant ; medio tulissimus , is a sure rule , but that fiery spirits , pyrout eocus & aethon quartusque phlegon , will be mounting . in the matter concerning which , i propose my weake essay , some would have all christians to be almost ministers , others none but ministers , to be gods clergie : those would give the people the keys , these use them , to lock them out of the church , the one ascribing to them primarily al ecclesiasticall power for the ruling of the congregation ; the other abridging them of the performance of spirituall duties , for the building of their own soules : as though there were no habitable earth betweene the valley ( i had almost said the pit ) of democraticall confusion , and the precipitious rock of hierarchicall tyranny : when unskilfull archers shoot , the safest place to avoid the arrow , is the white : going , as neare as god shall direct me , to the truth of this matter , i hope to avoid the strokes of the combatants on every side . and therefore wil not handle it {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} with opposition to any man , or opinion , but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} briefly proposing mine owne required judgement : the summary result whereof , is , that the sacred calling may retaine its ancint dignity , though the people of god be not deprived of their christian liberty ; to cleare which proposall , somethings i shall briefly premise , chap. i. of the administration of holy things among the patriarks before the law . 1. concerning the ancient patriachs ; from these , some who would have judaisme , to be but an intercision of christiauity derive the pedigree of christians , affirming the diference between us & them , to be solely in the name & not the thing it self : of this thus much at least is true , that the law of commandements , contained in ordinances did much more diversifie the administration of the covenant , before , and after christ , then those plaine moralities , wherewith in their dayes it was cloathed : where the assertion is dificient , antiquity hath given its authors sanctuary from farther pursuit . their practice then , were it cleer , can be no president for christians ; all light brought to the gospel , in comparison of those full and glorious beames , that shine in it selfe , is but a candle set up in the sunne : yet for their sakes , who found out the former unity , i will , ( not following the conceit of any , nor the comments of many ) give you such a bare naration , as the scripture will supply me withall , of their administration of the holy things and practise of their religion : ( as it seemes christianity , though not so called ) and doubt you not of divine approbation , and institution : for all prelacy , at least , untill nimrod hunted for preferment , was dejure divino : i finde then , that before the giving of the law , the chief men among the servants of the true god , did every one in their owne families with their neighbors adjoyning , of the same perswasion , performe those things which they knew to be required , by the law of nature , tradition , or speciall revelation ( the unwritten word of those times ) in the service of god , instructing their childeren and servants in the knowledge of their creed concerning the nature and goodnesse of god , the fall and sin of man , the use of sacrifices , and the promised seede , ( the summe of their religion ) and moreover performing {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} things appertaining unto god . this we have delivered concerning seth , enoch , noah , abraham , lot , isaack , iacob , iethro , iob , others : now whither they did this , as any way peculiarly designed unto it as an office , or rather in obedient duty to the prime law of nature , in which , and to whose performance , many of them were instructed , and incouraged , by divine revelation , ( as seemes most probable ) is not necessary to be insisted on : to me truely it seemes evident , that thert were no determiuate ministers of divine worship before the law , for , where finde we any such office instituted , where the duties of those officers prescribed ? or were they of human invention ? god would never allow , that in any regard , the wil of the creature should be the measure of his honour & worship ; but the right and exercise of the priesthood , say some was in the first borne ; but a proofe of this will be for ever wanting . abel was not adams eldest sonne , yet if any thing were peculiar to such an office , it was by him performed , that both the brothers carried their sacrifices to their father , is a vaine surmize : who was priest then , when adam dyed ? neither can any order of descent be handsomely contrived : noah had three sonnes , grant the eldest onely a priest ; were the eldest sonnes of his other sons priests or no ? if not , how many men , feareing god , were scattered over the face of the earth , utterly deprived of the means of right worship ; if so , there must be a new rule produced , beyond the prescript of nature , whereby a man may be enabled by generation to convey that to others , which he hath not in himselfe : i speake not of melchisedeck , and his extraordinary priesthood ; why should any speak where the holy ghost is silent ? if we pretend to know him , we overthrow the whole mystery , and run crosse to the apostle , afirming him to be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} without father , mother , or genealogie ; for so long time then , as the greatest combination of men , was in distinct families ( which sometimes were very great ) politickes and oeconomicks being of the same extent , all the way of instruction in the service and knowledge of god , was by the way of paternall admonition : for the discharge of which duty , abraham is commended gen. 18. 19. whereunto the instructers had no particular ingagement , but only the generall obligation of the law of nature ; what rule they had , for their performances towards god , doth not appeare ; all positive law , in every kinde is ordained for the good of community : that then being not , no such rule was assigned , untill god gathered a people , and lifted up the standard of circumcision for his subjects to repaire unto : the world in the dayes of abraham , beginning generally to incline to idolatry and polutheisme , the first evident inreconcileable division was made betweene his people and the malignants , which before lay hid in his decree , visible signes and prescript rules , were necessary for such a gathered church : this before i conceive to have been supplyed by speciall revelation . the law of nature a long time prevailed for the worship of the one true god . the manner of this worship , the generalty had at first ( as may be conceived ) from the vocall instruction of adam , ful of the knowledge of divine things ; this afterwards their children had from them by tradition ; helped forward by such who received particular revelations in their generation ; such as noah , thence called a preacher of righteousnesse : so knowledge of gods will increased , untill sinne quite prevailed , and all flesh corrupted their wayes ; all apostacy for the most part beginnes in the will , which is more bruised by the fall , then the understanding . nature is more corrupted , in respect of the desire of good , then the knowledge of truth ; the knowledge of god would have flourished longer in mens mindes , had not sinne banished the love of god out of their hearts . the summe is , that before the giving of the law , every one in his owne person , served god according to that knowledge he had of his will . publike performances were assigned to none , further then the obligation of the law of nature , to their duty in their owne familyes . i have purposely omitted to speake of melchisedocke as i said before , having spoken all that i can , or dare concerning him , on another occasion , onely this i will adde , they who so confidently affirme him to be shem , the sonne of noah , and to have his priesthood in an ordinary way , by vertue of his primogeniture , might have done well to aske leave of the holy ghost , for the revealing of that which he purposely concealed , to setforth no small mystery , by them quite overthrowne . and he who of late makes him looke upon abraham and the four kings , all of his posterity , fighting for the inheritance of canaan ; ( of which cause of their quarrell the scripture is silent ) robs him at least of one of his titles , a king of peace ; making him neither , king nor peaceable , but a bloody grandsire , that either could not , or would not part his fighting children , contending for that whose right was in him , to bestow on whom he would . and thus was it with them in the administration of sacred things : there was no divine determination of the priestly office on any order of men : when things appertaining unto god , were to be performed in the name of a whole family ( as afterwards 1 sam. 20. 6. ) perhaps the honour of the performance was by consent given to the first borne : further , the way of teaching others , was by petarnall admonition : ( so gen. 18. 19 ) motives thereunto , and rules of their proceeding therein , being the law of nature , and speciall revelation . prescription of positive law , ordained for the good of community , could have no place , , when all society was domesticall . to instruct others ( upon occasion ) wanting instruction for their good , is an undeniable dictate of the first principles of nature ; obedience to which , was all the ordinary warrant they had , for preaching to any beyond their owne families , observed by lot gen. 19. 7. though his sermon contained a little false doctrine , ver. 81. againe , speciall revelation leaves as a great impression on the minde of him to whom it is made , so an effectuall obligation for the performance of what it directeth unto , the lyon hath roared , who will not fear ; the lord god hath spoken who can but prophes●e , amos 3. 8. and this was noahs warrant for those performances , from whence he was called a preacher of righteousnes , 2 pet. 2. 5. thus although i doe not finde any determinate order of priesthood by divine institution , yet do i not thence conclude with aquin. 12. ae quest . 3. a 1 ( if i noted right at the reading of it ) that all the worship of god , i meane for the manner of it was of humane invention , yea sacrifices themselves : for this will worship as i shewed before god alwayes rejected , no doubt but sacrifices and the manner of them were of divine institution , albeit their particular originall , in regard of precept though not of practice be to us unknowne ; for what in all this concernes us , we may observe that a superinstitution of a new ordinance , doth not overthrow any thing that went before in the same kinde , universally morrall , or extraordinary ; nor at all change it , unlesse by expresse exception , as by the introduction of the ceremoniall law , the offering of sacrafices , which before was common to all , was restrained to the posterity of levi : looke then what performances in the service of god , that primitive houshold of faith was in the generall directed unto , by the law of nature , the same regulated by gospel light ( not particularly excepted ) ought the generallity of christians to performe , which what they were may be collected from what was fore spoken . chap. ii. of the same among the jewes , and of the duty of that people distinct from their church officers . 2. concerning the jews after the giving of moses law , the people of god were then gathered in one , and a standard was set up for all his to repaire unto , and the church of god became like a city upon a hill , conspicuous to all ; and a certaine rule set downe for every one to observe that would approach unto him : as then before the law we sought for the manner of gods worship from the practise of men , so now since the change of the externall administration of the covenant , from the prescription of god ; then we ghessed at what was commanded , by what was done ; now at what was done , by what was commanded ; and this is all the certainety we can have in either kinde , though the consequence from the precept , to the performance ; and on the contrary , in this corrupted state of nature , be not of absolute necessity ; onely the difference is , where things are obscured , it is a safer way to prove the practise of men by gods precept , charitably supposing them to have been obedient , then to wrest the divine rule to their observation ; knowing how prone men are to deifie themselves , by mixing their inventions with the worship of god : the administration of gods providence towards his church hath been various and the communication of himselfe unto it , at sundry times , hath been in divers manners ; especially , it pleased him not to bring it to perfection but by degrees , as the earth bringeth forth fruit , first the blade , then the eare , then the full corne in the eare : thus the church before the giving of moses law , seems to have had two maine defects , which the lord at that time supplyed ; one in discipline , or government , in that every family exercised the publique worship of god within it self or a part . ( though some do otherwise conclude from gen. 4. 26. ) which was first removed , by establishing a consistory of elders , the other , in the doctrine wanting the rule of the written word being directed by tradition , the manifold defects whereof , were made up , by speciall revelatition : to neither of these defects was the church since exposed : whether there was any thing written before the giving of the law , is not worth contending about : austine thought enochs prophesie was written by him ; prophesie was written by him ; and josephus afirmes , that there were two pillars erected , one of stone , the other of brick before the stoode , wherein divers things were ingraven ; and sixtus senensis , that the booke of the wars of the lord was a volume ancienter then the bookes of moses ; but the contrary opinion is most received , so chrysost. hom. 1. in mali . after its giving , none ever doubted of the perfection of the written word for the end to which it was ordained , untill the jewes had broached their talmud , to oppose christ , and the papists their traditions , to advance antichrist ; doubtlesse the sole aime of the work , what ever , were the intentions of the workmen . the lights which god maketh , are sufficient to rule the seasons for which they are ordained ; as , in creating of the world , god made two great lights , the greater light to rule the day , and the lesser light to rule the night ; so in the erection of the new world of his church , he set up two great lights , the lesser light of the old testament , to guide the night , the darke space of time under the law , and the greater light of the new testament , to rule the glorious day of the gospel , and these two lights do sufficiently enlighten every man that commeth into this new world : there is no neede of the false fire of tradition , where god sets up such glorious lights . this be premised , for the pronass of men , to deflect from the golden rule , and heavenly polestarre in the investigation of the truth ; especially in things of this nature , concerning which we treat , wherein ordinary indeavours , are farre greater in searching after what men have done , then what they ought to have done ; and when the fact is once evidenced , from the pen of a rabbi , or a father , presently conclude the right : amongst many , we may take a late treatise for instance , intituled , of religious assemblies and the publike service of god , whose author would prescribe the manner of gods worship among christians , from the custome of the jewes ; and their observations , he would prove from the rabbines ; not at all taking notice , that from such observances , they were long agon recalled , to the law and to the testamony . and afterwards for them sharply rebuked by truth it selfe : doubtlesse it is a worthy knowledge to be able , and a commendable deligence to search into those coyners of curiosities , but to imbrace the fancy 's of those wild-heads which have nothing but noveltie to commend them , and to seeke their imposition on others , is but an abasing of their owne ceisure and others industry : the issue of such a temper , seemes to bee the greatest part of that treatise , which because i wait onely for some spare houres to demonstrate in a perticular tract . i shall for the present , omit the handling of divers things there spoken of , though otherwise they might very opportunately here be mentioned . as the office and duty of prophets , the manner of gods worship in their synagogues , the originall and institution of their latter teachers , scribes and pharises , & . and briefly onely observe those things , which are most immediatly conducing to my proposed subject . the worship of god among them , was either morall , or ceremoniall and typicall , the performances belonging unto the latter , with all things thereunto conducing , were appropriated to them , whom god had peculiarly set a part for that purpose : by ceromoniall worship , i understand all sacrifices and offerings , the whole service of the tabernacle , and afterwards of the temple : all which , were typicall , and established merely for the present dispensation , not without purpose of their abrogation , when that which was to be more perfect , should appear . now the severall officers with their distinct employments , in and about this service , were so punctually prescribed , and limited by almighty god , that as none of them might {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} without presumptious impiety , intrude into the function of others , not allotted to them , as numb. 16. 7 , 8 , 9 , 10. so none of their bretheren might presume to intrude into the least part of their office , without manifest sacriledge . josh. 22. 11 , 12. true it is , that there is mention of divers in the scripture that offered sacrifices , or vowed so to do , who were strangers from the priests office , yea from the tribe of levi , as jepha . judges , 11. manoah , jud. 13. david , 2. sam. 6. and again , 2. sam. 24. solomon , kings 3. and again , 1. kings 9. but following our former rule of interpreting , the practise , by the precept , we may finde , ( and that truely ) that all the expresions of their offerings signifie no more ; but , they brought those things to be offered , and caused the priests to do , what in their owne persons they ought not to performe . now hence by the way we may observe , that the people of god , under the new testament , contrary distinct from their teachers , have a greater interest in the performance of spirituall duties belonging to the worship of god , and more in that regard is granted unto them , and required of them , then was of the ancient people of the jewes , considered as distinguished from their priests , because their duty is prescribed unto them under the notion of those things which then , were appropriate onely to the priests ; as of offering incense , sacrifice ; oblations , and the like , which in their originall institution were never permitted to the people of the jewes , but yet tralatitiously and by analogie are injoyned to all christians , but of these afterwards ; the main question is , about the duty of the people of god , in performances for their owne edification , and the extent of their lawfull undertakings for others instruction ; for the first , which is of nearest concernment unto themselves : the summe of their duty in this kind may bee reduced to these two heads ; first , to heare the word and law of god read attentively , especially when it was expounded . secondly , to meditate therein themselves , to study it day and night , and to get their senses exercised in that rule of their duty . concerning each of which , we have both the precept , and the practise , gods command , and their performance . the one , in that injunction given unto the priest , daut . 31. 11 , 12 , 13. when all israel is come to appeare before the lord thy god , in the place that hee shall choose , thou shalt reade this law before all israel in their hearing : gather the people together , men , and women , and children , and thy stranger that is within thy gates , that they may heare , and that they may learne , and feare the lord your god ; and that their children which have not knowne may heare and learne . all which we find punctually performed on both sides , nehem. 8. 2 , 3 , 4 , 5. ezra the priest standing on a pulpit of wood , read the law , and gave the meaning of it , and the eares of all the people were attentive to the booke of the law . which course continued untill there was an end put to the observances of that law ; as act. 15. 21. moses of old time hath in every citie them that preach him being read in the synagogues every sabbath day : on which ground , not receding from their ancient observations , the people assembled to heare our saviour teaching with authority , luk. 21. 38. and s. paul divers times tooke advantage of their ordinary assemblies to preach the gospel unto them . for the other , which concernes their own searching into the law , and studying of the word wee have a strict command , deut. 6. 6 , 7 , 8 , 9. and these words which i command thee this day shall bee in thy heart , and thou shalt teach them diligently unto thy children , and shalt talke of them when thou sittest in thy house , and when thou walkest by the way , and when thou lyest down , and when thou risest up , and thou shalt bind them for a sign upon thy hand , & they shal be as front lets between thine eyes , & thou shalt write them upon the posts of thy house & upon thy gates : which strict charge is again repeated , cap. 11. 18. summarily comprehending all wayes whereby they might become exercised in the law : now because this charge is in particular given to the king , chap. 17. vers. 18 , 19. the performance of a king in obedience thereunto , will give us light enough into the practise of the people : and this we have in that most excellent psalme of david , viz. 119. which for the most part , is spent in petitions for light , direction , and assistance in that study , in expressions of the performance of this duty , and in spirituall glorying of his successe , in his divine meditations : especially vers . 99. hee ascribeth his proficiency in heavenly wisedome and understanding above his teachers , not to any speciall revelation , not to that propheticall light wherewith he was endued ( which indeed consisting in a transient irradiation of the mind , being a supernaturall impulsion commensurate to such things as are connaturall onely unto god , doth of it selfe give neither wisedome nor understanding ) but unto his studdy in the testimonies of god . the blessings pronounced upon , and promises annexed to the performance of this duty , concerne not the matter in hand : only from the words wherein the former command is delivered , two things may be observed , 1. that the paternall teaching and instruction of families in things which appertaine to god , being a duty of the law of nature , remained in its full vigor , and was not at all impaired , by the institution of a new order of teachers for assemblies , beyond domesticall then established : neither without doubt ought it to cease amongst christians , there being no other reason why now it should , but that , which then was not effectuall . secondly , that the people of god , were not onely permitted , but enjoyned also , to reads the scriptures , and upon all occasions , in their owne houses , and else-where , to talke of them , or communicate their knowledge in them , unto others : there had been then , no councell at trent to forbid the one , nor perhaps was there any strict canon , to bring the other within the compasse of a conventicle : but now for the solemne publique teaching and instructing of others , it was otherwise ordained , for this was committed to them in regard of ordinary performance , who were set apart by god ; as for others before named : so also for that purpose , the author of the treatise i before mentioned , concludeth that the people were not taught at the publike assemblies by priests , as such , that is , teaching the people was no part of their office or duty : but on the contrary , that seems to be a mans duty in the service or worship of god , which god requires of him , and that appertain to his office whose performance is expressely enjoyned unto him , as such , and for whose neglect , hee is rebuked or punished : now all this wee find concerning the priests publike teaching of the people : for the prof of which the recitall of a few pertinent places shal suffice , levit. 10. 11. we have an injunction laid upon aaron and his sonnes , to teach the children of israel all the statutes that the lord had spoken to them by the hand of moses . and of the levites it is affirmed , deut. 33. 10. they shall teach jacob thy statutes , and israel thy law . now though some restraine these places to the discerning of leprosies , and between holy and unholy , with their determination of difficulty emergent out of the law , yet this no way impaires the truth of that i intend to prove by them for even , those things , belonged to that kind of publike teaching , which was necessary under that administration of the covenant : but in stead of many , i will name one not lyable to exception : mil. 2. 7. the priests lips should preserve knowledge , and they should seeke the law at his mouth , for he is the messenger of the lord of hosts : where both a recitall of his own duty , that he should be full of knowledge to instruct , the intimation of the people , that they should seeke unto him , or give heed to his teaching with the reason of them both , for he is the lords messenger , ( one of the highest titles of the ministers of the gospell performing the same office ) doe abundantly confirme , that instructing of the people in the morall worship of god , was a duty of the priestly office , or of the priests as such . especially considering the effect of this teaching mentioned , vers. 9. the turning of many from their iniquitie . the proper end of teaching in assemblies : all which we find exactly perperformed by an excellent priest , preaching to the people on a pulpit of wood : nehem. 8. 5 , 6 , 7 , 8. further , for a neglect of this , the priests are threatned with rejection from their office : hosea 4. 6. now it doth not seeme justice , that a man should be put out of his office , for a neglect of that , whose performance doth not belong unto it ; the fault of every neglect , ariseth from the description of a duty : untill something then of more force , then any thing as yet i have seene , bee objected to the contrary , we may take it for granted , that the teaching of the people under the law , in publique assemblies , was performed ordinarily by the priests , as belonging to their duty , and office . men indued with gifts supernaturall , extraordinarily called , and immediately sent by god himselfe , for the instruction of his people , the reformation of his church , and fore-telling things to come , such as were the prophets , who when ever they met with opposition , staid themselves upon their extraordinary calling , come not within the compasse of my disquisition . the institution also of the schooles of the prophets , the employment of the sonnes of the prophets , the originall of the scribes , and those other possessours of moses chaire in our saviours time , wherein hee conversed here below , being necessarily to be handled in my observations on the fore-named treatise , i shall omit untill more leisure , and an enjoyment of the small remainder of my poore library , shall better enable me . for the present , because treating in causa facili , although writing without bookes , i hope i am not besides the truth : the booke of truth , praised bee god , is easie to bee obtained , and god is not tyed to meanes , in discovering the truth of that booke . come we then , to the consideration of what duty in the service of god , beyond those belonging unto severall families , were permitted to any of the people , not peculiarly set apart for such a purpose . the ceremoniall part of gods worship , as we saw before , was so appropriate to the priests , that god usually revenged the trangression of that ordinance , very severely , the examples of vzzah and vzziah , are dreadfull testimonies of his wrath in that kind : it was an unalterable law , by vertue whereof , the priests excommunicated that presumptuous king . for that whch we chiefly intend the publique teaching of others , as to some it was enjoyned , as an act of their duty , so it might at first seeme , that it was permitted to all , who having ability thereunto , were called by charity or necessitie ; so the princes of jehoshaphat taught the people out of the law of god , as well as the priests and levites , 2 chron. 17. 7 , 8 , 9 , 10. so also nehemiah , and others of the chiefe of the people are reckoned among them who taught the people , nehem. 8. and afterwards , when saint paul at any time entred into their synagogues ; they never questioned any thing but his abilities , if he had any word of exhortation to the people he might say on : and the scribes questioning the authoritie of our saviour for his teaching , were moved to it , not because he taught , but because he taught so , and such things , with authoritie , and against their traditions , otherwise they rather troubled themselves , to thinke how he should become able to teach : mark 6. 2 , 3. then him , because he did : there are indeed many sharpe reproofes in the old testament of those who undertooke to be gods messengers without his warrant , as jerem. 23. 21 , 22. i have not sent these prophets , yet they ran : i have not spoken to them , yet they prophesied . but if they had stood in my counsell , &c. to which , and the like places it may satisfactorily be answered , that howsoever by the way of analogie , they may be drawn into rule , for these times of the gospel , yet they were spoken only in reference to them who falsly pretended to extraordinary revelations , and a power of foretelling things to come : whom the lord forewarned his people of , and appointed punishments for them , deut. 13. with which sort of pretenders that nation was ever replenished , for which the very heathen often derided them : he , who makes it his employment , to counterfeit gods dispensations , had then no more glorious worke to imitate then that of prophesie , wherein he was not idle : yet notwithstanding all this , i doe not conceive the former discourse to be punctually true in the latitude thereof : as though it were permitted to all men , or any men , besides the priests and prophets to teach publikely at all times , and in all estates of that church . only i conceive that the usuall answers given to the fore-cited places , when objected , are not sufficient : take an instance in one , 2 chro. 17. of the princes of jehoshaphat teaching with the priests : the author of the book before intimated , conceives that neither priests nor princes taught at all in that way we now treat of , but only that the priests rode circuit to administer judgement , and had the princes with them to do execution ; but this interpretation he borroweth only to confirme his {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that priests did not teach as such , the very circumstance of the place inforces a contrary sence ; and in the 19. chap. there is expresse mention of appointing judges for the determination of civill causes in every city , which evidently was a distinct work distinguished from that mentioned in this place : & upō the like ground i cōceive it to be no intimation of a moveable sanedrim , which although of such a mixt constitution , yet was not itinerant , and is mentioned in that other place : neither is that other ordinary glosse more probable , they were sent to teach , that is to countenance the teaching of the law ; a duty which seldome implores the assistance of humane countenance , and if for the present it did , the kings authority commanding it was of more value then the presence of the princes . besides , there is nothing in the text , nor the circumstances thereof , which should hold out this sence unto us ; neither do we find any other rule , precept or practise , whose analogie might lead us to such an interpretation : that , which to me seemes to come neerest the truth is that they taught also , not in a ministeriall way , like the priests and levites , but imperially , and judicially declaring the sense of the law , the offences against it , and the punishments due to such offences ; especially in as much as they had reference to the peace of the common-wealth : which differs not much from that which i rest upon , to wit , that in a collapsed and corrupted state of the church , when the ordinary teachers are either utterly ignorant and cannot , or negligent and will not performe their duty , gifts in any one to be a teacher , and consent in others by him to be taught , are a sufficient warrant for the performance of it : and then this , the places cited out of the old testament prove no more . for the proceedings of st paul in the synagogues , their great want of teaching ( being a people before forsaken of the spirit & then withering ) might be a warrant for them to desire it , and his apostolicall mission for him to do it ; it doth not then at all from hence appear , that there was then any liberty of teaching in publike assemblies granted unto , or assumed by any in such an estate of the church , as wherein it ought to be : when indeed it is ruinously declining every one of gods servants hath a sufficient warrant to helpe or prevent the fall : this latter being but a common duty of zeale and charitie , the former an authoritative act of the keyes , the minister whereof is onely an instrumentall agent , that from whence it hath its efficacy , residing in another , in whose stead , ( 2 cor. 5. 19 , 20. ) and under whose person it is done . now who ever doth any thing in anothers stead , not by expresse patent from him , is a plaine impostor ; and a grant of this nature made unto all in generall doth not appeare . i am bold to speake of these things under the notion of the keyes , though in the time of the law ; for i cannot assent to those schoole-men , who will not allow that the keyes in any sense , were granted to the legall priests ; their power of teaching , discerning , judging , receiving in , and casting out , import the thing , though the name ( no more then that of regnum coelorum , as hierom and augustine observe ) be not to bee found in the old testament . and doubtlesse god ratified the execution of his owne ordinances in heaven , then , as well as now : what the immediate effect of their services was , how far by their own force they reached , and what they typified , how in signification onely , and not immediatly they extended to an admission into , and exclusion from the heavenly tabernacle , and wherein lyes the secret power of gospell commissions beyond theirs to attaine the ultimate end , i have declared else-where . thus much of what the ancient people of god distinguished from their priests might not doe , now briefely of what they might , or rather of what they ought , and what their obedience and profession declared , that they thought themselves obliged unto : private exhortations , rebukings , and such dictates of the law of nature being presupposed ; we find them further , speaking often one to another , of those things which concerned the feare , and worship of the lord , malac. 3. 16. by their lips feeding many with wisedome , prov. 10. 21. discoursing of gods lawes upon all occasions , deut. 6. 6 , 7 , 8. by multitudes encouraging each other to the service of god , zach. 8. 20 , 21. isa. 2. 3. joyntly praising god with chearefull hearts . psalm . 42. 4. giving and receiving mutuall consolation , psal. 55. 14. and all this , with much more of the same nature , at their meetings , either occasionall , or for that purpose indicted . alwayes provided , that they abstained from fingring the arke , or medling with those things which were appropriated to the office of the priests : and concerning them hitherto . chap. 3. containing a digression concerning the name of priests , the right of christians thereunto by their interest in the priesthood of christ , with the presumption of any particularly appropriating it to themselves . and now the transaction of these things , in the christian church , presents it selfe , to our consideration ; in handling whereof , i shall not at all discourse , concerning the severall church officers instituted by christ and his apostles , for the edification of his body : nor concerning the difference between them , who were partakers at first of an extraordinary vocation , and those who since have been called to the same work in an ordinary manner , divinely appointed for the direction of the church : neither yet doth that diversity of the administration of government in the churches , then when they were under the plenitude of apostolicall power , and now when they follow rules prescribed for their reiglement , come in my way . further , who are the subject of the keyes in whom all that secondary ecclesiasticall power , which is committed to men doth reside , after the determination of so many learned men , by cleere scripture light , shall not by me be called in question : all these though conducing to the businesse in hand , would require a large discussion , and such a scholasticall handling , as would make it an inconsutilous piece , of this popular discourse : my intent being only to shew , that seeing there are , as all acknowledge , some under the new testament , as well as the old , peculiarly set apart by gods own appointment for the administration of christs ordinances , especially teaching of others by preaching of the gospell , in the way of office and duty , what remaineth for the rest of gods people to doe , for their own and others edification . but here before i enter directly upon the matter , i must remove one stone of offence , concerning the common apellation of those who are set apart for the preaching of the gospell : that which is most frequently used for them in the new testament is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , so 1 cor. 3. 5. 2 cor. 3. 6. and chap. 6. 4. and 11. 15 , 23. 1 tim. 4. 6. and in divers other places ; to which adde {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , 1 cor. 41. a word though of another originall , yet of the same signification with the former : & both rightly translated ministers : the names of ambassadours , stewards and the like , wherewith they are often honoured are figurative , & given unto them , by allusion only , that the former belonged unto them , and were proper for them , none ever denied but some rabshakes of antichrist ; another name there is , which some have assumed unto themselves , as an honour , and others have imposed the same upon them for a reproch : viz. that of priest , which to the takers seemed to import a more mysterious imployment , a greater advancement above the rest of their brethren , a neerer approach unto god , in the performances of their office , then that of ministers : wherefore they embraced it , either voluntarily , alluding to the service of god and the administration thereof amongst his antient people the jewes , or thought that they ought necessarily to undergoe it , as belonging properly to them , who are to celebrate those mysteries , and offer those sacrifices , which they imagined , were to them prescribed : the imposers on the contrary , pretend divers reasons why now that name can signifie none but men rejected from gods work , and given up to superstitious vanities ; attending in their minds , the old priests of baal , and the now shavelings of antichrist : it was a new etimologie of this name , which that learned man cleaved unto , who unhappily was ingaged into the defence of such errours , as he could not but see , and did often confesse : to which also he , he had an entrance made by an arch-bishop ; to wit , that it was but an abbreviation of presbyters , knowing full well , not only that the signification of these words , is divers amongst them , to whom belongs jus & norma loquendi , but also , that they are widely different in holy writ . yea farther , that those who first dignified themselves with this title , never called themselves presbyters , by way of distinction from the people , but only to have a note of distance among themselvs : there being more then one sort of them that were sacrificers , and which eo nomine , accounted themselves priests : setting aside then all such evasions and distinctions as the people of god are not bound to take notice of , and taking the word in its ordinary acceptation , i shall briefly declare , what i conceive of the use thereof , in respect of them , who are ministers of the gospell : which i shall labour to cleare by these following observations : 1. all faithfull ministers of the gospell , in as much as they are ingrafted into christ , and are true believers , may , as all other true christians , be called priests : but this inasmuch as they are members of christ , not ministers of the gospell : it respecteth their persons , not their function , or not them as such : now i conceive it may give some light to this discourse , if we consider the grounds and reasons of this metaphoricall appellation , in divers places of the gospell , ascribed to the worshippers of christ ; and how the analogie , which the present dispensation holds with what was established under the administration of the old testament , may take place : for there we find the lord thus bespeaking his people , ye shall be unto me a kingdome of priests , an holy nation , exod. 19. 6. so that it should seeme that there was then a twofold priesthood : a rituall priesthood , conferred upon the tribe of levi , and a royall priesthood , belonging to the whole people : the first is quite abrogated and swallowed up in the priesthood of christ , the other , is put over unto us under the gospell , being ascribed to them and us , and every one in covenant with god , not directly and properly , as denoting the function peculiarly so ca●led , but comparatively with reference had to them that are without ; for as those who were properly called priests , had a neerer accesse unto god , then the rest of the people , especially in his solemne worship , so all the people that are in covenant with god , have such an approximatiō unto him by vertue thereof , in comparison of them that are without , that in respect thereof , they are said to be prists : now the outward covenant made with them , who were the children of abraham after the flesh , was representative of the covenant of grace made with the children of promise , and that whole people typified the hidden elect people of god ; so that of both there is the same reason . thus as the priests the sons of levi are said to come neere unto god , deut. 21. 5. and god tels them that him whom he hath chosen , he will cause to come neere unto him , numb. 16. 5. chosen by a particular calling ad munus to the office of the rituall priesthood : so in regard of that other kind , comparatively so called , it is said of the whole people , what nation is there so great that hath god so nigh unto them , as the lord our god is in all things that we call upon him for , deut. 4. 7. their approaching nigh unto god made them all a nation of priests , in comparison of those dogs and unclean gentiles that were out of the covenant : now this prerogative is often appropriate to the faithful in the new testament : for through christ we have an accesse by one spirit unto the lord , eph. 2. 18. & 3. 19. we have boldnesse & accesse with confidence : so james 4. 8. draw nigh unto god , and he will draw nigh unto you : which accesse and approximation unto god , seemed as before was spoken to be uttered in allusion to the priests of the old law , who had this priviledge above others in the publike worship , in which respect only things then were typicall . since because we enjoy that prerogative in the truth of the thing it selfe ; which they had onely in type , we also are called priests : and as they were said to draw nigh in reference to the rest of the people ; so we , in respect of them , who are strangers to the covenant : that now are said to be afarre off , ephes. 2. 17. and hereafter shall be without , for without are dogs , &c. rev. 22. 15. thus this metaphoricall appellation of priests is in the first place an intimation of that transcendent priviledge of grace and favour , which jesus christ hath purchased for every one that is sanctified with the bloud of the covenant . 2. we have an interest in this appellation of priests , by vertue of our union with christ , being one with our high priest , we also are priests : there is a twofold union between christ & us : the one , by his taking upon him our nature , the other , by bestowing on us his spirit : for as in his incarnation he took upon him our flesh and bloud by the work of the spirit , so in our regeneration he bestoweth on us his flesh and blood , by the operation of the same spirit : yea so strict is this latter union , which we have with christ , that as the former is truly said to be a union of two natures into one person , so this , of many persons into one nature ; for by it , we are made partakers of the divine nature , 2 pet. 1. 4. becoming members of his body , of his flesh , and of his bones , ephes. 5. 30. we are so parts of him , of his mysticall body , that we and he become thereby as it were one christ ; for as the body is one , and hath many members , and all the members of that one body being many , are one body , so is christ , 1 cor. 12. 12. and the ground of this is , because the same spirit is in him and us ; in him indeed dwelleth the fulnesse of it , when it is bestowed upon us , onely by measure : but yet it is still the same spirit ; and so makes us , according to his own prayer , one with him : as the soul of man being one , makes the whole body with it , to be but one man ; two men cannot be one , because they have two souls ; no more could we be one with christ , were it not the same spirit in him and us : now let a man be never so big or tall , that his feet rest upon the earth , and his head reach to heaven , yet having but one soul , he is still but one man : now though christ for the present , in respect of our nature assumed , be never so far remote and distant from us in heaven , yet by the effectuall energie , and inhabitation of the same spirit , he is still the head of that one body , whereof we are members , still but one with us . hence ariseth to us a twofold right to the title of priests ; 1. because being in him , and members of him , we are accounted to have done , in him , and with him , whatsoever he hath done for us ; we are buried with christ , rom. 6. 4. dead with him , v. 8. quickned together with christ , ephes. 2. 5. being raised up , we sit together with him in heavenly places , v. 6. risen with him , colos. 3. 1. now all these in christ , were in some sence sacerdotall ; wherefore we having an interest in their performance , by reason of that heavenly participation , derived from them unto us , and being united unto him , that in them was so properly , are therefore called priests . secondly , by vertue of this union , there is such an analogie between that which christ hath done for us as a priest , and what he worketh in us , by his holy spirit , that those acts of ours , come be called by the same name with his , & we for them , to be termed priests . thus because christs death , and shedding of his blood , so offering up himself by the eternall spirit , was a true , proper sacrifice for sin , even our spirituall death unto sin , is described to be such , both in the nature of it , to be an offering or sacrifice ; for i beseech you brethren ( saith s. paul ) that you offer up your bodies a living sacrifice , holy , &c. rom. 12. 1. and for the manner of it , our old man is crucified with him , that the body of sin might be destroyed , rom. 6. 6. thirdly , we are priests as we are christians , or partakers of an holy unction , whereby we are annointed to the participation of all christs glorious offices ; we are not called christians for nothing ; if truly we are so , then have we an unction from the holy one , whereby we know all things , 1 ioh. 2. 20. and thus also were all gods people under the old covenant , when god gave that caution concerning them , touch not my christians , and do my prophets no harm , psal. 105. 15. the unction then of the holy spirit , implies a participation of all those endowments which were typified by the anointing with oyl , in the old testament ; and invests us with the priviledges in a spirituall acceptation , of all the sorts of men , which then were so anointed ; to wit , of kings , priests and prophets : so that by being made christians ( every one is not so that bears that name ) we are ingrafted into christ , and do attain to a kinde of holy and intimate communion with him , in all his glorious offices , & in that regard are called priests . fourthly , the sacrifices we are injoyned to offer , give ground to this appellation ; now they are of divers sorts , though all in generall , eucharisticall ; as first , of prayers and thanksgivings , psa. 116 17. i will offer unto thee the sacrifice of thanksgiving , and will call upon the name of the lord ; and again , let my prayer be set before thee as incense , and the lifting up of my hands be as the evening sacrifice , psa. 141. 2. so , heb. 13. 14. therefore let us offer unto god the sacrifice of praise , that is , the fruit of our lips . secondly , of good vvorks , heb. 13. 14. to do good , and to communicate forget not , for vvith such sacrifices god is well pleased . thirdly , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or self-slaughter , crucifying the old man , killing sin , and offering up our souls and bodies , an acceptable sacrifice unto god , rom. 12. 1. fourthly , the sweet incense of martyrdom ; yea , and if i be offered up on the sacrifice and service of your faith , philip . 2. 17. now these and sundry other services acceptable to god , receiving this appellation in the scripture , denominate the performers of them priests . now here it must be observed , that these aforenamed holy duties , are called sacrifices , not properly , but metaphorically onely , not in regard of the externall acts , as were those under the law , but in regard of the internall purity of heart , from whence they proceed . and because pure sacrifices by his own appointment , where heretofore the most acceptable service to almighty god ; therefore now , when he would declare himself , to be very much delighted with the spirituall acts of our duty , he calls them , oblations , incense , sacrifices , offerings , &c. to intimate also a participation with him in his offices , who properly and directly is the onely priest of his church , and by the communication of the vertue of whose sacrifice we are made priests , not having authority in our own names , to go unto god for others , but having liberty through him , and in his name , to go unto god for our selves . not to lose my self and reader in this digression , the sum is , the unspeakable blessings which the priesthood of christ hath obtained for us , are a strong obligation for the duty of praise and thanksgiving , of which that in some measure we may discharge our selves , he hath furnished us with sacrifices of that kinde , to be offered unto god : for our own parts , we are poor , and blinde , and lame , and naked , neither in the field , nor in the fold , in our hearts , nor among our actions , can we finde any thing worth the presenting unto him ; wherefore he himself provides them for us , especially for that purpose , sanctifying and consecrating our souls and bodies , with the sprinkling of his blood , and the unction of the holy spirit . further , he hath erected an altar ( to sanctifie our gifts ) in heaven , before the throne of grace , which being spread over with his blood , is consecrated unto god , that the sacrifices of his servants may for ever appear thereon : adde to this , what he also hath added , the eternall and never expiring fire , of the favour of god , which kindleth and consumes the sacrifices laid on that altar : and to the end that all this may be rightly accomplished , he hath consecrated us with his blood , to be kings and priests to god for evermore . so that the close of this discourse will be , that all true beleevers , by vertue of their interest in jesus christ , are in the holy scripture , by reason of divers allusions , called priests , which name , in the sense before related , belonging unto them as such , cannot on this ground , be ascribed to any part of them , distinguished any wayes from the rest , by vertue of such distinction . secondly , the second thing i observe concerning the businesse in hand , is , that the offering up unto god , of some metaphoricall sacrifices , in a peculiar manner , is appropriate unto men , set a part for the work of the ministery : as the slaying of mens lusts , and the offering up of them being converted by the preaching of the gospel , unto god : so saint paul of his ministery , rom. 15. 16. that i should be the minister of iesus christ , unto the gentiles , ministring the gospel of god ; that the offering up of the gentiles might be acceptable , &c. ministers preaching the gospel , to the conversion of souls , are said to kill mens lusts , and offer them up unto god , as the fruit of their calling ; as abel brought unto him an acceptable sacrifice , of the fruit of his flock ; and so also in respect of divers other acts of their duty , which they perform in the name of their congregations . now these sacrifices are appropriate to the ministers of the gospel , not in regard of the matter , for others also may convert souls unto god , and offer up prayers and praises , in the name of their companions : but in respect of the manner , they do it publikely and ordinarily ; others privately , or in extraordinary cases ; now if the ministers , who are thus gods instruments for the conversion of souls , be themselves ingrafted into christ ; all the acts they perform in that great work , are but parts of their own duty , of the same nature in that regard , with the rest of our spirituall sacrifices : so that they have not by them , any further peculiar interest in the office of the priesthood more then others : but if these preachers themselves do not belong unto the covenant of grace , ( as god oftentimes out of his care for his flock , bestows gifts upon some for the good of others , on whom hee will bestow no graces , for the benefit of their own souls , men may administer that consolation out of the word unto their flock , which themselves never tasted , preach to others , and bee themselves castawaies . saint paul tells us that some preach christ out of envy and contention , not sincerely , but on purpose to adde to his affliction ; and yet saith he whether in pretence or in truth , christ is preached , and therein doe i . rejoyce , yea , and will rejoyce , philip . 1. 16 , 17 , 18. surely had there been no good effected by such preaching , saint paul would not have rejoyced in it ; and yet doubtlesse it was no evidence of sanctification , to preach christ meerely out of contention , ( and on purpose to adde to the affliction of his servants ) but i say if the lord shall be pleased at any time to make use of such , as instruments ; in his glorious worke of converting soules , shall we thinke that it is looked upon , as their sacrifice unto god ? no surely , the soule of the lord is delighted with the repentance of sinners ; but all the sacrifices of these wicked men are an abomination unto him , and therefore they have no interest in it ; neither can they from hence , be said to be priests of god , seeing they continue dogges and uncleane beasts , &c. so that all the right unto this priestly office , seemes be resolved into , and be the same with the common interest of all beleevers in christ , whereby they have a participation of his office : whence i affirme ; thirdly , that the name of priests is no where in the scripture attributed peculiarly , and distinctly to the ministers of gospel as such ; let any produce an instance to the contrary , and this controversie is at an end : yea that which puts a difference betweene them , and the rest of the people of gods holinesse , seemes to be a more immediate participation of christs propheticall office , to teach , instruct , and declare the will of god unto men , and not of his sacerdotall , to offer sacrifices for men unto god . now i could never observe that any of those , who wereso forward of late to stile themselves priests , were at all greedy of the apellation of prophets ; no , this they were content to let goe , name and thing ; and yet when christ ascended on high , he gave some to be prophets , for the edification of his body , ephes. 4. 11. none as wee finde to be priests : priests then ( like prelats ) are a sort of church officers , whom christ never appointed ; whence i conclude ; fourthly , that whosoever maintaineth any priests of the new stament , as properly so called in relation to any altar or sacrifice , by them to be offered , doth as much as in him lyeth disanull the covenant of grace , and is blasphemously injurious to the priesthood of christ ; the priest and the sacrifice under the new testament are one , and the same : and therefore they who make themselves priests , must also make themselves christs , or get another sacrifice of their owne . as there is but one god , so there is but one mediator of god and man , the man jesus christ , 1 tim. 2. 5. now he became the mediator of the new testament chiefly by his priesthood , because by the eternall spirit he offered up himselfe unto god , heb. 9. 14. 15. neither is any now called of god to be a priest as was aaron , and without such divine vocation to this office , none ought to undertake it , as the apostle argues , heb. 5. now , the end of any such vocation , and office is quite ceased ; being nothing but to offer gifts and sacrifices unto god , heb. 8. 3. for christ hath offered one sacrifice for sin for ever , and is sate downe at the right hand of god , heb. 10. 12. yea by one offering he hath perfected them that are sanctified , v. 14. and if that did procure remission of sins , there must be no more offering for sin , v. 18. and the surrogation of another makes the bloud of christ to be no better then that of bulls and goates . now one of those they must doe , who make themselves priests , ( in that sence concerning which we now treat ) either get them a nevv sacrifice of their owne , or pretend to offer christ againe ; the first seemes to have been the fault , of those of ours , who made a sacrifice of the sacrament , yet pretended not to beleeve the reall presence of christ in , or under the outward elements or species of them ; the other of the romanists , whose priests in their masse , blasphemously make themselves mediators , between god and his son , and offering up christ iesus for a sacrifice , desire god to accept him ; so charging that sacrifice with imperfection , which he offered on the altar of the crosse , and making it necessary not only that he should annually , but daily , yee hourely suffer afresh , so recrucifying unto themselves , the lord of glory . further , themselves confessing , that to be a true sacrifice it is required , that that which is offered unto god be destroyed , and cease to be , what it vvas , they doe confesse by what lyes in them , to destroy the son of god , and by their masse , have transubstanciatd their altars into crosses , their temples into golgatha's , their prelates into pilates , their priests into hangmen ; tormentors of iesus christ , concerning them and ours we may shut up this discourse , with what the apostle intimates to the hebrews , viz. that all priests are ceased , who were mortall , now small cause have we to beleeve them to be immateriall spirits , among whom we finde the workes of the flesh to have been so frequent . and this may give us some light , into the iniquity of those times , whereinto we were lately fallen ; in which lord bishops and priests , had almost quite oppressed the bishops of the lord , and ministers of the gospell ; how unthankefull men were we , for the light of the gospell , men that loved darkenesse rather then light . a wonderfull , and horrible thing vvas wrought in our land , the prophets prophesied falsly , the priests bare rule by their meanes , almost the whole people loved to have it so , and what shall we now doe in the end thereof , ierem. 5. 30. 31. such a hasty apostacy was growing on us , as we might justly wonder at , because unparalelled in any church , of any age : but our revolters were profound , hasty men and eager in their masters service . so what an height of impiety , and opposition to christ , the roman apostacy in a thousand yeeres attained unto , and yet i dare aver that never so many errors & suspitions in an 100. yeeres crept into that church , as did into ours of england in 16. and yet i cannot herein give the commendation of so much as industry to our innovators ; ( i accuse not the whole church , but particulars in it , and that had seized themselves of its authority ) because they had a platforme before them , and materialls provided to their hand ; and therefore it was an easie thing for them to erect a babel of antichristian confusion ; when the workemen in the roman apostacy were forced to build in the plaine of christianity without any praeexistent materialls , but were fain to use brick and slime , of their own provision ; besides they were unacquainted with the maine designe of satan , who set them on worke ; and therefore it is no wonder if those nimrods oftimes hunted counter , and disturbed each other in their progresse ; yea the first mover in church apostacy , knowes , that novv his time is but short , and therefore it behooves him to make speedy worke in seducing , lest he be prevented by the comming of christ . then having himselfe a long tract of time granted unto him , he allowed his agents to take leasure also ; but what he doth novv , must be done quickly , or his whole designe will be quashed : and this made him inspire the present businesse , with so much life and vigor . moreover , he was compelled then to sow his tares in the darke , while men slept , taking advantage at the ignorance and imbroylement of the times ; if any man had leasure enough to search , and learning enough to see and finde him at it , he commonly filled the world with clamors against him , and scarse any but his vowed champions durst be his advocates ; in our time he was grown bold and impudent , working at noone day ; yea , he openly accused and condemned , all that durst accuse him , for sowing any thing but good wheat , that durst say that the tares of his arminianisme and popery was any thing but true doctrine : let us give so much way to indignation , we know satans trade what it is , to accuse the brethren , as men are called after their professions , one a lawyer , another a physitian , so is he the accuser of the brethren ; now surely if ever he set up a shop on earth , to practise his trade in , it was our high commission court , as of late imployed , but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . cap. 4. of the duty of gods people in cases extraordinary concerning his worship . this being thus determined , i returne againe to the maine {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , concerning the duty and priviledge of the common people of christianity , in sacred things : and first in cases extraordinary , in which perhaps it may be affirmed , that every one ( of those i meane before named ) is so farre a minister of the gospell as to teach and declare the faith to others , although he have no outward calling thereunto ; and yet in this case every one for such an undertaking must have a warrant by an immediate cal from god , and when god calls there must be no opposition , the thing it selfe he sends us upon , becomes lawfull by his mission , what god hath cleansed , that call not thou common , act. 10. 13. never feare the equity of what cod sets thee upon ; no excuses of disability or any other impediment , ought to take place , the lord can and will supply all such defects : this was moses case , exod. 10. 14. oh lord ( saith hee ) i am not eloquent , neither heretofore , nor since thou hast spoken to thy servant , but of a slow speech , and a slow tongue ; and the lord said unto him , who hath made mans mouth , have not i the lord ? so also was it with the prophet jeremy , when god told him , that hee had ordained him a prophet unto the nations , he replyes , ah lord god , behold i cannot speake , for i am a child ; but the lord ( saith hee ) said unto me , say not i am a child , for thou shalt goe to all that i shall send thee , and whatsoever i command thee , thou shalt speak , jer. 1. 6. nothing can excuse any from going on his message , who can perfect his praise , out of the mouth of babes and sucklings . this the prophet amos rested upon , when he was questioned , although he were unfit for that heavenly employment , either by education or course of life : i was no prophet , neither was i a prophets sonne ; but i was an heardman , and a gatherer of sycamore fruit ; and the lord tooke me as i followed the flock , and said unto me , go prophecy to my people israel amos 7. 14 , 15. so on the contrary , st. paul , a man of strong parts , great learning , and endowments , of indefatigable industry , and large abilities , yet affirmes of himselfe , that when god called him to preach his word , he conferred not with flesh and bloud , but went on presently with his work . gal. 1. 16 , 17. cap. v. of the severall wayes of extraordinary calling to the teaching of others ; the first way . now three wayes may a man receive , and be assured that hee hath received this divine mission , or know that he is called of god , to the preaching of the word : i meane not that perswasion of divine concurrence , which is necessary also for them , ●hat are partakers of an ordinary vocation , ( but which is required in extraordinary cases to them , in whom all outward calling is wanting . 1. by immediate revelation . 2. by a concurrence of scripture rules , directory for such occasions . 3. by some outward acts of providence necessitating him thereunto . for the first , not to speak of light propheticall , whither it consists in a habit , or rather in a transient irradiating motion , nor to discourse of the species , whereby supernaturall things are conveyed to the naturall facultie , with the severall wayes of divine revelation , ( for st. paul affirmeth it to have been {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} as well as {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) with the sundry appellations it received , from the manner whereby it came ; i shall onely shew , what assurance such a one as is thus called may have in himselfe , that he is so called , and how he may manifest it unto others . that men receiving any revelation from god , had alwayes an assurance that such it was , to me seemes most certain : neither could i ever approve the note of gregory on the 1. of ezek. viz. that prophets being accustomed to prophecying , did oftentimes speake of their own spirit , supposing that it proceeded from the spirit of prophesie . what is this but to question the truth of all propheticall revelations , and to shake the faith that is built upon it : surely the prophet jeremiah had an infallible assurance of the author of his message , when he pleaded for himself before the princes , of a truth the lord hath sent me unto you , to speake all these words in your eares . chap. 26. 15. and abraham certainly had neede of a good assurance whence that motion did proceed , which made him addresse himselfe , to the sacrificing the son of promise ; and that all other prophets had the like evidence of knowledge , concerning the divine verity of their revelations is unquestionable ; hence are those allusions in the scripture , whereby it is compared unto things whereof we may be most certaine by the assurance of sense . so amos 3. 8. the lyon hath roared , who will not feare ? the lord god hath spoken , who can but prophecy ? and jerem. 20. 9. his word was in my heart as a burning fire shut up in my bones , things sensible enough . happily satan may so far delude false prophets , as to make them suppose their lying vanities are from above : whence they are said to be prophets of the deceit of their owne hear , jerem. 23. 26. being deceived , as well deceivers ; thinking in themselves , as well as speaking unto others , he saith , vers. 31. but that any true prophets should not know a true revelation , from a motion of their owne hearts , wants not much of blasphemy . the lord surely supposes that assurance of discerning , when he gives that command ; the prophet that hath a dreame , let him tell a dreame , and he that hath my word , let him speake my word faithfully ; what is the chaffe to the wheate ? ierem. 23. 28. he must be both blind and mad , that shall mistake , wheat , for chaffe , and on the contrary , what some men speak of an hidden instinct from god , moving the mindes of men , yet so , as they know not wither it be from him , or no , may better serve to illustrate plutarchs discourse of socrates daemon , then any passage in holy writ . st. austin saies , his mother would affirme , that though she could not expresse it , yet she could discern the difference between gods revelation , and her own dreames : in which relation , i doubt not but the learned father tooke advantage from the good old womans words of what she could do , to declare what might be done , of every one that had such immediate revelations . briefly then , the spirit of god , never so extraordinarily moveth the minde of man to apprehend any thing of this kinde whereof we speake , but it also illustrateth it with a knowledge , and assurance , that it is divinely moved to this apprehension . now because it is agreed on all sides , that light propheticall is no permanent habit in the minde of the prophets , but a transient impression , of it selfe , not apt to give any such assurance , it may be questioned from what other principle it doth proceed . but not to pry into things perhaps not fully revealed , and seeing st. paul shewes us that in such heavenly raptures , there are some things unutterable of them , and incomprehensible of us , we may let this rest , amongst those {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , it apappeareth then from the preceding discourse , that , a man pretending to extraordinary vocation , by immdiate revelation , in respect of selfe-perswasion , of the truth of his call , he must be , as ascertained of it , as he could be , of a burning fire in his bones , if there shut up . cap. vi . what assurance men extraordinarily called , can give to others , that they are so called in the former way . the next thing to be considered , is , what assurance he can give to others , and by what means , that he is so called . now the matter , or subject of their imployment may give us some light , to this consideration : and this is either , the inchoation of some divine work to be established amongst men , by vertue of a new , and before never heard of revelation of gods will ; or a restauration of the same , when collapsed and corrupted by the sin of men . to the first of these , god never sendeth any , but whom he doth so extraordinarily and immediately call , and ordain for that purpose , and that this may be manifested unto others , he alwayes accompanieth them with his own almighty power , in the working of such miracles , as may make them beleeved , for the very works sake which god by them doth effect . this we may see in moses , and ( after iesus christ anointed with the oyl of gladnesse above his fellows to preach the gospel ) the apostles : but this may passe ; for nothing in such a way , shall ever again take place , god having ultimately revealed his minde , concerning his worship , and our salvation ; a curse being denounced to man or angel , that shall pretend to revelation , for the altering or changing one jot or title of the gospel . for the other , the work of reformation , there being , ever since the writing of his word , an infallible rule , for the performance of it , making it fall within the duty and ability of men , partakers of an ordinary vocation , and instructed with ordinary gifts ; god doth not always immediately call men unto it : but yet because oftentimes he hath so done , we may enquire what assurance they could give , of this their calling , to that imployment . our saviour christ informs us , that a prophet is often without honour in his own country : the honour of a prophet , is to have credence given to his message ; of which it should seem , jonas was above measure zealous ; yet such is the cursed infidelity and hardnesse of mens hearts , that though they cryed , thus saith the lord , yet they would reply the lord hath not spoken ; hence are those pleadings betwixt the prophet ieremie , and his enemies the prophet averring of a truth , the lord hath sent me unto you , and they contesting , that the lord had not sent him , but that he lyed in the name of the lord ; now to leave them inexcusable , and whether they would heare or whether they would forbeare , to convince them , that there hath been a prophet amongst them , as also to give the greater credibility to their extraordinary message , to them that were to beleeve their report , it is necessary that the arme of the lord should be revealed , working in and by them , in some extraordinary manner , it is certain enough , that god never sent any one extraordinarily , instructed onely with ordinary gifts , and for an ordinary end : the ayme of their imployment i shewed before was extraordinary , even the reparation of something instituted by god , and collapsed by the sin of man ; that it may be credible , or appeare of a truth , that god had sent them for this purpose , they were alwayes furnished , with such gifts and abilities , as the utmost reach of humane indeavours , with the assistance of common grace cannot possibly attaine . the generall opinion is , that god alwayes supplies such , with the gift of miracles . take the word in a large sence , for every supernaturall product , beyond the ordinary activity of that secondary cause whereby it is effected , and i easily grant it ; but in the usuall restrained acceptation of it , for outward wonderfull workes , the power of whose production consists in operation , i something doubt the universall truth of the assertion . we do not read of any such miracles wrought by the prophet amos , and yet he stands upon his extraordinary immediate vocation ; i was neither prophet nor the son of a prophet , but the lord called me , &c. it sufficeth then that they be furnished with a supernaturall power either in , 1. discerning , 2. speaking , 3. working : the power of discerning according to the things by it discernable , may be said to be of two sorts , for it is either of things present , beyond the power of humane investigation , as to know the thoughts of other mens hearts , or their words not ordinarily to be knowne , as elisha discovered the bed-chamber-discourse of the king of syria ( not that by vertue of their calling they come to be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , knowers of the heart , which is gods property alone , but that god doth sometimes reveale such things unto them , for otherwise no such power is included in the nature of the gift , which is perfective of their knowledge , not by the way of habit , but actuall motion in respect of some particulars , and when this was absent , the same elisha affirmeth that he knew not why the shunamitish woman was troubled ) or secondly of things future and contingent in respect of their secundary causes , not precisely necessitated by their own internall principle of operation , for the effecting of the things so foreknown : and therefore the truth of the fore-knowledge , consists in a commensuration to gods purpose . now effects of this power , are all those predictions of such things which wee finde in the old and new testament , and divers also since : secondly , the supernaturall gift in speaking i intimate , is that of tongues , proper to the times of the gospel , when the worship of god was no longer to be confined to the people of one nation . the third in working , is that which strictly and properly , is called the gift of miracles : which are hard , rare , and strange effects exceeding the whole order of created nature : for whose production god sometimes useth his servants instrumentally , moving and inabling them thereunto , by a transient impression , of his powerfull grace ; of which sort the holy scripture hath innumerable relations . now with one of those extraordinary gifts at the least , sometimes with all , doth the lord furnish those his messengers of whom we treat : which makes their message a sufficient revelation of gods will , and gives it credibility enough , to stir up faith in some , and leave others inexcusable . all the difficulty is , that there have been simon magusses , and are antichrists , falsely pretending to have in themselves , this mighty power of god , in one or other of the forenamed kinds . hence were those many false prophets , dreamers , and wizards mentioned in the old testament , which the lord himselfe forewarnes us of , as also those agents of that man of sin , whose comming is after the working of satan with povver and signes , and lying vvonders , 2 thes. 2. 9. i meane the jugling priests and iesuits , pretending falsely by their impostures to the power of miracle vvorking ; though their imployment be not to reforme , but professedly to corrupt the worship of god : now in such a case as this , we have : 1. the mercy of god to relye upon , whereby he will guide his into the vvay of truth , and the purpose or decree of god , making it impossible that his elect should be deceived by them . secondly , humane diligence accompanied with gods blessing , may helpe us wonderfully in a discovery , whither the pretended miracles be of god , or no ; for there is nothing more certaine , then that a true and reall miracle , is beyond the activity of all created povver , ( for if it be not , it is not a miracle ) so that the divell and all his emissaries are not able to effect any one act truely miraculous : but in all their pretences there is a defect discernable , either in respect of the thing it selfe pretended to be done , or of the manner of its doing , not truely exceeding the power of art or nature , though the apprehension of it , by reason of some hell-conceived circumstances , be above our capacity . briefely , either the thing is a lye , and so it is easie to faigne miracles , or the performance of it , is pure jugling , and so it is easie to delude poore mortalls . innumerable of this sort at the beginning of the reformation , were discovered among the agents , of that wonder-vvorking man of sin , by the blessing of god upon humane endeavours ; now from such discoveries , a good conclusion may be drawne , against the doctrine they desire by such meanes to confirme : for as god never worketh true miracles , but for the confirmation of the truth , so will not men pretend such as are false , but to persvvade that to others for a truth , which themselves have just reason to be persvvaded is a lye ; now if this meanes faile , thirdly , god himselfe hath set downe a rule of direction for us , in the time of such difficulty , deut. 13. 1 , 2 , 3. if there arise among you a prophet or dreamer of dreames , and giveth thee a signe or a vvonder , and the signe , or the vvonder come to passe , vvherefore he spake unto thee , saying , let us goe after other gods to serve them , thou shalt not hearken to the vvords of that prophet , or dreamer of dreames , for the lord your god proveth you , to know whether yee love the lord your god , with all your heart , and all your soul . ye shall vvalk after the lord your god , and fear him , and keep his commandements , and obey his voice , and you shall serve him , and cleave unto him , and that prophet or dreamer of dreams shall be put to death . the sum is , that seeing such men pretend that their revelations and miracles are from heaven , let us search , whither the doctrine they seeke to confirme by them , bee from heaven , or no ; if it bee not , let them bee stoned , or accursed , for they seeke to dravv us from our god , if it bee , let not the curse of a stony heart , to refuse them , be upon us . where the miracles are true , the doctrine cannot be false ; and if the doctrine be true , in all probability the miracles confirming it , are not false ; and so much of them , who are immediatly called of god from heaven , what assurance they may have in themselves , of such a call , and what assurance they can make of it to others ; now such are not to expect any ordinary vocation ; from men below , god calling them aside to his worke , from the middest of their brethren : the lord of the harvest may send labourers into his field , without asking his stewards consent , and they shall speake what ever he saith unto them . chap. 7. the second way whereby a man may be called extraordinarily . secondly , a man may be extraordinarily called to the preaching and publishing of gods word by a concurrence of scripture rules , directory for such occasions , occurrences , and opportunities of time , place , and persons , as he liveth in , and under . rules in this kinde , may be drawn either from expresse precept , or approved practise : some of these i shall intimate , and leave it to the indifferent reader , to judge , whether or no they hold in the application ; and all that in this kinde i shall propose , i did with submission to better judgements . consider then , 1. that of our saviour to saint peter , luke 22. 32. when thou art converted , strengthen the brethren , which containing nothing but an application of one of the prime dictates of the law of nature , cannot , ought not to be restrained unto men of any peculiar calling as such : not to multiply many of this kinde , ( whereof in the scripture is plenty ) adde only that of saint james , brethren , if any of you do erre from the truth , and one convert him , let him know , that he which converteth the sinner from the error of his way , shall save a soule from death , &c. from these and the like places it appeares to me , that 1. there is a generall obligation on all christians , to promote the conversion and instruction of sinners , and man erring from the right way : againe , consider that of our saviour , mat. 5. 15. men d●… not light a candle and put it under a rushell , but on a candlesticke , and it giveth light unto all that are in the house : to which adde that of the apostle , if any thing be revealed to another that sitteth by , let the first hold his peace , 1 cor. 14. 30. which words , although primarily they intend extraordinary immediate revelations , yet i see no reason why in their equity and extent , they may not be directory for the use of things revealed unto us by scripture light ; at least we may deduce from them , by the way of analogie , that 2. whatsoever necessary truth is revealed to any out of the word of god , not before known , he ought to have an uncontradicted liberty of declaring that truth , provided that he use such regulated wayes for that his declaration , as the church wherein he liveth ( if a right church ) doth allow . further see amos 3. 8. the lion hath roared , who will not feare ? the lord god hath spoken , who can but prophesie ? and jer. 20. 9. then said i , i will not make mention of his name , but his word was in mine heart , as a burning fire shut up in my bones , i was weary with forbearing , and i could not stay : with the answer of peter and john , to the rulers of the jews , acts 14. 19 , 20. whether it be right in the sight of god to hearken unto you more then unto god , judge yee , for we cannot but speake the things that we have seen and heard . whence it appeares , that 3. truth revealed unto any , carries along with it an unmoveable perswasion of conscience ( which is powerfully obligatory ) that it ought to be published and spoken to others . that none may take advantage of this to introduce confusion into our congregations , i gave a sufficient caution in the second rule . many other observations giving light to the businesse in hand , might be taken from the common dictates of nature , concurring with the many generall precepts we have in the scripture , but omitting them , the next thing i propose is the practise , &c. 1. of our saviour christ himselfe , who did not only pose the doctors when he was but twelve years old , luke 2. 46. but also afterwards preached in the synagogue of nazareth , luke 4. 18. being neither doctor , nor scribe , nor levite , but of the tribe of juda ( concerning which tribe it is evident that moses spake nothing concerning the priesthood . ) 2. againe , in the eight of the acts , great persecution arising against the church , after the death of stephen , they were all scattered abroad from jerusalem , ver. 1. that is , all the faithfull members of the church , who being thus dispersed , went every where , preaching the word , ver. 4. and to this their publishing of the gospell ( having no warrant , but the generall engagement of all christians , to further the propagation of christs kingdome ) occasioned by their own persecution , the lord gave such a blessing , that they were thereby the first planters of a setled congregation among the gentiles , they , and their converts being the first that were honoured by the name of christians , acts 11. 21. and 26. neither 3. is the example of saint paul altogether impertinent , who with his companions repaired into the synagogues of the jews , taught them publikely , yea , upon their own request , acts 13. 15. apollos also spake boldly , and preached fervently , when he knew only the baptisme of john , and needed himselfe further instruction , acts 18. 24. it should seeme then , in that juncture of time , he that was instructed in any truth , not ordinarily known , might publikely acquaint others with it , though he himselfe were ignorant in other points of high concernment ; yet perhaps now it is not possible that any occurrences should require a precise imitation , of what was not only lawfull , but also expedient , in that dawning towards the cleare day of the last unchangeable revelation of gods will . now in these and the like , there is so much variety , such severall grounds , and circumstances , that no direct rule can from them be drawn , only they may give strength to what from the former shall be concluded . for a further light to this discourse , consider what desolate estate the church of god , hath been , may be , and at this present , in divers places is reduced to : her silver may become drosse , and her wine be mixt with water , the faithfull city becomming an harlot , her shepheards may be turned into dumb sleeping dogs , and devouring wolves , her watchmen may be turned smiters , her prophets to prophesie falsely , and her priests to beare rule by lies , the commandements of god being made void by the traditions of men , superstition , humane inventions , will-worship , may defile and contaminate the service of god ; yea , and greater abominations may men possessing moses chaire by succession doe : now that the temple of god hath been thus made a den of theeves , that the abomination of desolation hath been set up in the holy place , is evident from the jewish and christian church : for in the one it was clearly so , when the government of it was devolved to the scribes and pharisees , and in the other , when the man of sin had exalted himselfe in the midst thereof . now suppose a man , living in the midst and height of such a sad apostacy , when an universall darknesse had spread it selfe over the face of the church , if the lord be pleased to reveale unto him out of his word some points of faith , then either not at all known , or generally disbelieved , yet a right beliefe whereof is necessary to salvation ; and further out of the same word shall discover unto him the wickednesse of that apostacy , and the meanes to remove it , i demand , whether that man without expecting any call from the fomenters and maintainers of those errors , with which the church at that time , is only not destroyed , may not preach , publish , and publikely declare the said truths to others ( the knowledge of them being so necessary for the good of their soules ) and conclude himselfe thereunto called of god , by vertue of the forenamed , and other the like rules ? truly for my part ( under correction ) i conceive he may , nay he ought , neither is any other outward call requisite to constitute him a preacher of the gospell , then the consent of gods people to be instructed by him ; for instance , suppose that god should reveale the truth of the gospel , to a meere lay man ( as they say ) in italy , so that he be fully convinced thereof ; what shall he now do ? abstaine from publishing it , though he be perswaded in conscience , that a great doore of utterance might be granted unto him , onely because some hereticall , symonaicall , wicked antichristian prelate , hath not ordained him minister ; who yet would not do it , unlesse he will subscribe to those errors and heresies which he is perswaded to be such : truly i think by so abstaining , he should sin against the law of charity , in seeing ( not the oxe or asse of his brother falling into the pit , but ) their precious soules , sinking to everlasting damnation , and not preventing it , when he might ? and were he indeed truly angry with his whole nation , he might have the advantage of an italian revenge . moreover , he should sin against the precept of christ , by hiding his light under a bushell ▪ and napkining up his talent , an increase whereof will be required of him at the last day : now with this i was alwayes so well satisfied , that i ever deemed all curious disquisition after the outward vocation of our first reformers , luther , calvin , &c. altogether needlesse ; the case in their dayes being exactly that , which i have laid downe . come we now to the third and last way , whereby men not partakers of any outward ordinary vocation , may yet receive a sufficient warrant for the preaching and publishing of the gospell , and that by some outward act of providence guiding them thereunto ; for example , put case a christian man , should by any chance of providence , be cast by shipwrack or otherwise , upon the country of some barbarous people , that never heard of the name of christ , and there by hs goodnesse that brought him thither , be received amongst them , into civill humane society ; may he not , nay , ought he not to preach christ unto them ? and if god give a blessing to his endeavours , may hee not become a pastor to the converted soules ? none i hope makes any doubt of it ; and in the primitive times , nothing was more frequent then such examples ; thus were the indians and the moores turned to the faith , as you may see in eusebius : yea great was the liberty which in the first church was used in this kinde , presently after the supernaturall gift of tongues ceased amongst men . chap. 8. of the liberty and duty of gifted , uncalled christians , in the excercise of divers acts of gods worship . and thus have i declared , what i conceive , concerning extraordinary calling to the publick teaching of the word ; in what cases onely it useth to take place , whence i conclude , that whosoever pretends unto it , not warranted by an evidence of one of those three wayes , that god taketh in such proceedings , is but a pretender , an impostor , and ought accordingly to be rejected of all gods people in other cases , not to disuse what outward ordinary occasion from them who are intrusted by commission from god , with that power , doth conferre upon persons so called , we must needs grant it a negative voyce , in the admission of any to the publick preaching of the gospell , if they come not in at that doore , they do climbe over the wall , if they make any entrance at all : it remaines then , to shut up all , that it be declared , what private christians , living in a pure , orthodoxe , well ordered church may doe , and how far they may interest themselves , in holy soule-concerning affaires , both in respect of their owne particular , and of their brethren in the midst of whom they live : in which determination , because it concerneth men of low degree , and those that comparatively may be said to be unlearned , i shall labour to expresse the conceivings of my minde , in as familiar plaine observations as i can ; onely thus much i desire may be premised , that the principles and rules of that church governement , from which , in the following assertions i desire not to wander , is of that ( to which i doe , and alwayes in my poore judgement have adhered , since by gods assistance , i had engaged my selfe to the study of his word ) which commonly is called presbyteriall , or synodicall , in opposition to prelaticall , or diocesan on the one side ; and that which is commonly called independant , or congregationall on the other . 1. then a diligent searching of the scriptures , with fervent prayers to almighty god , for the taking away that vaile of ignorance , which by nature is before their eyes , that they may come to a saving knowledge in , and a right understanding of them , is not only lawfull and convenient for all men professing the name of christ , but also absolutly necessary because commanded , yea indeed commanded , because the end so to be attained is absolutely necessarie to salvation : to confirme this , i need not multiply precepts out of the old or new testament , such as that of isa. 8. 20. to the law and to the testimony , and that of joh , 5. 39. search the scriptures , which are inumerable , nor yet heap up motives unto it , such as are the discription of the heavenly countrey , whither we are going , in them is cōtained , joh. 14. 2. 2 cor. 5. 1. revel : 22. 1. &c. the way by which we are to travaile laid down , iohn 5. 39. and 14. 5 , 6. jesus christ whom we must labour to be like , painted out , gal. 3. 1. and the back-parts of god discovered , deut. 29. 29. by them onely true spirituall wisdom is conveied to our souls , iere. 8. 9. whereby we may become even wiser then our teachers , psa. 119. in them all comfort and consolation is to be had , in the time of danger and trouble , psa. 119. 54. and 71 , 72. in briefe the knowledge of christ which is life eternall ioh. 17. 3. yea , all that can be said in this kinde comes infinitely short , of those treasures of wisdom , riches , & goodnes , which are contained in them ; the law of the lord is perfect converting the soule , the testimony of the lord is sure , making wise the simple , psa. 19. 7. but this duty of the people is cleere , and confessed ; the objections of the papists against it , being for the most part , so many blasphemies against the holy word of god ; they accuse it of difficulty , which god affirmes to make wise the simple , of obscurity , which openeth the eyes of the blinde ; to be a dead letter , a nose of wax , which is quicke and powerfull pearcing to the dividing asunder of the soule and spirit ; to be weake and insufficient , which is able to make the man of god perfect and wise unto salvation ; yea that word which the apostle affirmeth to be profitable for reproofe , is not in any thing more full , then in reproving of this blasphemy . 2. they may not onely ( as before ) search the scriptures , but also examine , and try by them the doctrine that publikely is taught unto them ; the people of god , must not be like children tossed too and fro , and carried about with every winde of doctrine , by the slight of men , and cunning craftinesse , whereby they lie in wait to deceive : ephes. 4. 14. all is not presently gospell , that is spoken in the pulpit , it is not long since , that altar-worship , arminianisme , popery , superstition , &c. were freely preached in this kingdom ; now what shall the people of god do in such a case ? yeild to every breath , to every puffe of false doctrine ? or rather try it by the word of god , and if it be not agreeable thereunto , cast it out like salt that hath lost its savour : must not the people take care that they be not seduced ? must they not beware of false prophets , which come unto them in sheepes cloathing , but inwardly are ravening wolves ? and how shall they do this ? what way remaines , but a trying their doctrine by the rule ? in these evill dayes wherein we live , i heare many daily complaining , that there is such difference , and contrariety among preachers , they know not what to doe , nor scarce what to believe ; my answer is , do but your own duty , and this trouble is at an end ; is there any contrarity in the book of god ? pin not your faith upon mens opinions , the bible is the touchstone : that there is such diversity amongst teachers is their fault , who should thinke all the same thing ; but that this is so troublesome to you , is your own fault , for neglecting your duty of trying all things by the word : alas , you are in a miserable condition , if you have all this while , relied on the authority of men , in heavenly things ; he that builds his faith upon preachers , though they preach nothing but truth , and he pretend to believe it , hath indeed no faith at all , but a wavering opinion , built upon a rotten foundation : what ever then is taught you , you must go with it , to the law , and to the testimony , if they speake not according to this word , it is because there is no light in them , isaiah 8. 20. yea , the bereans are highly extolled , for searching whether the doctrine concerning our saviour , preached by st. paul , were so , or no , acts 17. 11. agreeably to the precept of the same preacher , 1 thes. 5. 21. make triall of all things , and hold fast that which is good : as also to that of st. john , 1 epist. 4. 1. beloved , believe not every spirit , but try the spirits whether they be of god , because many false spirits ar● gone out into the world ; prophets then must be tried , before they be trusted ; now the reason of this holds still : there are many false teachers abroad in the world , wherefore try every one , trie his spirit , his spirituall gift of teaching , & that by the word of god . and here you have a door rule laid down , how you may extricate your selves from the former perplexity : nay , st. paul himself speaking to understanding christians , requires them to judge of it , 1 cor. 10. 15. i speake as to wise , judge ye what i say : hence are those cautions , that the people should looke that none do seduce them , matth. 24. 4. to which end , they must have their souls exercised , in the word of god , to discerne good and evil , heb. 5. 14. thus also in one place , christ biddeth his followers , heare the pharisees , and do what they should command , because they sate in moses chaire , matt. 23. 2 , 3. and yet in another place , gives them a caution to beware of the doctrine of the pharisees , matr. 16. 12. it remaineth then , that the people are bound to hear those , who possesse the place of teaching in the church , but withall they must beware that it contain nothing of the old leaven , to which end they must try it by the word of god : when as saint paul prayeth for the philippians , that their love might abound yet more and more in knowledge , and all judgement , that they might approve things that are excellent , phil. 1. 9 , 10. unlesse ministers will answer for all those soules they shall mislead , and excuse them before god , at the day of triall , they ought not to debar them , from trying their doctrine ; now this they cannot do , for if the blinde , lead the blinde both shall fall into the pit of destruction . and here i might have just occasion of complaint : 1. of the superstitious pride of the late clergy of this land , who could not endure to have their doctrine tried by their auditors , crying to poor men with the pharises , john 9. you were altogether borne in sins , and do you teach us ? a pretty world it is like to be , when the sheepe will needs teach their pastors ; nothing would serve them , but a blinde submission , to the loose dictates of their cobweb homilies : he saw farther sure , in the darkenesse of popery , who contended that a whole generall councell , ought to give place , to a simple lay man , urging scripture , or speaking reason . now surely this is very far from that gentlenesse , meeknesse , and aptnesse to teach , which st. paul requireth in a man of god , a minister of the gospel : secondly , the negligence of the people also , might here come under a just reproofe , who have not laboured , to discerne the voice of the hireling , from that of the true shepheard , but have promiscuously followed , the new fanglednesse , & hereticall errours , of every time serving starver of souls . whence proceedeth all that misery , the land now groaneth under , but that we have had a people , willing to be led by a corrupted clergy , freely drinking in the poison , wherewith they were tainted : the prophets prophesied falsely , the priests bare rule , by their meanes , the people loved to have it so , but what shall we now doe in the end thereof ; who could ever have thought , that the people of england , would have yeilded a willing eare , to so many popish errours , and an obedient shoulder , to such a heavy burden of superstitions , as in a few years , were instilled into them , and laid upon them : voluntarily by their own sinfull neglect , ensnaring their consciences , by the omission of this duty we insist upon , of examining by the word what is taught unto them ; but this is no place for complaints , and this is a second thing , which the people distinct from their pastors may do for their own edification . now whether they do this privately , every one apart , or by assembling more together , is altogether indifferent . and that this was observed by private christians , in the primitive times is very apparent . come we in the third place , what either their duty bindes them to , or otherwise by the word , they are allowed to doe , in sacred performances , having reference to others ; looke then in generall upon those things we finde them tied unto , by vertue of speciall precept : such as are to warne the unruly , comfort the feeble minded , support the weake , 1 thes. 5. 14. to admonish and reprove offending brethren , matth. 18. 15. to instruct the ignorant . joh. 4. 29. act. 18. 26. to exhort the negligent , heb. 3. 15. and 10. 24. 25. to comfort the afflicted , 1 thes. 5. 11. to restore him that falleth , gal. 6. 1. to visit the sicke ▪ matth. 25. 36 , 40. to reconcile those that are at variance , matth. 5. 9. to contend for the truth , jude 3. 1 pet. 3. 15. to pray for the sinner not unto death , 1 ioh. 5. 16. to edifie one another in their most holy faith , jude 20. to speak to themselves in psalmes and hymnes , and spirituall songs , ephe. 5. 19. to be ready to answer every man , in giving account of their faith , col. 4. 6. to marke them that make divisions , rom. 16. 17. with innumerable others to the like purpose , it remaineth them to consider : secondly , in particular , what course they may take , beyond private conference between man and man , by indiction of time or place , for the fulfilling of what by these precepts , and the like is of them required : to which i answer ▪ 1. lawfull things must be done lawfully , if any unlawfull circumstance , attends the performance of a lawfull action , it vitiates the whole worke , for bonum oritur ex integris ; for instance , to reprove an offender , is a christian duty , but for a private man to do it , in the publicke congregation , whilest the minister is preaching , were instead of a good act , a soule crime , being a notorious disturbance of church decency and order . 2. that for a publicke , formall , ministeriall teaching , two things are required in the teacher : first , gifts from god : secondly , authority from the church ( and i speake now of ordinary cases ) he that wants either , is no true pastor : for the first , god sends none upon an employment , but whom he fills with gifts for it : 1. not one command in the scripture made to teachers 2. not one rule for their direction : 3. not one promise to their endeavours , 4. not any end of their unemployment ; 5. not one incouragement to their duty , 6. not one reproofe for their negligence , 7. not the least intimation of their reward , but cuts off ungifted : idoll pastors , from any true interest in the calling : and for the other , that want authority from the church , neither ought they to undertake any formall act , properly belonging to the ministery , such as is , solemne teaching of the word ; for , 1. they are none of christs officers , ephes. 4. 11. 2. they are expresly forbidden it , ier. 23. 21. heb. 5. 4. 3. the blessing on the word is promised only to sent teachers , rom. 10. 14 , 15. 4. if to be gifted , be to be called , then , 1. every one might undertake so much in sacred duties , as he fancies himselfe to be able to performe . 2. children ( as they report of athanasius ) might baptise . 3. every ▪ common christian , might administer the communion : but endlesse are the arguments that might be multiplied against this fancy ; in a word , if our saviour christ be the god of order , he hath left his church to no such confusion . thirdly , that to appoint time and place , for the doing of that which god hath appointed indefinitely to be done , in time and place , rather commends then vitiates the duty ; so did jobs friends in the duty of comforting the afflicted , they made an appointment together to come and comfort him , job 2. 11. and so did they , zech. 8. 21. and so did david , psal. 119. 62. fourthly , there is much difference betweene opening or interpreting the word , and applying the word upon the advantage of such an approved interpretation , as also betweene an authoritative act , or doing a thing by vertue of speciall office , and a charitable act , or doing a thing out a motion of christian love . fifthly , it may be observed concerning gifts ; first , that the gifts and graces of gods spirit , are of two sorts , some being bestowed for the sanctification of gods people , some for the edification of his church , some of a private alley , looking primarily inwards , to the saving of his soule , on whom they are bestowed , ( though in their fruits also , they have a relation , and habitude to others ) other some , ayming at the common wealth or profit of the whole church , as such : of the first sort , are those mentioned , gal. 5. 22 , 23. the fruit of the spirit is love , joy , peace , &c. with all other graces that are necessary to make the man of god perfect , in all holinesse and the feare of the lord : the other are those {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , spirituall gifts of teaching ▪ praying , prophe●ying , mentioned , 1 cor. 14. and in other places . secondly , that all these gifts comming down from the father of lights , are given by the same spirit , dividing to every one as he will , 1 cor. 12. 11. he is not tied in the bestowing of his gifts , to any sort , estate , calling or condition of men , but worketh them freely , as it pleaseth him , in whom he will ; the spirit there mentioned , is that god which worketh all things , according to the counsell of his owne will , ephes. 1. 11. they are neither deserved by our goodnesse , nor obtained by our endeavours . thirdly , that the end why god bestoweth these gifts on any , is meerely , that within the bounds of their owne calling ( in which they are circumscribed , 1 cor. 1. 24. ) they should use them to his glory , and the edification of his church , for the manifestation of the spirit is given to every man to profit withall , 1 cor. 12. 7. christ gives none of his talents to be bound up in napkins , but expects his owne with increase : and from these considerations it is easily discernable , both what the people of god distinct from their pastors in a well ordered church , may do in this kinde , whereof we treate , and how : in generall then i assert , that for the improving of knowledge , the increasing of christian charity , for the furtherance of a strict and holy communion of that spirituall love and amity which ought to be amongst the brethren , they may of their owne accord , assemble together , to consider one another , to provoke unto love and good works , to stir up the gifts that are in them , yeilding and receiving mutuall consolation , by the fruits of their most holy faith . now because there be many vzzahs amongst us , who have an itching desire to be fingring of the arke , thinking more highly of themselves , then they ought to thinke , and like the ambitious sons of levi , taking too much upon them ; it will not be amisse , to give two cautions , deducted from the former rules : first , that they doe not , under a pretence of christian liberty and freedome of conscience , cast away all brotherly amity , and cut themselves off from the communion of the church ; christ hath not purchased a liberty for any to rent his body : they will prove at length , to be no duties of piety , which breake the sacred bonds of charity . men ought not under a pretence , of congregating themselves to serve their god , separate from their brethren , neglecting the pnblick assemblies , as was the manner of some , rebuked by the apostle , heb. 10. 25. there be peculiar blessings , and transcendent priviledges annexed to publick assemblies , which accompany not private men to their recesses ; the sharp-edged sword becomes more keene , when set on by a skilfull master of the assemblies ; and when the water of the word flowes there , the spirit of god moves upon the face thereof , to make it effectuall in our hearts : what , despise you the church of god ? 1 cor. 11. 22. secondly , as the ministry , so also ought the ministers , to have that regard , respect and obedience , which is due to their labours in that sacred calling : would we could not too frequently see more puffed up with the conceit of their owne gifts , into a contempt of the most learned and pious pastors ; these are spots in your feasts of charity , clouds without water , carried about of winds : it must doubtlesse be an evill roote , that bringeth forth such bitter fruit . wherefore let not our brethren fall into this condemnation , lest there be an evill report , raised by them that are without : but remember them who have the rule over you , who have spoken unto you the word of god , heb. 13. 7. there is no greater evidence , of the heavenly improvement , you make by your recesses , then that you obey them that are guides unto you , and submit your selves , for they watch for you soules , as they that must give an account , that they may do it with joy , and not with griefe , for that is unprofitable for you , ver. 17. let not them who despise a faithfull painfull minister in publick , flatter themselves , with hope of a blessing on their endeavours in private : let them pretend what they will , they have not an equall respect unto all gods ordinances . wherefore that the comming together in this sort , may be for the better , and not for the worse , observe these things : now for what gifts , ( that are as before freely bestowed ) whose exercise is permitted , unto such men , so assembled : i meane in a private family , or two or three met {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in one . and first we may name the gift of prayer , whose exercise must not be exempted , from such assemblies , if any be granted : these are the times , wherein the spirit of grace and supplications , is promised to be poured out upon the jerusalem of god , zech. 12. 10. now god having bestowed the gift , and requiring the duty , his people ought not to be hindred in the performance of it : are all those precepts to pray in the scriptures , onely for our closets ? when the church was in distresse for the imprisonment of peter , there was a meeting at the house of mary the mother of john , act. 12. 12. manie were gathered together praying , saith the text : a sufficient warrant for the people of god in like cases : the churches are in no lesse distresse now , then at that time , and in some congregations the ministers are so oppressed , that publikely they dare not , in others so corrupted , that they will not pray for the prosperity of jerusalem : now truly it were a disconsolate thing , for any one of gods servants to say , during all these streights , i never joyned with any of gods children in the pouring out of my prayer in the behalfe of his church : neither can i see how this can possibly be prevented , but by the former meanes ; to which adde the councell of st. paul , speaking to themselves , in psalmes , and hymnes , and spirituall songs , making melody in their hearts unto the lord , eph. 5. 19. secondly , they may exercise the gifts of wisdom , knowledge , and understanding in the wayes of the lord ; comforting , strengthening , and incouraging each other with the same consolations , and promises , which by the benefit of the publicke ministry , they have received from the word : thus in time of distresse the prophet malachi tels us , that they that feared the lord , spake often one to another , and the lord hearkned and heard , &c. chap. 3. 16. comforting ( as it appeares ) one another in the promises of god , made unto his church , against the flourishing of the wicked , and overflowing of ungodlinesse , the persecution of tyrants , and impurity of transgressors . thirdly , they may make use of the tongue of the learned ( if given unto them ) to speake a word in season to him that is weary , isa. 50. 4. for being commanded to confesse their faults one to another , james 5. 16. they have power also to apply to them that are penitent , the promises of mercy : we should never be commanded to open our wounds , to them who have no balme , to powre into them : he shall have cold comfort , who seekes for councell from a dumbe man , so that in this , & the like cases , they may apply unto , and instruct one another in the word of god , doing it as a charitable duty , and not as out of necessary function , even as aquila , and priscilla , expounded unto apollos the word of god more perfectly then he knew it before , act. 18. 23. in summe , and not to inlarge this discourse with any more particulars , the people of god are allowed all quiet , and peaceable meanes , whereby they may help each other forward , in the knowledge of godlinesse , and the way towards heaven ; now for the close of this discourse , i will remove some objections , that i have heard godly men , and men not unlearned lay against it , out of a zeale not unlike that of joshua , for moses sake , the constitute pastors sake , to whom , though i might briefly answer , with moses , i would to god all the lords people were prophets ; i heartily wish that every one of them , had such a plentifull measure of spirituall endowments , that they might become wise unto salvation , above many of their teachers , in which vote , i make no doubt but every one will concurre with me , who have the least experimentall knowledge , what a burthen upon the shoulders , what a griefe unto the soule of a minister , knowing , and desiring to discharge his duty , is an ignorant congregation , of which , thanks to our prelates , pluralists , non-residents , homilies , service-book , and ceremonies , we have too toomany in this kingdom , the many also of our ministers in this church , taking for their directory , the laws and penalties of men , informing what they should not do , if they would avoid their panishment , and not the precepts of god , what they should as their duty do , if they meant to please him , and knowing there was no stature , whereon they might be sued , for ( pardon the expression ) the dilapidation of soules , so their owne houses were ceiled , they cared not at all though the church of god lay wast : i say , though i might thus answer , with opening my desire for the increasing of knowledge among the people ; of which , i take this to be an effectuall means , yet i will give briefe answers , to the severall objections . then this seemes to favour an allowance of licentious conventicles , which in all ▪ laces , the lawes have condemned , learned men in all ages have abhorted , as the seminaries of faction and schisme in the church of god . that ( under correction ) i conceive , that the law layeth hold of none , as peccant in such a kinde , but onely those , who have predeclared themselves to be opposers of the worship of god , in the publique assemblies of that church wherein they live : now the patronage of any such , i before re●●cted ; neither doe i conceive , that they ought at all to be allowed the benefit of private meetings , who wilfully abstaine from the publique congregations , so long as the true worship of god is held forth in them : yea , how averse i have ever beene , from that kinde of confused licentiousnesse in any church , i have somewhile since declared , in an answer ( drawne up for my owne , and some private friends satisfactions ) to the arguments of the remonstrants , in their apologie , and replies to vedelius , with other treatises , for such a liberty of prophecying , as they terme it . if then the law account onely such assemblies to be conventicles , wherein the assemblers contemne and despise the service of god in publique , i have not spoken one word in favour of them : and for that canon which was mounted against them , whether intentionally , in the first institution of it , it was moulded , and framed against anapabtists , or no , i cannot tell ? but this i am sure , that in the discharge of it , it did execution oftentimes , upon such as had christs precept and promise , to warrant their assembling , mat. 18. 19 , 20. not to contend about words , would to god that which is good , might not be persecuted into odious appellations , and called evill , when it is otherwise ; so to oppose it to the tyrannicall oppression , of the enemies of the gospell : the thing it selfe , rightly understood , can scarce be condemned of any , who envies not the salvation of soules . they that would banish the gospell from our houses , would not much care , if it were gone from our hearts ; from our houses i say , for it is all one whether these duties be performed in one family , or a collection of more ; some one is bigger then ten other ; shall their assembling to performe what is lawfull for that one , be condemned for a conventicle ? where is the law for that ? or what is there in all this more then god required of his ancient people , as i shewed before ? or must a master of a family , cease praying in his family , and instructing his children , and servants in the wayes of the lord , for feare of being counted a preacher in a tub ? things were scarcely carried with an equall hand , for the kingdom of christ , when orders came forth on the one side , to give liberty to the profane multitude to assemble themselves at heathenish sports , with bestiall exclamations , on the lords own day , and on the other , to punish them , who durst gather themselves together for prayer , or the singing of psalmes ; but i hope , through gods blessing , we shall be for ever quit of all such ecclesiasticall discipline , as must be exercised according to the interest of idle drones , whom it concerneth to see that there be none to try or examine their doctrine , or of superstitious innovators , who desire to obtrude their fancies , upon the unwary people ; whence comes it that we have such an innumerable multitude of ignorant stupid soules , unacquainted with the very principles of religion ? but from the discountenancing of these means of increasing knowledge ; by men who would not labour todo it themselves ; oh that we could see the many swearers , and drunkards , & sabbath-breakers , &c. in this nation , guilty onely of this crime ; would the kingdom were so happy , the church so holy ! men are apt , to pride themselves in their gifts , and flatter themselves in their performances , so that let them approch as nigh as the tabernacle , and you shall quickly have them encroaching upon the priests office also , and by an over-weening of their own indeavours , create themselues pastors in seperate congregations . it cannot be , but offences will come , so long as there is malice in satan , and corruption in men , there is no doubt , but there is danger of some such thing : but hereof the liberty mentioned is not the cause , but an accidentall occasion onely , no way blameable , gifts must not be condemned , because they may be abused , god-fearing-men will remember korah , knowing ( as one sayes well ) that vzzah had better ventured the falling then the fingring of the arke , they that truely love their soules , will not suffer themselves to be carried away by selfe-conceit , so farre as to help overthrow the very constitution of any church by confusion , or the flourishing of it by ignorance , both which , would certainly follow such courses ; knowledge if alone puffeth up , but joyned to charity it edifieth . but may not this be a meanes for men to vent and broach their owne private fancies unto others ? to foment and cherish errors in one another ? to give false interpretations of the word , there being no way to prevent it ? for interpreting of the word , i speake not , but applying of it being rightly interpreted ; and for the rest , would to god the complaints were not true , of those things that have for divers yeares in this church beene done publickly , and outwardly according to order : but that no inconvenience arise from hence , the care rests on them , to whom the dispensation of the word is committed , whose sedulous indeavour , to reprove and convince all unsound doctrine , not agreeing to the forme of wholesome words , is the soveraigne and onely remedy to cure , or meanes to prevent this evill . for the close of all , we may observe , that those who are most offended , and afraid , lest others should encroach upon their callings , are for the most part such , as have almost deserted it themselves , neglecting their owne imployment , when they are the busiest of mortals , in things of this world . to conclude then , for what i have delivered in this particular , i conceive that i have the judgement and practise of the whole church of scotland , ( agreeable to the word of god ) for my warrant ; witnesse that act of their assembly at edinburgh , an. 1641. wherewith the learned ruthersurd concludes his defence of their discipline , with whose words i will shut up this discourse ; our assembly also , commandeth goldy conference at all occasionall meetings , or as gods providence shall dispose , as the word of god commandeth , providing none invade the pastors office , to preach the word , who are not called thereunto by god and his church . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} finis . i have perused this discourse touching the administration of things commanded in religion , and conceive it written with much clearenesse of judgement , and moderation of spirit , and therefore do approve of it to be published in print . may 11. 1644. joseph caryl . notes, typically marginal, from the original text notes for div a90265e-650 a 1 cor. 10. 11 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . revel. 10. 6. 1 epist. joh. 2. 18. matth. 24. 23. 1 cor. 15. 52. zanch. de fine sec . mol. acc. proph . rom. 9. 19. euseb. eccles. hist. lib. 1. cap. ambr. de sacra . lib. 4. ephes 2. 35. gen. 4. 26. cap. 5. 22. cap. 6. 8 , 9. &c. 8. 20. cap. 9. 25 , 26 , 27. cap. 18 18 , 19 cap. 19 9. cap. 28. 1 , 2. cap. 34. 26. cap. 35. 3 , 4 , 5. exo. cap. 3. 1. job cap. 1. 5. cap. 42. 8 , 9 , 10. tho : 22. ae q. 87. ad 3. jacob armin. de sacerd . ch. orat . gen. 14. 14. eccles. malignantum . august . con. faust . lib. 19. cap. 11. per incrementa temporum crevit divinae cognitionis incrementum es . regno . hom. 16. in ezek. a med. marke 4 18. aug. de civit . dei . lib 15. cap. 23. joseph . antiq. lib. 1. ca. 3. sixt. senens . bib. lib. 2. matth. 5. 6. 2 chr. 26. 19. cast him out , joh. 9. acts 13. 15. aquin. durand . tractatu de sacerdotio christi , contra armin socini : & papistas , non . dum edito . hook : eccles. polit lib 5. whitgift . ans. to the admon . rev. 1. 6. & 5. 10. & 20. 6. 1 pet. 2. 5. &c. for offering the host or their christ they pray : supra quae , propitio ac sereno vultu respirere digneris , & accepta habere ficut dignatus es munorae pueri tui justi abel , & sacrificium patriarchae nostri abrahae : with many more to that purpose . sciendum est quod aliquando prophetae sancti dum consuluntur ex magno usu prophetandi quaedam ex suo spiritu proserunt , et se hoc ex prophetiae spiritu dicere suspicantur . gregor : hom. 1. in ezek. dicebat se discernere ( nescio quo sapore quem verbis explicare non poterat ) quid interesset interdeum revelantem , & animam suam somniantem . aug. confess . the discovery of pretenders . ezek. 22. 27 , 28. &c. 8. 13. the third way . vos facite quod scriptum est , ut unodicente , omnes examinent , me ergodicente quod sentio , vos discern●…te & examinate ; orig. in josh. hom. 21. eusebius russ . eccles. 12. 9. 1. object . answ . 2. object . answer . 3. object . answer god's presence with a people, the spring of their prosperity; with their speciall interest in abiding with him. a sermon, preached to the parliament of the commonwealth of england, scotland, and ireland, at westminster, octob. 30. 1656. a day of solemn humiliation. / by john owen, d.d. a servant of jesus christ, in the work of the gospel. printed by order of parliament. owen, john, 1616-1683. this text is an enriched version of the tcp digital transcription a90268 of text r206508 in the english short title catalog (thomason e891_4). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 88 kb of xml-encoded text transcribed from 23 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a90268 wing o757 thomason e891_4 estc r206508 99865652 99865652 168412 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a90268) transcribed from: (early english books online ; image set 168412) images scanned from microfilm: (thomason tracts ; 134:e891[4]) god's presence with a people, the spring of their prosperity; with their speciall interest in abiding with him. a sermon, preached to the parliament of the commonwealth of england, scotland, and ireland, at westminster, octob. 30. 1656. a day of solemn humiliation. / by john owen, d.d. a servant of jesus christ, in the work of the gospel. printed by order of parliament. owen, john, 1616-1683. [4], 38, [2] p. printed by r.n. for philemon stephens, at the gilded lion in pauls church yard., london, : 1656. verso of title page bears order to print; final leaf is an advertisement. annotation on thomason copy: "8ber [i.e. october] 29". reproduction of the original in the british library. eng bible. -o.t. -chronicles, 2nd xv, 2 -sermons. sermons, english -17th century. a90268 r206508 (thomason e891_4). civilwar no god's presence with a people, the spring of their prosperity;: with their speciall interest in abiding with him. a sermon, preached to the owen, john 1656 14750 6 10 0 0 0 0 11 c the rate of 11 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-06 tcp assigned for keying and markup 2007-06 apex covantage keyed and coded from proquest page images 2008-05 john latta sampled and proofread 2008-05 john latta text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion god's presence with a people , the spring of their prosperity ; with their speciall interest in abiding with him . a sermon , preached to the parliament of the commonwealth of england , scotland and ireland , at westminster , octob. 30. 1656. a day of solemn humiliation . by john owen , d. d. a servant of jesus christ , in the work of the gospel . printed by order of parliament . london , printed by r. n. for philemon stephens , at the gilded lion in pauls church yard . 1656. friday the 31. of octob. 1656. ordered by the parliament , that the thanks of this house be given unto dr. owen , dean of christ-church , and vicechancellor of the university of oxon , for his great paines taken in his sermon preached before this house yesterday in magarets church westminster , being a day set apart for solemne fasting and humiliation , and that he be desired to print his sermon ; and that he have the like priviledge in printing thereof , as hath been formerly allowed to others in like cases . and major generall kelsey is desired to give him the thanks of this house accordingly . hen. scobell , clerk of the parliament . to the parliament of the common-wealth of england , scotland , and ireland , with the dominions thereunto belonging . sirs , my hope that some impression may possibly remain upon your hearts and spirits , of , and from the things delivered unto you in the ensuing sermon , make me willing unto the obedience of presenting it unto you , upon your command in this manner . were i not perswaded , that your peace , interest and concernment is expressed therein , and knew not with what simplicity of heart you were minded thereof , i should have chosen on many accounts to have waved this duty . but having now performed what is incumbent on me , to render this service useful , recommending it yet further to the grace of god , i humbly beg that it may not in this return unto you , be looked on as a thing of course and so laid aside , but be reviewed with that intension of spirit which is necessary in duties of this importance ; whereby you may manifest that your command unto this service , was grounded on a sense of some advantage to be made by that performance of it . sundry things i confess that were spoken unto you , are gone beyond my recovery , having had their rise from the present assistance which god was pleased to afford in the management of the worke it self . the sum of what was provided before hand and no otherwise , without the least addition , is here presented unto you , with hearty desires , that the vision of the truth herein considered may be to them that love you , and the accomplishment thereof be found in the middest of you . so prayes your humblest servant in our dear lord jesus : john owen . novemb 17. a sermon preached to the parliament of england , at their publick fast , held the 30. of octob. 1656. 2 chron. 15. 2. and he went out to meet asa , and said unto him ; heare ye mee asa , and all judah and benjamin , the lord is with you , while ye be with him : and if ye seek him , he will be found of you ; but if ye forsake him , he will forsake you . it will not , i am sure , seem strange to any , that i have taken a text to preach on in a day of humiliation , out of a thanksgiving sermon , such as this discourse of azariah seems to be ; if they shall but consider the suitablenesse of the instruction given therein , to any great and solemn occasion , whether of humiliation , or rejoycing . the words indeed are the summe of all directions that in such cases can be given ; the standard of all rules , and exhortations , wherein any nation , or people in any condition are , or may be concerned , so plainly measuring out our fate and lot , the event , and issue of our affairs , with all the great undertaking of the people of god in this nation , that of themselves i hope they will make some passage to the hearts of them , to whom the inferences from them , shall this day be applyed . in the foregoing chapter , we haue an account of a great victory that asa , and the people of judah fighting in faith , and with prayer obtained against the huge host of the aethiopians , with the abundant spoyles which they took , and carried away thereupon . in their triumphant return to hierusalem , the spirit of god stirs up a prophet to goe out , and meet them , to give them an account of the rise , and cause of their success , and direction for their future deportment under the injoyment of such mercies and deliverances . the lord knows how apt even the best of men , are to forget the spring of their mercies ; how negligent in making suitable returns by a due improvement of the advantages put into their hands , unto the lord of all mercies . therefore are they in all seasons to be minded of their proper interest , and duty ; this is done in my text to asa and judah by oded , and i desire in my sermon , that it may with the same spirit , and the same success , be done by me unto you . the words i intend principally to insist on , having the same thing for substance three times repeated in them , the opening of the first clause with the general tendency of the whole , will suffice as to their exposition , and the grounding of that general proposition which i shall improve . two things are then principally to be inquired into . first , what it is for god to be with any people . secondly , what it is for a people to be , or abide with , god ; and according to the analogie of these two the following assertions of seeking the lord , and forsaking him will be easily understood . for though the words differ in expression , yet they are all of the same way of assertion : they are 3 , hypothetical propositions , or promissory assertions on supposition . if you abide with the lord , he will be with you , if you seek the lord , he will be found of you , if you forsake the lord , he will forsake you : the same matter is trebled for the fuller and surer confirmation of the thing asserted . only whereas the last proposition supposeth a thing possible , namely that they might forsake the lord ; the first supposes a thing present , and therefore it is so expressed , whilst you are with him ; because they had abode with god in their late war and triall . before i enter upon the opening of the words themselves , i cannot pass by the earnest preface of the prophet ; hear ye me o asa : he saw the people upon their success , taken up with many thoughts , thinking of many businesses , full of many contrivances , one imagening one thing , another another ; all of them ( it may be ) how they should use and improve their peace , and success to their advantage , interest , profit , or security . or the princes , and rulers , as it is probable , and usual in such cases might be considering how to carry on their victory , how to make the best advantage of it , in their dealing with neighbour princes , and nations , in making peace or warr . in the midst of these thoughts , the prophet meets them and diverts them with all earnestness , to things quite of another nature , and of unspeakably greater importance and concernment to them . here ye me saith he ; it is not your own counsel nor your own valour , that hath brought about this great work , this mighty victory ; the lord himself hath done it , by his presence with you . it is not of any concernment unto you , what other nations do , or may do , but the presence of god concerns you alone to look after . the great concernment of any people or nation , is to know , that all their prosperity is from the presence of god amongst them , and to attend to that which will give continuance thereunto . you may tire your selves in the imaginations and contrivances of your own hearts , and lay out your thoughts and time about things that will not profit , nor advantage you , this is your interest , this is your concernment : hear ye me asa , and all judah and benjamin . of this proposition afterwards . for the words themselves , the first thing proposed to be inquired into for their explanation is this ; what it is for god to be with a people ? god may be said to be with men , or present with them in sundry respects . first , he may be said to be with them in respect of the omnipresence of his essence ; so he is naturally , and necessarily present with all creatures ; indistant from them , present with them . the ubiquity and immensity of his essence , will not allow that he should be distant from any thing to which he hath given a beeing . the heavens , even the heaven of heavens cannot contain him . 1 kings 8. 27. doth he not fill heaven and earth ? is he a god at hand only , and not afar off , as to the ends of the earth ? this presence of god with all things david emphatically declares . psal. 139. 7 , 8 , 9 , 10 , 11 , 12. but it is not that , that is here intended : that is universal to all creatures , natural , and necessary , this especial to some , voluntary , and of mercy ; that of nature and essence , this of will and operation . secondly , god may be said to be with one in respect of personal union , so he was with , and only with the man christ jesus . acts 10. 38. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . god was with him , that is , in personal union ; the humane nature being taken into subsistence with the son of god . thirdly , god is present , or with any in respect of the covenant of grace . he is with them to be their god in covenant , the tenor whereof is , that he will not leave them , nor shall they forsake him , he will be for them , and they shall be for him , and not for another . he is with them for all the ends of mercy , love , kindness , pardon , salvation , that are proposed , and exhibited in it : but neither is this the presence of god here intended , though this be something that flows from it , and does attend it : for , first , that presence of god with his people hath not such a conditional establishment , as this here mentioned : it stands on other terms , and better security than that here proposed ; it hath received an eternal ratification in the bloud of christ ; is founded in the immutable purpose of grace , and is not left to the conditionality here expressed , as we shall see afterwards . secondly , the presence here mentioned , respects the whole body of the people ; all judah and benjamin in their national state , and consideration , unto whom , as such , the effectual covenant of grace was never extended ; for they were not all israel who were of israel . thirdly , the presence here promised respects immediately the peculiar end of blessing the whole people with success in their wars and undertakings ; so the occasion of the words , and the context , with regard to the following discourse do undeniably evince ; it is not then this presence of god only that is intended , though , as it will afterward appear , it is not to be separated from it . fourthly , there is a presence of god in respect of providential dispensations , and this is twofold . first , general ; ordering , disposing , guiding , ruling all things , according to his own wisdome , by his own power , unto his own glory ; thus he is also present with all the world ; he disposes of all the affairs of all the sons of men as he pleaseth ; sets up one and pulls down another : changes times , seasons , kingdoms , bounds of nations , as seems good to him . the help that is given to any he doth it himself . the shields of the earth belong unto god ; he works deliverance in the earth , even among them that knows him not . and the evills , desolations and destruction , that the earth is full of , are but the effects of his wrath and indignation , revealing its self against the ungodliness of men . he is thus present with every person in the world , holds his breath , and all his wayes in his hand ; disposes of his life , death , and all his concernments , as he pleaseth : he is present in all nations , to set them up , pluck them down , alter , turne , change , weaken , establish , strengthen , enlarge their bounds as he sees good ; and the day is comming , when all his works will praise him : neither is this here intended : it is necessary , and belongs to god , as god ; and cannot be promised to any ; it is a branch of gods naturall dominion , that every creature be ruled and disposed of , agreeably to its nature , unto the end whereunto it is appointed . secondly speciall ; attended with peculiar love , favour , good will ; speciall care towards them , with whom he is so present : soe abimelech observed that he was with abraham . gen. 21. 22. god is with thee in all that thou doest : with thee , to guide thee , blesse thee , preserve thee , as we shall see afterwards : so he promised to be with joshua , chap. 1. 5. and so he was with gideon . judges 6. 12. to blesse him in his great undertaking ; and so with jeremie , chap. 15. 20. this is fully expressed esa. 43. 1 , 2 , 3. i have redeemed thee , i have called thee by thy name , thou art mine : when thou passest thorow the water , i will be with thee , and thorow the rivers , they shall not overflow thee ; and this is the presence of god here intimated ; his presence with the people , as to speciall providentiall dispensations , as is manifest from the whole discourse of the prophet ; and wherein this consists , shall be afterwards at large declared . secondly , what is a peoples abiding with god ? there is a twofold abiding with god . first , in personall obedience , according to the tenor of the covenant , this is not here intended , but supposed : there is no abiding in any thing with god , where there is not an abiding in this thing : yet this , as i said , is not here principally intended , but supposed , something further is intended : for as hath been declared , it is national work , and nationall abiding , that is intended ; so that secondly , there is an abiding with god in nationall administrations : this is a fruit of the other , in those who are called to them ; and that this is principally here intended , is evident , from that use that asa made of this information , and exhortation of the prophet : he did not onely look to his personall walking thereupon ; but also immediately set upon the work of ordering the whole affairs of the kingdom ; so as god might be glorified thereby ; how this may be effected shall at large afterward be declared ; what hath already been spoken may suffice for a foundation of that proposition , which i shall this day insist upon : and it is this . the presence of god with a people in special providential dispensations for their good , depends on their obediential presence with him , in national administrations to his glory : the lord is with you , whilst you are with him . for the explication of this proposition some few things are to be premised . first , the presence of god with his people , as to special grace in the covenant ; and his presence with them , as to special assistance in providence , proceed on very different accounts . first , they have a very different rise : the foundation , and principal law of special grace dispensed in the covenant is this ; that some sinned , and another was punished . so it is laid down expresly isa. 53. 6. all we like sheep have gone astray , we have turned every one to his own way , and the lord hath made to meet on him the iniquity of us all 2 cor. 5. 21. he was made sin for us , that we might become the righteousness of god in him . gal. 3. 13. 14. a curse for us that the blessing of faithful abraham might come on them that beleeve . 1 pet. 2. 24. this is the great and soveraign principle of the covenant of grace , that a commutation should be made of persons , as to punishments , and rewards ; that sinners should be provided of a substitute ; one that should undergoe the punishment due to them , that they might goe free and procure a reward for them who could procure none for themselves . now the supreme , and soveraign law of providential dispensations is utterly divers and alien from this of the covenant of grace . this you have asserted ezek. 18. 20. the soul that sinneth it shall die : one shall not bear the iniquity of another : the righteousness of the righteous shall be upon him , and the wickedness of the wicked shall be upon him : take this for a law of universal right and indispensable , extend it to the covenant of grace , and it is absolutely exclusive of the substitution and satisfaction of christ . but it is the ground , rule , and law , of providential dispensations , that god is there treating about ; and vindicating his dealing with any people as to his presence with them , and acting towards them therein ; which is divers , as you see from the foundation of the covenant before mentioned . secondly , as the foundations are divers , so is the rule of their continuance . what is the rule and measure of gods continuance with his people in the covenant of grace ? plainly this ; that he will never forsake them ; and on that account will take care that they shall never forsake him , but abide with him for ever . it is not whilst they do so , and so , he will abide with them , and when they cease so to doe , he will forsake them , as to his foederal and covenant presence : there is not such a sandie foundation left us , of our abiding with god in christ . see the tenor of the covenant , jer. 31. 33. chap. 32. 38 , 39 , 40. the sum is , that god will be with them , and take care that they alwayes abide with him ; and therefore hath he provided for all interveniences imaginable , that nothing shall violate this union : god lays his unchangableness as the foundation of the covenant , mal. 3. 6. and he therein makes us unchangable ; not absolutely so , for we change every moment ; but with respect to the termes and bounds of the covenant ; he hath undertaken , that we shall never leave him . the law of gods presence in respect of providential dispensations , and all special priviledges attending it , is quite of another importance : it is purely conditional , as you may see in my text . the tenor of it is expressed to the height : 1 sam. 2. 30. i said indeed that thy house and the house of thy father should walk before me for ever : but now the lord saith , that be farr from me , for them that honour me , i will honour , and they that despise me shall be lightly esteemed . here is no alteration of counsel , or purpose in god : but meerly an explanation of the rule , law , and tenor of providential dispensations ; no interpretation of the covenant of grace ; eli held not the priesthood by that covenant ; but an explication of the tenor of a priviledge given in especial providence . psal. 89. 32 , 33. hence is that variety of gods dealings with men mentioned in the scripture which yet are alwayes righteous , according to one or other of these rules , and laws . isa. 43. 23. 24. says god of his people ; thou hast not called upon me , o jacob , but thou hast been weary of me , o israel . thou hast not brought me the small cattel of thy burnt-offerings , neither hast thou honoured me with thy sacrifices : thou hast bought me no sweet cane with money , neither hast thou filled me with the fat of thy sacrifices : but thou hast made me to serve with thy sins , thou hast wearied me with thy iniquities . what then shall be done with this people ? depart from them , destroy them , let them dye ; no , verse 25. i , even i am he that blotteth out thy transgressions for mine own sake , and will not remember thy sins . so also chap. 57. ver. 17. for the iniquity of his covetousness i was wroth , and smote him : i hid me , and was wroth , and he went on frowardly in the way of his heart . surely now god will utterly consume them , root , and branch , as persons incorrigible , and irrecoverable : no , the case is quite otherwise verses 18 , 19. i have seen his way , and will heal him , i will lead him also and restore comfort to him : i will pity him , pardon him , save , sanctify him , and fill him with consolation . goe now to ezekiel chap. 33. 18. when the righteous turns from his righteousness ; what then ? god will heal him and restore comforts unto him , as it was in the places before mentioned . noe , noe ! he shall die ; he shall be cut off : what is the reason of this diversity ? why ! in the first place god speaks of his dealings unto their souls as to his covenant of grace , and all the mercies of it ; in this last , as to his dealing with their persons , and their outward concernments , in the dispensations of his providence . and the not heeding hereof hath made some pronounce inconsiderately , the covenant of grace to be meerely conditional ; because they finde many mercies , and priviledges spoken of under such a notion ; not considering that all those proposals belong to the law of outward providence , and not to the nature of the covenant of promise established in the bloud of christ . and unless this be allowed , nothing can be more contrary to my text , than that promise , and ( such as that ) which we have isa. 54. 9. where provision is made for gods abiding with his people notwithstanding all their backslidings , and provocations , which he will so far heal , as that he may not forsake them ; and this is firstly to be observed , that we doe not in the consideration of gods presence and withdrawings , as to providential dispensations , cast any reflection on the stability , and unchangableness of the covenant of grace . david hath fully stated this business 2 sam. 23. 5. saith he , although my house be not so with god , yet he hath made with me an everlasting covenant , ordered in all things and sure , for this is all my salvation , and all my desire , although he make it not to grow : david had a promise for the prosperity of his house : he had also an ingagement of the sure mercies of the covenant . the different tenour of these engagements , as to their success and establishment , he gives us this account of . the covenant is absolute and unchangable , that is , ordered in all things and sure : the prosperity of his house depends on another law and rule , that is , subject to aleration . secondly , observe the nature of this dependance of gods presence on our abiding with him : it doth not depend upon it , as the effect upon its proper cause , as though it were procured by it , merited by it ; we enjoy not the least morsel of bread on any such account , much less such eminent priviledges as attend gods special providential presence ; we deserve nothing at the hand of god , and therefore if he should take us in the middest of the choysest obedience , and fill us with the fiercest of miseries , he did us no wrong ; and therefore the lord does so deal sometimes with his ; and that not only with particular persons , as in the case of job , but also with his people in general , as psal , 44. 17 , 18 , 19. all this is come upon us , yet have we not forgotten thee , neither have we dealt falsely in thy covenant . our heart is not turned back , neither have our steps declined from thy way . though thou hast sore broken us in the place of dragons , and covered us with the shadow of death . though he requires our duty at our hands , yet he is not tyed to any such present reward . this is all : it ordinarily depends upon it as a consequent upon an antecedent , which allows an interposition of grace , and mercy , as nehemioh 9. 19. neverthelesse thou being mercifull forsookest them not ; so elsewhere , that good man prayes remember me for good , and spare me according to the multitude of thy mercies : for the glory of his righteousnesse , and of his wayes in the world , god hath ordered , that his people shall walk with him , when he abides eminently and conspicuously in a speciall manner with them . thirdly , observe , that our abiding with god , even in nationall administrations , is the proper effect of his presence with us in covenant dispensations ; so that all in the issue is of mere mercy , and grace ; though the condition seems to be imposed on us , yet it is from him alone that we have strength for its performance . it is in this , and such like cases , as david said it was with them , at their dedicating their silver , and gold for the building of the temple ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , of thine own , lord have we given unto thee ; we doe but returne him his own , we give him but the fruits of his own grace , and without it , we can make no returne what ever . these things being premis'd , i shall give the proposition some confirmation , and so descend to the due improvement of it . i suppose i need not goe for proof , beyond the observation of the constant tenor of gods proceedings with his people of old . when did he not deale thus with them ? what instance can be given of transgressing this rule ? is the whole story of the nation of the jewes , any thing but the illustration of this proposition ; some ruled well , and sought the lord , and the lord was with them ; and prospered them in all their wayes ; some fell from him , and walked according to their owne imaginations , and the lord cut them short on that account . yea , sometimes the same man , as solomon , asa , uzziah , experienced both these states , and conditions . hath not the state of all nations , since they came into the power of men professing the knowledge of him , been the same ? look on the roman empire , did it not flourish under the hand of men who rul'd with god , and were faithfull with the saints ? is not the present distraction of it under the fury and cruelty of turke and pope , the issue of the violence , unrighteousnesse , idolatry , luxury and persecution of ill governours ? doth not the demonstration of all gods people in the world , the consideration whereof in particular , might be insisted on as the ground and reason of the truth insisted on , require that it should be thus ? leviticus 26. and almost the whole book of deutronomy , are sermons on this text , and every verse almost in them , would afford a new confirmation of the truth in hand , i shall need rather then to caution from mistakes , then further to confirme the proposition . for this end , take these ensuing observations . first , all outward flourishing , or prosperitie of a people , doth not alwayes argue the speciall presence of god with them . there are sundry things required to make success and prosperitie an evidence of the presence of god . first , that the people themselves prospered , bee his people , his peculiar . how many wicked nations are there in the world , that for a long season , have received blessings ( as it were ) and successe in their undertakings ? is the lord amongst them by his special presence ? not at all : he is using them indeed for his own end , and purposes , to breake others , or fill up the measure of their own iniquities ; that their destruction may be an evident demonstration of his vengeance , and righteous judgements to all the world , but present with them in the sense contended about ; he is not . the case is stated . hab. 1. 2. as you may see in those chapters at large . it is the same case with the antichristian , and mahumetan nations in the world at this day : their prosperity is no evidence of gods presence , because themselves are his enemies . other bottomes , reasons , and grounds there are of their successes ; gods owning of them , is none of them . secondly , that the whole worke be good , and have a tendency to gods glory ; wherein they are engaged . davids counsel for the killing of uriah prospered , and took effect , yet was not god with him therein ; the work ingaged in , must be according to his minde : and thirdly , made useful and subservient to his glory : when the hearts of a people can secure themselves in these things , then may they rejoyce in their prosperity , as a pledge of gods presence with them . secondly , even great afflictions , eminent distresses long perplexities , may have a consistency with gods special presence ; though the wheele goes on , yet it may have a cross wheele in it , that may cause rubs and disturbances . the rule of gods acting in his presence , is his own wisdome , and our good in the issue , not our partial self-destroying desires . had the best people in the world , all their own desires , they would be every way ruined . when god is nigh to us he knows what is best for us . security from destroying evils , not trying evils , he gives to them with whom he is . and this is all that i shall offer for the explication , confirmation , and cautioning of the proposition insisted on , what remains further to be opened , will fall in under the uses of it : which now ensue . this special presence of god , being ( as you have heard ) the great and only concernment of any people , the tenure , or condition thereof being our abiding with him , let our first use be to instruct us particularly . first , what this special presence of god is , and wherein it doth consist . secondly , what it is for us to abide with god , so as we may enjoy it . for the full discovery of the first , i shall consider it in that eminent instance , wherein of old he did grant his presence to his people . the bottome of that stupendous undertaking of the israelites in leaving egypt , and journeying through the wilderness into canaan , lay in the promise of this presence of god with them : exod. 7. 10 , 11 , 12 , on this one consideration , their whole undertaking and affair turned ; to this issue it is put by moses exod. 33. 15. if thy presence goe not with us , carry us up not hence . they will not move one step without him ; and with him they care not whither they goe . now this presence of god with them , symbolically did consist in , or rather was represented by , two things : first , the pillar of the cloud , and fire which was with them ordinarily . secondly , the appearance of his glory which they en-joyed on extraordinary occasions . the first , with the first use of it is mentioned exod. 13. 21 , 22. and the lord went before them by day in the pillar of a cloud , to lead them in the way , and by night in a pillar of fire to give them light , to goe by day and night : he took not away the pillar of the cloud by day ; nor the pillar of fire by night , from before the people . there is mention here , as if it were of two pillars , one by day , and another by night , but it seems to have been the same pillar with several properties : for chap. 14. 19 , 20. the same pillar at the same time , performs both these offices , in respect of several persons ; to some it was on the one side a cloud , and darkness , to others bright , and shining as fire . the pillar of the cloud went from before their face , and stood behinde them ; and it came between the camp of the egyptians , and the camp of israel , and it was a cloud of darknesse to them , and it gave light by night to these . after this when the arke was made , and the tabernacle erected , this cloud , which untill then , went before the camp , came , and covered the tabernacle night and day , as it stood in the midst of the camp , or the congregation ; as a cloud it was by day and as a pillar of fire by night . exod. 40. 34 , 35 , 36 , 37 , 38. and there it continued with the people all the while they were in the wilderness . nehem. 9. 19. this being the first eminent pledge of the presence of god , with that people , let us consider what was indulged or granted to them thereby . first , they had hereby constant direction in all their journeyings , and undertakings , they were by this pillar directed in their way ; so at large it is expressed numbers 10. 33. as also exod. 40. god by this pledge of his presence , was the beginning of all their rest , and motion : the guide , and directour of all their undertakings : so that they moved , acted , rested , proceeded , according to his will and counsel ; he guided them by his eye , and led them by his counsel . psal. 32. 18. sometimes perhaps they would be forward , they would be up , acting , doing , their hearts are full of desires ; and they are impatient of delay . if it be not according to his minde , he will cause a cloud to abide on their tabernacle , or their assemblies and meetings ; a cloud that shall darken them , and distract them in their consultations , that they shall not be able to take one step forward . though their desires be great , their intentions good , yet the cloud shall be upon them , and they shall not know their way . sometimes perhaps they are heavie , fearful , slothful , there is a lion in the way , gyants are in the land , difficulties , and perplexities lie in the way before them in such and such undertakings , they have no heart to them , the way is long , and perilous , better return than go forward . would god now have them pass on , and engage ? the cloud shall break up , and goe before them , they shall see so far on their way , as to goe forth with chearfulness . only observe this ! that when the cloud was taken up , they knew they were to goe on in the way wherein they were , and journeyed accordingly ; yet they know not whither they should goe , nor what would be the end of their journey : and therefore it is said , that when they journeyed the arke went before them to seek out a resting place for them numb. 10. 33. it was carried on , to see where the pillar , or cloud of direction would stay , and there they rested where ever it were . when god gives a people so much direction , as that they see it is their duty to go on , and to trust him in so doing , though they see not the end , nor know what their resting place will be , yet it is a pledge of gods presence with them . i suppose in your assembly you have had the cloud taken off , as to your engagements in some undertakings , concerning which you are to trust , that the ark of gods presence , the lord jesus christ , will find you out a resting place , which as yet appears not unto you . what a full experience have we had of this kind of proceeding among us ? in the last assembly of parliament , how many had no less real intentions to be at worke for god , than now ? god saw that it would not be for the advantage of the people that they should proceed : hence the cloud rested on that assembly , that they could not see how to take one step forward . he was still present with us , but it was by a darkning cloud , that we could not journey towards our rest . nor is it the will , or counsel of man , but of god , that is to be looked to in these things . we now hope the cloud is up , and we are journeying towards our rest . the great angel of his presence will find a rest for us in the good providence of god . this then lies in gods special presence , he is with us to give us direction in all our undertakings ; to take away darkness , perplexities , difficulties from our councels , or to cause us to rest and cease from what-ever may come into our hearts , that is not according to his minde ; the lord give us evermore of this his presence . i cannot stay to shew you the several wayes whereby god now communicates direction to a people , how he inclines their hearts insensibly , yet powerfully ; fixes the bent of their spirits effectually , ( their hearts being in his hand as the rivers of water , which he turns as he pleaseth , ) supplys them with reasonings and consultations beyond the verge of their own wisdome , proposes , occasions , invitations , provocations ; gives them spirit and courage , beyond their natural frames , and tempers ; enlarges them in prayer , or shuts them up ; makes walls on the one hand , and open pathes on the other , with innumerable such wayes , and means as in his infinite wisdome he is pleased to make effectual for their guidance . it suffices , that in the use of means , through patience and waiting upon him , they shall be directed to that which is pleasing to him : so is he with them . the second use of this pillar was , to give them protection and defence in all their way . so exod. 14. 19 , 20. 24. this protected them from the egyptians , and from thence god troubled their enemies ; out of the pillar , that is from his especial presence . this use of it is insisted on isa. 4. 5. 6. the cloud that was as smoke by day , and as fire by night ; was also a shadow , a place of refuge , and a covert : in one word : a protection , or a defence . and this is a second thing , which is in gods special presence ; he will protect , or defend them with whom he is so present . he is their dwelling place , psal. 90. then when in this world they had none ; their refuge in the time of trouble . so isa. 25. 4. 26. 1. 31. 4. promises , and instances to make this good abound ; they are known to all : the time would fail me to insist upon them . i might go over all the causes , means , and wayes of the fears , dangers , ruines of such a people , and shew you how a defence is provided against them all . are their fears from themselves , because of their folly , weaknesse , and division , or from pretended friends , because of their envy and desertion , or from open enemies ; because of their power , cruelty , malice , and revenge , a defence is provided on every account , heat , raine , tempests , stormes , adversitie , prosperitie , all are provided against where god is present . isa. 32. 1 , 2. and if any people in the world have experience of this truth , we have it this day . had not the lord been with us , who had not destroyed us ? enemies , friends , abroad , at home , our own follyes , all , any of them had done the worke , had not the lord himself been with us . onely observe , that the presence of god , as to these effects , may sometimes in some perticulars be eclipsed , and the effects themselves , for some season be intangled , though there be not an utter breach between him and his people . how often did the israelites attempt things without his direction ? how often did he breake in upon them to their woe and sorrow ? yet for the maine , he forsooke them not , untill the great work intended by them was accomplished . nehem. 9. 19. it is not every intanglement , every disappointment , every defeat , that argues gods departure , as to his speciall presence . it may be good for us sometimes to be in such a condition , and then that desertion that carries into it , is from the presence of god ; we are now grown to that , that if every thing immediately surmount not our imagination , say some , god is gone from them , not because it is so , but because they would have it so , but he is mercifull with whom we have to doe , and will not cast off his people for ever . secondly , the people with whom god was , had the glory of jehovah , as a pledge of his presence with them ; this appeared only at extraordinary seasons , so it did at the giving of the law . exod. 24. 16. so also at the setting up of the tabernacle . it differed from the cloud , for when the cloud was upon the tabernacle , the glory of the lord filled it . it appeared again to all the people , levit. 9. 23. i shall not now enquire what was this visible representation of the majestie of god , it sufficeth as to the purpose in hand , that when god gives his presence to a people , at extraordinary seasons , he affords them extraordinary manifestations of his glory . so in ezekiels vision of those dreadfull wheeles of providence , the glory of the lord is said to appeare in the temple ; and as his especiall presence departed from the temple , and the citie , so the glory by severall degrees departed also . chap. 2. 10. 18 , 19. chap. 11. 23. eminent , and glorious appearances with , and for a people in extraordinary seasons , is then another thing that accompanies gods speciall providentiall presence with them ; when they are at an utter loss in their counsels , at a stand in their motions , disappointed in their undertakings , deserted in their enterprises , pressed on every side above measure ; or called to some extraordinary worke , so that their ordinary direction and protection will not carry them on , nor beare them up ; then will god relieve them by some especiall appearance of his glory . in the mount will the lord be seen . this will give a reliefe , when all is at a losse . and in this lies the most discriminating evidence of speciall providence . glorious appearances in great streights are eminent testimonies of gods regard . could i now insist on some of the instances , that might be given , of this kind of dealing with us in england , in the pursuit of the cause we have in hand , it would make us ashamed of all our unworthinesse , carnall fears , and unbeliefe . this is the second evidence of gods presence . he is with a people to direct them , to protect , to manifest his glory amongst them ; his glory in ballancing the issues of providence one in respect of another ; so that all shall acknowledge that of a truth the lord is amongst them . blessed is the people , that is in such a case ; yea , blessed is the people whose god is the lord . what would you have more ? here is ease of all cares , a remedy for all sores , securitie in the midst of troubles , rest , and peace , and assured dwelling places , though the assyrian should bee in the land . thus you see what is this great concernment of any people : let us now consider the tenure of this blessedness : on what account it is to be obteined , or enjoyed : now this is , our abiding with god ; this then is nextly to be considered , what it is for a people , what it is for you , and us so to abide with god , as that wee may in all our affaires , enjoy his presence in the wayes before described . now something is hereunto previously required : something it consists in . 1. first , that we may abide with god , this is indispensably required ? that wee may have peace with him in jesus christ . if we are never with him , we cannot abide with him ; no man can abide , where he never comes . the acceptance of our persons , lies at the bottome of the acceptance of our duties . as the speciall presence of god with any , is in , and by christ , and no otherwise : so is our abiding with god , in , and through him . god with us , is the name of christ : our beeing with god , is in him who is our peace . two cannot walke together , unlesse they be so agreed . amos. 3. 3. now because this is not to be expected from all the individualls of a nation : yet this thing is to be endeavoured . that the rulers of it be such as have this interest . i do not divest of a share in government , those who have no share in christ , if lawfully called thereunto . but i say , when god gives governours , whom he intends to make a blessing unto a people , they shall be such as are blessed of him in christ . and if ever the government of this nation , in this present constitution , suppose it the most exactly framed , and ballanced , in the severall parts of it , for the furtherance of publick good , be devolved into the hands of men , not interessed in god by christ , though the constitution may be absolutely good , yet the government will not be blessed , and the nation will be ruined : for god and his glory will depart . micah . 5. 5 , 6. it is christ that is our peace , even in outward troubles ? they are seven shepherds under him , and eight principall men , accepted with him , that are to be our releife . it is true , for some particular actions , or workes , a wicked man may be anointed particularly ; as jehu , and jeroboam the son of joash : but you have no instance that ever god was with a people to blesse them indeed , in a course of special providence , when wicked men by their own consent were their rulers ; where the vnion and relation , between them and the people is considerable . i confesse unto you , i never think of the state of englnnd , but my heart trembles at this thing ; namely , that those who have , and it is fit should have so great a share in the government of this common-weale , should have their rise from the body of the people , that is darke , and profane , and full of enmitie against the remnant ; did not god over-rule men contrary to their own inward principles , and lusts , how soon would ruine , and desolation breake in upon that hand . and give me leave to say , that god in his soveraigne providence , having called so many at this time to the place of rule , and authoritie , who indeed ( as we beleeve ) love the lord jesus in sincerity , it seems to me , to look as your duty , to consider all wayes and means whereby the power of these nations may be in succeeding seasons , devolved on men of the like spirit and condition . i shall not interpose in that , which by some is so much spoken of ; the reigne of the saints ; i am sure the means used , and attempted by some , to set upon , and to set up such a rule and dominion , have not become sobermen , much lesse saints of christ ; yet this i must say , and in the saying of it , i dare say , heare ye me asa , and all judah , and benjamin ; if ever god cease to call saints , that is , men interessed personally in christ , to places of chief authoritie in this nation , or commit the power of it into other hands ; and when those called to power , cease to exert it in a subserviencie to the kingdome of christ , for the true spirituall advantage of his people , there will be an end of englands glory and happiness . i say , heare ye this all ye people . this i have delivered long ago , and many times in this place , this i say still , and in this perswasion hope to live , and die . the lord guide you in this thing : however we shall live on the good providence of our god , who hath hitherto taken care for us . this then i say , is prerequired , as a qualification of any person , to the performance of this duty of abiding with god . it is the psalmist's advice . psal. 2. 11 , 12. let this principle be alwayes owned amongst you : by it , honor christ in the world ; give him the preheminence , it is the fathers will he should have it in all things . expect not the presence of god , but upon this account . beare testimony herein against the world of profane men , who despise these things . seing then it cannot be expected , to have this qualification diffused universally as yet through the body of the people , let the rulers take care , that they be not the cause of gods departure from us . secondly , what is it now for such persons to abide with god ; so as they may expect comfortably the continuance of his presence with them , which is their all , that they need or desire . : i shall name some few things that are signally required thereunto . first , that they enquire of god , aske counsel at his hand , look to him for direction in all their affairs . he is present with them to give them direction ; not to seek for it at his hand , is exceedingly to despise him , it must arise from one of these two apprehensisions , either he cares not for us , or he knows not how to direct us . when he gave direction by the cloud on the tabernacle , the people being reproved for their carnall feares , and unbelief , upon the return of the spies ; some of them would needs instantly into the mountaine , and fight with the canaanites : but sayes the holy ghost , the arke abode in the campe ; they went without gods direction , and prospered accordingly . with what contempt doth god speake of the wisedome , and counsells of the sonnes of men , when they will adhere unto them ? how does he make it his glory to turne all their consultations into folly ? and to make them erre in their wayes , like a drunken man ? how doth he bid them take counsell together , when he intends to destroy them ? what instances may be given of all good and prosperous rulers of old , of their seeking direction from god ? what promises of a successe , and a blessed issue in so doing are there ? the words of my text will suffice , as an instance in every kind . but you will say ; how shall we enquire of god ? the nations had their oracles , whereby they deluded themselves . the people of god had their vrim and thummim , their prophets and oracle . bring hither the ephod , and enquire of god , was the word with them ? but alass ! what is all this to the advantage we have of seeking counsell of god ; and taking direction from him ? we have an high priest alwayes present with us , by whom we may enquire . our high priest is the angel of gods presence , the mighty counsellor , the power , and eternall wisedome of god himself ? and where is he ? he appears in the presence of god for us , in the holy place , not made with hands , having made a new and living way for us to come within the vaile , to enquire of the oracle . what would we have more ? he is our captaine , our leader , our high priest , urim , and thummim , our oracle , our arke , on whom the cloud of direction rests , and abides for ever . would you then be with god ? take direction from him by christ in all your undertakings ; so doe indeed , and not in word , or profession onely . i hope , i need not stay to give you directions , how this duty is to be performed , the vnction will teach it you , and your fellowship , i hope , is with the father , and with his son christ jesus ; onely now take these few words with you . first , captivate all your desires to his glory : set your hearts on nothing , but with this expresse reserve , if it is consistent with , and expedient unto the glory of christ , and his kingdome . be not sick of your owne violent desires , but lay all your aymes and designes at his feet alwayes ; becoming as weaned children before him . secondly , beare before him a reall sense of your owne weakness , and folly both severally , and joyntly , if not directed by him ; that in his pity and compassion , he may relieve you . thirdly , keep your hearts in that integritie , that you may alwayes presse and urge him with his own concernment in all your affaires , this is a thing that none but upright hearts can doe uprightly . fourthly , actually enquire by faith and prayer , what is his will and mind ; doe it severally , and joyntly ; doe it privately , publickly ; doe it every day , and in dayes set apart for that purpose ; he will assuredly be found of you . you know how easie it were to exemplifie all these things , by testimonies , and instances , but time will not permit . if in stead of these things , you beare your selves up on the wings of your own wisedome , and contrivances , ; though you may seem for a season to have attained a faire pitch and flight ; you will be entangled , and brought down in the midst of your course with shame and sorrow ; for the lord will not be with you . secondly , another thing wherein we are to be with god is by trusting in him for protection . o! trust in the lord for ever , for in the lord jehovah , there is everlasting strength . this man made the lord his refuge . he that trusteth in the lord shall be as monnt sion , that shall never be removed . commit your wayes to the lord , roll your burthen on him , stand still and see his salvation . what glorious things are spoken of this trusting to the lord for protection , you all know . it were endless to insist on commands and promises to this purpose ; and to single out one , or two , were but to weaken the cause in hand , seeing hereunto the whole scriptures bear witness . i shall only shew you what it is so to do , in some few particulars . first , it is to strengthen , and encourage your hearts in difficult affairs , a comfortable issue whereof , you cannot on visible causes conjecture , on the account of gods engagement for your good . to omit the instance of asa , jehosaphat , and many others ; take that signal one of david in his great distress at ziglak 1 sam. 30. you know the story : his habitation was burnt and spoiled , his wives and children captiv'd , his people consulting to stone him , so that he was greatly distressed , the enemy numerous , and without his reach ; all means of relieving his condition and bringing it to a comfortable issue , farr removed ; but what course did he now take ? did he despond ? did he give over ? did he rest on his own counsel and strength , no , saith the holy ghost ; but david encouraged himself in the lord his god . have you any affair that lies before you that is good , and honest , but yet dreadful , difficult , entangled ? your hearts are ready to faint , when ever you think of it ; it is almost beyond your imaginations , to contrive a comfortable issue : in such a season if you will be with god , he will be with you ; if you so trust him as to encourage your hearts on the account of his wisdome , goodness , power ; that he can finde out , and bring about a comfortable glorious end ; this is to trust him for protection . psal. 46. is this doctrine delivered to the full . secondly , to trust god for protection , is to wait under discouragements , and disappointments for a desired issue , of the affairs we commit to him . he that beleeveth will not make hast . isa. 28. 16. this the lord pleads for hab. 2. 3 , 4. men will have their desires precisely accomplished this year , this moneth , this week , or they will wait no longer ; these , sayes god are proud men , their hearts are lifted up in them , they trust not me for protection . men love to trust god ( as they profess ) for what they have in their hands , in possession , or what lies in an easie view ; place their desires afarr of , carry their accomplishment behinde the clouds , out of their sight , interpose difficulties , and perplexities , their hearts are instantly sick , they cannot wait for god ; they doe not trust him , nor ever did . would you have the presence of god with you ; learn to wait quietly for the salvation you expect from him . then indeed is he glorified , when he is trusted in a storme ; when he is waited for under long perplexities , and distresses . want of this , ruined the israelites in the wilderness ; their work was long , their difficulties , and intanglements many , they would have had an immediate end of their troubles . what! more difficulties , more hardships , nay then let us chose a captain and go down again into egypt ; we know the worst of that , where this will end we know not . this laid their carkasses in the wilderness , and deprived them of enjoying the good land . thirdly , it is to commit your affairs to the lord with submission to his will , as to their issue , and accomplishment . trust respects protection , but it prescribes not , as to perticular events . it is to commit our affairs to god , with thoughts of his infinite wisdom , soveraignty and goodness ; with resolutions thereupon , that the product of his will , is that which will be good , be best for us , though it should not at all fall in with our present desires . it is true the psalmist sayes , commit your wayes unto the lord , trust also in him , he shall bring it to pass . psalm 37. 5. and so he shall and will in all such cases , as that there particularly insisted on by the psalmist , wherein his own glory is particularly engaged . but this prescribs not , as to all cases that we should cry , give me this child or i die . the rule is known ; abide in this frame , and we shall have that we desire , or that which is better for us ; but i must not abide in these things ▪ see psal. 37. 3 , 4 , 5. psal. 73. 23 , 24 , 25 , 26. and these are some of those wayes wherewith we abide with god , as to our trusting of him in reference to special protection . a third thing i should fix upon is , a peoples vniversal owning of gods concernments in the world . his presence with them is , his owning their concernments , and certainly he expects that they abide with him in the owning of his . gods concernment in the world , is his people as invested with the priviledges purchased for them by christ deut. 32. 9. the lords portion is his people . this is that which the lord has perticularly kept to himself . the vineyard that he has chosen out of all the forests of the world ; the handful that he hath taken to himself , his sons , and daughters , his family ; these he expects that you abide by , if you would have him abide by you ; yea it is most certain , as your respect , and regard shall be to them and their interest , as his people ; so will his respect , and regard be to you , and your interest , as the people of this nation . but i have formerly spoken hereof unto you , and therefore , though it be a matter of the greatest importance , i shall not further insist upon it . and these are some of the conditions of gods special presence with you , pleasant conditions , their performance , is your glory , your rest , your blessedness , not your bondage , not your burthen ; not one duty doth god on this account require of you , but it is also your reward . o blessed termes of peace , and agreement . blessed be the great peace-maker , cursed be the breakers of this blessed agreement . is this all indeed that is required , that we may have the special presence of god with us for ever ? o how inexcusable shall we be , if we neglect these termes ? how just will be our ruine ? behold , i have set before you life and death this day . the life , or death of these nations . o choose life , seeing it may be had on such easie , such blessed termes : termes wherein in doing good to others , you will also doe good to your own souls ; you will give peace to the nation , and have peace , and rest in your own souls . look on this presence of god as your main concernment ? this is that which the prophet calls for in the words of the text ; so the psalmist , there are many that say , who will shew us any good ? lord lift thou up the light of thy countenance upon us . psal. 4. let other men make what enquiries they please , look for good , for rest , for peace in what they best fancy ; acquiesce you in this , that the light of gods countenance , a pledge of his presence with you , is that alone which you are to enquire after . i remember since the beginning of these last wonderful dayes , how often we have thought our selves utterly ruin'd ; if such alterations come , we are undone ; if such men dye , fall off , oppose , there is little hope of the carrying on the work wherein we are ingaged . if such shakings , such divisions befall us , our ruine is at hand ; if we breake with such , and such forraign nations , what hope remaineth : but alass we have found by experience , that our affairs have turned on none of these things ; our prosperity hath been built on none of those principles : such desertions , as we feared , have happened ; such alterations , such divisions have befallen us ; we have been sometime almost reduced to gideons number ; such breaches with forragin nations have ensued ; one party , that was with us have gone off , and asked , what will ye now do ? and then another party hath gone off , and asked us what will ye doe now ? and no sooner do any fall off , but instantly they expect , and foretell destruction to them that do abide ; as though they were god and not man , or as though god were bound to follow them with his presence in all their passions , in all their wandrings . it would i confess be more desirable unto me than life it self , to see all those , at least who stick to the cause of god in its greatest difficulties , and trialls , and then when it ceased to be carried on in the ordinary paths of nations , vnited again in the same common interest ; to see their passions , and prejudices cured , and their persons returned to their former usefulness : but this is that which is the result of all this discourse . it is not this , or that thing , or any thing what ever ; but the presence of god alone with a people , that is their life , their preservation , their protection and prosperitie . if our strength had laine in any thing else in this world , our light had gone out long agoe , and it had departed from us : but hence it is that we are not consumed . now if you are so carefull not to loose these , and these friends , this , and that partie of the nation , not to provoke this , or that people ' causelesly ; oh what weight ought it to have upon your hearts and soules , that you provoke not the lord to depart from you , that you take care for the continuance of his presence with you . this is your life , your safety , your successe , your peace . learn to prize it , value it &c. secondly . whilst you have any pledge of the presence of god with you , be not greatly moved , nor troubled by any difficulties that you may meet withall ; be not moved with any terrour , but sanctifie the lord of hosts in your hearts , and make him your dread , and your feare , and he shall be a refuge , and a hiding place unto you . some pretend to visions of god , and they prophesie your ruine , and destruction ; yea , they have limited times thereof , to the shame of their prognostications : some are full of revenge , and they threaten your ruine , and talke what a catholike interest is complicating , and rising up against you : some are troubled at your proceedings , that they are not in such equall paths as might be desired ; as though that were a worke , and way of yesterday ; as though we had not been turned , and driven out of old tracks , and pathes , above ten yeare agoe , and as though the old pathes were not so worn to the interest of a profane multitude , that it is yet impossible to keep the burthen upright in them , whose guidance you are intrusted with . some say you will never be able to goe through with the charge of your undertakings ? as though god had never said , the gold and silver is mine . should these things busie , or distract you ; doth the issue of the business in hand , depend on the thoughts of these men ? will the end be according to their contrivances ? have these things indeed any influence at all into the determination of this controversie ? will not this one consideration guide your hearts , and spirits , when all these waves roll all together upon you ? yea but the whole of this affair must be ordered , and will fall out according as the presence of god is with us , or otherwise . if god be with us , who shall be against us ? how may you on this account , triumph against all oppositions whatsoever . thirdly , fix then your thoughts on the things which lye in a tendancy towards the confirming of gods special providential presence with you ; you have heard of the tenure of it , the means whereby it is procured , and retained . these things i have spoken to in general before ; besides your own dependance on god , and comportment with his providence , the things incumbent on you , are such as respect either persons , or things . first , for persons ! it is that which i have minded you of before , and which i shall doe , whilst i have life , and opportunity to speak to you or any concerned in the government of this nation , in publick or private , because i know it is your life , your peace , your duty ; and that is , that the end , and aime of all your consultations be the protection , encouragement , liberty , of the seed of jacob , the remnant , the hidden people ! those whom god hath owned , accepted , blessed , given his presence unto , and amongst them . i plead not for their exaltation , promotion , preferment , i know not what ! but charge it as your duty to take care , that this be not troden under foot , nor swallowed up , nor exposed to the rage , and contempt of the man of the earth ; it is not this or that party of them that i speak of , but the generation of them that seek the face of god , whose cause alone it is , and not of any other men , or frame of things , that is through the mighty power of god triumphant in these nations . they are to god as the apple of his eye , and let their safety be so also to you ; and you will not faile of the presence of god . secondly , for things , they are either the things of god , or men ; of each a word . first for the things of god , or the publick profession of religion in the land , my time is too far spent for me to enter into a serious discourse on the subject : somethings have of late been done , which when envie , and anger , and disappointment shall cease to operate , the whole people of god in this nation will have cause to rejoyce in . let it not be thought amiss , if i minde you of one part of the nation in especial , the example of the saints allow us a special regard to those of our own nation , our kinsfolks in the flesh . it is for wales i speak , where the unhappiness of almost all men running into extremes hath disadvantaged the advancement of the gospel , and the progress of it , when we had great ground , for the expectation of better things . some are still zealous of the traditions of their fathers , and nothing almost will satisfie them , but their old road of beggarly readers in every parish : others again , perhaps out of a good zeal , have hurried the people with violence beyond their principles , and sometimes it may be beyond the truth ; and as jacob said ; over driving the cattel , and young ones , have almost destroyed the whole flock ; between complaints on one side , and the other , i fear between misguided zeal , and formality , the whole worke is almost cast to the ground , the business of zion , as such , is scarce by any cared for . the good lord guide you to somewhat for its relief , that those who are godly may be encouraged : and those that need instruction may not be neglected . secondly , the things of man , or righteous administrations of justice in things relating to this present pilgrimage . these wheels also are you to set going . many particulars lie before you ; more will present themselves , troublesome times have allwayes produced good laws ; your wisdome will be to provide for good execution , that not only the generations to come , but the present , may eat of the fruit of your labours and travel . the end . a catalogue of the other books published by dr. owen , and sold by philemon stephens , at the gilded lion in pauls church yard . 1. a display of the errors of the arminians , concerning the old pelagian idoll free-will , the new goddesse contingency , &c. in 14 chapters , 40. 2. salus electorum sanguis jesu . a treatise of the redemption and reconciliation that is in the blood of christ , with the merit thereof , and the satisfaction wrought therby ; wherein the whole controversie of universall redemption is fully discussed , in foure bookes , with an appendix upon occasion of a late book published by mr. joshua sprigge . 3. the duty of pastors and people distinguished , touching the means to be used by the people ( distinct from church officers ) for encreasing of divine knowledge . 4. eshcol , or rules of direction , for the walking of the saints in fellowship , according to the order of the gospel . 5. a fast sermon to the parliament . aprill 29. 1646. on acts 16. 11. a vision appeared , &c with an appendix touching church government , with an essay for practice thereof ( in the countrey ) also of tolerarion , and petitions about these things . 6. eben ezer , being an exposition on the first ten verses of the third chapter of the prophesie of habbakkuk , in two sermons , one at colchester , the other at rumford , in memoriall of the deliverance of essex countie and committee . 1648. 7. a fast sermon to the parliament , jan. 31 1648. on jer. 15. 19 , 20. let them return to thee , but return not thou unto them . with a discourse about toleration , and the duty of the civil magistrate about religion . 8. a fast sermon to the parliament . april . 19. 1649. on heb. 12. 27. and this word , yet once more , signifieth the removing of those things , &c. 9. the glory of the church in its relation to christ , in two sermons , one at barwick , the other at edenbrough , on esay 56. 7. for mine house shall be called an house of prayer for all people . 10. the labouring saints dismission to rest . a sermon at the funerall of h. ireton , lord deputy of ireland , on daniel . 12. 13. but goe thou thy way , till the end be : for thou shalt rest , and stand in the lot at the end &c. 11. a thanksgiving sermon to the parliament , octob. 24. 1651 for the victory at worcester , on ezeck 17. 24. and all the trees of the field shall know , &c. 12. a fast sermon to the parl. octob. 13. 1652. on daniel 7. 15. i daniel was grieved in my spirit , &c. 13. a sermon preached at the opening of the parliament , septem. 17. 1656 , on esay . 14. 22. 14 ▪ diatriba de justitiâ divina ▪ 15 the doctrine of the saints perseverance , vindicated in a full answer to the discourse of mr. john goodwin , against that doctrine in his book , entitled redemption redeemed . 16 a treatise of the true nature of schisme , with reference to the present differences in religion . 8. 17 a treatise of mortification of sinne in sinners , resolving cases of of conscience there unto belonging 18 socinianisme examined in the confutation of mr. biddles , and the racovian catechisme , 4. 19 a review of the annotations of h. grotius , in reference to the doctrine of the deity and saitisfaction of christ , in answer to dr. hammond 4. a commentary on the 12 small prophets , by mr. john trap . a practical exposition on these 4 psalm . viz. the 27 , 84. 85. 87 , by mr. thomas pierson . tho. campanella , his treatise , shewing by what means the king of spain may attain to an universal monarchy . published in english in regard much of his advice is already accomplished concerning england , france and holland . tythes too hot to be touched , a treatise shewing tythes to be neither jewish , popish , nor inconvenient , but due by the law of nature , scripture , and reason , by sir h. spelman knight , with the same authors treatise de non temerandis ecclesiis ; against violating the rights due unto churches . mr. george herberts poems reprinted , with an alphabeticall table , together wath the synagogue , being divine poems , in imitation of mr. herberts poems . paralipomena , orthographiae , etymologiae , prosodiae unà cùm scholiis ad canones de genere substantivorum , de anomalis praeteritis & supinis verborum , syntaxi carminum ratione et figuris collecta ex optimis autoribus in quatuor libris per johan . danesij ▪ tho. gatakeri , tetragrammaton de nomine jehovah , dissertatio quâ vocis jehovah apud nostros receptae usus defenditur , et à quorundam cav●llationibus iniquis pariter atque manibus vindicatur . magnetis reductorium theologicum , tropologicum , in quo ejus novus , verus & supremus usus indicatur per . s. ward . the christians conflict , shewing the difficulties and duties of a christian souldier in his warfare , with the armour and graces necessary thereto ; as also a discussion of the case of usury and depopulation , with the errors of the antinomians . together with a treatise of the society of saints , and christian fellowship . by tho. bentham . the holy life , and happy death of j bruen , ●f bruen stapleford in cheshire esq exhibiting variety of memorable passages , usefull for all sorts of people , as a path way to piety and charit , by w. hind . notes, typically marginal, from the original text notes for div a90268e-490 1. obs. 1. 2. 3. 1. 2. 3. 4. 1. 2. 2. 1. 2. ob. 1. 1. 2. 2. 3. 1. 1. 2. 3. 2. use 1. 1. 2. 1. 2. 1. 2. 2. 1. 2. 1. 1. 2. 3. 4. 1. 2. 3. use 1. 2. 3. 1. 2. 3. 2. a declaration of the faith and order owned and practised in the congregational churches in england; agreed upon and consented unto by their elders and messengers in their meeting at the savoy, octob. 12. 1658. congregational church in england and wales. savoy meeting (1658). this text is an enriched version of the tcp digital transcription a89790 of text r203024 in the english short title catalog (thomason e968_4). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 139 kb of xml-encoded text transcribed from 22 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a89790 wing n1488 thomason e968_4 estc r203024 99863127 99863127 115309 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a89790) transcribed from: (early english books online ; image set 115309) images scanned from microfilm: (thomason tracts ; 144:e968[4]) a declaration of the faith and order owned and practised in the congregational churches in england; agreed upon and consented unto by their elders and messengers in their meeting at the savoy, octob. 12. 1658. congregational church in england and wales. savoy meeting (1658). owen, john, 1616-1683. nye, philip, 1596?-1672. [16], 27, [1] p. printed for d.l. and are to be sold in paul's church-yard, fleet-street, and westminster-hall, london : 1659. drawn up for the assembly of ministers of congregational churches by a committee headed by philip nye, to whom the work is often attributed. the preface was written by john owen. annotations on thomason copy: "philip nie & his confederat crew of === independants" is inserted with a caret between 'by' and 'their' on the titlepage. "but printed not before [the] february after feb. 16. 1658"; the 9 in the imprint date has been crossed out and replaced with an "8". reproduction of the original in the british library. eng congregational churches -creeds -early works to 1800. congregational churches -doctrines -early works to 1800. congregational churches -england -history -early works to 1800. a89790 r203024 (thomason e968_4). civilwar no a declaration of the faith and order owned and practised in the congregational churches in england;: agreed upon and consented unto by thei congregational church in england and wales. savoy meeting 1659 25135 62 5 0 0 0 0 27 c the rate of 27 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-06 tcp assigned for keying and markup 2007-07 apex covantage keyed and coded from proquest page images 2007-09 emma (leeson) huber sampled and proofread 2007-09 emma (leeson) huber text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a declaration of the faith and order owned and practised in the congregational churches in england ; agreed upon and consented unto by their elders and messengers in their meeting at the savoy , octob. 12. 1658. london printed for d. l. and are to be sold in paul's church-yard , fleet-street , and westminster-hall , 1659. a preface . confession of the faith that is in us , when justly called for , is so indispensable a due all owe to the glery of the soveraign god , that it is ranked among the duties of the first commandment , such as prayer is ; and therefore by paul yoaked with faith it self , as necessary to salvation : with the heart man believeth unto righteousness , and with the mouth confession is made unto salvation . our lord christ himself , when he was accused of his doctrine , considered simply as a matter of fact by preaching ▪ refused to answer ; because , as such , it lay upon evidence , & matter of testimony of others ; unto whom therefore he refers himself : but when both the high-priest and pilate expostulate his faith , and what he held himself to be ; he without any demur at all , chearfully makes declarat on , that he was the son of god ; so to the high-priest : and that he was a king , and born to be a king ; thus to pilate . though upon the uttering of it his life lay at the stake : which holy profession of his is celebrated for our example , 1 tim. 6. 13. confessions , when made by a company of professors of christianity joyntly meeting to that end , the most genuine and natural use of such confessions is , that under the same form of words , they express the substance of the same common salvation or unity of their faith ; whereby speaking the same things , they shew themselves perfectly joyned in the same mind , and in the same judgment , 1 cor. 1. 10. and accordingly such a transaction is to be looked upon but as a meet or fit medium or means whereby to express that their common faith and salvation ▪ and no way to be made use of as an imposition upon any : what ever is of force or constraint in matters of this nature , causeth them to degenerate from the name and nature of confessions , and turns them from being confessions of faith , into exactions and impositions of faith . and such common confessions of the orthodox faith , made in simplicity of heart by any such body of christians , with concord among themselves , ought to be entertained by all others that love the truth as it is in jesus , with an answerable rejoycing : for if the unanimous opinions and assertions but in some few points of religion , and that when by two churches , namely , that of jerusalem , and the messengers of antioch met , assisted by some of the apostles , were by the believers of those times received with so much joy , ( as it is said , they rejoyced for the consolation ) much more this is to be done , when the whole substance of faith , and form of wholesome words shall be declared by the messengers of a multitude of churches , though wanting those advantages of counsel and authority of the apostles which that assembly had . which acceptation is then more specially due , when these shall ( to choose ) utter and declare their faith in the same substance for matter , yea , words , for the most part , that other chur●hes and assembli●s , reputed the most orthodox , have done before them : for upon such a correspondency , all may see that actually accomplished , which the apostle did but exhort unto , and pray for , in those two more eminent churches of the corinthians and the romans , ( and so in them for all the christians of his time ) that both jew and gentile , that is , men of different perswasions ( as they were ) might glorifie god with one mind and with one mouth . and truly , the very turning of the gentiles to the owning of the same faith , in the substance of it with the christian jew ( though differing in greater points then we do from our brethren ) is presently after dignified by the apostle with this style , that it is the confession of jesus christ himself ; not as the object onely , but as the author and maker thereof : i will confess to thee ( saith christ to god ) among the gentiles . so that in all such accords , christ is the great and first confessor ; and we , and all our faith uttered 〈◊〉 us , are but the epistles , ( as paul ) and confessions ( as isaiah there ) of their lord and ours ; he , but expressing what is written in his heart , through their hearts and mouthes , to the glory of god the father : and shall not we all rejoyce herein , when as christ himself is said to do it upon this occasion : as it there also follows , i will sing unto thy name . further as the soundness and wholesomness of the matter gives the vigor and life to such confessions so the inward freeness , willingness , and readiness of the spirits of the confessors do contribute the beauty and loveliness thereunto : as it is in prayer to god , so in confessions made to men . if two or three met ▪ do agree , it renders both , 〈…〉 the more acceptable . the spirit of christ is in himself too free , great and generous a spirit to suffer himself to be used by any humane arm , to whip men into belief he drive● not but gently leads into all truth , and perswades men to dwell in the tents of l●k● precious faith ; which would lose of its preciousness and value if that sparkle of freeness sh●ne not in it : the character of his people , i● to be a willing people in the day of his power , ( not mans ) in the beauties of holiness which are the assemblings of the saints : one gl●●y of which assemblings in that fi●st ch●rch i● said to have been , they met with one accord ; which is there in the psalm prophesied of , in the instance of that first church , for all other that should succeed . and as this great spirit is in himself free ▪ when , and how for , and in whom to work , so where and when he doth work , he carrieth it with the same freedom , and is said to be a free spirit , as he both is , and works in us : and where this spirit of the lord is , there is liberty . now , as to this confession of ours , besides , that a conspicuous conjunction of the particulars mentioned , hath appeared therein : there are also four remarkable attendants thereon , which added , might perhaps in the eyes of sober and indifferent spirits , give the whole of this transaction a room and rank amongst other many good and memorable things of this age ; at least all set together , do cast as clear a gleam and manifestation of god's power and presence , as hath appeared in any such kind of confessions , made by so numerous a company these later years . the first , is the temper , ( or distemper rather ) of the times , during which , these churches have been gathering , and which they have run through . all do ( out of a general sense ) complain that the times have been perillous , or difficult times ( as the apostle fore told ) ; and that in respect to danger from seducing spirits , more perillous then the hottest seasons of persecution . we have sa●led through an aestuation , fluxes and refluxes of great varieties of spirits , doctrines , opinions and occurrences , and especially in the matter of opinions , which have been accompanied in their several seasons , with powerful perswasions and temptations , to seduce those of our way . it is known , men have taken the freedom ( notwithstanding what authority hath interposed to the contrary ) to vent and vend ●heir own vain and accursed imaginations , contrary to the great and fixed truths of the gospel , insomuch , as take the whole round and circle of delusi●ns , the devil hath in this small time , ran ; it will be found , that every truth , of greater or lesser weight , hath by one or other hand , at one time or another , been questioned and called to the bar amongst us , yea , and impleaded , under the pretext ( which hath some degree of justice in it ) that all should not be bound up to the traditions of former times , nor take religion upon trust . whence it hath come to pass , that many of the soundest professors were put upon a new search and d squisition of such truths , as they had taken for granted , and yet had lived upon the comfort of : to the end they might be able to convince others , and est blish their own hearts against that darkness and unbelief , that is ready to close with error , or at least t● doubt of the truth , when error is speciousl● presented . and hereupon we do professedly account it one of the greatest advantages gained out of the temptations of these times , yea the honour of the saints and ministers of these nations , that after they had sweetly been exercised in , and had improved practical and experimental truths , this should be the r forther lot , to examine and discuss , and indeed , anew to learn over every doctrinal truth , both out of the scriptures , and also with a fresh taste thereof in their own hearts ; which is no other then what the apostle exhorts to , try all things , bold fast that which is good . conversion unto god at first , what is it else then a savory and aff●ct●onate application , and the bring●ng home to the heart with spiritual light and life , all truths that are necessary to salvation , together with other lesser truths ? all which we had afore conversion taken in but notionally from common education and tradition . now that after this first gust those who have bin thus converted should be put upon a new probation and search out of the scriptures , not onely of all principles explicitely ingredients to conversion ; ( unto which the apostle referreth the galatians when they had diverted from them ) but of all other superstructures as well as fundamentals ; and together therewith , anew to experiment the power and sweetness of all these in their own souls : what is this but tryed faith indeed ? and equivalent to a new conversion unto the truth ? an anchor that is proved to be sure and stedfast , that will certainly hold in all contrary storms . this was the eminent seal and commendation which those holy apostles that lived and wrote last ( peter , john , and jude in their epistles ) did set and give to the christians of the latter part of those primitive times . and besides , it is clear and evident by all the other epistles , from first to last , that it cost the apostles as much , and far more care and pains to preserve them they had converted , in the truth , then they had taken to turn them thereunto at first : and it is in it self as great a work and instance of the power of god , that keeps , yea , guards us through faith unto salvation . secondly , let this be added , ( or superadded rather ) to give full weight and measure , even to running over , that we have all along this season , held forth ( though quarrelled with for it by our brethren ) this great principle of these times , that amongst all christian states and churches , there ought to be vouchsafed a forbearance and mutual indulgence unto saints of all perswasions , that keep unto , and hold fast the necessary foundations of faith and holiness , in all other matters extrafundamental , whether of faith or order . this to have been our constant principle , we are not ashamed to confess to the whole christian world . wherein yet we desire we may be understood , not as if in the abstract we stood indifferent to falshood or truth , or were careless whether faith or error , in any truths but fundamental , did obtain or not , so we had our liberty in our petty and smaller differences ; or as if to make sure of that , we had cut out this wide cloake for it : no , we profess that the whole , and every particle of that faith delivered to the saints , ( the substance of which we have according to our light here professed ) is , as to the propagation and furtherance of it by all gospel-means , as precious to us as our lives ; or what can be supposed dear to us ; and in our sphere we have endeavored to promote them accordingly : but yet withall , we have and do contend , ( and if we had all the power which any , or all of our brethren of differing opinions have desired to have over us , or others , we should freely grant it unto them all ) we have and do contend for this , that in the concrete , the persons of all such gracious saints , they and their errors , as they are in them , when they are but such errors as do and may stand with communion with christ , though they should not repent of them , as not being convinced of them to the end of their days ; that those , with their errors ( that are purely spiritual , and intrench and overthrow not civil societies , ) as concrete with their persons , should for christs sake be born withall by all christians in the world ; and they notwithstanding be permitted to enjoy all ordinances and spiritual priviledges according to their light , as freely as any other of their brethren that pretend to the greatest orthodoxity ; as having as equal , and as fair a right in and unto christ , and all the holy things of christ , that any other can challenge to themselves . and this doth afford a full and invincible testimony on our behalf , in that whiles we have so earnestly contended for this just liberty of saints in all the churches of christ , we our selves have no need of it : that is , as to the matter of the profession of faith which we have maintained together with others : and of this , this subsequent confession of faith gives sufficient evidence . so as we have the confidence in christ , to utter in the words of those two great apostles , that we have stood fast in the liberty wherewith christ hath made us free ( in the behalf of others , rather then our selves ) and having been free , have not made use of our liberty for a cloak of error or maliciousness in our selves . and yet , loe , whereas from the beginning of the rearing of these churches , that of the apostle hath been ( by some ) prophecyed of us , and applyed to us , that whiles we promised ( unto others ) liberty , we our selves would become servants of corruption , and be brought in bondage to all sorts of fancies and imaginations ; yet the whole world may now see after the experience of many years ran-through ( and it is manifest by this confession ) that the great and gracious god hath not only kept us in that common unity of the faith and knowledge of the son of god , which the who●e community of saints have and shall in their generations come unto , but also in the same truths , both small and great , that are built thereupon , that any other of the best and more pure reformed churches in their best times ( which were their first times ) have arrived unto : this confession withall holding forth a professed opposition unto the common errors and heresies of these times . these two considerations have been taken from the seasons we have gone through . thirdly , let the space of time it self , or dayes , wherein from first to last the whole of this confession was framed and consented to by the whole of us , be duly considered by sober and ingenuous spirits : the whole of days in which we had meetings about it , ( set aside the two lords days and the first days meeting , in which we considered and debated what to pitch upon ) were but 11 dayes , part of which also was spent by some of us in prayer , others in consulting ; and in the end all agreeing . we mention this small circumstance but to this end , ( which still adds unto the former ) that it gives demonstration , not of our freeness and willingness onely , but of our readiness and preparedness unto so great a work ; which otherwise , and in other assemblies , hath ordinarily taken up long and great debates , as in such a variety of matters of such concernment , may well be supposed to fall out . and this is no other then what the apostle peter exhorts unto , be ready always to give an answer to every man that asketh you a reason , or account of the hope that is in you . the apostle paul saith of the spiritual truths of the gospel , that god hath prepared them for those that love him . the inward and innate constitution of the new creature being in it self such as is suted to all those truths , as congenial thereunto : but although there be this mutual adaptness between these two , yet such is the mixture of ignorance , darkness and unbelief , carnal reason ▪ pre-occupation of judgment , interest of parties , wantonness in opinion , proud adhering to our own perswasions , and perverse oppositions and av●rsness to agree with others , and a multitude of such like distempers common to believing man : all which are not onely mixed with , but at times ( especially in such times as have passed over our heads ) are ready to overcloud our judgments , and to cause our eyes to be double , and sometimes prevail as well as lusts , and do byass our wills and affections : and such is their mixture , that although there may be existent an habitual preparedness in mens spirits , yet not always a present readiness to be found , specially not in such a various multitude of men , to make a solemn and deliberate profession of all truths , it being as great a work to find the spirits of the just ( perhaps the best of saints ) ready for every truth , as to be prepared to every good work . it is therefore to be looked at , as a great and special work of the holy ghost , that so numerous a company of ministers , and other principal brethren , should so readily , speedily , and joyntly give up themselves unto such a whole body of truths that are after godliness . this argues they had not their faith to seek ; but , as is said of ezra , that they were ready scribes , and ( as christ ) instructed unto the kingdom of heaven , being as the good housholders of so many families of christ , b●nging forth of their store and treasury new and old. it shews these truths had been familiar to them , and they acquainted with them , as with their daily food and provision , ( as christs allusion there insinuates ) : in a word , that so they had preached , and that so their people had beleived , as the apostle speaks upon one like particular occasion . and the apostle paul considers ( in cases of this nature ) the suddenness o●length of the time , either one way or the other ; whether it were in mens forsaking or learning of the truth . thus the suddenness in the galatians ca●e in leaving the truth ▪ he makes a wonder of it : i marvel that you are so soon ( that is , in so short a time ) removed from the true gospel unto another . again on the contrary , in the hebrews he aggravates their backwards ess , that when for the time you ought to be teachers , you had need that one teach you the very first principles of the oracles of god . the parallel contrary to both these having fallen our in this transaction , may have some ingredient and weight with ingenuous spirits in its kind , according to the proportion is put upon either of these forementioned in their adverse kind , and obtain the like special observation . this accord of ours hath fallen out without having held any correspondency together , or prepared consultation , by which we might come to be advised of one anothers mindes . we alledge not this as a matter of commendation in us ; no , we acknowledge it to have been a great neglect : and accordingly one of the first proposals for union amongst us was , that there might be a constant correspondence held among the churches for counsel and mutual edification , so for time to come to prevent the like omission . we confess that from the first , every , or at least the generality of our churches , have been in a manner like so many ships ( though holding forth the same general colours ) lancht singly , and sailing apart and alone in the vast ocean of these tumultuating times , and they exposed to every wind of doctrine , under no other conduct then the word and spirit , and their particular elders and principal brethren , without associations among our selves , or so much as holding out common lights to others , whereby to know where we were . but yet whilest we thus confess to our own shame this neglect , let all acknowledge , that god hath ordered it for his high and greater glory , in that his singular care and power should have so warcht over each of these , as that all should be found to have steered their course by the same chart , and to have been bound for one and the same port , and that upon this general search now made , that the same holy and blessed truths of all sorts , which are currant and warrantable amongst all the other churches of christ in the world , should be found to be our lading . the whole , and every of these things when put together , do cause us ( whatever men of prejudiced and opposite spirits may find out to slight them ) with a holy admiration , to say , that this is no other then the lords doing ; and which we with thansgiving do take from his hand as a speciall token upon us for good , and doth shew that god is faithfull and upright towards those that are planted in his house : and that as the faith was but once for all , and intentionally first delivered unto the saints ; so the saints , when not abiding scattered , but gathered under their respective pastors according to gods heart into an house , and churches unto the living god , such together are , as paul forespake it , the most steady and firm pillar and seat of truth that god hath anywhere appointed to himself on earth , where his truth is best conserved , and publiquely held forth ; there being in such assemblies weekly a rich dwelling of the word amongst them , that is , a daily open house kept by the means of those good housholders , their teachers and other instructers respectively appropriated to them , whom christ in the vertue of his ascension , continues to give as gifts to his people , himself dwelling amongst them ; to the end that by this , as the most sure standing permanent means , the saints might be perfected ▪ till we all ( even all the saints in present and future ages ) do come by this constant and daily ordinance of his unto the unity of the faith and knowledge of the son of god unto a perfect man , unto the measure of the stature of the fulnesse of christ ( which though growing on by parts and piecemeal ▪ will yet appear compleat , when that great and general assembly shall be gathered , then when this world is ended , and these dispensations have had their fulness and period ) and so that from henceforth ( such a provision being made for us ) we be no more children tossed too and fro , and carried about with every wind of doctrine . and finally , this doth give a fresh and recent demonstration , that the great apostle and high-priest of our profession is indeed ascended into heaven , and continues there with power and care , faithfull as a son over his own house , whose house are we , if we hold fast the confidence and the rejoycing of the hope firm unto the end : and shews that he will , as he hath promised , be with his own institutions to the end of the world . it is true , that many sad miscarriages , divisions , breaches , fallings off from holy ordinances of god , have along this time of tentation , ( especially in the beginning of it ) been found in some of our churches ; and no wonder , if what hath been said be fully considered : many reasons might further be given hereof , that would be a sufficient apology , without the help of a retortion upon other churches ( that promised themselves peace ) how that more destroying ruptures have befallen them , and that in a wider sphere and compasse ; which though it should not justifie us , yet may serve to stop others mouths . let rome glory of the peace in , and obedience of her children , against the reformed churches for their divisions that occurred ( especially in the first rearing of them ) whilest we all know the causes of their dull & stupid peace to have been carnal interests , worldly correspondencies , and coalitions , strengthened by gratifications of all sorts of men by that religion , the principles of blind devotion , traditional faith , ecclesiastical tyranny , by which she keeps her children in bondage to this day . we are also certain , that the very same prejudices that from hence they would cast upon the reformed ( if they were just ) do lye as f●lly against those pure churches raised up by the apostles themselves in those first t●mes : for as we have heard of their patience , sufferings , consolations , and the transcending gifts powred out , and graces shining in them , so we have heard complaints of their divisions too , of the forsakings of their assemblies , as the custom or manner of some was ( which later were in that respect felones de se , and needed no other delivering up to satan as their punishment , then what they executed upon themselves . ) we read of the shipwrack also of faith and a good conscience , and overthrowings of the faith of some ; and still but of some ▪ not all , nor the most : which is one piece of an apologie the apostle again and again inserts to future ages , and through mercy we have the same to make . and truly we take the confidence professedly to say , that these tentations common to the purest churches of saints separated from the mixture of the world , though they grieve us ( for who is offended , and we burn not ? ) yet they do not at all stumble us , as to the truth of our way , had they been many more : we say it again , these stumble us no more ( as to that point ) then it doth offend us against the power of religion it self , to have seen , and to see daily in particular persons called out and separated from the world by an effectual work of conversion , that they for a while do suffer under disquietments , vexations , turmoils , unsettlements of spirit , that they are tossed with tempests and horrid tentations , such as they had not in their former estate , whilst they walked according to the course of this world : for peter hath sufficiently instructed us whose businesse it is to raise such storms , even the devil's ; and also whose designe it is , that after they have suffered a while , thereby they shall be setled , perfected , stablished , that have so suffered , even the god of all grace . and look what course of dispensation god holds to saints personally , he doth the like to bodyes of saints in churches , and the devil the same for his part too : and that consolatory maxim of the apostle , god shall tread down satan under your feet shortly , which paul utteteth concerning the church of rome , shews how both god and satan have this very hand therein ; for he speaks that very thing in reference unto their divisions , as the coherence clearly manifests ; and so you have both designs exprest at once . yea , we are not a little induced to think , that the divisions , breaches , &c. of those p●imitive churches would not have been so frequent among the people themselves , and not the elders onely , had not the freedom , liberties and rights of the members ( the brethren , we mean ) been stated and exercised in those churches , the same which we maintain and contend for to be in ours . yea ( which perhaps may seem more strange to many ) had not those churches been constituted of members inlightned further then with notional and traditional knowledge , by a new and more powerfull light of the holy ghost , wherein they had been made partakers of the holy ghost , and the heavenly gift , and their hearts had tasted the good word of god , and the powers of the world to come ▪ and of such members at lowest , there had not fallen out those kindes of divisions among them . for experience hath shewn , that the common sort of meer doctrinal professors ( such as the most are now a days ) whose highest elevation is but freedom from moral scandal , joyned with devotion to christ through meer education , such as in many turks is found towards mahomet , that these finding and feeling themselves not much concerned in the active part of religion , so they may have the honour ( especially upon a reformation of a new refinement ) that themselves are approved members , admitted to the lords supper , and their children to the ordinance of baptism ; they regard not other matters ( as gallio did not ) but do easily and readily give up themselves unto their guides , being like dead fishes carried with the commonstream ; whereas those that have a further renewed light by a work of the holy ghost , whether saving or temporary , are upon the quite contrary grounds apt to be bufie about , and inquisitive into , what they are to receive and practise , or wherein their consciences are professedly concerned and involved : and thereupon they take the freedom to examine and try the spirits , whether of god or no : and from hence are more apt to dissatisfaction , and from thence to run into division , and many of such proving to be inlightned but with a temporary , not saving faith ( who have such a work of the spirit upon them , and profession in them , as will and doth approve it self to the judgment of saints , and ought to be so judged , until they be otherwise discovered ) who at long-run , prove hypocrites , through indulgence unto lusts , and then out of their lusts persist to hold up these divisions unto breach of , or departings from , churches , and the ordinances of god , and god is even with them for it , they waxing worse and worse , deceiving and being deceived ; and even many of those that are sincere , through a mixture of darkness and erroneousness in their judgments , are for a season apt out of conscience to be led away with the error of others , which lie in wait to deceive . insomuch as the apostle upon the example of those first times , fore-seeing also the like events in following generations upon the like causes , hath been bold to set this down as a ruled case , that likewise in other churches so constituted and de facto empriviledged as that of the church of corinth was ( which single church , in the sacred records about it , is the compleatest mirror of church-constitution , order , and government , and events thereupon ensuing , of any one church whatever that we have story of ) his maxim is , there must be also divisions amongst you ; he setly inserts an [ also ] in the case , as that which had been in his own observation , and that which would be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the fate of other churches like thereunto , so prophefieth he : and he speaks this as peremptorily , as he doth elsewhere in that other , we must through many tribulations enter into the kingdom of heaven : yea , and that all that will live godly in christ jesus , shall suffer persecution : there is a [ must ] upon both alike ; and we bless god , that we have run through both , and do say , and we say no more that as it was then , so it is now , in both respects . however , such hath been the powerful hand of god's providence in these , which have been the worst of our tryals , that out of an approved experience and observation of the issue , we are able to adde that other part of the apostles prediction , that therefore such rents must be , that they which are approved may be made manifest among you ; which holy issue god ( as having aimed at it therein ) doth frequently and certainly bring about in churches , as he doth bring upon them that other fate of division . let them therfore look untoit , that are the authors of such disturbances , as the apostle warneth , gal 5. 10. the experiment is this , that we have seen , and do daily see , that multitudes of holy and precious souls , and ( in the holy ghosts word ) approved saints , have been , and are the more rooted and grounded by means of these shakings , and do continue to cleave the faster to christ ▪ and the purity of hi● ordinances , and value them the more by this cost god hath put them to for the enjoying of them , who having been planted in the house of the lord , have flourished in the courts of our god , in these evil times , to new that the lord is upright . and this experimented event from out of such divisions , hath more confirmed us , and is a louder apologie for us , then all that our opposites are able from our breaches to alleadge to prejudice us . we will add a few words for conclusion , and give a more particular account of this our declaration . in drawing up this confession of faith , we have had before us the articles of religion , approved and passed by both houses of parliament , after advice had with an assembly of divines , called together by them for that purpose . to which confession , for the substance of it , we fully assent , as do our brethren of new-england , and the churches also of scotland , as each in their general synods have testified . a few things we have added for obviating some erroneous opinions , that have been more broadly and boldly here of late maintained by the asserters , then in former times ; and made other additions and alterations in method , here and there , and some clearer explanations , as we found occasion . we have endeavoured throughout , to hold to such truths in this our confession , as are more properly termed matters of faith ; and what is of church-order , we dispose in certain propositions by it self . to this course we are led by the example of the honorable houses of parliament , observing what was established , and what omitted by them in that confession the assembly presented to them . who thought it not convenient to have matters of discipline and church-government put into a confession of faith , especially such particulars thereof , as then were , and still are controverted and under dispute by men orthodox and sound in faith . the 30th cap therefore of that confession , as it was presented to them by the assembly , which is of church censures , their tlse , kinds , and in whom placed : as also cap. 31. of synods and councels , by whom to be called , of what force in their decrees and determinations . and the 4th paragr. of the 20th cap. which determines what opinions and practises disturb the peace of the church , and how such disturbers ought to be proceeded against by the censures of the church , and punished by the civil magistrate ▪ also a great part of the 24th cap. of marriage and divorce . these were such doubtful assertions , and so unsutable to a confession of faith , as the honorable houses in their great wisdom thought fit to lay them aside : there being nothing that tends more to heighten dissentions among brethren , then to determine and adopt the matter of their difference , under so high a title , as to be an article of our faith : so that there are two whole chapters , and some paragraphs in other chapters in their confession , that we have upon this account omitted ; and the rather do we give this notice , because that copy of the parl. followed by us , is in few mens hands ; the other as it came from the assembly , being approved of in scotland , was printed and hastened into the world , before the parl , had declared their resolutions about it ; which was not til june 20. 1648. and yet hath been , and continueth to be the copy ( ordinarily ) onely sold , printed , and reprinted for these 11 years . after the 19th cap. of the law , we have added a cap. of the gospel , it being a title that may not well be omitted in a confession of faith : in which chapter , what is dispersed , and by intimation in the assemblies confession , with some little addition , is here brought together , and more fully , under one head . that there are not scriptures annexed , as in some confessions ( though in divers others it 's otherwise ) we give the same account as did the reverend assembly in the same case : which was this ; the confession being large , and so framed , as to meet with the common errors , if the scriptures should have been alleadged with any clearness , and by shewing where the strength of the proof lieth , it would have required a volume . we say further , it being our utmost end in this ( as it is indeed of a confession ) humbly to give an account what we hold and assert in these matters ; that others , especially the churches of christ may judge of us accordingly : this we aimed at , and not so much to instruct others , or convince gain-sayers . these are the proper works of other institutions of christ , and are to be done in the strength of express scripture . a confession is an ordinance of another nature . what we have laid down and asserted about churches and their government , we humbly conceive to be the order which christ himself hath appointed to be observed , we have endeavored to follow scripture light ; and those also that went before us according to that rule , desirous of nearest uniformity with reforming-churches , as with our brethren in new-england , so with others , that differ from them and us . the models and platforms of this subject laid down by learned men , and practised by churches , are various : we do not judge it brotherly , or grateful , to insist upon comparisons , as some have done ; but this experience teacheth , that the variety , and possibly the disputes and emulations arising thence , have much strengthened , if not fixed , this unhappy perswasion in the mindes of some learned and good men , namely , that there is no setled order laid down in scripture ; but it 's left to the prudence of the christian magistrate , to compose or make choice of such a form as is most sutable and consistent with their civil-government . where this opinion is entertained in the perswasion of governors , there , churches asserting their powet and order to be jure divino , and the appointment of jesus christ , can have no better nor more honorable entertainment , then a toleration or permission . yet herein there is this remarkable advantage to all parties that differ , about what in government is of christ's appointment ; in that such magistrates have a far greater latitude in conscience , to tolerate and permit the several forms of each so bound up in their perswasion , then they have to submit unto what the magistrate shall impose : and thereupon the magistrate exercising an indulgency and forbearance , with protection and encouragement to the people of god , so differing from him , and amongst themselves : doth therein discharge as great a faithfulness to christ , and love to his people , as can any way be supposed and expected from any christian magistrate , of what perswasion soever he is . and where this clemency from governors is shewed to any sort of persons , or churches of christ , upon such a principle , it will in equity produce this just effect , that all that so differ from him , and amongst themselves , standing in equal and alike difference from the principle of such a magistrate , he is equally free to give a like liberty to them , one as well as the other . this faithfulness in our governours we do with thankfulness to god acknowledge , and to their everlasting honour , which appeared much in the late reformation . the hierarchie , common-prayer-book , and all other things grievous to god's people , being removed , they made choice of an assembly of learned men , to advise what government and order is meet to be established in the room of these things ; and because it was known there were different opinions ( as always hath been among godly men ) about forms of church-government , there was by the ordinance first sent forth to call an assembly , not onely a choice made of persons of several perswasions , to sit as members there , but liberty given , to a lesser number , if dissenting , to report their judgments and reasons , as well and as freely as the major part . hereupon the honorable house of commons ( an indulgence we hope will never be forgotten ) finding by papers received from them , that the members of the assembly were not like to compose differences amongst themselves , so as to joyn in the same rule for church-government , did order further as followeth : that a committee of lords and commons , &c. do take into consideration the differences of the opinions in the assembly of divines in point of church-government , and to endeavor a union if it be possible ; and in case that cannot be done , to endeavor the finding out some may , how far tender consciences , who cannot in all things submit to the same rule which shal be established , may be born with according to the word , and as may stand with the publique peace . by all which it is evident , the parliament purposed not to establish the rule of church-government with such rigor , as might not permit and bear with a practise different from what they had established : in persons and churches of different principles , if occasion were . and this christian clemency and indulgence in our governours , hath been the foundation of that freedom and liberty , in the managing of church-affairs , which our brethren , as well as we , that differ from them , do now , and have many years enjoyed . the honorable houses by several ordinances of parliament after much consultation , having setled rules for church-government , and such an eccleasistical order as they judged would best joynt with the laws and government of the kingdom , did publish them , requiring the practise hereof throughout the nation ; and in particular , by the min. of the pr. of lon. but ( upon the former reason , or the like charitable consideration ) these rules were not imposed by them under any penalty , or rigorous inforcement , though frequently urged thereunto by some . our reverend brethren of the province of london , having considered of these ordinances , and the church-government laid down in them , declared their opinions to be , that there is not a compleat rule in those ordinances ; also , that there are many necessary things not yet established , and some things wherein their consciences are not so fully satisfied . these brethren , in the same paper , have published also their joynt resolution to practise in all things according to the rule of the word , and according to these ordinances , so far as they conceive them correspond to it , and in so doing , they trust they shall not grieve the spirit of the truly godly , nor give any just occasion to them that are contrary minded , to blame their proceedings . we humbly conceive that ( we being dissatisfied in these things as our brethren ) the like liberty was intended by the honorable houses and may be taken by us of the congregational way ( without blame or grief to the spirits of those brethren at least ) to resolve , or rather to continue in the same resolution and practise in these matters , which indeed were our practises in times of greatest opposition , and before this reformation was began . and as our brethren the ministers of london , drew up and published their opinions and apprehensions about church-government into an intire system ; so we now give the like publique account of our consciences , and the rules by which we have constantly practised hitherto ; which we have here drawn up , and do present . whereby it will appear how much , or how little we differ in these things from our presbyterian brethren . and we trust there is no just cause why any man , either for our differing from the present settlement , it being out of conscience , and not out of contempt , or our differences one from another , being not wilful , should charge either of us with that odious reproach of schism . and indeed , if not for our d ffering from the state settlement , much less because we differ from our brethren , our d fferences being in some lesser things , and circumstances onely , as themselves acknowledge . and let it be further considered , that we have not broken from them or their order by these differences ( but rather they from us ) and in that respect we less deserve their censure ; our practise being no other then what it was in our breaking from episcopacy , and long before presbytery , or any such form as now they are in , was taken up by them ; and we will not say how probable it is , that the yoke of episcopacy had been upon our neck to this day , if some such way ( as formerly , and now is , and hath been termed schism ) had not with much suffering bin then practised , and since continued in . for novelty wherewith we are likewise both charged by the enemies of both , it is true , in respect of the publique and open profession , either of presbytery or independency , this nation hath been a stranger to each way , it 's possible , ever since it hath been christian ; though for our s lves we are able to trace the foot-steps of an independent congregational way in the ancientest customs of the churches ; as also in the writings of our soundest protestant divines , and ( that which we are much satified in ) a full concurrence throughout in all the substantial parts of church-government , with our reverend brethren the old puritan non-conformists ▪ who being instant in prayer and much sufferings , prevailed with the lord , and we reap with joy , what they sowed in tears . our brethren also that are for presbyterial subordinations , profess what is of weight against novelty for their way . and now therefore seeing the lord , in whose hand is the heart of princes , hath put into the hearts of our governours to tolerate and permit ( as they have done many years ) persons of each perswasion , to enjoy their consciences , though neither come up to the rule established by authority : and that which is more , to give us both protection , and the same encouragement , that the most devoted conformists in those former superstitious times enjoyed ; yea , and by a publike law to estalish this liberty for time to come ; and yet further , in the midst of our fears , to set over us a prince that owns this establishment , and cordially resolves to secure our churches in the enjoyment of these liberties , if we abuse them not to the disturbance of the civil peace . this should be a very great engagement upon the hearts of all , though of different perswasions , to endeavour our utmost , joyntly to promove the honour and prosperity of such a government and governours by whatsoever means , which in our callings as ministers of the gospel , and as churches of jesus christ the prince of peace , we are any way able to do ; as also to be peaceably disposed one towards another , and with mutual toleration to love as brethren , notwithstanding such differences : remembring , as it 's very equal we should , the differences that are between presbyterians and independents , being differences between fellow-servants , and neither of them having authority given from god or man , to impose their opinions , one more then the other . that our governours after so solemn an establishment , should thus bear with us both , in our greater differences from their rule : and after this , for any of us to take a fellow-servant by the throat , upon the account of a lesser reckoning , and nothing due to him upon it , is to forget , at least not to exercise , that compassion and tenderness we have found , where we had less ground to challenge or expect it . our prayer unto god is , that whereto we have already attained , we all may walk by the same rule , and that wherein we are otherwise minded , god would reveal it to us in his due time . a declaration of the faith and order owned and practised in the congregational churches in england . chap. i. of the holy scripture . although the light of nature , and the works of creation and providence , do so far manifest the goodnesse , wisdom , and power of god , as to leave men unexcusable ; yet are they not sufficient to give that knowledge of god and of his will , which is necessary unto salvation : therefore it pleased the lord at sundry times , and in divers manners to reveal himself , and to declare that his will unto his church ; and afterwards for the better preserving and propagating of the truth , and for the more sure establishment and comfort of the church against the corruption of the flesh , and the malice of satan and of the world , to commit the same wholly unto writing : which maketh the holy scripture to be most necessary ; those former wayes of gods revealing his will unto his people , being now ceased . ii. under the name of holy scripture , or the word of god written , are now contained all the books of the old and new testament ; which are these : of the old testament . genesis , exodus , leviticus , numbers , deuteronomy , joshua , judges , ruth , 1 samuel , 2 samuel , 1 kings , 2 kings , 1 chronicles , 2 chronicles , ezra , nehemiah , esther , job , psalms , proverbs , ecclesiastes , the song of songs , isaiah , jeremiah , lamentations ezekiel , daniel , hosea , joel , amos , obadiah , jonah , micah , nahum , habakkuk , zephaniah , haggai , zechariah , malachi . of the new testament . mathew , mark , luke , john , the acts of the apostles , pauls epistle to the romans , 1 corinthians , 2 corinthians , galatians , ephesians , phillippians , colossians , 1 thessalonians , 2 thessalonians , 1 to timothy , 2 to timothy , to titus , to philemon , the epistle to the hebrews , the epistle of james , the first and second epistles of peter , the first , second and third epistles of john , the epistle of jude , the revelation . all which are given by the inspiration of god to be the rule of faith and life . iii. the books commonly called apocrypha , not being of divine inspiration , are no part of the canon of the scripture ; and therefore are of no authority in the church of god , nor to be any otherwise approved or made use of , then other humane writings . iv. the authority of the holy scripture , for which it ought to be believed and obeyed , dependeth not upon the testimony of any man or church , but wholly upon god ( who is truth it self ) the author thereof ; and therefore it is to be received , because it is the word of god . v. we may be moved , and induced by the testimony of the church , to an high and reverent esteem of the holy scripture . and the heavenliness of the matter , the efficacy of the doctrine , the maiesty of the style , the consent of all the parts , the scope of the whole , ( which is , to give all glory to god ) the full discovery it makes of the only way of mans salvation , the many other incomparable excellencies , and the intire perfection thereof , are arguments whereby it doth abundantly evidence it self to be the word of god ; yet notwithstanding , our full perswasion and assurance of the infallible truth and divine authority thereof , is from the inward work of the holy spirit , bearing witness by and with the word in our hearts . vi . the whole counsel of god concerning all things necessary for his own glory , mans salvation , faith , and life , is either expresly set down in scripture , or by good and necessary consequence may be deduced from scripture ; unto which nothing at any time is to be added , whether by new revelations of the spirit , or traditions of men . nevertheless we acknowledge the inward illumination of the spirit of god to be necessary for the saving understanding of such things as are revealed in the word : and that there are some circumstances concerning the worship of god and government of the church , common to humane actions and societies , which are to be ordered by the light of nature and christian prudence , according to the general rules of the word , which are always to be observed . vii . all things in scripture are not alike plain in themselves , nor alike clear unto all : yet those things which are necessary to be known , believed , and observed for salvation , are so clearly propounded and opened in some place of scripture or other , that not only the learned , but the unlearned , in a due use of the ordinary means , may attain unto a sufficient understanding of them . viii . the old testament in hebrew ( which was the native language of the people of god of old ) and the new testament in greek ( which at the time of writing of it was most generally known to the nations ) being immediately inspired by god , and by his singular care and providence kept pure in all ages , are therefore authentical ; so as in all controversies of religion , the church is finally to appeal unto them . but because these original tongues are not known to all the people of god , who have right unto , and interest in the scriptures , and are commanded in the fear of god to read and search them ; therefore they are to be translated into the vulgar language of every nation unto which they come , that the word of god dwelling plentifully in all , they may worship him in an acceptable manner , and through patience and comfort of the scriptures may have hope . ix . the infallible rule of interpretation of scripture , is the scripture it self . and therefore when there is a question about the true and full sense of any scripture ( which is not manifold , but one ) it must be searched and known by other places , that speak more clearly . x. the supreme judge by which all controversies of religion are to be determined , and all decrees of councils , opinions of ancient writers , doctrines of men and private spirits , are to be examined , and in whose sentence we are to rest , can be no other , but the holy scripture delivered by the spirit ; into which scripture so delivered , our faith is finally resolved . chap. ii. of god and of the holy trinity . there is but one onely living and true god ; who is infinite in being and perfection ▪ a most pure spirit , invisible , without body , parts , or passions , immutable , immense , eternal , incomprehensible , almighty , most wise , most holy , most free , most absolute , working all things according to the counsel of his own immutable , and most righteous will , for his own glory , most loving , gracious , merciful , long-suffering , abundant in goodness and truth , forgiving iniquity , transgression and sin , the rewarder of them that diligently seek him ; and withal , most just and terrible in his judgments , hating all sin , and who will by no means clear the guilty . ii. god hath all life , glory , goodness , blessedness , in , and of himself ; and is alone in , and unto himself , all-sufficient , not standing in need of any creatures , which he hath made , nor deriving any glory from them , but onely manifesting his own glory in , by , unto , and upon them : he is the alone fountain of all being , of whom , through whom , and to whom are all things ; and hath most soveraign dominion over them , to do by them , for them , or upon them , whatsoever himself pleaseth : in his sight all things are open and manifest , his knowledge is infinite , infallible , and independent upon the creature , so as nothing is to him contingent or uncertain : he is most holy in all his counsels , in all his works , and in all his commands . to him is due from angels and men , and every other creature , whatsoever worship , service or obedience , as creatures , they owe unto the creator , and whatever he is further pleased to require of them . iii. in the unity of the god-head there be three persons , of one substance , power , and eternity , god the father , god the son , and god the holy ghost : the father is of none , neither begotten , nor proceeding , the son is eternally begotten of the father ; the holy ghost eternally proceeding from the father and the son . which doctrine of the trinity is the foundation of all our communion with god , and comfortable dependence upon him . chap. iii. of gods eternal decree . god from all eternity did by the most wise and holy counsel of his own will , freely and unchangeably ordain whatsoever comes to passe : yet so , as thereby neither is god the author of sin , nor is violence offered to the will of the creatures , nor is the liberty or contingency of second causes taken away , but rather established . ii. although god knowes whatsoever may or can come to pass upon all supposed conditions , yet hath he not decreed any thing , because he foresaw it as future , or as that which would come to passe upon such conditions . iii. by the decree of god for the manifestation of his glory , some men and angels are predestinated unto everlasting life , and others fore-ordained to everlasting death . iv. these angels and men thus predestinated , and fore-ordained , are particularly and unchangeably designed ; and their number is so certain and definite , that it cannot be either increased or diminished . v. those of mankind that are predestinated unto life , god , before the foundation of the world was laid , according to his eternal and immutable purpose , and the secret counsel and good pleasure of his will , hath chosen in christ unto everlasting glory , out of his meer free grace and love , without any sore-sight of faith or good works , or perseverance in either of them , or any other thing in the creature , as conditions or causes moving him thereunto , and all to the praise of his glorious grace . vi . as god hath appointed the elect unto glory , so hath he by the eternal and most free purpose of his will fore-ordained all the means thereunto : wherefore they who are elected , being faln in adam , are redeemed by christ , are effectually called unto faith in christ by his spirit working in due season , are justified , adopted , sanctified , and kept by his power , through faith , unto salvation . neither are any other redeemed by christ , or effectually called , justified , adopted , sanctified , and saved , but the elect onely . vii . the rest of mankind god was pleased , according to the unsearchable counsel of his own will , whereby he extendeth or withholdeth mercy , as he pleaseth , for the glory of his soveraign power over his creatures , to passe by and to ordain them to dishonour and wrath for their sin , to the praise of his glorious justice . viii . the doctrine of this high mystery of predestination , is to be handled with special prudence and care , that men attending the will of god revealed in his word , and yielding obedience thereunto , may from the certainty of their effectual vocation , be assured of their eternal election . so shall this ▪ doctrine afford matter of praise , reverence and admiration of god ; and of humility , diligence , and abundant consolation to all that sincerely obey the gospel . chap. iv. of creation . it pleased god the father , son , and holy ghost , for the manifestation of the glory of his eternal power , wisdom , and goodness , in the beginning , to create or make of nothing the world , and all things therein , whether visible or invisible , in the space of six dayes , and all very good . ii. after god had made all other creatures , he created man , male and female , with reasonable and immortal souls , endued with knowledg , righteousness and true holiness , after his own image , having the law of god written in their hearts , and power to fulfill it ; and yet under a a possibility of transgressing , being left to the liberty of their own will , which was subject unto change . besides this law written in their hearts , they received a command not to eat of the tree of the knowledge of good and evil ; which whiles they kept , they were happy in their communion with god , and had dominion over the creatures . chap. v. of providence . god the great creator of all things , doth uphold , direct , dispose and govern all creatures , actions and things from the greatest even to the least , by his most wise and holy providence , according unto his infallible fore-knowledge , and the free and immutable counsel of his own will , to the praise of the glory of his wisdom , power , justice , goodness and mercy . ii. although in relation to the fore-knowledge and decree of god , the first cause , all things come to passe immutably , and infallibly ; yet by the same providence he ordereth them to fall out , according to the nature of second causes , either necessarily , freely , or contingently . iii. god in his ordinary providence maketh use of means , yet is free to work without , above , and against them at his pleasure . iv. the almighty power , unsearchable wisdom , and infinite goodness of god , so far manifest themselves in his providence , in that his determinate counsel , extendeth it self even to the first fall , and all other sins of angels and men ( and that not by a bare permission ) which also he most wisely and powerfully ▪ boundeth , and otherwise ordereth and governeth in a manifold dispensation to his own most holy ends ; yet so , as the sinfulnesse thereof proceedeth onely from the creature , and not from god , who being most holy and righteous , neither is , nor can be , the author or approver of sin . v. the most wise righteous and gracious god , doth oftentimes leave for a season his own children to manifold temptations , and the corruption of their own hearts , to chastise them for their former sins , or to discover unto them the hidden strength of corruption , and deceitfulness of their hearts , that they may be humbled ; and to raise them to a more close and constant dependance for their support upon himself , and to make them more watchfull against all future occasions of sin , and for sandry other just and holy ends . vi . as for those wicked and ungodly men , whom god as a righteous judge , for former sins , doth blind and harden , from them he not onely withholdeth his grace , whereby they might have been inlightned in their understandings , and wrought upon in their hearts ; but sometimes also withdraweth the gifts which they had , and exposeth them to such objects , as their corruption makes occasions of sin ; and withall gives them over to their own lusts , the temptations of the wo●ld ▪ and the power of satan ; whe●eby it comes to passe that they harden themselves ▪ even under those means which god useth for the softning of others . vii . as the providence of god doth in general each to all creatures , so after a most special manner it taketh care of his church , and disposeth all things to the good thereof . chap. vi . of the fall of man , of sin , and of the punishment thereof . god having made a covenant of works and life , thereupon , with our first parents , and all their posterity in them , they being seduced by the subtilty and temptation of satan , did wilfully transgress the law of their creation , and break the covenant in eating the forbidden fruit . ii. by this sin they , and we in them , fell from original righteousnesse and communion with god , and so became dead in sin , and wholly defiled in all the faculties and parts of soul and body . iii. they being the root , and by gods appointment standing in the room and stead of all mankind , the guilt of this sin was imputed , and corrupted nature conveyed to all their posterity descending from them by ordinary generation . iv. from this original corruption , whereby we are utterly indisposed , disabled and made opposite to all good , and wholly enclined to all evil , do proceed all actual transgressions . v. this corruption of nature during this life , doth remain in those that are regenerated ; and although it be through christ pardoned and mortified , yet both it self and all the motions thereof are truly and properly sin . vi . every sin , both original and actual , being a transgression of the righteous law of god , and contrary thereunto , doth in its own nature bring guilt upon the sinner , whereby he is bound over to the wrath of god , and curse of the law , and so made subject to death , with all miseries spiritual , temporal , and eternal . chap. vii . of gods covenant with man . the distance between god and the creature is so great , that although reasonable creatures do owe obedience unto him as their creator , yet they could never have attained the reward of life , but by some voluntary condescension on gods part , which he hath been pleased to express by way of covenant . ii. the first covenant made with man , was a covenant of works , wherein life was promised to adam , and in him to his posterity , upon condition of perfect and personal obedience . iii. man by his fall having made himself uncapable of life by that covenant , the lord was pleased to make a second , commonly called the covenant of grace ; wherein he freely offereth unto sinners life and salvation by jesus christ , requiring of them faith in him that they may be saved , and promising to give unto all those that are ordained unto life , his holy spirit , to make them willing and able to believe . iv. this covenant of grace is frequently set forth in the scripture by the name of a testament , in reference to the death of jesus christ the testator , and to the everlasting inheritance , with all things belonging to it , therein bequeathed . v. although this covenant hath been differently and variously administred in respect of ordinances and institutions in the time of the law , and since the coming of christ in the flesh ; yet for the substance and efficacy of it , to all its spiritual and saving ends , it is one and the same ; upon the account of which various dispensations , it is called the old and new testament . chap. viii . of christ the mediator . it pleased god , in his eternal purpose , to chuse and ordain the lord jesus his only begotten son , according to a covenant made between them both , to be the mediator between god and man ; the prophet , priest , and king , and head and saviour of his church , the heir of all things , and judge of the world ; unto whom he did from all eternity give a people to be his seed , and to be by him in time redeemed , called , justified , sancti●●ed , and glori●yed . ii. the son of god , the second person in the trinity , being very and eternal god of one substance , and equal with the father , did , when the fulness o● time was come , take upon him mans nature , with all the essential properties and common in●irmities thereof , yet without sin , being conceived by the power of the holy ghost , in the womb of the virgin mary of her substance : so that two whole perfect and distinct natures , the godhead and the manhood , were inseparably joyned together in one person , without conversion , composition , or confusion ; which person is very god and very man , yet one christ , the only mediator between god and man . iii. the lord jesus in his humane nature , thus united to the divine in the person of the son , was sanctified and anointed with the holy spirit above measure , having in him all the treasures of wisdom and knowledge , in whom it pleased the father that all fulnesse should dwell , to the end that being holy , harmlesse , undefiled , and full of grace and truth , he might be throughly furnished to execute the office of a mediator and surety ; which office he took not unto himself , but was thereunto called by his father , who also put all power and judgment into his hand , and gave him commandment to execute the same . iv. this office the lord jesus did most willingly undertake ; which that he might discharge , he was made under the law , and did perfectly fulfil it ; and under went the punishment due to us , which we should have born and suffered : being made sin and curse for us , enduring most grievous torments immediately from god in his soul , and most painful sufferings in his body , was crucified , and died , was buried , and remained under the power of death , yet saw no corruption ; on the third day he arose from the dead with the same body in which he suffered , with which also he ascended into heaven , and there sitteth at the right hand of his father , making intercession , and shall return to judge men and angels at the end of the world . v. the lord jesus by his perfect obedience and sacrifice of himself , which he through the eternal spirit once offered up unto god , hath fully satisfied the justice of god , and purchased not onely reconciliation , but an everlasting inheritance in the kingdom of heaven , for all those whom the father hath given unto him . vi . although the work of redemption was not actually wrought by christ , till after his incarnation ; yet the vertue , efficacy and benefits thereof were communicated to the elect in all ages , successively from the beginning of the world , in and by those promises , types , and sacrifices , wherein he was revealed and signified to be the seed of the woman , which should bruise the serpent's head , and the lamb slain from the beginning of the world , being yesterday and to day the same , and for ever . vii . christ in the work of mediation acteth according to both natures , by each natures , doing that which is proper to it self ; yet by reason of the unity of the person , that which is proper to one nature , is sometimes in scripture attributed to the person denominated by the other nature . viii . to all those for whom christ hath purchased redemption , he doth certainly and effectually apply and communicate the same , making intercession for them ; and revealing unto them in and by the word , the mysteries of salvation , effectually perswading them by his spirit to believe and obey , and governing their hearts by his word and spirit , overcoming all their enemies by his almighty power and wisdom , and in such manner and ways as are most consonant to his wonderful and unsearchable dispensation . chap. ix . of free will . god hath end●ed the will of man with that natural liberty and power of acting upon choice , that it is neither forced , nor by any absolute necessity of nature determined to do good or evil . ii. man in his state of innocency had freedome and power to will and to do that which was good and well pleasing to god ; but yet mutably , so that he might fall from it . iii. man by his fall into a state of sin , hath wholly lost all ability of will , to any spiritual good accompanying salvation ; so as a natural man being altogether averse from that good , and dead in sin , is not able by his own strength to convert himself , or to prepare himself thereunto . iv. when god converts a sinner , and translates him into the state of grace , he freeeth him from his natural bondage under sin , and by his grace alone inables him freely to will and to do that which is spiritually good ; yet so , as that by reason of his remaining-corruption , he doth not perfectly , nor only will that which is good , but doth also will that which is evil . v. the will of man is made perfectly , and immutably free to good alone in the state of glory onely . chap. x. of effectual calling . all those whom god hath predestin●ted unto life , and those only , he is pleased in his appointed and accepted time effectually to call by his word and spirit , out of that state of sin and death in which they are by nature , to grace and salvation by jesus christ , inlightning their minds spiritually and savingly to understand the things of god , taking away their heart of stone , and giving unto them an heart of flesh , renewing their wills , and by his almighty power determining them to that which is good , and effectually drawing them to jesus christ ; yet so , as they come most freely , being made willing by his grace . ii. this effectual call is of gods free and special grace alone , not from any thing at all foreseen in man , who is altogether passive therein , untill being quickned and renewed by the holy spirit , he is thereby enabled to answer this call , and to embrace the grace offered and conveyed in it . iii. elect infants dying in infancy , are regenerated and saved by christ , who worketh when , and where , and how he pleaseth : so also are all other elect persons who are uncapable of being outwardly called by the ministery of the word . iv. others not elected , although they may be called by the ministry of the word , and may have some common operations of the spirit ; yet not being effectual drawn by the father , they neither do nor can come unto christ , and therefore cannot be saved ; much less can men not professing the christian religion , be saved in any other way whatsoever , be they never so diligent to frame their lives according to the light of nature , and the law of that religion they do profess : and to assert and maintain that they may , is very pernicious , and to be detested . chap. xi . of justification . those whom god effectually calleth , he also freely justifieth , not by infusing righteousnesse into them , but by pardoning their sins , and by accounting and accepting their persons as righteous , not for any thing wrought in them , or done by them , but for christs sake alone ; nor by imputing faith it self , the act of believing , or any other evangelical obedience to them , as their righteousness , but by imputing christs active obedience unto the whole law , and passive obedience in his death , for their whole and sole righteousness , they receiving and resting on him and his righteousness by faith ; which faith they have not of themselves , it is the gift of god . ii. faith thus receiving and resting on christ , and his righteousness , is the alone instrument of justification ; yet it is not alone in the person justified , but is ever accompanied with all other saving graces , and is no dead faith , but worketh by love . iii. christ by his obedience and death did fully discharge the debt of all those that are justified , and did by the sacrifice of himself , in the blood of his cross , undergoing in their stead the penalty due unto them , make a proper , real , and full satisfaction to gods justice in their behalf : yet , in as much as he was given by the father for them , and his obedience and satisfaction accepted in their stead , and both freely , not for any thing in them , their justification is only of free grace , that both the exact justice and rich grace of god might be glorified in the justification of sinners . iv. god did from all eternity decree to justifie all the elect , and christ did in the fulness of time dye for their sins , and rise again for their justification : nevertheless , they are not justified personally , until the holy spirit doth in due time actually apply christ unto them . v. god doth continue to forgive the sins of those that are justified ; and although they can never fall from the state of justification , yet they may by their sins fall under gods fatherly displeasure : and in that condition they have not usually the light of his countenance restored unto them , until they humble themselves , coness their sins , beg pardon , and renew their faith and repentance . vi . the justification of believers under the old testament , was in all these respects one and the same with the justification of believers under the new testament . chap. xii . of adoption . all those that are justified , god vouchsafeth in and for his only son jesus christ , to make partakers of the grace of adoption , by which they are taken into the number , and enjoy the liberties and priviledges of the children of god , have his name put upon them , receive the spirit of adoption , have accesse to the throne of grace with boldness , are enabled to cry , abba , father , are pitied , protected , provided for , and chastened by him as by a father , yet never cast off , but sealed to the day of redemption , and inherit the promises as heirs of everlasting salvation . chap. xiii . of sanctification . they that are united to christ , effectually called and regenerated , having a new heart and a new spirit created in them , through the vertue of christs death and resurrection , are also further sanctified really and personally through the same vertue , by his word and spirit dwelling in them ; the dominion of the whole body of sin is destroyed , and the several lusts thereof are more and more weakned , and mortified , and they more and more quickned , and strengthned in all saving graces , to the practice of all true holiness , without which no man shall see the lord . ii. this sanctification is throughout in the whole man , yet imperfect in this life , there abideth still some remnants of corruption in every part , whence ariseth a continual and irreconcileable war , the flesh lusting against the spirit , and the spirit against the flesh . iii. in which war , although the remaining corruption for a time may much prevail , yet through the continual supply of strength from the sanctifying spirit of christ , the regenerate part doth overcome , and so the saints grow in grace , perfecting holinesse in the fear of god . chap. xiv . of saving faith . the grace of faith , whereby the elect are inabled to believe to the saving of their souls , is the work of the spirit of christ in their hearts , and is ordinarily wrought by the ministery of the word ; by which also , and by the administration of the seals , prayer , and other means , it is increased and strengthened . ii. by this faith a christian believeth to be true whatsoever is revealed in the word , for the authority of god himself speaking therein , and acteth differently upon that which each particular passage thereof containeth , yielding obedience to the commands , trembling at the threatnings , and embracing the promises of god for this life , and that which is to come . but the principal acts of saving faith are , accepting , receiving , and resting upon christ alone , for justification , sanctification , and eternal life , by vertue of the covenant of grace . iii. this faith , although it be different in degrees , and may be weak or strong , yet it is in the least degree of it different in the kind or nature of it ( as is all other saving grace ) from the faith and common grace of temporary believers ; and therefore , though it may be many times assailed and weakened , yet it gets the victory , growing up in many to the attainment of a full assurance through christ , who is both the author and finisher of our faith . chap. xv . of repentance unto life and salvation . such of the elect as are converted at riper years , having sometime lived in the state of nature , and therein served divers lusts and pleasures , god in their effectual calling giveth them repentance unto life . ii. whereas there is none that doth good , and sinneth not , and the best of men may through the power and deceitfulness of their corruptions dwelling in them , with the prevalency of temptation , fall into great sins and provocations ; god hath in the covenant of grace mercifully provided , that believers so sinning and falling , be renewed through repentance unto salvation . iii. this saving repentance is an evangelical grace , whereby a person being by the holy ghost made sensible of the manifold evils of his sin , doth by faith in christ humble himself for it with godly sorrow , detestation of it , and self-abhorrency , praying for pardon and strength of grace , with a purpose and endeavour by supplies of the spirit , to walk before god unto all well-pleasing in all things . iv. as repentance is to be continued through the whole course of our lives , upon the account of the body of death , and the motions thereof ; so it is every mans duty to repent of his particular known sins particularly . v. such is the provision which god hath made through christ in the covenant of grace , for the preservation of believers unto salvation , that although there is no sin so small but it deserves damnation ; yet here is no sin so great , that it shall bring damnation on them who truly repent ; which makes the constant preaching of repentance necessary . chap. xvi . of good works . good works are only such as god hath commanded in his holy word , and not such as without the warrant thereof are devised by men our of blind zeal , or upon any pretence of good intentions . ii. these good works done in obedience to gods commandments , are the fruits and evidences of a true and lively faith , and by them believers manifest their thankfulnesse , strengthen their assurance , edifie their brethren , adorn the profession of the gospel , stop the mouths of the adversaries , and glorifie god , whose workmanship they are , created in in christ jesus thereunto , that having their fruit unto holiness , they may have the end eternal life . iii. their ability to do good works is not at all of themselves , but wholly from the spirit of christ : and that they may be enabled thereunto , besides the graces they have already received , there is required an actual influence of the same holy spirit , to work in them to will and to do of his good pleasure ; yet are they not hereupon to grow negligent , as if they were not bound to perform any duty , unless upon a special motion of the spirit , but they ought to be diligent in stirring up the grace of god that is in them . iv. they who in their obedience attain to the greatest height which is possible in this life , are so far from being able to superogate , and to do more then god requires , as that they fall short of much , which in duty they are bound to do . v. we cannot by our best works merit pardon of sin , or eternal life at the hand of god , by reason of the great disproportion that is between them , and the glory to come ; and the infinite distance that is between us , and god , whom by them we can neither profit , nor satisfie for the debt of our former sins ; but when we have done all we can , we have done but our duty , and are unprofitable servants : and because as they are good , they proceed from his spirit ; and as they are wrought by us , they are defiled and mixed with so much weakness and imperfection , that they cannot endure the severity of gods judgement . vi . yet notwithstanding , the persons of believers being accepted through christ , their good works also are accepted in him ; not as though they were in this life wholly unblameable and unreproveable in gods sight , but that he looking upon them in his son , is pleased to accept and reward that which is sincere , although accompanied with many weaknesses and imperfections . vii . works done by unregenerate men , although for the matter of them they may be things which god commands , and of good use both to themselves and to others : yet because they proceed not from a heart purified by faith , nor are done in a right manner , according to the word , nor to a right end , the glory of god ; they are therefore sinful , and cannot please god , nor make a man meet to receive grace from god ; and yet their neglect of them is more sinful , and displeasing unto cod. chap. xvii . of the perseverance of the saints . they whom god hath accepted in his beloved , effectually called and sanctified by his spirit , can neither totally nor finally fall away from the state of grace , but shall certainly persevere therein to the end , and be eternally saved . ii. this perseverance of the saints depends not upon their own free-will , but upon the immutability of the decree of election , from the free and unchangeable love of god the father , upon the efficacy of the merit and intercession of jesus christ , and union with him , the oath of god , the abiding of his spirit , and of the seed of god within them , and the nature of the covenant of grace , from all which ariseth also the certainty and infallibility thereof . iii. and though they may , through the temptation of satan and of the world , the prevalency of corruption remaining in them , and the neglect of the means of their preservation , fall into grievous sins , and for a time continue therein , whereby they incur gods displeasure , and grieve his holy spirit , come to have their graces and comforts impaired , have their hearts hardned , and their consciences wounded , hurt and scandalize others , and bring temporal judgments upon themselves ; yet they are , and shall be , kept by the power of god through faith unto salvation . chap. xviii . of the assurance of grace and salvation . although temporary believers , and other unregenerate men may vainly deceive themselves with false hopes , and carnal presumptions of being in the favour of god , and state of salvation , which hope of theirs shall perish ; yet such as truly believe in the lord jesus , and love him in sincerity , endeavouring to walk in all good conscience before him , may in this life be certainly assured that they are in the state of grace , and may rejoyce in the hope of the glory of god ; which hope shall never make them ashamed . ii. this certainty is not a bare conjectural and probable perswasion , grounded upon a fallible hope , but an infallible assurance of faith , founded on the blood and righteousnesse of christ , revealed in the gospel , and also upon the inward evidence of those graces unto which promises are made , and on the immediate witnesse of the spirit , testifying our adoption , and as a fruit thereof , leaving the heart more humble and holy . iii. this infallible assurance doth not so belong to the essence of faith , but that a true believer may wait long , and conflict with many difficulties before he be partaker of it ; yet being inabled by the spirit to know the things which are freely given him of god , he may without extraordinary revelation , in the right use of ordinary means attain thereunto : and therefore it is the duty of every one , to give all diligence to make his calling and election sure , that thereby his heart may be inlarged in peace and joy in the holy ghost , in love and thankfulnesse to god , and in strength and chearfulnesse in the duties of obedience , the proper fruits of this assurance ; so far is it from inclining men to loosenesse . iv. true believers may have the assurance of their salvation divers wayes shaken , diminished , and intermitted ; as by negligence in preserving of it , by falling into some special sin , which woundeth the conscience , and grieveth the spirit , by some sudden or vehement temptation , by gods withdrawing the light of his countenance , suffering even such as fear him to walk in darknesse , and to have no light ; yet are they neither utterly destitute of that seed of god , and life of faith , that love of christ and the brethren , that sincerity of heart , and conscience of duty , out of which , by the operation of the spirit , this assurance may in due time be revived ; and by the which in the mean time , they are supported from utter despair . chap. xix . of the law of god . god gave to adam a law of universal obedience written in his heart , and a particular precept of not eating the fruit of the tree of knowledge of good and evil , as a covenant of works , by which he bound him and all his posterity to personal , entire , exact , and perpetual obedience ; promised life upon the fulfilling , and threatned death upon the breach of it , and indued him with power and ability to keep it . ii. this law so written in the heart , continued to be a perfect rule of righteousness after the fall of man , and was delivered by god upon mount sinai in ten commandments , and written in two tables ; the four first commandments containing our duty towards god , and the other six our duty to man . iii. beside this law commonly called moral , god was pleased to give to the people of israel ceremonial laws , containing several typical ordinances , partly of worship , prefiguring christ , his graces , actions , sufferings and benefits ; and partly holding forth divers instructions o● moral duties : all which ceremonial laws being appointed onely to the time of reformation , are by jesus christ the true messiah and only law-giver , who was furnished with power from the father for that end , abrogated and taken away . iv. to them also he gave sundry judicial laws , which expired together with the state of that people , not obliging any now by vertue of that institution , their general equity onely being still of moral use . v. the moral law doth for ever bind all , as well justified persons as others , to the obedience thereof ; and that not onely in regard of the matter contained in it , but also in respect of the authority of god the creator , who gave it : neither doth christ in the gospel any way dissolve , but much strengthen this obligation . vi . although true believers be not under the law , as a covenant of works , to be thereby justified or condemned ; yet it is of great use to them as well as to others , in that , as a rule of life , inform ng them of the will of god , and their duty , it directs and binds them to walk accordingly , discovering also the sinful pollutions of their nature , hearts , & lives , so as examining themselves thereby , they may come to further conviction of humiliation for , and hatred against sin , together with a clearer sight of the need they have of christ , & the perfection of his obedience . it is likewise of use to the regenerate , to restrain their corruptions , in that it forbids sin , and the threatnings of it serve to shew what even their sins deserve , and what afflictions in this life they may expect for them , although freed from the curse thereof threatned in the law . the promises of it in like manner shew them god's approbation of obedience , and what blessings they may expect upon the performance thereof , although not as due to them by the law , as a covenant of works ; so as a mans doing good , and refraining from evil , because the law encourageth to the one , and deterreth from the other , is no evidence of his being under the law , and not under grace . vii . neither are the fore-mentioned uses of the law contrary to the grace of the gospel ; but do sweetly comply with it , the spirit of christ subduing and inabling the will of man to do that freely and chearfully , which the will of god revealed in the law required to be done . chap. xxs of the gospel , and of the extent of the grace thereof . the covenant of works being broken by sin , and made unprofitable unto life , god was pleased to give unto the elect the promise of christ , the seed of the woman , as the means of calling them , and begetting in them faith and repentance : in this promise , the gospel , as to the substance of it , was revealed , and was therein effectual for the conversion and salvation of sinners . ii. this promise of christ , and salvation by him , is revealed onely in and by the word of god ; neither do the works of creation or providence , with the light of nature , make discovery of christ , or of grace by him , so much as in a general or obscure way ; much less that men destitute of the revelation of him by the promise or gospel , should be inabled thereby to attain saving faith or repentance . iii. the revelation of the gospel unto sinners made in divers times , and by sundry parts , with the addition of promises and precepts for the obedience required therein , as to the nations and persons to whom it is granted , is meerly of the soveraign will and good pleasure of god , not being annexed by vertue of any promise to the due improvement of mens natural abilities , by vertue of common light received without it , which none ever did make , or can so do : and therefore in all ages the preaching of the gospel hath been granted unto persons and nations , as to the extent or straitning of it , in great variety , according to the counsel of the will of god . iv. although the gospel be the onely outward means of revealing christ and saving grace , and is as such abundantly sufficient thereunto ; yet that men who are dead in trespasses , may be born again , quickned , or regenerated , there is moreover necessary an effectual , irresistible work of the holy ghost upon the whole soul , for the producing in them a new spiritual life , without which no other means are sufficient for their conversion unto god . chap. xxi . of christian liberty , and liberty of conscience . the liberty which christ hath purchased for believers under the gospel , consists in their freedom from the guilt of sin , the condemning wrath of god , the rigour and curse of the law , and in their being delivered from this present evil world , bondage to satan , and dominion of sin , from the evil of afflictions , the fear and sting of death , the victory of the grave , and everlasting damnation ; as also in their free access to god , and their yielding obedience unto him , not out of slavish fear , but a child-like-love , and willing mind : all which were common also to believers under the law , for the substance of them ; but under the new testament the liberty of christians is further inlarged in their freedom from the yoake of the ceremonial law , the whole legal administration of the covenant of grace , to which the jewish church was subjected , and in greater boldness of access to the throne of grace , and in fuller communications of the free spirit of god , then believers under the law did ordinarily partake of . ii. god alone is lord of the conscience , and hath left it free from the doctrines and commandments of men , which are in any thing contrary to his word , or not contained in it ; so that to believe such doctrines , or to obey such commands out of conscience , is to betray true liberty of conscience ; and the requiring of an implicit faith , and an absolute and blind obedience , is to destroy liberty of conscience , and reason also . iii. they who upon pretence of christian liberty , do practise any sin , or cherish any lust , as they do thereby pervert the main design of the grace of the gospel to their own destruction ; so they wholly destroy the end of christian liberty , which is , that being delivered out of the hands of our enemies , we might serve the lord without fear , in holinesse and righteousnesse before him all the dayes of our life . chap. xxii . of religious worship , and the sabhath-day . the light of nature sheweth that there is a god , who hath lordship and soveraignty over all , is just , good , and doth good unto all , and is therefore to be feared , loved , praised , called upon , trusted in , and served with all the heart , and all the soul , and with all the might : but the acceptable way of worshipping the true god is instituted by himself , and so limited by his own revealed will , that he may not be worshipped according to the imaginations and devices of men , or the suggestions of satan , under any visible representations , or any other way prescribed in the holy scripture . ii. religious worship is to be given to god the father , son , and holy ghost , and to him alone ; not to angels , saints , or any other creatures ; and since the fall , not without a mediatour , nor in the mediation of any other but of christ alone . iii. prayer with thanksgiving , being one special part of natural worship , is by god required of all men ; but that it may be accepted , it is to be made in the name of the son , by the help of the spirit , according to his will , with understanding , reverence , humility , fervency , faith , love , and perseverance ; and when with others in a known tongue . iv. prayer is to be made for things lawful , and for all sorts of men living , or that shall live hereafter , but not for the dead , nor for those of whom it may be known that they have sinned the sin unto death . v. the reading of the scriptures , preaching , and hearing the word of god , singing of psalms , as also the administration of baptism and the lords supper , are all parts of religious worship of god , to be performed in obedience unto god with understanding , faith , reverence , and godly fear : solemn humiliations , with fastings and thanksgiving upon special occasions , are in their several times and seasons to be used in a holy and religious manner . vi . neither prayer nor any other part of religious worship , is now under the gospel either tyed unto , or made more acceptable by any place , in which it is performed , or towards which it is directed ; but god is to be worshipped every where in spirit and in truth , as in private families daily , and in secret each one by himself , so more solemnly in the publique assemblies , which are not carelesly nor wilfully to be neglected , or forsaken , when god by his word or providence calleth thereunto . vii . as it is of the law of nature , that in general a proportion of time by gods appointment be set apart for the worship of god ; so by his word in a positive , moral , and perpetual commandment , binding all men in all ages , he hath particularly appointed one day in seaven for a sabbath to be kept holy unto him , which from the beginning of the world to the resurrection of christ , was the last day of the week , and from the resurrection of christ was changed into the first day of the week , which in scripture , is called the lords day , and is to be continued to the end of the world as the christian sabbath , the observation of the last day of the week being abolished . viii . this sabbath is then kept holy unto the lord , when men after a due preparing of their hearts , and ordering their common affaires before hand , do not only observe an holy rest all the day from their own works , words , and thoughts about their worldly imployments and recreations , but also are taken up the whole time in the publique and private exercisesof his worship , and in the duties of necessity and mercy . chap. xxiii . of lawful oaths and vows . a lawful oath is a part of religious worship , wherein the person swearing in truth , righteousness , and judgment , solemnly calleth god to witness what he afferteth or promiseth , and to judge him according to the truth or falshood of what he sweareth . ii. the name of god onely is that by which men ought to swear ; and therein it is to be used with all holy fear and reverence : therefore to swear vainly , or rashly , by that glorious or dreadful name , or to sweat at all by any other thing , is sinful and to be abhorred : yet as in matters of weight and moment an oath is warranted by the word of god under the new testament , as well as under the old ; so a lawful oath , being imposed by lawful authority in such matters , ought to be taken . iii. whosoever taketh an oath warranted by the word of god , ought duly to consider the weightiness of so solemn an act , and therein to avouch nothing but what he is fully perswaded is the truth : neither may any man bind himself by oath to any thing , but what is good and just , and what he believeth so to be , and what he is able and resolved to perform . yet it is a sin to refuse an oath touching any thing that is good and just , being lawfully imposed by authority . iv. an oath is to be taken in the plain and common sense of the words , without equivocation , or mental reservation : it cannot oblige to sin , but in any thing not sinful , being taken it binds to performance , although to a mans own hurt ; nor is it to be violated , although made to hereticks or infidels . v. a vow , which is not to be made to any creature , but god alone , is of the like nature with a promissory oath , and ought to be made with the like religious care , and to be performed with the like faithfulness . vi . popish monastical vows of perpetual single life , professed poverty , and regular obedience , are so far from being degrees of higher perfection , that they are superstitious and sinful snares , in which no christian may intangle himself . chap. xxiv . of the civil magistrate . god the supreme lord and king of all the world , hath ordained civil magistrates to be under him , over the people for his own glory and the publique good : and to this end hath armed them with the power of the sword , for the defence and incouragement of them that do good ; and for the punishment of evil-doers . ii. it is lawful for christians to accept and execute the office of a magistrate , when called thereunto : in the management whereof , as they ought specially to maintain justice and peace , according to the wholsome laws of each common-wealth ; so for that end they may lawfully now under the new testament wage war upon just and necessary occasion . iii. although the magistrate is bound to incourage , promote , and protect the professors and profession of the gospel , and to manage and order civil administrations in a due subserviency to the interest of christ in the world , and to that end to take care that men of coroupt minds and conversations do not licentiously publish and divulge blasphemy and errors , in their own nature subverting the faith , and inevitably destroying the souls of them that receive them : yet in such differences about the doctrines of the gospel , or ways of the worship of god , as may befal men exercising a good conscience , manifesting it in their conversation , and holding the foundation , not disturbing others in their ways or worship that differ from them ; there is no warrant for the magistrate under the gospel to abridge them of their liberty . iv. it is the duty of people to pray for magistrates , to honor their persons , to pay them tribute and other dues , to obey their lawful commands , and to be subject to their authority for conscience sake . infidelity , or difference in religion , doth not make void the magistrates just and legal authority , nor free the people from their obedience to him : from which , ecclesiastical persons are not exempted , much lesse hath the pope any power or jurisdiction over them in their dominions , or over any of their people , and least of all to deprive them of their dominions , or lives , if he shall judge them to be hereticks , or upon any other pretence whatsoever . chap. xxv . of marriage . marriage is to be between one man and one woman : neither is it lawful for any man to have more then one wife , nor for any woman to have more then one husband at the same time . ii. marriage was ordained for the mutual help of husband and wife , for the increase of mankind with a legitimate issue , and of the church with an holy seed , and for preventing of uncleanness . iii. it is lawful for all sorts of people to marry , who are able with judgment to give their consent . yet it is the duty of christians to marry in the lord , and therefore such as profess the true reformed religion , should not marry with infidels , papists , or other idolaters : neither should such as are godly , be unequally yoaked by marrying with such as are wicked in their life , or maintain damnable heresy . vi . marriage ought not to be within the degrees of consanguinity , or affinity forbidden in the word ; nor can such incestuous marriages ever be made lawful by any law of man , or consent of parties , so as those persons may live together as man and wife . chap. xxvi . of the church . the catholique or universal church , which is invisible , consists of the whole number of the elect , that have been , are , or shall be gathered into one under christ , the head thereof ; and is the spouse , the body , the fulness of him that filleth all in all . ii. the whole body of men throughout the world , professing the faith of the gospel , and obedience unto god by christ according unto it , not destroying their own profession by any errors everting the foundation ▪ or unholiness of conversation , are , and may be called the visible catholique church of christ , although as such it is not intrusted with the administration of any ordinances , or have any offices to rule or govern in , or over the whole body . iii. the purest churches under heaven are subject both to mixture and error , and some have so degenerated as to become no churches of christ , but synagogues of satan : neverthelesse christ always hath had , and ever shall have a visible kingdom in this world , to the end thereof , of such as believe in him , and make profession of his name . iv. there is no other head of the church but the lord jesus christ ; nor can the pope of rome in any sence be head thereof : but it is that antichrist , that man of sin , and son of perdition , that exalteth himself in the church against christ , and all that is called god , whom the lord shall destroy with the brightness of his coming . v. as the lord is in care and love towards his church , hath in his infinite wise providence exercised it with great variety in all ages , for the good of them that love him , and his own glory : so according to his promise , we expect that in the latter days , antichrist being destroyed , the jews called , and the adversaries of the kingdom of his dear son broken , the churches of christ being inlarged , and edified through a free and plentiful communication of light and grace , shall enjoy in this world a more quiet , peaceable and glorious condition then they have enjoyed . chap. xxvii . of the communion of saints . all saints that are united to jesus christ their head , by his spirit and faith , although they are not made thereby one person with him , have fellowship in graces , sufferings , death , resurrection and glory : and being united to one another in love , they have communion in each others gifts and grace , and are obliged to the performance of such duties , publique and private , as do conduce to their mutuall good , both in the inward and outward man . ii. all saints are bound to maintain an holy fellowship and communion in the worship of god , and in performing such other spiritual services as tend to their mutual edification ; as also in relieving each other in outward things , according to their several abilities and necessities : which communion , though especially to be exercised by them in the relations wherein they stand , whether in families or churches , yet as god offereth opportunity , is to be extended unto all those who in every place call upon the name of the lord jesus . chap. xxviii . of the sacraments . sacraments are holy signs and seals of the covenant of grace , immediately instituted by christ , to represent him and his benefits , and to confirm our interest in him , and solemnly to engage us to the service of god in christ , according to his word . ii. there is in every sacrament a spiritual relation , or sacramental union between the signe and the thing signified ; whence it comes to pass ▪ that the names and effects of the one are attributed to the other . iii. the grace which is exhibited in or by the sacraments rightly used , is not conferred by any power in them , neither doth the efficacy of a sacrament depend upon the piety or intention of him that doth administer it , but upon the work of the spirit , and the word of institution , which contains together with a precept authorizing the use thereof , a promise of benefit to worthy receivers . iv. there be onely two sacraments ordained by christ our lord in the gospel , that is to say , baptism and the lords supper ; neither of which may be dispensed by any but by a minister of the word lawfully called . v. the sacraments of the old testament , in regard of the spiritual things thereby signified and exhibited , were for substance the same with those of the new . chap. xxix . of baptism . baptism is a sacrament of the new testament , ordained by jesus christ to be unto the party baptized a sign and seal of the covenant of graee , of his ingraffing into christ , of regeneration , of remission of sins , and of his giving up unto god through jesus christ to walk in newnesse of life ; which ordinance is by christs own appointment to be continued in his church untill the end of the world . ii. the outward element to be used in this ordinance , is water , wherewith the party is to be baptized in the name of the father , and of the son , and of the holy ghost , by a minister of the gospel lawfully called . iii. dipping of the person into the water is not necessary ; but baptism is rightly administred by pouring or sprinkling water upon the person . iv. not onely those that do actually professe faith in , and obedience unto christ , but also the infants of one or both believing parents are to be baptized , and those onely . v. although it be a great sin to contemn or neglect this ordinance , yet grace and salvation are not so inseparably annexed unto it , as that no person can be regenerated or saved without it ; or that all that are baptized , are undoubtedly regenerated . vi . the efficacy of baptism is not tied to that moment of time wherein it is administred , yet notwithstanding , by the right use of this ordinance , the grace promised is not onely offered , but really exhibited and conferred by the holy ghost to such ( whether of age , or infants ) as that grace belongeth unto , according to the counsel of gods own will in his appointed time . vii . baptism is but once to be administred to any person . chap. xxx . of the lords supper . our lord jesus in the night wherein he was betrayed , instituted the sacrament of his body and blood , called the lords supper , to be observed in his churches unto the end of the world , for the perpetual remembrance , and shewing forth of the sacrifice of himself ▪ in his death , the sealing of all benefits thereof unto true believers , their spiritual nourishment , and growth in him , their further ingagement in and to all duties which they owe unto him , and to be a bond and pledge of their communion with him , and with each other . ii. in this sacrament christ is not offered up to his father , nor any reall sacrifice made at all for remission of the sins of the quick or dead , but onely a memorial of that one offering up of himself by himself upon the crosse once for all , and a spiritual oblation of all possible praise unto god for the same ; so that the popish sacrifice of the mass ( as they call it ) is most abominable , injurious to christs own onely sacrifice , the alone propitiation for all the sins of the elect. iii. the lord jesus hath in this ordinance appointed his ministers to pray and blesse the elements of bread and wine , and thereby to set them apart from a common to an holy use , and to take and break the bread , to take the cup , and ( they communicating also themselves ) to give both to the communicants , but to none who are not then present in the congregation . iv. private masses , or receiving the sacrament by a priest , or any other alone , as likewise the denial of the cup to the people , worshipping the elements , the lifting them up , or carrying them about for adoration , and the reserving them for any pretended religious use , are all contrary to the nature of this sacrament , and to the institution of christ . v. the outward elements in this sacrament duly set apart to the uses ordained by christ , have such relation to him crucified , as that truly , yet sacramentally onely , they are sometimes called by the name of the things they represent , to wit , the body and blood of christ ; albeit in substance and nature they still remain truly and onely bread and wine as they were before . vi . that doctrine which maintains a change of the substance of bread and wine into the substance of christs body and blood ( commonly called transubstantiation ) by consecration of a priest , or by any other way , is repugnant not to scripture alone , but even to common sense and reason , overthroweth the nature of the sacrament , and hath been , and is , the cause of manifold superstitions , yea of gross idolatries . vii . worthy receivers outwardly partaking of the visible elements in this sacrament , do then also inwardly by faith , really and indeed , yet not carnally and corporally , but spiritually , receive and feed upon christ crucified , and all benefits of his death ; the body and blood of christ being then not corporally or carnally in , with , or under the bread or wine ; yet as really , but spiritually present to the faith of believers in that ordinance , as the elements themselves are to their outward senses . viii . all ignorant and ungodly persons , as they are unfit to enjoy communion with christ , so are they unworthy of the lords table , and cannot without great sin against him , whilest they remain such , partake of these holy mysteries , or be admitted thereunto ; yea , whosoever shall receive unworthily , are guilty of the body and blood of the lord , eating and drinking judgement to themselves . chap. xxxi . of the state of man after death , and of the resurrection of the deaed . the bodies of men after death return to dust , and see corruption , but their souls ( which neither die nor sleep ) having an immortal subsistence , immediately return to god who gave them . the souls of the righteous being then made perfect in holinesse , are received into the highest heavens , where they behold the face of god in light and glo y , waiting for the full redemption of their bodies : and the souls of the wicked are cast into hell , where they remain in torment and utter darknesse , reserved to the judgment of the great day : besides these two places for souls separated from their bodies , the scripture acknowledgeth none . ii. at the last day such as are found alive shall not die , but be changed , and all the dead shall be raised up with the self-same bodies , and none other , although with different qualities , which shall be united again to their souls for ever . iii. the bodies of the unjust shall by the power of christ be raised to dishonour ; the bodies of the just by his spirit unto honour , and be made conformable to his own glorious body . chap. xxxii . of the last judgment . god hath appointed a day wherein he will judge the world in righteousnesse by jesus christ ▪ to whom all power and judgment is given of the father ; in which day not onely the apostate angels shall be judged , but likewise all persons that have lived upon earth , shall appear before the tribunal of christ , to give an account of their thoughts , words , and deeds , and to receive according to what they have done in the body , whether good or evil . ii. the end of gods appointing this day , is for the manifestation of the glory of his mercy in the eternal salvation of the elect , and of his justice in the damnation of the reprobate , who are wicked and disobedient : for then shall the righteous go into everlasting life , and receive the fulnesse of joy and glory , with everlasting reward in the presence of the lord ; but the wicked who know not god , and obey not the gospel of jesus christ , shall be cast into eternal torments , and be punished with everlasting destruction from the presence of the lord , and from the glory of his power . iii. as christ would have us to be certainly perswaded that there shall be a judgement , both to deter all men from sin , and for the greater consolation of the godly in their adversity ; so will he have that day unknown to men , that they may shake off all carnal security , and be alwayes watchful , because they know not at what hour the lord will come ; and may be ever prepared to say , come lord jesus , come quickly . amen . of the institvtion of churches ▪ and the order appointed in them by jesus christ . i. by the appointment of the father , all power for the calling , institution , order , or government of the church , is invested , in a supreme ▪ and soveraign manner , in the lord jesus christ , as king and head thereof . ii. in the execution of this power wherewith he is so entrusted , the lord jesus calleth out of the world unto communion with himself , those that are given unto him by his father , that they may walk before him in all the wayes of obedience , which he prescribeth to them in his word . iii. those thus called ( through the ministery the word by his spirit ) he commandeth to walk together in particular societies or churches , for their mutual edification , and the due performance of that publique worship , which he requireth of them in this world . iv. to each of these churches thus gathered , according unto his mind declared in his word , he hath given all that power and authority , which is any way needfull , for their carrying on that order in worship and discipline , which he hath instituted for them to observe , with commands and rules , for the due and right exerting and executing of that power . v. these particular churches thus appointed by the authority of christ , and intrusted with power from him for the ends before expressed , are each of them as unto those ends , the seat of that power which he is pleased to communicate to his saints or subjects in this world , so that as such they receive it immediatly from himsel● vi . besides these particular churches , there is not instituted by christ any church more extensive or ca holique entrusted with power for the administration of his ordinances , or the execution of any authority in his name . vii . a particular church gathered and compleated according to the minde of christ , consists of officers and members : the lord christ having given to his called ones ( united according to his appointment in church-order ) liberty and power to choose persons fitted by the holy ghost for that purpose , to be over them , and to minister to them in the lord . viii . the members of these churches are saints by calling , visibly manifesting and evidencing ( in and by their profession and walking ) their obedience unto that call of christ , who being further known to each other by their confession of the faith wrought in them by the power of god , declared by themselves , or otherwise manifested , do willingly consent to walk together , according to the appointment of christ , giving up themselves to the lord , and to one another by the will of god , in professed subjection to the ordinances of the gospel . ix . the officers appointed by christ to be chosen and set apart by the church so called , and gathered for the peculiar administration of ordinances , and execution of power or duty which he intrusts them with , or calls them to , to be continued to the end of the world , are pastors , teachers , elders and deacons . x. churches thus gathered and assembling for the worship of god ▪ are thereby visible and publique , and their assemblies ( in what place soever they are , according as they have liberty or opportunity ) are therefore church or publique assemblies . xi . the way appointed by christ for the calling of any person , fitted and gifted by the holy ghost , unto the office of pastor , teacher , or elder , in a church , is , that he be chosen thereunto by the common suffrage of the church it self , and solemnly set apart by fasting and prayer , with imposition of hands of the eldership of that church , if there be any before constituted therein : and of a deacon , that he be chosen by the like suffrage , and set apart by prayer , and the like imposition of hands . xii . the essence of this call of a pastor , teacher , or elder unto office , consists in the election of the church , together with his acceptation of it , and separation by fasting and prayer : and these who are so chosen , though not set apart by imposition of hands , are rightly constituted ministers of jesus christ , in whose name and authority they exercise the ministery to them so committed . the calling of deacons consisteth in the like election and acceptation , with separation by prayer . xiii . although it be incumbent on the pastors and teachers of the churches to be instant in preaching the word , by way of office ; yet the work of preaching the word is not so peculiarly confined to them , but that others also gifted and fitted by the holy ghost for it , and approved ( being by lawful ways and means in the providence of god called thereunto ) may publiquely , ordinarily , and constantly perform it ; so that they give themselves up thereunto , xiv . however , they who are ingaged in the work of publique preaching , and enjoy the publique maintenance upon that account , are not thereby obliged to dispense the seals to any other then such as ( being saints by calling , and gathered according to the order of the gospel ) they stand related to , as pastors or teachers ; yet ought they not to neglect others living within their parochial bounds , but besides their constant publique preaching to them , they ought to enquire after their profitting by the word , instructing them in , and pressing upon them ( whether young or old ) the great doctrines of the gospel , even personally , and particularly , so far as their sterngth and time will admit . xv . ordination alone without the election or precedent consent of the church , by those who formerly have been ordained by vertue of that power they have received by their ordination , doth not constitute any person a church-officer , or communicate office-power unto him . xvi . a church furnished with officers ( according to the mind of christ ) hath full power to administer all his ordinances ; and where there is want of any one or more officers required , that officer , or those which are in the church , may administer all the ordinances proper to their particular duty and offices ; but where there are no teaching officers , none may administer the seals , nor can the church authorize any so to do . xvii . in the carrying on of church-administrations , no person ought to be added to the church , but by the consent of the church it self ; that so love ( without dissimulation ) may be preserved between all the members thereof . xviii . whereas the lord jesus christ hath appointed and instituted as a means of edification , that those who walk not according to the rules and laws appointed by him ( in respect of faith and life , so that just offence doth arise to the church thereby ) be censured in his name and authority : every church hath power it it self to exercise and execute all those censures appointed by him , in the way and order prescribed in the gospel . xix . the censures so appointed by christ , are admonition and excommunication : and whereas some offences are or may be known onely to some , it is appointed by christ , that those to whom they are so known , do first admonish the offender in private ; ( in publique offences where any sin , before all ) and in case of non-amendment upon private admonition , the offence being related to the church , and the offender not manifesting his repentance , he is to be duly admonished in the name of christ by the whole church , by the ministery of the elders of the church ; and if this censure prevail not for his repentance , then he is to be cast out by excommun cation with the consent of the church . xx . as all believers are bound to joyn themselves to particular churches , when and where they have opportunity so to do ; so none are to be admitted unto the priviledges of the churches , who do not submit themselves to the rule of christ in the censures for the government of them . xxi . this being the way prescribed by christ in case of offence , no church-members upon any offences taken by them , having performed their duty required of them in this matter , ought to disturb any church-order , or absent themselves from the publique assemblies , or the administrat on of any ordinances upon that pretence , butto wait upon christ in the further proceeding of the church . xxii . the power of censures being seating by christ in a particular church , is to be exercised onely towards particular members of each church respectively as such ; and there is no power given by him unto any synods or ecclesiastical assemblies to excommunicate , or by their publique edicts to threaten excommunication , or other church censures against churches , magistrates , or their people upon any account , no man being obnoxious to that censure , but upon his personal miscarriage , as a member of a particular church . xxiii . although the church is a society of men , assembling for the celebration of the ordinances according to the appointment of christ , yet every society assembling for that end or purpose , upon the account of cohabitation within any civil precincts or bounds is not thereby constituted a church , seeing there may be wanting among them , what is essentially required thereunto ; and therefore a believer living with others in such a precinct , may joyn himself with any church for his edification . xxiv . for the avoiding of differences that may otherwise arise , for the greater solemnity in the celebration of the ordinances of christ , and the opening a way for the larger usefulness of the gifts and graces of the holy ghost ; saints living in one city or town , or within such distances as that they may conveniently assemble for divine worship , ought rather to joyn in one church for their mutual strengthening and edification , then to set up many distinct societies . xxv . as all churches , and all the members of them are bound to pray continually for the good or prosperity of all the churches of christ in all places , and upon all occasions , to further it ; ( every one within the bounds of their places and callings , in the exercise of their gifts and graces ) : so the churches themselves ( when planted by the providence of god , so as they may have opportunity and advantage for it ) ought to hold communion amongst themselves for their peace , increase of love , and mutual edification . xxvi . in cases of difficulties or differences , either in point of doctrine or in administrations , wherein either the churches in general are concerned , or any one church in their peace , union , and edification , or any member or members of any church are injured in , or by , any proceeding in censures not agreeable to truth and order : it is according to the mind of christ , that many churches holding communion together , do by their messengers meet in a synod or council , to consider and give their advice in , or about , that matter in difference , to be reported to all the churches concerned : howbeit , these synods so assembled are not entrusted with any church-power , properly so called , or with any jurisdiction over the churches themselves , to exercise any censures , either over any churches or persons , or to impose their determinations on the churches or officers . xxvii . besides these occasioned synods or councels , there are not instituted by christ any stated synods in a fixed combination of churches , or their officers , in lesser or greater assemblies ; nor are there any synods appointed by christ in a way of subordination to one another . xxviii . persons that are joyned in church-fellowship , ought not lightly or without just cause to withdraw themselves from the communion of the church whereunto they are so joyned : nevertheless , where any person cannot continue in any church without his sin , either for want of the administration of any ordinances instituted by christ , or by his being deprived of his due priviledges , or compelled to any thing in practice not warranted by the word , or in case of persecution , or upon the account of conveniency of habitation ; he , consulting with the church , or the officer or officers thereof , may peaceably depart from the communion of the church , wherewith he hath so walked , to joyn himself with some other church , where he may enjoy the ordinances in the purity of the same , for his edification and consolation . xxix . such reforming churches as consist of persons sound in the faith , and of conversation becoming the gospel , ought not to refuse the communion of each other , so far as may consist with their own principles respectively , though they walk not in all things according to the same rules of church-order . xxx . churches gathered and walking according to the mind of christ , judging other churches ( though less pure ) to be true churches , may receive , unto occasional communion with them , such members of those churches as are credibly testified to be godly , and to live without offence . finis . notes, typically marginal, from the original text notes for div a89790e-150 rom. 15. 6 , 8 , 9. ver. 9. this perswasion cometh not of him that calleth you gal. 5. 8. 1 pet. 1. 5. 1 pet. 3. 15. 2 cor. 8. gal. 1. 6. heb. 5. 12. eph. 4. 12. 14. heb. 3. 6. heb. 10. 22. june 20. 1648. aug. 1647. session 786. ordinance of march 14 1645. considerations and cautions from sion coll. jun. 19. 1646. jus divinum min. pub . by the provost of london , in the preface . puritanis . ang. by dr. aims , near 50 years since , as the opinions of whitehead , gilbe , fox , dearing , greenbam , cartwright , venner , fulk , whitaker , rainold , perkins , &c. a guide to church-fellowship and order according to the gospel-institution wherein these following particulars are distinctly handled, i. the necessity of believers to joyn themselves in church-order, ii. the subject matter of the church, iii. the continuation of a church-state, and of the administration of evangelical ordinances of worship, briefly vindicated, iv. what sort of churches the disciples of christ may and ought to joyn themselves unto as unto entire communion / by ... john owen ... owen, john, 1616-1683. 1692 approx. 104 kb of xml-encoded text transcribed from 42 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a53701 wing o760 estc r38177 17202230 ocm 17202230 106207 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a53701) transcribed from: (early english books online ; image set 106207) images scanned from microfilm: (early english books, 1641-1700 ; 1621:7) a guide to church-fellowship and order according to the gospel-institution wherein these following particulars are distinctly handled, i. the necessity of believers to joyn themselves in church-order, ii. the subject matter of the church, iii. the continuation of a church-state, and of the administration of evangelical ordinances of worship, briefly vindicated, iv. what sort of churches the disciples of christ may and ought to joyn themselves unto as unto entire communion / by ... john owen ... owen, john, 1616-1683. 78 p. printed for william marshall ..., london : 1692. includes 5 p. of advertisements bound at end. reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and 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was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng commitment to the church. church -foundation. 2005-03 tcp assigned for keying and markup 2005-05 spi global keyed and coded from proquest page images 2005-07 jonathan blaney sampled and proofread 2005-07 jonathan blaney text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion a guide to church-fellowship and order . according to the gospel-institution : wherein these following particulars are distinctly handled : i. the necessity of believers to joyn themselves in church-order , ii. the subject matter of the church . iii. the continuation of a church-state , and of the administration of evangelical ordinances of worship , briefly vindicated . iv. what sort of churches the disciples of christ may , and ought to joyn themselves unto , as unto entire communion . by the late pious and learned minister of the gospel , john owen , d. d. john 5.39 . search the scriptures , &c. london , printed for william marshall , at the bible in newgate-street , 1692. a guide to church-fellowship and order , according to the gospel-institution . chap. i. the necessity of believers to joyn themselves in church-order . it is the duty of every believer , of every disciple of christ , to joyn himself , for the due and orderly observation and performance of the comm●nds of christ , unto the glory of god , and their own edification , ma●th . 28.18 , 19 , 20. this in general is gr●nted by all sorts and parties of men ; the grant of it , is the ground whereon they stand in the management of their mutual fe●ds in religion , pleading that men ought to be of , or joyn themselves unto this or that church , still supposing t●at it is th●ir duty to be of one or another . yea , it is granted also that persons ought to chuse what churches they will joyn themselves unto , wherein they may have the best advan●age unto their edification and salvation . they are to chuse to joyn themselves unto that church which is in all things most according to the mind of god. this it is supposed is the liberty and duty of every man ; for if it be not so , it is the foolishest thing in the world , for any to attempt to get others from one church unto another ; which is almost the whole business of religion , that some think themselves concerned to attend unto . but yet notwithstanding these concessions , when things come to the ●ri●l in particular , there is very little g●anted in complyance with the assertion laid down . for besides that it is not a church of divine institution , that is intended in these concessions , when it comes unto the issue , where a man is born , and in what church he is baptized in his infancy , there all choice is prevented , and in the communion of that church he is to abide , on the penalties of being esteemed and dealt with as a schismatick . in what national church any person is baptized , in that national church he is to continue , or answer the contrary at his peril . and in the precincts of what parish his habitation falls to be , in that particular parish church is he bound to communicate in all ordinances of worship . i say , in the judgment of many , whatever is pretended of mens j●yning themselves unto the truest and purest churches , there is no liberty of judgment or practice in either of these things left unto any of the disciples of christ wherefore the liberty and duty proposed , being the foundation of all orderly evangelical profession , and that wherein the consciences of believers are greatly concerned , i shall lay down one proposition wherein 't is asserted , in the sence i intend , and then fully confirm it . the proposition it self is this : it is the duty of every one who professeth faith in christ jesus , and takes due care of his own eternal salvation , voluntarily and by his own choice to joyn himself unto some particular congregation of christs institution , for his own spiritual edification , and the right discharge of his commands . 1. this duty is prescribed ( 1. ) unto them only who profess faith in christ jesus , who own themselves to be his disciples , that call jesus lord. for this is the method of the gospel , that first men by the preaching of it be made disciples , or be brought unto faith in christ jesus , and then be taught to do and observe whatever he commands , matth. 28.18 , 19 , 20. first to believe , and then to be added unto the church , act. 2.41 , 42 , 46 , 47. men must first joyn themselves unto the lord , or give up themselves unto him , before they can give up themselves unto the church , according to the mind of christ , 2 cor. 8.5 . we are not therefore concerned at present as unto them , who either not at all profess faith in christ jesus , or else through ignorance of the fundamental principles of religion , and wickedness of life , do d●stroy or utterly render useless that profession . we do not say it is the duty of such persons , that is , their immediate duty , in the state wherein they are , to joyn themselves unto any church . nay , it is the duty of every church , to refuse them their communion , whilst they abide in that state . there are other duties to be in the first place pressed on them ▪ whereby they may be made meet for this . so in the primitive times , although in the extraordinary conversions unto christianity that were made among the jews , who before belonged unto gods covenant , they were all immediately added unto the church , yet afterwards , in the ordinary way of the conversion of men , the churches did not immediately admit them into compleat communion , but kept them as catechumeners , for the e●crease of their knowledge , and trial of their profession , until they were judged meet to be joyned unto the church . and they are not to blame who receive not such into compleat communion with them , unto whom it is not a present duty to desire that communion . yea , the admission of such persons into church-societies , much more the compelling of them to be members of this or that church , almost wheth●r they will or no , is contrary to the rule of the word , the example of the primitive church●s , and a great expedient to harden men in their sins . we do therefore avow , that we cannot admit any into our church societies , as to compleat membership , and actual interest in the priviledges of the church , who do not , by a profession of faith in , and obedience unto jesus christ , no way contradicted by sins of life , manifest themselves to be such , as whose duty it is , to joyn themselves unto any church . neither do we injure any baptized persons hereby , or oppose any of their right unto , and interest in the church , but only as they did universally in the primitive churches , after the death of the apostles , we direct them into that way and method , wherein they may be received unto the glory of christ , and their own edification . and we do therefore affirm , that we will never deny that communion unto any person , high or low , rich or poor , old or young , male or female , whose duty it is to desire it . 2. it is added in the description of the subject , that it is such an one who takes due care of his own salvation . many there are who profess themselves to be christians , who it may be hear the word willingly , and do many things gladly , yet do not esteem themselves obliged unto a diligent enquiry into , and a precise observation of all the commands of christ. but it is such whom we intend , who constantly fix their minds on the enjoyment of god , as their chiefest good and utmost end , who thereon duely consider the means of attaining it , and apply themselves thereunto . and it is to be feared , that the number of such persons will not be found to be very great in the world ; which is sufficient to take off the reproach from some particular congregations of the smalness of their number . such they ever were , and such is it foretold that they should be . number was never yet esteemed a note of the true church , by any but those , whose worldly interest it is that it should so be ; yet at present absolutely in these nati●ns , the number of such persons is not small . 3. of these persons it is said , that it is their duty so to dispose of themselves . it is not that which they may do , as a convenience , or an advantage ; not that which others may do for them , but which they must do for themselves in a way of duty . it is an obediential act unto the commands of christ ; whereunto is required subjection of conscience unto his authority , faith in his promises , as also a respect unto an appeara●ce before his judgment-throne at the last day . the way of the church of rome to compel men into their communion , and keep them in it , by fire and fagot , or any other means of external force , derives more from the alcoran than the gospel . neither doth ir answer the mind of christ in the institution , end , and order of church-societies , that men should become members of them , partly by that which is no way in their own power , and partly by what their wills are regulated in , by the laws of men . for it is , as was said , commonly esteemed , that men being born and baptized in such a nation , are t●ereby made members of the church of that nation ; and by living within such parochial precincts , as the law of the land hath arbitrarily established , are members of this or that particular congregation . at least they are accounted so far to belong unto these churches , as to render them liable unto all outward punishments , that shall be thought meet to be inflicted on them , who comply not with them . so far as these perswasions and actings according unto them , do prevail , so far are they destructive of the principal foundation of the external being and order of the church . but that mens joyning themselves in , or unto any church society , is , or ought to be , a voluntary act , or an act of free choice , in mere obedience unto the authority and commands of christ , is so sacred a truth , so evident in the scripture , so necessary from its subject matter , so testifyed unto by the practice of all the first churches ; as that it despiseth all opposition . and i know not how any can reconcile the common practice of giving men the reputation or reality of being members of , or belonging unto this or that church , as unto total communion , who desire or chuse no such thing , unto this acknowledged principle . 5. there is a double jo●ning unto the church ; ( 1. ) that which is , as unto total communion in all the duties and priviledges of the church , which is that whereof we treat . ( 2. ) an adherence unto the church , as unto the means of instruction and edification to be attained thereby . so persons may adhere unto any church , who yet are not meet , or free on some present consideration , to confederate with it , as unto total communion ; see act. 5.13 , 14. and of this sort in a peculiar manner , are the baptized children of the members of the church . for although they are not capable of performing church duties , or enjoying church-priviledges in their tender years ; nor can have a right unto total communion ▪ before the testification of their own voluntary corsent thereunto , and choice thereof ; yet are they in a peculiar manner under the care and inspection of the church , so far as the outward administration of the covenant in all the means of it , is committed thereunto ; and their duty it is , according to their capacity , to attend unto the ministry of that church whereunto they do belong . 6. the proposition respects a visible professing church . and i intend such a church in general , as avoweth authority from christ ; ( 1. ) for the min●sterial preaching of the word ; ( 2. ) administration of the sacraments ; ( 3. ) for the exercise of evangelical discipline ; and ( 4. ) to give a publick testimony against the devil and the world , not contradicting their profession with any corrupt principles or practices inconsistent with it . what is required in particular , that any of them may be meet to be joyned unto such a church , we shall afterwards enquire . 7. it is generally said , that out of the church there is no salvation ; and the truth hereof is testified unto in the scriptures , act. 2.47 . 1 pet. 3.20 , 21. matth. 16.18 . ephes. 5.26 , 27. joh. 10.16 . 8. this is true both positively and negatively of the catholick church invisible of the elect : all that are of it shall be saved ; and none shall be saved but those that belong unto it , ephes. 5.25 , 26 , 27. of the catholick visible professing church negatively ; that no adult person can be saved , that doth not belong unto this church , rom. 10.10 . 9. this position of truth is abused by interest and pride ; an enclosure of it being made by them , who of all christians in the world can lay the least and weakest claim unto it ; namely , the church of rome . for they are so far from being that catholick church , out of which there is no salvation , and wherein none can perish , like the ark of noah , that it requires the highest charity to reckon them unto that visible professing church , whereof the greatest part may perish ; and do so undoubtedly . 10. our enquiry is , what truth there is in this assertion , with respect unto these particular churches or societies , for the celebration of gospel-worship and discipline , whereof we treat . and i say , 1. no church , of what den●mination soever , can lay a claim unto this priviledge ▪ as belonging unto it self alone . this wa● the antient donatism ; they confined salvation unto the churc●es of their way alone . and after many false charges of it on others , it begins really to be renewed in our d●ys . for some dispute , that salvation is confined unto that church alone , wherein there is a succession of diocesan bishops ; which is the height of donatism . the judgments and determinations made concerning the eternal salvation or damnation of men , by the measures of some differences among christians about churches , their state and order , are absurd , foolish , and impious , and for the most part used by them , who sufficiently preclaim , that they know neither what it is to be saved , nor do use any diligence about the necessary means of it . salvation depends absolutely on no particular church-state in the world ; he knows not the gospel , who can really think it doth . persons of believers are not for the church , but the church is for them : if the ministry of angels be for them who are heirs of salvation , much more is the ministry of the church so . if a man be an adulterer , an idolater , a rayler , a hater and scoffer of godliness ; if he choose ●o live in any known sin , without repentance , or in the neglect of any known duty ; if he be ignorant and prophane ; in a word , if he be not bo●n again from above , be he of what church he will , and whatsoever place he possess therein , he cannot be saved . and on the other side , if a man believe in christ jesus , that is , know him in his person , offices , doctrine and grace , trust unto him for all the ends of the wisdom and love of god towards mankind in him ; if he endeavour to yield sincere and universal obedience unto all his co●mands , and to be confirmed unto him , in all things following his example , having for these ends received of his spirit , though all the churches in the world should reject him , yet he shall undoubtedly be saved . if any shall hence infer , that then it is all one of what church any one is : i answer , ( 1. ) that although the being of this or that ▪ or any particular church in the world , will not secure the salvation of any men ; yet the adherence unto some churches , or such as are so called , in their constitution and worship , may prejudice , yea , ruine the salvation of any that shall so do . ( 2. ) the choice of what church we will joyn unto , belongs unto the choice and use of the means for our edification . and he that makes no conscience hereof , but merely with r●spect unto the event of being saved at last , will probably come short thereof , 2. on this supposition , that there be no insuperable difficulties lying in the way of the discharge of this duty , as that a person be cast by the providence of god into such a place or season , as wherein there is no church that he can possibly joyn himself unto , or that he be unjustly refused communion , by unwarrantable conditions of it , as it was with many during the preval●ncy of the papacy in all the western empire ; it is the indisp●nsible duty of every disciple of christ , in order unto his edification and salvation , voluntarily , and of his own choice , to joyn himself in and unto some particular congregation , for the celebration of divine worship , and the due observation of all the institutions and commands of christ ; which we shall now farther confirm . 1. the foundation of this duty , as was before declared ▪ doth lye in the law and light of nature . man cannot exercise the principal powers and faculties of his soul , with which he was created , and whereby he is enabled to glorifie god , which is the end of him and them , without a consent and conjunction in the worship of god in communion and society , as hath been proved before . 2. the way whereby this is to be done , god hath declared and revealed from the beginning , by the constitution of a church-state , through the addition of arbitrary institutions of worship , unto what was r●quired by the law of nature . for this gives the true state , and is the formal reason of a church , namely , a divine addition of arbitrary institutions of worship , unto the necessary dictates of the law of nature , unto that end . and the especial nature of any church-state , doth depend on the especial nature of those institutions , which is constitutive of the difference between the church-state of the old testament and that of the new. 3. such a church-state was constituted and appointed under the old testament , founded in and on an especial covenant between god and the people , exod. 24. unto this church every one that would please god , and walk before him , was bound to joyn himself , by the ways and means that he had appointed for that end ; namely , by circumcision , and their laying hold on the covenant of god , exod. 12.48 . isa. 56.4 . and this joyning unto the church , is called joyning unto the lord , isa. 56.6 . jerem. 50.5 . as being the means thereof ; without which it could not be done . herein was the tabernacle of god with men , and he dwelt among them . 4. as a new church-state is prophesied of under the new testament . ezek. 34.25 , 26 , 27. isa. 66.18 , 19 , 20 , 21 , 22. and other places innumerable ; so it was actually erected by jesus christ , as we have declared . and whereas it is introduced and established in the place and room of the church-state under the old testament , which was to be removed at the time of reformation , as the apostle demonstrates at large in his epistle to the hebrews ; all the commands , promises , and threatnings given or annexed unto that church-state , concerning the conjunction of men unto it , and walking in it , are transferred unto this of the new erection of christ. wherefore although the state of the church it self , be reduced from that which was nationally congregational , unto that which is simply and absolutely so ; and all ordinances of its instituted worship are changed , with new rules for the observation of what we are directed unto by the light of n●ture : yet the commands , promises , and threatnings , made and given unto it as a church , are all in full force with respect unto this new church-state ; and we need no new commands to render it our duty to joyn in evangelical churches , for the ends of a church in general . 5. the lord christ hath disposed all the ways and means of edification , unto these churches ; so that ordinarily , and under an expectation of his presence in them , and concurrence unto their efficacy , they are not otherwise to be enjoyed . such are the ordinary dispensation of the word , and administration of the sacraments . for any disciple of christ to live in a neglect of these things , and the enjoyment of them according to his mind , is to despise his care and wisdom , in providing for his eternal welfare . 6. he hath prescribed sundry duties unto us , both as necessary , and as evidences of our being his disciples , such as cannot be orderly performed , but as we are members of some particular congregation : this also hath been before declared ▪ 7. the institution of these churches , is the way which christ hath ordained to render his kingdom visible or conspicuous , in distinction from , and opposition unto , the kingdom of satan and the world . and he doth not in a due manner , declare himself a subject in or unto the kingdom of christ , who doth not solemnly ingage in this way . it is not enough to constitute a legal subject of the kingdom of england , that he is born in the nation , and lives in some outward observance of the laws of it , if he refuse solemnly to express his allegiance in the way appointed by the law for that end . nor will it constitute a regular subject of the kingdom of christ , that he is born in a place where the gospel is professed , and so professeth a general complyance therewith ; if he refuse to testifie his subjection , by the way that christ hath appointed for that end . it is true , the whole nation in their civil relation and subordination according to law , is the kingdom of england . but the representation of the kingly power and rule in it , is in the courts of all sorts , wherein the kingly power is acted , openly and visibly . and he that lives in the nation , yet denies his h●mage unto these courts , is not to be esteemed a subject . so doth the whole visible professing church , in one or more nations , or lesser precincts of people and places constitute the visible kingdom of christ ; yet is no particular person to be esteemed a legal true subject of christ , that doth not appear in these his courts with a solemn expression of his homage unto him . 8. the whole administration of the rule and discipline appointed by christ , is confined unto these churches ; nor can they be approved by whom that rule is despised . i shall not argue farther , in a case whose truth is of so uncontroulable evidence . in all the writings of the new testament , recording things after the ascension of christ , there is no mention of any of his disciples with approbation , unless they were extraordinary officers , but such as were entire members of these assemblies . chap. ii. the subject matter of the church . the church may be considered eith●r as unto his essence , constitution and being ; or as unto its power and order , when it is organized . as unto its essence and being , its constituent parts are its matter and form. these we must enquire into . by the matter of the church , we understand the persons whereof the church doth consist , with their qualifications : and by its form , the reason , cause and way of that kind of relation among them , which gives them the being of a church , and the●ewithal an interest in all that belongs unto a church , either privilege , or pow●r , as such . our first enquiry being concerning what sort of persons our lord jesus christ requireth and admitteth to be the visible subjects of his kingdom , we are to be regulated in our determination by respect unto his honour , glory , and the holiness of his rule . to reckon such persons to be subject● of christ , members of his body , such as he requires and owns , ( for others are not so ) who would not be tolerated , at least not approved , in a well governed kingdom or commonwealth of the world , is highly dishonourable unto him . but it is so come to pass , that let men be never so notoriously and fl●gitiously wicked , until they become p●sts of the earth , yet are they esteemed to belong to the church of christ. and not only so , but it is thought little less than schism to forbid them the communion of the church in all its sacred privileges . howbeit , the scripture doth in general represent the kingdom or church of christ , to consist of persons called saints , separated from the world , with man● other things of alike nature , as we shall see immediately . and if the honour of christ were of such weight with us as it ought to be , if we understood aright the nature and e●ds of his kingdom , and that the peculiar glory of it , above all the kingdoms in the world , consists in the holiness of its subject● , such an holiness as the world in its wisdom knoweth not , we would duly consider whom we avow to belong thereunto . those who know ought of these things , will not profess that persons openly prophane , vicious , sensual , wicked and ignorant , are approved and owned of christ as the subjects of his kingdom , or that it is his will that we should receive them into the communion of the church but an old opinion of the unlawfulness of separation from a church , on the account of the mixture of wicked men in it , is made a scare-crow to frighten men from attempting the reformation of the greatest evils , and a covert for the composing churches of such members only . some things therefore are to be premised unto what shall be offered unto the right stating of this enquiry : as , 1. that if there be no more required of any as unto personal qualifications in a visible uncontroulable profession , to constitute them subjects of christs kingdom , and members of his church , but what is required by the most righteous and severe laws of men to constitute a good subject or citizen , the distinction between his visible kingdom and the kingdoms of the world , as unto the principal causes of it , is utterly lost . no● all negative qualifications , as that men are not oppressors , drunkards , revilers , swearers , adulterers , &c. are required hereunto . but yet it is so fallen out , that generally more is required to constitute such a citizen as shall represent the righteous laws he liveth under , than to constitute a member of the church of christ. 2. that whereas regeneration is expresly required in the gospel , to give a right and privilege unto an entrance into the church or kingdom of christ , whereby that kingdom of his is distinguished from all other kingdoms in and of the world , unto an inte●est wherein never any such thing was required ; it must of necessity be something better , more excellent and sublime than any thing the laws and polities of men pretend unto or prescribe . wherefore it cannot consist in any outward rites , easie to be observed by the worst and vilest of men , besides the scripture gives us a description of it , in opposition unto its consisting in any such rite , 1 pet. 3.21 . and many things required unto good citizens , are far better than the meer observation of such a rite . of this regeneration baptism is the symbol , the sign , expression and representation . wherefore unto those who are in a due manner partakers of it , it giveth all the external rights and privileges which belong unto them that are regenerate , until they come unto such seasons , wherein the personal performance of those duties whereon the continuation of the estate of visible regeneration doth depend , is required of them . herein if they fail , they lose all privilege and benefit by their baptism . so speaks the apostle in the case of circumcision under the law , rom. 2.25 . for circumcision verily profiteth , if thou keep the law ; but if thou be a breaker of the law , thy circumcision is made uncircumcision . it is so in the case of baptism . verily it profiteth , if a man stand unto the terms of the covenant which is tendered therein between god and his soul ; for it will give him right unto all the outward privileges of a regenerate state ; but if he do not , as in the sight of god his baptism is no baptism , as unto the real communication of grace and acceptance with him so in the sight of the church , it is no baptism , as unto a participation of the external rights and privileges of a regenerate state . 4. god alone is judge concerning this regeneration , as unto its internal , real principle and state in the souls of men whereon the participation of all the spiritual advantages of the covenant of grace doth depend : the church is judge of its evidences and fruits in their external demonstration , as unto a participation of the outward privileges of a regenerate state , and no farther . and we shall hereon briefly declare what belongs unto the forming of a right judgment herein , and who are to be esteemed fit members of any gospel church state , or have a right so to be . 1. such as from whom we are obliged to with-draw or with-hold communion , can be no part of the matter constituent of a church , or are not meer members for the first constitution of it . but such are all habitual sinners ; those who having prevalent habits and inclinations unto sins of any kind unmortified , do walk according unto them . such are prophane swearers , drunkards , fornicators , covetous , oppressors , and the like , who shall not inherit the kingdom of god. 1 cor. 6.9 , 10.11 . phil. 3.18 19. 2 thess. 3.6 . 2 tim. 3.5 . as a man living and dying in any known sin , that is habitually , without repentance cannot be saved ; so a man known to live in sin , cannot regularly be received into any church . to compose churches of habitual sinners , and that either as unto sins of commission , or sins of omission , is not to erect temples to christ , but chapels unto the devil . 2. such as being in the fellowship of the church , are to be admonished of any scandalous sin , which if they repent not of , they are to be cast out of the church , are not meer members for the original constitution of a church . this is the state of them who abide obstinate in any known sin , whereby they have given offence unto others , without a professed repentance thereof , although they have not lived in it habitually . 3. they are to be such as visibly answer the description given of gospel churches in the scripture , so as the titles assigned therein unto the members of such churches , may on good grounds be appropriated unto them . to comp●●● churches of such persons as do not visibly answer the character given of what they were of old , and what they were always to be by virtue of the law of christ o● gospel-contitution , is not church edification , but destruction . and those who look on the things spoken of all church members of old , as that they were saints by calling , lively stones in the house of god , justified and sanctified , separate from the world , &c. as those which were in them , and did indeed belong unto them , but even deride the necessity of the same things in present church members , or the application of them unto those who are so ▪ are themselves no small part of that woful degeneracy which christian religion is fallen under . let it then be considered what is spoken of the church of the jews in their dedication unto god , as unto their typical h●lines● , with the application of it unto christian churches in real holiness , 1 pet. 2.5.9 . with the description given of them constantly in the scripture , as faithful , holy , believing , as the house of god , as his temple wherein he dwells by his spirit , as the body of christ united and comp●cted by the communication of the spirit unto them ; as also what is said concerning their ways , walkings and duties ; and it will be uncontrolably evident of what sort our church members ought to be ; nor are those of any other sort able to discharge the duties which are incumbent on all church-members , nor to use the privileges they are intrusted withal . wherefore , i say , ●o suppose churches regularly to consist of such persons for the greater part of them , as no way answer the description given of church-members in their original institution , nor cap●ble to discharge the duties prescribed unto them , but giving evidence of habits and actions inconsistent therewithal , is not only to disturb all church order , but utterly to overthrow the ends and being of churches , nor is there any thing ●ore scandalous unto christian religio● , than what bellarmine affirms to be the judgment of the papists in opposition unto all others ; namely , that no internal vertue or grace is required unto the constitution of a church in its members . lib. 3. d● eccles. cap 2. 4. they must be such as do make an open profession of the subjection of their souls and consciences unto the authority of christ in the gospel , and their readiness to yield obedience unto all his commands . this i suppose will not be denied ; for not only doth the scripture make this profession necessary unto the participation of any benefit or privilege of the gospel ; but the nature of the things themselves requires indispensably that so it should be . for nothing can be more unreasonable than , that men should be taken into the privileges attending obedience unto the laws and commands of christ , without avowing or professing that obedience . wherefore , our enquiry is only what is required unto such a profession , as may render men meet to be members of a church , and give them a right thereunto . for to suppose such a confession of christian religion to be compliant with the gospel , which is made by many who openly live in sin ▪ being disobedient , and unto every good work reprobate , is to renounce the gospel it self , christ is not the high priest of such a profession . i shall therefore declare briefly what is necessary unto this profession , that all may know what it is which is required unto the entrance of any into our churches , wherein our practice hath been sufficiently traduced . 1. there is required unto it a competent knowledge of doctrines and mystery of the gospel , especially concerning the person and offices of christ. the confession hereof , was the ground whereon he granted the keys of the kingdom of heaven , or all church power unto believers , matth , 16.17 , 18 , 19. the first instruction which he gave unto his apostles , was , that they should teach men by the preaching of the gospel , in the knowledge of the truth revealed by him . the knowledge required in the members of the judaical church , that they might be translated into the christian , was principally , if not solely , that of his person , and the acknowledgment of him to be the true messiah , the son of god. for as on their unbelief thereof their eternal ruine did depend , as he told them , if you believe not that i am he , you shall die in your sins ; so the confession of him was sufficient on their part unto their admission into the gospel church state. and the reasons of it are apparent . with others , an instruction in all the mysteries of religion , especially in those that are fundamental , is necessary unto the profession we enquire after . so justin martyr tells us what pains they took in those primitive times , to instruct those in the mysteries of religion , who upon a general conviction of its truth , were willing to adhere unto the profession of it . and what was their judgment herein , is sufficiently known , from the keeping a multitude in the state of catecumens , before they would admit them into the fellowship of the church . they are not therefore to be blamed , they do but discharge their duty , who refuse to receive into church communion such as are ignorant of the fundamental doctrines and mysteries of the gospel ; or if they have learned any thing of them from a form of words , yet really understand nothing of them . the promiscuous driving of all sorts of persons who have been baptized in their infancy , unto a participation of all church privileges , is a profanation of the holy institutions of christ. this knowledge therefore belonging unto profession is it self to be professed . 2. there is required unto it a professed subjection of soul and conscience unto the authority of christ in the church , matth. 28.18 , 19 , 20. 2 cor. 8.5 . this in general is performed by all that are baptized when they are adult , as being by their own actual consent baptized in the name of christ. and it is required of all them who are baptized in their infancy , when they are able with faith and understanding to profess their consent un●o , and abiding in that covenant whereinto they were initiated . 3. an instruction in , and consent unto the doctrine of self-denial and bearing of the cross , in a particular manner : for this is made indispensably necessary by our saviour himself , unto all that will be his disciples . and it hath been a great disadvantage unto the glory of christian religion , that men have not been more and better instructed therein . it is commonly thought , that who ever will , may be a christian at an easie rate , it will cost him nothing . but the gospel gives us another account of these things . for it not only warns us , that reproaches , hatred , sufferings of all sorts , oft-times to death it self , are the common lot of all its professors , who will live godly in christ jesus ; but also requires , that at our initiation into the profession of it , we consider aright the dread of them all , and engage cheerfully to undergo them . hence , in the primitive times , whilst all sorts of miseries were continually , presented unto them who embraced the christian religion , their willing engagement to undergo them , who were converted , was a firm evidence of the sincerity of their faith , as it ought to be unto us also in times of difficulty and persecution . some may suppose that the faith and confession of this doctrine of self-denial and readiness for the cross , is of use only in time of persecution , and so doth not belong unto them who have continually the countenance and favour of publick authority . i say , it is , at least as they judge , well for them ; with others it is not so , whose outward state makes the publick avowing of this duty indispensably necessary unto them : and i may add it as my own thoughts , ( though they are not my own alone ) that notwithstanding all the countenance that is given unto any church by the publick magistracy , yet whilst we are in this world , those who will faithfully discharge their duty , as ministers of the gospel especially , shall have need to be prepared for sufferings . to escape sufferings , and enjoy worldly advantages by sinful compliances , or bearing with men in their sins , is no gospel direction . 4 , conviction and confession of sin , with the way of deliverance by jesus christ , is that answer of a good conscience , that is required in the baptism of them that are adult . 1 pet. 3. 5. unto this profession is required the constant performance of all known duties of religion , both of piety in the publick and private worship of god , as also of charity with respect unto others . shew me thy faith by thy works . 6. a careful abstinence from all known sins , giving scandal or offence , either unto the world , or unto the church of god. and the gospel requires , that this confession be made ( with the mouth confession is made unto salvation ) against ( 1. ) fear , ( 2. ) shame , ( 3. ) the course of the world , ( 4. ) the opposition of all enemies whatever . hence it appears , that there are none excluded from an entrance into the church state , but such as are either , ( 1. ) grosly ignorant , or , ( 2. ) persecutors , or reproachers of those that are good , or of the ways of god wherein they walk ; or , ( 3. ) idolaters ; or , ( 4. ) men scandalous in their lives in the commission of sins , or omission of duties , thro' vitious habits or inclinations ; or , ( 5. ) such as would partake of gospel privileges and ordinances , yet openly avow that they will not submit unto the law and commands of christ in the gospel , concerning whom , and the like , the scripture rule is peremptory ; from such turn away . and herein we are remote from exceeding the example and care of the primitive churches . yea , there are but few , if any , that arrive unto it . their endeavour was to preach unto all they could , and rejoiced in the multitudes that came to hear the word . but if any did essay to join themselves unto the church , their diligence in their examination and instruction , their severe enquiries into their conversation , their disposing of them for a long time into a state of expectation for their trial , before their admittance , were remarkable . and some of the ancients complain , that their promiscuous admittance of all sorts of persons that would profess the christian religion , into church membership , which took place af●erwards , ruined all the beauty , order and discipline of the church . the things ascribed unto those who are to be esteemed the proper subject matter of a visible church , are such as in the judgment of charity entitles them unto all the appellations of saints , called , sanctified , that is visibly and by p●ofession , which are given unto the members of all the churches in the new testament , and which must be answered in those who are admitted into that priledge , if we do not wholly neglect our only patterns . by these things , although they should any of them , not be real living members of the mystical body of christ , unto whom he is an head of spiritual and vital influance ; yet are they meer members of that body of christ unto which he is an head of rule and gove●nment ; as also meer to be estee●ed su●jects of his kingdom . and none are excluded but such , as concerning whom rules are given , either to withdraw from them , or to cast them ●ut of church society , or are expresly excluded by god himself from any share in the prieiledges of his covenant , psal. 50.16 , 17. but unto the wicked god saith , what hast thou to do to declare my statutes , or that thou shouldest take my covenant in thy mouth ? seeing thou hatest instruction , and castest my w●rds behind thee . advertisement . of the subject matter of the church : you may be sa●isfied farther in a book l●tely published : intituled , t●e true nature of a g●spel church and its government : ●y the same author , wherein those following particulars are distinctly handled . i. the subject matter of the church . ii. formal cause of a particular church . iii. of the polity unto , or discipline of the church in general . iv. the officers of the church . v. the duty of pastors of churches . vi. the office of teachers in the church . vii . of the rule of the church , or of ruling elders . viii . the nature of the polity or rule , with the duty of elders . ix . of deacons . x. excommunication . xi . of the communion of churches . sold at the bible in newgate-street , by william marshal . chap. iii. the continuation of a church-state ▪ and of the administration of evangelical ordinances of worship , briefly vindicated . the controversie about the continuation of a church-state , and the administration of gospel ordinances of worship , is not new , in this age , though some pride the●selves , as though the invention of the error whereby they are denied , were their own : in former ages , both in the papacy , and among some of them that forsook it , there were divers who on a pretence of a peculiar spiritually , and imaginary attainments in religion , wherein these things are unnecessary , rejected their observation . i s●pp●se it necessary briefly to confirm the tru●h , and vindicate it from this exception , because though it be sufficiently w●ak in it self , yet what it is , lies against the foundation of all that we are pleading about . but to reduce things into the lesser compass ; i shall first confirm the truth by those arguments or considerations , which will defeat all the pleas and pretences of them , by whom it is opposed ; and then confirm it by positive testimonies and arguments , with all brevity possible . first , therefore i shall argue from the removal of all causes , whereon such a cess●tion of churches and ordinances is pretended . for it is granted on all hands , that they had a divine original and institution , and were observed by all the disciples of christ , as thing● by him commanded . if now therefore they cease as unto their force , efficacy and use , it must be on some of these reasons . 1. because a limited time and season was fixed upon them , which is now expired . so was it with the church-state and ordinances of old ; they were appointed ●nto the time of reformation , heb. 9.10 they had a certain time prefixed unto their duration , according to the degrees of whose approach they waxed old , and at length utterly disappeared , chap. 8.13 . until that time they were all punctually to be observed , mal. 4.4 . but there were many antecedent indications of the will of god concerning their cessation and abolition , whereof the apostle disputes at large in his epistle unto the hebrews . and from a pretended supposition , that such was the state of evangelical ordinances , namely , that they had a time prefixed unto their duration , did the first opposition against them arise . for montanus , with his followers , imagined that the appointments of christ and his apostles in the gospel , were to continue in force only unto the coming of the paraclete , or the comforter , promised by him . and adding a new phrensie hereunto , that that paraclete was then first come in montanus , they rejected the institutions of the gospel , and made new laws & rules for themselves . and this continues to be the principal pretence of them by whome the use of gospel-ordinances is at present rejected , as that which is of no force or efficacy . either they have received , or do speedily look for such a dispensation of the spirit , or his gifts , as wherein they are to cease and disappear . but nothing can be more vain than this pretence . 1. it is so as unto the limitation of any time , as unto their duration and continuance . for ( 1. ) there is no intimation given of any such thing , either in the divine-word , promise , declaration about them , or the nature of the institutions themselves . but whereas those of the old testament were in time to be removed , that the church might not be offended thereby , seeing originally they were all of immediate divine institution , god did by all manner of ways , as by promises , express declarations , and by the nature of the institutio●s themselves , fore-signifie their removal , as the apostle proves at large in his epistle to the hebrews . but nothing of this nature can be pretended concerning the gospel church state or worship . ( 2. ) there is no prediction or intimation of any other way of vvorship , or serving god in this vvorld , that should be introduced in the room of that established at first ; so that upon a cessa●ion thereof , the church must be left unto all uncertainties and utter ruin . ( 3. ) the principal reason why a church-state was erected of old , and ordinances of vvorship appointed therein , that were all to be removed and taken away , was , that the son , the lord over his own house , might have the preheminence in all things . his glory it was to put an end unto the law , as given by the disposition of angels , and the ministry of moses , by the institution of a church-state and ordinances of his own appointment . and if his revelation of the will of god therein be not compleat , perfect , ultimate , unalterable , if it be to expire , it must be , that honour may be given above him , unto one greater than he . 2. it is so , as unth their decay , or the loss of their primitive force and efficacy . for their efficacy unto their proper ends , depends on , ( 1. ) the i●●●i●ution of christ : this is the foundation of all spiritual efficacy unto edification in the church , or whatever belongs thereunto . and therefore whatever church-state may be framed , or duties , ways or means of worship appointed by men , that have not his institution , how specious soever they may appear to be , have no spiritual force or efficacy , as unto the edification of the church , but whilst this institution of christ continues irrevocable , and is not abrogated by a greater power than what it was enacted by , whatever defect there may be as unto faith and obedience in men , rendring them useless and ineffectual unto themselves ; however they may be corrupted by additions unto them , or detractions from them , changing their nature and use ; in themselves they continue to be of the same vse and efficacy as they were at the beginning . ( 3. ) on the promise of christ , that he will be present with his disciples in the observation of his commands unto the consumation of all things , matt. 28.20 . to deny the continued accomplishment of this promise , and that on any pretence whatever , is the venom of infidelity . if therefore they have an irrevocable divine institution ; if christ be present in their administrations , as he was of old , revel . 2.1 . there can be no abatement of their efficacy unto their proper ends , in the nature of instrumental causes . ( 3. ) on the covenant of god , which gives an infal●i●le i●seperable conjunction between the word , or the church and its institution by the word , and the spirit , isa. 59.21 . god's covenant with his people is the foundation of every church-state , of all offices , powers , priviledges , and duties there unto belonging . they have no other end , they are of no other use , but to communicate , express , declare , and exemplifie on the one hand , the grace of god in his covenant unto his people ; and on the other , the duties of his people according unto the tenor of the same covenant unto him . they are the way , means , and instruments appointed of god for this end , and other end they have none . and hereon it follows , that if it be not in the power of men , to appoint any thing that shall be a means of communication between god and his people , as unto the grace of the covenant , on the one hand , or the duties of obedience which it requires , on the other● ; they have no power to erect any new church-state , or enact any thing in divine worship , not of his institution . this being the state of churches and their ordinances , they cannot be altered , they cannot be liable unto any decay , unless the covenant whereunto they are annexed , be altered or decayed . and therefore the apostle to put finally and absolutely his argument unto an issue , to prove that the mosaical church-state and ordinances were changed , because useless and ineffectual , doth it on this ground , that the covenant whereunto they were annexed , was changed and become useless . this i suppose at present will not said concerning the new covenant , whereunto all ordinances of divine worship are inseparably annexed . men might at a cheaper rate , as unto the eternal interest of their own souls , provide another covering for their sloth , negligence , unbelief , and indulgence unto proud foolish imaginations , whereby they render the churches and ordinances of the gospel useless and ineffectual unto themselves ; thereby charging them with a decay and uselesness , and so refl●cting on the honour and faithfulness of christ himself . 2. they do not cease , because there is at present , or at least there is shortly to be expected , such an effusion of the gifts and graces of the spirit , as to render all these external institutions needless , and consequently useless . this also is falsely pretended . for ( 1. ) the greatest and most plentiful effusion of the holy spirit in his gifts and graces , was in the days of the apostles , and of the first churches planted by them ; nor is any thing beyond it , or indeed equal unto it , any more to be expected in this world. but yet then was the g●spel church-state erected , and the use of all its ordinances of worship enjoyned . ( 2. ) the ministry of the gospel which comprizeth all the ordinances of church worship , as its object and end , is the ministration of the spirit , and therefore no supplies or communication of him can render it useleless . ( 3. ) one of the principal ends for which the communication of the spirit is promised unto the church , is to make and render all the institutions of christ effectual unto its edification . ( 4. ) 1 joh. 2.20 , 27. is usually pleaded as giving countenance unto this fond pretence . but ( 1. ) the vnction mentioned by the apostle , was then upon all believers . yet ( 2. ) it is known that then they all walked in church-order , and the sacred observation of all the institutions of christ. ( 3 ) if it takes away any thing , it is the preaching of the wo●d , or all manner of teaching and instruction ; which is to overthrow the whole scripture , and to reduce religion , into barbarism ( 4 ) nothing is in●●nded in these words ▪ bu● the d●f●●rent way of teaching , and degrees of success , betw●en that under the law , and t●a● now established in the gosp●● by the 〈◊〉 effusion of the spi●it , a● 〈◊〉 been 〈◊〉 at large elsewhere . nor 3. do they cease in their administration , for want either of authority or ability in dispense them ; which is pleaded unto the same end . but neither is thi● pre●en●● of any force ; it only begs the thing in question . the au●hority of office for the administration of all other ordinances , is an institution . and to say that all institutions cease , b●cause none have authority to administer them , is to say they must all cease , because they are ceased . ( 2. ) the office of the minist●y for the continuation of the church-state , and administration of all ordinances of worship unto the end of the world , is sufficiently secured . ( 1. ) by the law , constitution and appointment of our lord jesus christ , erecting that office , and giving waranty for its continuance to the comsumation of all things , matt. 28.20 . ephes. 4.13 . ( 2. ) by his continuance according unto his promise to communicate spiritual gifts unto men , for the ministerial edification of the church . that this he doth so continue to do , that is is the principal external evidence of his abiding in the discharge of his m●diatory office , and of what nature these gifts are , i have declared at large in a peculiar discourse on that subject . ( 3. ) on the duty of believers or of the church , which is , to choose ; call , and so●emnly set apart unto the office of the ministry , such as the lord christ by his spirit , hath made meet for it , according unto the rule of his word . if all these , or any of them do fail , i acknowledge that all ministerial authority and ability , for the dispensation of gospel-ordinances must fail also , and consequently the state of the church . and those who plead for the continuation of a successive ministry , without respect unto these things , without resolving both the authority and office of it unto them , do but erect a dead image , or embrace a dead carcase , instead of the living and life giving institutions of christ. they take away the living creature , and set up a skin stuffed with straw . but if these things do unalterably continue ; if the law of christ can neither be changed , abrogated , or disannulled , if his dispensation of spiritual gifts according unto his promise cannot be impeded ; if believers through his grace will continue in ob●dience unto his commands , it is not possible there should be an utter failure in this office , and office-power of this ministry . it may fail in this or that place , in this or that church , when the lord christ will remove his candl●stick . but it hath a living root whence it will spring again in other places and churches , whi●st this world doth endure . neither 4. do they cease , because they have been all of them corrupted , abused , and defiled in the apostacy which fell out among all the ch●rches in the latter ages , as it was fully foretold in the scripture . for ( 1. ) this supposition would make the whole kingdom of christ in the world to depend on the corrupt lusts and wills of men , which have got by any m●●ns , the outward possession of the administration of his laws and ordinances . this is all one as if we should say , that if a pack of wicked judges should for a season p●rvert justice , righteousness and judgment , that the being of the kingdom is so overthrown thereby , as that it can never be restored . ( 2. ) it would make all the d●●ies and all the priviledges of all true believers to depend on the wills of wicked apostares . for if they may not make use of what they hrve abused , they can never yield obedience to the c●mmands of christ , nor enjoy the priviledges which he hath annexed unto his church and worship . ( 3. ) on this supposition , all reformation of an apostarized church , is utterly impossible . but it is our duty to heal even babylon it self ▪ by a reduction of all things unto their first institution , if it would be healed , jerem. 51.9 . and if not , we are to forsake her , and reform our selves , rev. 18.4 . there is nothing therefore in all these pretences , that should in the least impeach the infallible continuation of the evangelical churches and worship , as to their right , unto the end of the world . and the heads of those arguments whereby the truth is invincibly confirmed , may be briefly touched on . 1. there are express testimonies of the will of christ , and his promise for its accomplishment , that the church and all its ordinances of worship should be continued always unto the end of the world . so as to the church it self , matth. 16.13 . rev. 21.3 . the ministry , matth. 28.20 . ephes. 4.13 . baptism , matth. 28.18 , 19 , 20. the lords supper , 1 cor. 11.26 . as for other institutions , publick prayer , preaching the word , the lords day , singing of gods praises , the exercise of discipline with what belongs thereunto , they have their foundation in the law and light of nature , being only direct●d and applied unto the gospel-church-state and worship , by rules of especial institution , and they can no more cease , than the original obligation of that law can so do . if it be said , that notwithstanding what may be thus pleaded , yet de facto , the true state of gospel-churches , and their whole worship as unto its original institution did fail under the papal apostacy , and therefore may do so again : i answer , ( 1. ) we do not plead that this state of things must be always visible and conspicuous , wherein all protestant writers do agree . it is acknowledged , that as unto publick view , observation and notoriety , all these things were lost under the papacy , and may be so again under a renewed apostacy . ( 2. ) i do not plead it to be necessary de facto , that there should be really at all times , a true visible church as the seat of all ordinances and administrations in the world ; but all such churches may fail , not only as unto visibility , but as unto their existence . but this supposition of a failure of all instituted churches and worship , i grant only with these limitations . ( 1. ) that it is of necessity from innumerable divine promises , and the nature of christ's kingly office ▪ that there be always in the world a number greater or lesser of sincere believers , that openly profess subjection and obedience unto him . ( 2. ) that in these persons there resides an indefeazable right always to gather themselves into a church state , and to administer all gospel ordinances , which all the world cannot deprive them of ; which is the whole of what i now plead for . and let it be observed , that all the ensuing arguments depend on this right , and not on any matter of fact. ( 3. ) i do not know how far god may accept of churches in a very corrupt state , and of worship much depraved ▪ until they have new means for their reformation . nor will i make any judgment of persons as unto their eternal condition , who walk in churches so corrupted , and in the performance of worship so depraved . but as unto them who know them to be so corrupted and depraved , it is a damnable sin to joyn with them , or not to separate from them , revel . 18.4 . 2. the nature and use of the gospel church-state require and prove the uninterrupted continuance of the right of its existence , and the observance of all ordinances of divine worship therein , with a power in them , in whom that right doth indefeazably reside , that is , all true believers , to bring it forth into exercise and practice notwithstanding the external impediments which in some places at some times may interrupt its exercise . in the observation of christ's institutions , and celebration of the ordinances of divine worship , doth the church-state of the gospel , as professing , consist . it doth so in opposition . ( 1. ) unto the world and the kingdom of satan . for hereby do men call jesus lord , as 1 cor. 12.3 and avow their subjection unto his kingly power , ( 2. ) unto the church-state of the old testament , as the apostle disputes at large in his epistle unto the hebrews . and this state of the professing church in this world is unalterable , because it is the best state that the believing church is capable of . for so the apostle plainly proves , that hereby the believing church is brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which it was not under the law ; ●hat is , unto its consummation , in the most compleat perfection that god hath designed unto it on this side glory , heb. 7. ●1 , 19. for christ in all his offices ▪ is the immediate head of it : its const●●u●ion , and the revelation of the ways of its w●rship , are an effect of his wisd●m ; and from thence is it eminently suited unto all the ends of the covenant , both on the part of god and man , and is therefore liable to no intercision , or alteration . 3. the visible administration of the kingdom of christ in this world , consists in this church-state , with the administration of his institutions and laws therein . a kingdom the lord jesus christ hath in this world ; and though it be not of the world , yet in the world it must be , until the world shall be no more . the truth of all god's promises in the scripture depends on this one assertion . we need not here concern our selves what notions some men have about the exercise of this kingdom in the world , with respect unto the outward affairs and concerns of it . rut this is certain , that this kingdom of christ in the world , so far as it is external and visible , consists in the laws he hath given , the institutions he hath appointed , the rule or politie he hath prescribed , with the due observance of them , now all these things do make , constitute , and are the church-state and worship enquired after . wherefore as christ alway h●●h and ever will have an invisible kingdom in this world , in the souls of elect believers , led , guided , ruled by his spirit ; so he will have a visible kingdom also , consisting in a professed avowed subjection unto the laws of his word , rom. 10.10 . and although this kingdom , or his kingdom in this sence , may as unto the essence of it be preserved in the external profession of individual persons , and it may be , so exist in the world for a season ; yet the honour of it , and its compleat establishment , consists in the visible profession of churches , which he will therefore maintain unto the end . but by visible in this discourse , i understand not that which is conspicuous and eminent unto all , though the church hath been so , and shall yet be so again ; nor yet that which is actually seen or known by others ; but only that which may be so , or is capable of being so known . nor do i assert a necessity hereof , as unto a constant preservation of purity and regularity in order and ordinances , according to the original institution of them in any place ; but only of an unalterable right and power in believers to render them visible ; which it becomes their indispensible duty to do , when outward impediments are not absolutely insuperable . but of these things thus far , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chap. iv. what sort of churches the disciples of christ , may , and ought to joyn themselves unto as unto entire communion . we have proved before that it is the duty of all individual christians , to give themselves up unto the conduct , fellowstip and communion of some particular church or congregation . our present enquiry he●eon is , that whereas there is a great diversity among professing societies in the world , concerning each whereof it is said , l● here is christ , and lo there is christ , what church , of what constitution and order , any one that takes care of his own edification and salvation , ought to joyn himself unto . this i shall speak unto first in general , and then in the examination of one particular case or instance , wherein many at this day are concerned . and ●ome things must be premised unto the right stating of the subject of our enquiry . 1. the diversities an● divisions among churches which respect is to be had unto , in the choice of any which we will or ought to joyn unto ; are of two sorts . ( 1. ) such as are ●ccasi●ned by the remaining weaknesses , infirmities and ignorance of the best of men , whereby they know but in par● , and prophesie only in part wherein our edification is concerned , but our salvation not endangered . ( 2. ) such as are in and about things fundamental in faith , worship and obedience ; we shall speak to both of them . 2. all christians were originally of one mind in all things needful unto joynt-communion , so as that there might be among them all , love without dissimulation . howbeit , there was great variety , not only in the measure of their apprehensions of the doctrines of truth , but in some doctrines themselves , as about the continuance of the observations of the law , or at least of some of them ; as also oppositions from without unto the truth , by hereticks and apostates ; neither of which hindred the church communion of true believers . but the diversity , difference , and divisions that are now among churches in the world , is the effect of the great a●ostasie which befel them all in the latter ages , as unto the spirit , rule , and practice of those which were planted by the apostles , and will not be healed , until that apostasie be abolished . 3. s●tan having possessed himself of the advantage of these divisions , where●f he was the author , he mak●s use of them to act his malice and r●ge ▪ in stirring up and i●stigating one party to persecute , oppress and devour anoth●r , until the life , power and glory of christian religion is almost lost in the world. it require● therefore great wisdom to depart our selves aright among these divisions , so as to con●ribute nothing unto the ends of malice designed by satan i● them . 4. in this sta●e of things until it may be cured , which it ●ill never be , by any of the ways yet proposed and insisted on ; the enquiry is concerning the duty of any one who takes care of his own soul , as unto a conjunction with some church or other . and on the negative part i say , 1. such an one is boun● not to joyn with any church or society where any fundamental article of faith is rejected or corrupted . there may be a fundamental error in a true church for a season , when the church erreth not fundamentally ; 1 cor. 15. 2 tim. 2.18 . but i suppose the error in or against the foundation , is part of the profession of the church or society to be joyned unto . for thereby the nature of the church is destroyed ; it doth not hold the head , nor abide on the foundation , nor is the ground and pillar of truth . wherefore alth●ugh the so●i●i●●s under a pretence of love , forbearance , and mutual toleration , do offer us the communion of their churches , wherein there is somewhat of order and discipline commendible ; yet it is unlawful to joyn in church fellowship or communion with them . for their errors about the trinity , the incarnation of christ , and his sati●faction , are destructive of the foundation of the prophets and apostles ; and idolotry , in the divine worship of a meer creature , is introduced by them . 2. where there is any church taught or allowed , a mixture of doctrines or opinions , that are preju●icial unto gospel holiness or obedience , no man that takes due care of his salvation can joyn himself unto i● . for the original rule and measure of all church communion , is agreement in the doctrine of truth . where therefore there is either not a stable profession of the s●me doctrine in all substantial truths of the gospel , but an uncertain s●u●d is given , some s●ying one thing , some anoth●r ; or that opposition is made unto any truths , of the importance before mentioned ; none can be bound or obliged to hold communion with it ; nor can incur any blame by refraining from it . for it is the duty of a christian in all things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and to joyn with such a church , would ( 1. ) stain their profession , ( 2. ) hinder their edification ; ( 3. ) establish a new rule of communion unknown to the scriptures ; namely , besides truth ; as might easily be manifested . 3. where the fundamentals of religious worship , are corrupted or overthrown , it is absolutely unlawful to joyn unto , or abide in any church . so is it with the church of rome . the various ways whereby the foundations of divine religious worship , are overthrown in that church by superstition and idolatry , have been sufficiently declared . these render the communion of that church pernitious . 4. nor can any man be obliged to joyn himself with any church , nor can it be his duty so to do , where the eternally fixed rule and measure of religious worship , namely , that it be of divine institution , is varied or change by any additions unto it , or substractions from it . for whereas one principal end of all ●hurches is the joynt celebration of divine vvorship , if there be not a certain stable rule thereof in any church of divine prescription , no man can be obliged unto communion therewith . 5. where the fundamentals of church order , practice and discipline are destroyed , it is not lawful for any man to joyn in church communion . these fundam●ntals are of two sorts ; ( 1. ) such as concern the ministry of the church ; ( 2. ) such as concern the church it self . there are four things that are necessary fundamentals unto the order of the church , on the part of the ministry . ( 1. ) that all the ministers or officers of it , be duly chosen by the church it self , and solemnly set apart in the church unto their office , according unto the rule and law of christ. this is fundamental unto church order , the root of it , from whence all other parts of it do spring . and it is that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or expresly provided for in the scripture , as we shall see . if there be a neglect herein , and no other relation required between ministers , elders , rulers , bishops , and the church , but what is raised and created by ways and rules of mens appointment , or if there be a temporary disposal of persons into a discharge of that office , without a solemn call , choice , ordination , and separation unto the office it self and its work , the law of christ is violated , and the order of the church disturbed in its foundation . ( 2. ) that those who are called unto the office of the ministry be duly qualified , by their endowment with spiritual gifts for the discharge of their duty , is fundamental unto the ministry ; that the lord jesus christ doth still continue his dispensation of spiritual gifts unto men , to fit and enable them unto the office and work of the ministry ; that if he doth not do so , or should at any time cease so to do , the whole office of the ministry must cease , and the being of the church with it , that it is altogether useless for any churches or persons to erect an image of the gospel ministry by outward rites and ceremonies , without the enlivening form of these spiritual gifts , i have proved sufficiently in my discourse of spiritual gifts and their c●ntinuance in the church . wherefore a communication of spiritual gifts peculiarly enabling men unto the work of the ministry , antecedent unto their solemn separation unto the office , in some good measure , is absolutely necessary unto the due continuance of the office and its work ; see ephes. 4.7 , 11 , 12 , 13 , 14 , 15. to suppose that the lord christ doth call and appoint men , unto a certain office and work in his church , secluding all others from any interest in the one or other , and yet not endow them with peculiar gifts and abilities for the discharge of that office a●d work , is to ascribe that unto him , which is every way ▪ unbecoming his wisdom and grace , with his love unto the church . but when men look on all church order , as a lifeless machine to be acted moved and disposed by external rules , laws , canons and orders , without respect unto the actings of the spirit of christ going before in the rule of his word , to enliven every part of it , the true disciples of christ will receive no advantage thereby . ( 3. ) it is of the same importance that persons so called do take heed unto their ministry that they fulfil it , that they give themselves unto the vvord and prayer , that they labour continually in the vvord and doctrine , and all those other duties which in the scripture are prescribed unto them ; and this not only as unto the matter of them , but as unto the manner of their performance with zeal , love , compassion and diligence . where there is a great defect in any of these things , on what pretence soever it be ; where men esteem themselves exempted from this work , or not obliged unto it ; when they suppose that they may discharge their office at a cheaper rate , and with less trouble , as unto their present interest , by such ways as i shall not here express , no man is , no man can be obliged to confine his church communion , unto such a ministry . ( 4. ) it is required that they be examples , unto the flock , in the expression of the nature and power of the doctrine which they preach , in their conversation , especially in zeal , humility , self-denial , and readiness for the cross. where these things are not , there is such a defect in the fundamentals of church practice , us unto the ministry of it , that no man who takes care of his own edification , can joyn himself unto a church , labouring under it . for ministers and churches are nothing but instituted means of the conversion of sinners , and the edification of believers . and when any of them through their own default cease so to be , there is no obligation unto any man to joyn or continue in their communion ; nor do they contract any guilt in a peaceable departure from them , but discharge their duty . that this be done peaceably without strife or contention , without judging of others , as unto their interest in christ , and eternal salvation , the law of moral obedience doth require . that it be done with love and compassion and prayer towards , and for them who are left , is the peculiar direction of that moral duty by the gospel . such a practice at present would fall under severe charges and accusations , as also brutish penalties in some places . but when all church craft shall be defeated , and the uses that are made of its imaginary authority be discarded , there will be little occasion of this practise , and none at all of offence . again ; there are things fundamental unto church practise and order in the church it self , which where they are neglected , no man ought of choice to joyn himself unto that church , seeing he cannot do it without the prejudice of his edification , the furtherance whereof he ought to design in that duty . and these are , ( 1. ) that the discipline of christ be duly exercised in it , according unto his mind , and by the rules of his prescription . there never was any sect , order , or society of men in the world , designed for the preservation and promotion of vertue and things praise-worthy , but they had rules of discipline proper unto the ends of their design , to be observed in and by all that belong unto them . vvhere the erection of such societies is continued in the vvorld , as it is much in the papacy , both their constitution , and their conversation , depend on the especial rules of discipline which they have framed unto themselves . and this is done by them in great variety ; for being ignorant of the discipline of the gospel , and so esteeming it insufficient unto their design , they have made no end of coyning rules unto themselves . to suppose that our lord jesus christ , who in this church-state according unto his infinite vvisdom , hath erected the most perfect society for the most perfect ends , of religion , of obedience towards god , of love and usefulness among our selves , hath not appointed a discipline , and given rules concerning its administration , for the preservation of that society , and the attaining of those ends , is highly injurous unto his honour and glory . vvhere therefore there is a church or any society that pretends so to be , wherein there is an utter neglect of this discipline of christ , or the establishment of another , not administred by the laws and rules that he prescribed , no disciple of christ can be obliged to joyn unto , or to continue in the total sole communion of such a church . and whereas there are two parts of this discipline of christ ; that which is private , among the members of the church , for the exercise and preservation of love ; and that which is publick , in and by the authority of the rulers of the church , for the preservation of purity and order , a neglect in either of them , doth much impeach the fundamental constitution of a church as unto its practise . 2. there are sundry other things which belong unto this discipline in general , which are of great consideration in the discharge of the duty we enquire into . among them are , ( 1. ) that constant difference be put between the good and the bad in all church administrations ; ( 2. ) that persons openly or fl●gitiously wicked , be not admitted into the society of the church , or a participation of its priviledges . ( 3. ) that holiness , love , and usefulness , be openly avowed as the design and interest of the church . but they are all so comprized in the general head of discipline , as that i shall not in particular insist upon them . from what hath been thus declared , it will appear on the other hand , what church it is that a disciple of christ ▪ who takes due care of his own edification and salvation , ought in duty to joyn himself unto in compleat communion . to ans●er this enquiry , is the end of all those discourses and controversies which have been about the notes of the true church . i shall briefly determine concerning it , according to the principles before evinc●d . 1. it must be such a church as wherein all the fundamental truths of the gospel are believed , owned , and professed , without controversie , and those not born withal by whom they are denied or opposed . without this a church is not the ground and pillar of truth , it doth not hold the head , it is not built on the foundation of the prophets and apostles . neither is it sufficient , that those things are generally professed or not denied . a church that is filled with wranglings and contentions about fundamental or important truths of the gospel , is not of choice to be joyned unto . for these things subvert the souls of men , and greatly impede their edification . and although both among distinct churches , and among the members of the same church , mutual forbearance be to be exercised , with respect unto a variety in apprehensions in some doctrines of lesser moment ; yet the incursion that hath been made into sundry protestant churches in the last and present age , of novel doctrines and opinions , with differences , divisions , and endless disputes which have ensued thereon , have rendered it very difficult to determine , how to engage in compleat communion with them . for i do not judge , that any man is , or can be obliged unto constant total communion with any church , or to give up himself absolutely unto the conduct thereof , wherein there are incurable dissensions about important doctrines of the gospel . and if any church , shall publickly avow , countenance , or approve of doctrines contrary unto those which were the foundation of its first communion , the members of it are at liberty , to refrain the communion of it , and to provide otherwise for their own edification . 2. it must be such a church as wherein the divine worship instituted or approved by christ himself , is diligently observed , without any addition made thereunto . in the observation of this worship as unto all external , occasional incidencies and circumstances of the acts wherein it doth consist , it is left unto the prudence of the church it self , according to the light of nature , and general rules of scripture ; and it must be so unless we shall suppose that the lord jesus christ , by making men his disciples , doth unmake them from being rational crea●ures , or refuseth the exercise of the rational faculties of our souls in his service . but this is so remote from truth , that on the contrary , he gives them an improvement for this very end , that we may know how to deport our selves aright in the observance of his commands , as unto the outward discharge of them in his worship and the circumstances of it . and this he doth by that gift of spiritual wisdom , whe●eof we shall treat afterwards . but if men , if churches , will make additions in or unto the rites of religious worship , unto what is appointed by christ himself , and require their observance in their communion , on the force and efficacy of their being so by them appointed , no disciple of christ is or can be obliged , by vertue of any divine institution or command , to joyn in total , absolute communion , with any such church . he may be induced on various considerations to judge , that something of that nature at some season , may not be evil and sinful unto him , which therefore he will bear with , or comply withal ; yet he is not , he cannot be obliged by vertue of any divine rule or command , to joyn himself with , or continue in the communion of such a church . if any shall suppose that hereby too much liberty is granted unto believers in the choice of their communion , and shall thereon make severe declamations , about the inconveniences and evils , which will ensue ; i desire they would remember the principle i proceed upon , which is , that churches are not such sacred machines as some suppose , erected and acted for the outward interest and advantages of any sort of men ; but only means of the edification of believers , which they are bound to make use of , in obedience unto the commands of christ , and no otherwise . whereas therefore the disciples of christ , have not only a divine warranty justifying them in the doing of it , but an express command making it their indispensible duty to joyn in the celeb●ation of all that religious worship , which the lord christ the only law giver of the church , and who was faithful both in and over the house of god , as the son , ●ath instituted and commanded ; but have no such warranty or command for any thing else , it is their duty to stand fast in the liberty wherewith christ hath made them free . and if by the same ●reath , in the same rule , law or canon , they are commanded and obliged to observe in the worship of god , what the lord christ hath appointed , and what he hath not appointed , both on the same grounds , namely , the authority of the church , and on the s●●e penalties of their omission , no man can be divinely obliged to embrace the communion of any church on such terms . 3. it is required that the ministry of a church so to be joyned with , is not defective in any of those things which according to the rule of the gospel are fundamental thereunto . what these are , hath been declared . and because edification , which is the end of church communion , doth so eminently depend on the ministry of the church , there is not any thing which we ought to have a more diligent consideration of , in the joyning of our selves unto any such communion . and where the ministry of any church , be the church of what sort or size it will , is incurably ignorant or negligent , or thro' a defect in gifts , grace , or conscientious attendance unto their duty , is insufficient unto the due edification of the souls of them that believe , no man can account himself obliged unto the communion of the church , but he that can be satisfied with a shadow and the names of things , for the substance and reality of them . if therefore it be granted , as i think it is , that edification is the principal end of all church communion , it is not intelligible how a man should be obliged unto that communion , and that alone , wherein due edification cannot be obtained . wherefore , a ministry e●abled by spiritual gifts , and ingaged by sense of duty to labour constantly in the use of all means appointed by christ for the edification of the church , or increase of his mystical body , is required in such a church , as a believer may conscientiously joyn himself unto . and where it is otherwise , let men cry out schism and faction whilst they please , jesus christ will acquit his disciples , in the exercise of their liberty , and accept them in the discharge of their duty . if it be said , that if all men be thus allowed to judge of what is best for their own edification , and to act according unto the judgment which they make , they will be continually pa●ting from on church unto another , untill all things are filled with disturbance and confusion ; i say , ( 1. ) that the contrary assertion , namely , that men are not allowed to judge what is meer and best for their own edification , or not to act according to the judgment they make herein , may possible keep ●p some churches , but is the ready way to destroy all religion . ( 2. ) that many of those by whom this liberty is denyed unto professing c●ristians , yet do indeed take it for grant●d , that they have such a liberty , and that it is their duty to make use of it . for what are all the contests between the church of rome , and the church of england , so far as christians , that are not church-men , are concerned in them ? is it ●ot , in whether of these churches edification may be best obtained ? if this be not the ball between us , i know not what is . now herein do all the writers and preachers of both parties give their reasons and arguments unto the people , w●y edification is better to be had in the one church than in the other ? and do they not require of them to form a judgment upon those reasons and arguments , and to act accordingly ; if they do not , they do but make a fourish , and act a part , like players on a stage , without any determinate design . ( 3. ) all christians actually do so ; they do judge for themselves , unless they are brutish ; they do act according unto that judgment unless they are hardened in sin ; and therefore who do not so , are not to be esteemed disciples of christ. to suppose that in all things of spiritua● and eternal concernment , that men are not determined and acted , every one by his own judgment , is an imagination of men who think but little of what they are , or do , or say , or write . even those who shut their eyes against the light , and follow in the h●rd , resolving not to enquire into any of these things , do it , because they judge it is best for them so to do . ( 4. ) it is commonly acknowledged by protestants , that private christians have a judgment of discretion in things of religion . the term was invented to grant them some liberty of judgment in opposition unto the blind obedience required by the church of rome ; but withal to put a restraint upon it , and a distinction of some superiour judgment , it may be , in the church or o●hers . but if by discretion , they mean the best of mens vnderstanding , knowledge , wisdom , and prudence , in and about the things wherein it is exercised , i should be glad to be informed , what other judgment , than this of discretion in and ●bout the things of religion , this or that or any church in the world , can have or exercise . but to allow men a judgment of discretion , and not to grant it their duty to act acconding unto that judgment , is to oblige them to be fools , and to act , not discreetly , at least not according unto their own discretion . 5. the same is to be spoken of gospel discipline , without which neither can the duties of church societies be observed , nor the ends of them attained . the neglect , the loss , the abuse hereof , is that which hath ruined the glory of christian religion in the world , and brought the whole profession of it into confusion . hereon have the servency and sincerity of true evangelical mutual love been abated , yea , utterly lost . for that love which jesus christ requireth among his disciples , is such as never was in the world before amongst men , nor can be in the world , but on the principles of the gospel , and faith therein . therefore it is called his new commandement . the continuation of it amongst the generality of christians is but vainly pretended ; little or nothing of the reality of it in its due exercise is found . and this hath ensued on the neglect of evangelical discipline in churches , or the turning of it into a worldly domination . for one principal end of it , is the preservation , guidance , and acting of this love. that mutual watch over one another that ought to be in all the members of the church , the principal evidence and fruit of love without dissimulation , is also lost hereby . most men are rather ready to say in the spirit and words of cain , am i my brothers keeper , than to attend unto the command of the apostles . exhort one another daily , least any be hardened through the deceitfulness of sin ; or comply with the command of our saviour , if thy brother offend thee , tell him of it between him and thee . by this means likewise is the purity of communion lost , and those received principal members of churches , who by all the rules of primitive discipline , ought to be cast out of them . wherefore this also is to be considered in the choice we are to make of what churches we will joyn our selves unto , as unto constant compleat communion , and in whose communion we will abide . for these things are matters of choice , and consist in voluntary free acts of obedience . with those unto whom they are not so , who would on the one hand have them to be things that men may be compelled unto , and ought so to be ; or on the other , that follow no other guidance in them but outward circumstances fr●m the times and places where they are born and inhabit , i will have no contest . it follows from hence also , that , where there are many churches wherein these things are found , whereon we may lawfully and ought in duty to joyn with some of them , in particular , every one is obliged to joyn himself unto such a church , as whose principles and practises are most suited unto his edification . advertisement . for your further carrying on of this work , there is another book doctor owen liv'd to finish , and left it as his last legacy to the church , intituled , the true nature of a gospel church , and its government , wherein these following particulars are distinctly handled : i. the subject matter of the church . ii. formal cause of a particular church . iii. of the polity , rule , or discipline of the church in general . iv. the officers of the church . v. the duty of pastors of churches . vi. the office of teachers in the church . vii . of the rule of the church , or of ruling elders . viii . the nature of the polity or rule , with the duty of elders . ix . of deacons . x. excommunication . xi . of the communion of churches . in large quarto , price bound 3 s. other books lately published of dr. owens : left behind him fitted for the press . 1. a treatise of the dominion of sin and grace , price bound 1 s. 2. a brief and impartial account of the nature of the protestant religion , its state and fate in the world , its strength and weakness , with the ways and indications of the ruin or continuance of its publick national profession . price 6 d ▪ 3. a brief instruction in the worship of god , and discipline of the church of the new testament ; by way of questions and answers , with an explication and confirmation of those answers . price bound 1 s. 4 meditations and discourses concerning the glory of christ ; applied unto unconverted sinner● and saints , under spiritual decays , from joh. 17.24 . bound 1 s. these with the rest of dr. owen's works that are in print are sold by william marshall at the bible in newgate-street ; where you may be supplied of other authors books following . an exposition of the whole book of the revelation , wherein the visions and prophesies of christ are opened and expounded ; by that late reverend divine hansel knowlls . price bound 2 s. 6 d. dr. crisp● works in large quarto , four parts . bound 7 s. a plain and familiar conferrence , concerning gospel churches , and order ; for the information and benefit of those who shall seek the lord their god , and ask the way to sion with their faces thitherwards . price bound 1 s. ashwood's heavenly trade , or the best merchandize . price bound 2 s. 6 d. ashwood's best treasure , or the unsearchable riches of christ. bound 2 s. 6 d. mr. mead's effigies , lately engraven and printed on large paper . price 6 d. mr. caryls effigies . large paper 6 d. dr. owen's effigies in large paper 6 d. mr. bunyan's effigies , large paper 6 d. dr. crisp's effigies in paper 6 d. there is newly printed a stitch'd book , containing six sheets ; entituled , the sufficiency of the spirits teaching : by sammuel how. price 6 d. those that send for six books shall have a seventh gratis . likewise there is in the press , and will be published ( if the lord will ) february next , 1692. to subscribers and others , bound 12 s. the labours of john bunyan , author of the pilgrims progress , late minister of the gospel , and pastor of the congregation at bedford , collected , and printed in folio . by procurement of his church and friends , and by his own approbation before his death , that these his christian ministerial labours , may be preserved in the world. he was an eminent convert , and experienc'd christian. he was an excellent , eminent and famous gospel minister . he hath suffered twelve years imprisonment for gospel preaching . his books have sold admirably well . and he behaved himself wisely , plainly , ●ouragiously , as a follower of the great apostle paul , as he was a follower of christ. and theref●re all christian people , may reckon themselv●● obliged to ●reserve these his labours . this folio will contain ten of his excellent manuscripts , prepared for the press , before his death : and ten of his choice books already printed , but long ago , and not now to be had . their titles are as followeth , viz. manuscripts . an exposition on the ten first chapters of genesis . justification by imputed righteousness . paul's departure and crown . israel's hope incouraged . desires of the righteous granted . the saints priviledge and profit . christ a compleat saviour . saints knowlegde of christ's love. the house of the forest of labenon . a discription of antichrist . books formerly printed . saved by grace . christian behaviour . a discourse of prayer . the strait gate . gospel truths opened . light for them in darkness . instructions for the ignorant . a map of salvation , &c. the new jerusalem . the resurrection . finis . notes, typically marginal, from the original text notes for div a53701-e2000 psal. 15.1 , 2 , 3 , 4 , 5. psal. 24.3 , 4. psal. 93.5 . 2 cor. 8.23 . ephes. 5.27 . 2 tim. 3.1 , 2 , 3 , 4 , 5. ezek. 22.26 . joh. 3.3 . tit. 3.3 , 4 , 5. joh. 3.5 . act. 2.38 . 1 pet. 3.21 . phil. 3.18 , 19. tit. 1.15 , 16. act. 15. ●8 . rev. 2.23 . act. 8.13 . 1 cor. 6.9 , 10 , 11. phil. 3.18 , 19. 2 thes. 3 , 6. 2 tim. 3.5 . rom. 9 , 6 , 7. tit. 1.16 . mat. 18.16 , 17 , 18. 1 cor. 5.11 . rom. 10.10 . 2 cor. 8.5 . chap. 9.13 . matth. 10.32 , 33. luke 9.16 . 2 tim. 2.12 . rom. 15.9 . joh. 12.42 . 1 joh. 4.2 , 3 , 15. matth. 10.37 , 38 , 39. mar. 8.34.38 . luk. 9.23 . phil. 3.18 . act. 4.10 , 11 , 20. act. 24.14 . matth. 28.19 , 20. 1 cor. 10.32 . phil. 1.10 . a declaration of the faith and order owned and practiced in the congregational churches in england agreed upon and consented unto by their elders and messengers in their meeting at the savoy, october 12, 1658. this text is an enriched version of the tcp digital transcription a52591 of text r16855 in the english short title catalog (wing n1487). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 140 kb of xml-encoded text transcribed from 47 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a52591 wing n1487 estc r16855 13640486 ocm 13640486 100884 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a52591) transcribed from: (early english books online ; image set 100884) images scanned from microfilm: (early english books, 1641-1700 ; 797:26) a declaration of the faith and order owned and practiced in the congregational churches in england agreed upon and consented unto by their elders and messengers in their meeting at the savoy, october 12, 1658. owen, john, 1616-1683. nye, philip, 1596?-1672. [30], 64 p. printed by john field, and are to be sold by john allen ..., london : 1659. prepared by philip nye and john owen. cf. dnb. advertisements on p. [30] and p. 53. reproduction of original in huntington library. eng congregational churches -creeds. congregational churches -doctrines. congregational churches -england -history. a52591 r16855 (wing n1487). civilwar no a declaration of the faith and order owned and practiced in the congregational churches in england; agreed upon and consented unto by their [no entry] 1659 25439 32 5 0 0 1 0 18 c the rate of 18 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2005-03 tcp assigned for keying and markup 2005-06 spi global keyed and coded from proquest page images 2005-07 emma (leeson) huber sampled and proofread 2005-07 emma (leeson) huber text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion a declaration of the faith and order owned and practised in the congregational churches in england ; agreed upon and consented unto by their elders and messengers in their meeting at the savoy , october 12. 1658. london : printed by john field , and are to be sold by john allen at the sun rising in pauls church-yard , 1659. a preface . confession of the faith that is in us , when justly called for , is so indispensable a due all owe to the glory of the soveraign god , that it is ranked among the duties of the first commandment , such as prayer is ; and therefore by paul yoaked with faith it self , as necessary to salvation : with the heart man believeth unto righteousness , and with the mouth confession is made unto salvation . our lord christ himself , when he was accused of his doctrine , considered simply as a matter of fact by preaching , refused to answer ; because , as such , it lay upon evidence , and matter of testimony of others ; unto whom therefore he refers himself : but when both the high priest and pilate expostulate his faith , and what he held himself to be ; he without any demur at all , cheerfully makes declaration , that he was the son of god ; so to the high priest : and that he was a king , and born to be a king ; thus to pilate ; though upon the uttering of it his life lay at the stake : which holy profession of his is celebrated for our example , 1 tim. 6.13 . confessions , when made by a company of professors of christianity joyntly meeting to that end , the most genuine and natural use of such confessions is , that under the same form of words , they express the substance of the same common salvation , or unity of their faith ; whereby speaking the same things , they shew themselves perfectly joyned in the same minde , and in the same judgement . and accordingly such a transaction is to be looked upon but as a meet or fit medium or means whereby to express that their common faith and salvation , and no way to be made use of as an imposition upon any ▪ whatever is of force or constraint in matters of this nature , causeth them to degenerate from the name and nature of confessions , and turns them from being confessions of faith , into exactions and impositions of faith . and such common confessions of the orthodox faith , made in simplicity of heart by any such body of christians , with concord among themselves , ought to be entertained by all others that love the truth as it is in jesus , with an answerable rejoycing : for if the unanimous opinions and assertions but in some few points of religion , and that when by two churches , namely , that of jerusalem , and the messengers of antioch met , assisted by some of the apostles , were by the believers of those times received with so much joy , ( as it is said , they rejoyced for the consolation ) much more this is to be done , when the whole substance of faith , and form of wholsome words shall be declared by the messengers of a multitude of churches , though wanting those advantages of counsel and authority of the apostles , which that assembly had . which acceptation is then more specially due , when these shall ( to choose ) utter and declare their faith , in the same substance for matter , yea , words , for the most part , that other churches and assemblies , reputed the most orthodox , have done before them : for upon such a correspondency , all may see that actually accomplished ; which the apostle did but exhort unto , and pray for , in those two more eminent churches of the corinthians and the romans ; ( and so in them for all the christians of his time ) that both jew and gentile , that is , men of different perswasions , ( as they were ) might glorifie god with one minde and with one mouth . and truly , the very turning of the gentiles to the owning of the same faith , in the substance of it , with the christian jew ( though differing in greater points then we do from our brethren ) is presently after dignified by the apostle with this stile , that it is the confession of jesus christ himself ; not as the object onely , but as the author and maker thereof : i will confess to thee ( saith christ to god ) among the gentiles . so that in all such accords , christ is the great and first confessor ; and we , and all our faith uttered by us , are but the epistles , ( as paul ) and confessions ( as isaiah there ) of their lord and ours ; he , but expressing what is written in his heart , through their hearts and mouthes , to the glory of god the father : and shall not we all rejoyce herein , when as christ himself is said to do it upon this occasion : as it there also follows , i will sing unto thy name . further , as the soundness and wholsomness of the matter gives the vigor and life to such confessions , so the inward freeness , willingness and readiness of the spirits of the confessors do contribute the beauty and loveliness thereunto : as it is in prayer to god , so in confessions made to men . if two or three met , do agree , it renders both , to either the more acceptable . the spirit of christ is in himself too free , great and generous a spirit , to suffer himself to be used by any humane arm , to whip men into belief ; he drives not , but gently leads into all truth , and perswades men to dwell in the tents of like precious faith ; which would lose of its preciousness and value , if that sparkle of freeness shone not in it : the character of his people , is to be a willing people in the day of his power ▪ ( not mans ) in the beauties of holiness , which are the assemblings of the saints : one glory of which assemblings in that first church , is said to have been , they met with one accord , which is there in that psalm prophesied of , in the instance of that first church , for all other that should succeed . and as this great spirit is in himself free , when , and how far , and in whom to work , so where and when he doth work ▪ he carrieth it with the same freedom , and is said to be a free spirit , as he both is , and works in us : and where this spirit of the lord is , there is liberty . now , as to this confession of ours , besides , that a conspicuous conjunction of the particulars mentioned , hath appeared therein : there are also four remarkable attendants thereon , which added , might perhaps in the eyes of sober and indifferent spirits , give the whole of this transaction a room and rank amongst other many good and memorable things of this age ; at least all set together , do cast as clear a gleam and manifestation of gods power and presence , as hath appeared in any such kinde of confessions , made by so numerous a company these later years . the first , is the temper , ( or distemper rather ) of the times , during which , these churches have been gathering , and which they have run through . all do ( out of a general sense ) complain that the times have been perillous , or difficult times ; ( as the apostle foretold ) and that in respect to danger from seducing spirits , more perillous then the hottest seasons of persecution . we have sailed through an aestuation , fluxes and refluxes of great varieties of spirits , doctrines , opinions and occurrences ; and especially in the matter of opinions , which have been accompanied in their several seasons , with powerful perswasions and temptations , to seduce those of our way . it is known men have taken the freedom ( notwithstanding what authority hath interposed to the contrary ) to vent and vend their own vain and accursed imaginations , contrary to the great and fixed truths of the gospel , insomuch , as take the whole round and circle of delusions , the devil hath in this small time , ran , it will be found , that every truth , of greater or lesser weight , hath by one or other hand , at one time or another , been questioned and called to the bar amongst us , yea , and impleaded , under the pretext ( which hath some degree of justice in it ) that all should not be bound up to the traditions of former times , nor take religion upon trust . whence it hath come to pass , that many of the soundest professors were put upon a new search and disquisition of such truths , as they had taken for granted , and yet had lived upon the comfort of : to the end they might be able to convince others , and establish their own hearts against that darkness and unbelief , that is ready to close with error , or at least to doubt of the truth , when error is speciously presented . and hereupon we do professedly account it one of the greatest advantages gained out of the temptations of these times ; yea the honor of the saints and ministers of these nations , that after they had sweetly been exercised in , and had improved practical and experimental truths , this should be their further lot , to examine and discuss , and indeed , anew to learn over every doctrinal truth , both out of the scriptures , and also with a fresh taste thereof in their own hearts ; which is no other then what the apostle exhorts to , try all things , hold fast that which is good . conversion unto god at first , what is it else then a savory and affectionate application , and the bringing home to the heart with spiritual light and life , all truths that are necessary to salvation , together with other lesser truths ? all which we had afore conversion taken in but notionally from common education and tradition . now that after this first gust those who have bin thus converted should be put upon a new probation and search out of the scriptures , not onely of all principles explicitely ingredients to conversion ; ( unto which the apostle referreth the galatians when they had diverted from them ) but of all other superstructures as well as fundamentals ; and together therewith , anew to experiment the power and sweetness of all these in their own souls : what is this but tryed faith indeed ? and equivalent to a new conversion unto the truth ? an anchor that is proved to be sure and stedfast , that will certainly hold in all contrary storms : this was the eminent seal and commendation which those holy apostles that lived and wrote last ; peter , john and jude ; in their epistles did set and give to the christians of the latter part of those primitive times . and besides , it is clear and evident by all the other epistles , from first to last , that it cost the apostles as much , and far more care and pains to preserve them they had converted , in the truth , then they had taken to turn them thereunto at first : and it is in it self as great a work and instance of the power of god , that keeps , yea , guards us through faith unto salvation . secondly , let this be added , ( or superadded rather ) to give full weight and measure , even to running over ) that we have all along this season , held forth ( though quarreled with for it by our brethren ) this great principle of these times , that amongst all christian states and churches , there ought to be vouchsafed a forbearance and mutual indulgence unto saints of all perswasions , that keep unto , and hold fast the necessary foundations of faith and holiness , in all other matters extrafundamental , whether of faith or order . this to have been our constant principle , we are not ashamed to confess to the whole christian world . wherein yet we desire we may be understood , not as if in the abstract we stood indifferent to falshood or truth , or were careless whether faith or error , in any truths but fundamental , did obtain or not , so we had our liberty in our petty and smaller differences : or as if to make sure of that , we had cut out this wide cloak for it : no , we profess that the whole , and every particle of that faith delivered to the saints , ( the substance of which we have according to our light here professed ) is , as to the propagation and furtherance of it by all gospel-means , as precious to us as our lives ; or what can be supposed dear to us ; and in our sphere we have endeavored to promote them accordingly : but yet withall , we have and do contend , ( and if we had all the power which any , or all of our brethren of differing opinions have desired to have over us , or others , we should freely grant it unto them all ) we have and do contend for this , that in the concrete , the persons of all such gracious saints , they and their errors , as they are in them , when they are but such errors as do and may stand with communion with christ , though they should not repent of them , as not being convinced of them to the end of their days ; that those , with their errors ( that are purely spiritual , and intrench and overthrow not civil societies , ) as concrete with their persons , should for christs sake be born withall by all christians in the world ; and they notwithstanding be permitted to enjoy all ordinances and spiritual priviledges according to their light , as freely as any other of their brethren that pretend to the greatest orthodoxity ; as having as equal , and as fair a right in and unto christ , and all the holy things of christ , that any other can challenge to themselves . and this doth afford a full and invincible testimony on our behalf , in that whiles we have so earnestly contended for this just liberty of saints in all the churches of christ , we our selves have had no need of it : that is as to the matter of the profession of faith which we have maintained together with others : and of this , this subsequent confession of faith gives sufficient evidence . so as we have the confidence in christ , to utter in the words of those two great apostles , that we have stood fast in the liberty wherewith christ hath made us free ( in the behalf of others , rather then our selves ) and having been free , have not made use of out liberty , for a cloak of error or maliciousness in our selves : and yet , loe , whereas from the beginning of the rearing of these churches , that of the apostle hath been ( by some ) prophecyed of us , and applyed to us , that whiles we promised ( unto others ) liberty , we our selves would become servants of corruption , and be brought in bondage to all sorts of fancies and imaginations ; yet the whole world may now see after the experience of many years ran through ( and it is manifest by this confession ) that the great and gracious god hath not onely kept us in that common unity of the faith and knowledge of the son of god , which the whole community of saints have and shall in their generations come unto , but also in the same truths , both small and great , that are built thereupon , that any other of the best and more pure reformed churches in their best times ( which were their first times ) have arrived unto : this confession withall holding forth a professed opposition unto the common errors and heresies of these times . these two considerations have been taken from the seasons we have gone through . thirdly , let the space of time it self , or days , wherein from first to last the whole of this confession was framed and consented to by the whole of us , be duly considered by sober and ingenuous spirits : the whole of days in which we had meetings about it , ( set aside the two lords days , and the first days meeting , in which we considered and debated what to pitch upon ) were but eleven days , part of which also was spent by some of us in prayer , others in consulting ; and in the end all agreeing . we mention this small circumstance but to this end , ( which still adds unto the former ) that it gives demonstration , not of our freeness and willingness onely , but of our readiness and preparedness unto so great a work ; which otherwise , and in other assemblies , hath ordinarily taken up long and great debates , as in such a variety of matters of such concernment , may well be supposed to fall out . and this is no other then what the apostle peter exhorts unto , be ready always to give an answer to every man that asketh you a reason or account of the hope that is in you . the apostle paul saith of the spiritual truths of the gospel , that god hath prepared them for those that love him . the inward and innate constitution of the new creature being in it self such as is suted to all those truths , as congenial thereunto : but although there be this mutual adaptness between these two , yet such is the mixture of ignorance , darkness and unbelief , carnal reason , preoccupation of judgement , interest of parties , wantonness in opinion , proud adhering to our own perswasions , and perverse oppositions and aversness to agree with others , and a multitude of such like distempers common to believing man : all which are not onely mixed with , but at times , ( especially in such times as have passed over our heads ) are ready to overcloud our judgements , and do cause our eyes to be double , and sometimes prevail as well as lusts , and do byass our wills and affections : and such is their mixture , that although there may be existent an habitual preparedness in mens spirits , yet not always a present readiness to be found , specially not in such a various multitude of men , to make a solemn and deliberate profession of all truths , it being as great a work to finde the spirits of the just ( perhaps the best ) of saints , ready for every truth , as to be prepared to every good work . it is therefore to be looked at as a great and special work of the holy ghost , that so numerous a company of ministers , and other principal brethren , should so readily , speedily and joyntly give up themselves unto such a whole body of truths that are after godliness . this argues they had not their faith to seek ; but , as is said of ezra , that they were ready scribes , and ( as christ ) instructed unto the kingdom of heaven , being as the good housholders of so many families of christ , bringing forth of their store and treasury new and old. it shews these truths had been familiar to them , and they acquainted with them , as with their daily food and provision , ( as christs allusion there insinuates ) in a word , that so they had preached , and that so their people had believed , as the apostle speaks upon one like particular occasion . and the apostle paul considers ( in cases of this nature ) the suddenness or length of the time , either one way or the other ; whether it were in mens forsaking or learning of the truth . thus the suddenness in the galatians case in leaving the truth , he makes a wonder of it : i marvel that you are so soon ( that is , in so short a time ) removed from the true gospel unto another . again on the contrary , in the hebrews he aggravates their backwardness , that when for the time you ought to be teachers , you had need that one teach you the very first principles of the oracles of god . the parable contrary to both these having fallen out in this transaction , may have some ingredient and weight with ingenuous spirits in its kinde , according to the proportion is put upon either of these forementioned in their adverse kinde , and obtain the like special observation . this accord of ours hath fallen out without having held any correspondency together , or prepared consultation by which we might come to be advised of one anothers mindes . we alledge not this as a matter of commendation in us ; no , we acknowledge it to have been a great neglect : and accordingly one of the first proposals for union amongst us was , that there might be a constant correspondence held among the churches for counsel and mutual edification , so for time to come to prevent the like omission . we confess that from the first , every , or at least the generality of our churches , have been in a maner like so many ships ( though holding forth the same general colours ) lancht singly , and sailing apart and alone in the vast ocean of these tumultuating times , and they exposed to every wind of doctrine , under no other conduct then the word and spirit , and their particular elders and principal brethren , without associations among our selves , or so much as holding out common lights to others , whereby to know where we were . but yet whilest we thus confess to our own shame this neglect , let all acknowledge , that god hath ordered it for his high and greater glory , in that his singular care and power should have so watcht over each of these , as that all should be found to have steered their course by the same chart , and to have been bound for one and the same port , and that upon this general search now made , that the same holy and blessed truths of all sorts , which are currant and warrantable amongst all the other churches of christ in the world , should be found to be our lading . the whole , and every of these things when put together , do cause us ( whatever men of prejudiced and opposite spirits may finde out to slight them ) with a holy admiration , to say , that this is no other then the lords doing ; and which we with thanksgiving do take from his hand as a special token upon us for good , and doth show that god is faithful and upright towards those that are planted in his house : and that as the faith was but once for all , and intentionally first delivered unto the saints ; so the saints , when not abiding scattered , but gathered under their respective pastors according to gods heart into an house , and churches unto the living god , such together are , as paul forespake it , the most steady and firm pillar and seat of truth that god hath anywhere appointed to himself on earth , where his truth is best conserved , and publiquely held forth ; there being in such assemblies weekly a rich dwelling of the word amongst them , that is , a daily open house kept by the means of those good housholders , their teachers and other instructers respectively appropriated to them , whom christ in the vertue of his ascension , continues to give as gifts to his people , himself dwelling amongst them ; to the end that by this , as the most sure standing permanent means , the saints might be perfected , till we all ( even all the saints in present and future ages ) do come by this constant and daily ordinance of his unto the unity of the faith and knowledge of the son of god unto a perfect man , unto the measure of the stature of the fulness of christ ( which though growing on by parts and piecemeal , will yet appear compleat , when that great and general assembly shall be gathered , then when this world is ended , and these dispensations have had their fulness and period ) and so that from henceforth ( such a provision being made for us ) we be no more children tossed to and fro , and carried about with every wind of doctrine . and finally , this doth give a fresh and recent demonstration , that the great apostle and high-priest of our profession is indeed ascended into heaven , and continues there with power and care , faithful as a son over his own house , whose house are we , if we hold fast the confidence and the rejoycing of the hope firm unto the end : and shews that he will , as he hath promised , be with his own institutions to the end of the world . it is true , that many sad miscarriages , divisions , breaches fallings off from holy ordinances of god , have along this time of tentation , ( especially in the beginning of it ) been found in some of our churches ; and no wonder , if what hath been said be fully considered : many reasons might further be given hereof , that would be a sufficient apology , without the help of a retortion upon other churches ( that promised themselves peace ) how that more destroying ruptures have befallen them , and that in a wider sphere and compass , which though it should not justifie us , yet may serve to stop others mouthes . let rome glory of the peace in , and obedience of her children , against the reformed churches for their divisions that occurred ( especially in the first rearing of them ) whilest we all know the causes of their dull and stupid peace to have been carnal interests , worldly correspondencies , and coalitions strengthened by gratifications of all sorts of men by that religion , the principles of blinde devotion , traditional faith , ecclesiastical tyranny , by which she keeps her children in bondage to this day . we are also certain , that the very same prejudice that from hence they would cast upon the reformed ( if they were just ) do lye as fully against those pure churches raised up by the apostles themselves in those first times : for as we have heard of their patience , sufferings , consolations , and the transcending gifts poured out , and graces shining in them , so we have heard complaints of their divisions too , of the forsakings of their assemblies , as the custom or maner of some was ( which later were in that respect felones de se , and needed no other delivering up to satan as their punishment , then what they executed upon themselves . ) we read of the shipwrack also of faith and a good conscience , and overthrowings of the faith of some ; and still but of some , not all , nor the most : which is one piece of an apologie the apostle again and again inserts to future ages , and through mercy we have the same to make . and truly we take the confidence professedly to say , that these tentations common to the purest churches of saints separated from the mixture of the world , though they grieve us ( for who is offended , and we burn not ? ) yet they do not at all stumble us , as to the truth of our way , had they been many more : we say it again , these stumble us no more ( as to that point ) then it doth offend us against the power of religion it self , to have seen , and to see daily in particular persons called out and separated from the world by an effectual work of conversion , that they for a while do suffer under disquietments , vexations , turmoils , unsettlements of spirit , that they are tossed with tempests and horrid tentations , such as they had not in their former estate , whilst they walked according to the course of this world : for peter hath sufficiently instructed us whose business it is to raise such storms , even the devil's ; and also whose designe it is , that after they have suffered a while , thereby they shall be setled , perfected , stablished , that have so suffered , even the god of all grace . and look what course of dispensation god holds to saints personally , he doth the like to bodies of saints in churches , and the devil the same for his part too : and that consolatory maxim of the apostle , god shall tread down satan under your feet shortly , which paul uttereth concerning the church of rome , shews how both god and satan have this very hand therein ; for he speaks that very thing in reference unto their divisions , as the coherence clearly manifests ; and so you have both designs exprest at once . yea , we are not a little induced to think , that the divisions , breaches , &c. of those primitive churches would not have been so frequent among the people themselves , and not the elders onely , had not the freedom , liberties and rights of the members ( the brethren , we mean ) been stated and exercised in those churches , the same which we maintain and contend for to be in ours . yea ( which perhaps may seem more strange to many ) had not those churches been constituted of members inlightned further then with notional and traditional knowledge , by a new and more powerful light of the holy ghost , wherein they had been made partakers of the holy ghost , and the heavenly gift , and their hearts had tasted the good word of god , and the powers of the world to come , and of such members at lowest , there had not fallen out those kindes of divisions among them . for experience hath shewn , that the common sort of meer doctrinal professors ( such as the most are now a days ) whose highest elevation is but freedom from moral scandal joyned with devotion to christ through meer education , such as in many turks is found towards mahomet , that these finding and feeling themselves not much concerned in the active part of religion , so they may have the honor ( especially upon a reformation of a new refinement ) that themselves are approved members , admitted to the lords supper , and their children to the ordinance of baptism ; they regard not other matters ( as gallio did not ) but do easily and readily give up themselves unto their guides , being like dead fishes carried with the common stream ; whereas those that have a further renewed light by a work of the holy ghost , whether saving or temporary , are upon the quite contrary grounds apt to be busie about , and inquisitive into , what they are to receive and practise , or wherein their consciences are professedly concerned and involved : and thereupon they take the freedom to examine and try the spirits , whether of god or no : and from hence are more apt to dissatisfaction , and from thence to run into division , and many of such proving to be inlightned but with a temporary , not saving faith ( who have such a work of the spirit upon them , and profession in them , as will and doth approve it self to the judgement of saints , and ought to be so judged , until they be otherwise discovered ) who at long run , prove hypocrites through indulgence unto lusts , and then out of their lusts persist to hold up these divisions unto breach of , or departings ▪ from churches , and the ordinances of god , and god is even with them for it , they waxing worse and worse , deceiving and being deceived ; and even many of those that are sincere , through a mixture of darkness and erroneousness in their judgements , are for a season apt out of conscience to be led away with the error of others , which lie in wait to deceive . insomuch as the apostle upon the example of those first times , foreseeing also the like events in following generations upon the like causes , hath been bold to set this down as a ruled case , that likewise in other churches so constituted and de facto empriviledged as that of the church of corinth was ( which single church , in the sacred records about it , is the compleatest mirror of church-constitution , order and government , and events thereupon ensuing , of any one church whatever that we have story of ) his maxim is , there must be also divisions amongst you ; he setly inserts an [ also ] in the case , as that which had been in his own observation , and that which would be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the fate of other churches like thereunto , so prophesieth he : and he speaks this as peremptorily as he doth elsewhere in that other , we must through many tribulations enter into the kingdom of heaven : yea , and that all that will live godly in christ jesus , shall suffer persecution : there is a [ must ] upon both alike , and we bless god , that we have run through both , and do say , and we say no more ; that as it was then , so it is now , in both respects . however , such hath been the powerful hand of gods providence in these , which have been the worst of our tryals , that out of an approved experience and observation of the issue , we are able to add that other part of the apostles prediction , that therefore such rents must be , that they which are approved may be made manifest among you ; which holy issue god ( as having aimed at it therein ) doth frequently and certainly bring about in churches , as he doth bring upon them that other fate of division . let them therefore look unto it , that are the authors of such disturbances , as the apostle warneth , gal. 5.10 . the experiment is this , that we have seen , and do daily see , that multitudes of holy and precious souls , and ( in the holy ghosts word ) approved saints , have been , and are the more rooted and grounded by means of these shakings , and do continue to cleave the faster to christ , and the purity of his ordinances , and value them the more by this cost god hath put them to for the enjoying of them , who having been planted in the house of the lord , have flourished in the courts of our god , in these evil times , to shew that the lord is upright . and this experimented event from out of such divisions , hath more confirmed us , and is a lowder apologie for us , then all that our opposites are able from our breaches to alleadge to prejudice us . we will add a few words for conclusion , and give a more particular account of this our declaration . in drawing up this confession of faith , we have had before us the articles of religion , approved and passed by both houses of parliament , after advice had with an assembly of divines , called together by them for that purpose . to which confession , for the substance of it , we fully assent , as do our brethren of new-england , and the churches also of scotland , as each in their general synods have testified . a few things we have added for obviating some erroneous opinions , that have been more broadly and boldly here of late maintained by the asserters , then in former times ; and made other additions and alterations in method , here and there , and some clearer explanations , as we found occasion . we have endeavored throughout , to hold to such truths in this our confession , as are more properly termed matters of faith ; and what is of church-order , we dispose in certain propositions by it self . to this course we are led by the example of the honorable houses of parliament , observing what was established , and what omitted by them in that confession the assembly presented to them . who thought it not convenient to have matters of discipline and church-government put into a confession of faith , especially such particulars thereof , as then were , and still are controverted and under dispute by men orthodox and sound in faith . the 30th cap. therefore of that confession , as it was presented to them by the assembly , which is of church-censures , their use , kindes , and in whom placed : as also cap. 31. of synods and councels , by whom to be called , of what force in their decrees and determinations . and the 4th paragr. of the 20th cap. which determines what opinions and practises disturb the peace of the church , and how such disturbers ought to be proceeded against by the censures of the church , and punished by the civil magistrate . also a great part of the 24th cap. of marriage and divorce . these were such doubtful assertions , and so unsutable to a confession of faith , as the honorable houses in their great wisdom thought fit to lay them aside : there being nothing that tends more to heighten dissentings among brethren , then to determine and adopt the matter of their difference , under so high a title as to be an article of our ●●ith : so that there are two whole chapters , and some paragraphs in other chapters in their confession , that we have upon this account omitted and the rather do we give this notice , because that copy of the parliaments , followed by us , is in few mens hands ; the other as it came from the assembly , being approved of in scotland , was printed and hastened ●nto the world before the parliament had declared their resolutions about it ; which was not till june 20. 1648. and yet hath been , and continueth to be the copy ( ordinarily ) onely sold , printed and reprinted for these eleven years . after the 19th cap. of the law , we have added a cap. of the gospel , it being a title that may not well be omitted in a confession of faith . in which chapter , what is dispersed , and by intimation in the assemblies confession with some little addition , is here brought together , and more fully under one head . that there are not scriptures annexed as in some confessions ( though in divers others it 's otherwise ) we give the same account as did the reverend assembly in the same case : which was this ; the confession being large , and so framed , as to meet with the common errors , if the scriptures should have been alleadged with any clearness , and by shewing where the strength of the proof lieth , it would have required a volume . we say further , it being our utmost end in this ( as it is indeed of a confession ) humbly to give an account what we hold and assert in these matters ; that others , especially the churches of christ may judge of us accordingly . this we aimed at , and not so much to instruct others , or convince gainsayers . these are the proper works of other institutions of christ , and are to be done in the strength of express scripture . a confession is an ordinance of another nature . what we have laid down and asserted about churches and their government , we humbly conceive to be the order which christ himself hath appointed to be observed , we have endeavored to follow scripture-light ; and those also that went before us according to that rule , desirous of nearest uniformity with reforming churches , as with our brethren in new england , so with others , that differ from them and us . the models and platforms of this subject laid down by learned men , and practised by churches , are various : we do not judge it brotherly , or grateful , to insist upon comparisons as some have done ; but this experience teacheth , that the variety , and possibly the disputes and emulations arising thence , have much strengthened , if not fixed , this unhapy perswasion in the mindes of some learned and good men , namely , that there is no settled order laid down in scripture ; but it 's left to the prudence of the christian magistrate , to compose or make choice of such a form as is most sutable and consistent with their civil government . where this opinion is entertained in the perswasion of governors , there , churches asserting their power and order to be jure divino , and the appointment of jesus christ , can have no better nor more honorable entertainment , then a toleration or permission . yet herein there is this remarkable advantage to all parties that differ , about what in government is of christs appointment ; in that such magistrates have a far greater ●●●●tude in conscience , to tolerate and permit the several forms of each so bound up in their perswasion , then they have to submit unto what the magistrate shall impose : and thereupon the magistrate exercising an indulgency and forbearance , with protection and encouragement to the people of god , so differing from him , and amongst themselves : doth therein discharge as great a faithfulness to christ ▪ and love to his people , as can any way be supposed and expected from any christian magistrate , of what perswasion soever he is . and where this clemency from governors is shewed to any sort of persons or churches of christ upon such a principle , it will in equity produce this just effect , that all that so differ from him , and amongst themselves , standing in equal and alike difference from the principle of such a magistrate , he is equally free to give a like liberty to them , one as well as the other . this faithfulness in our governors we do with thankfulness to god acknowledge , and to their everlasting honor , which appeared much in the late reformation . the hicrarchie , common-prayer-book , and all other things grievous to gods people , being removed , they made choice of an assembly of learned men , to advise what government and order is meet to be established in the room of these things ; and because it was known there were different opinions ( as always hath been among godly men ) about forms of church-government , there was by the ordinance first sent forth to call an assembly , not onely a choice made of persons of several perswasions to sit as members there , but liberty given , to a lesser number , if dissenting , to report their judgements and reasons , 〈◊〉 well and as freely as the major part . hereupon the honorable house of commons ( an indulgence we hope will never be forgotten ) finding by papers received from them , that the members of the assembly were not like to compose differences amongst themselves , so as to joyn in the same rule for church-government , did order further as followeth : that a committee of lords and commons , &c. do take into consideration the differences of the opinions in the assembly of divines in point of church-government , and to endeavor a union if it be possible ; and in case that cannot be done , to endeavor the finding out some way , how far tender conferences , who cannot in all things submit to the same rule which shall be established , may be born with according to the word , and as may stand with the publique peace . by all which it is evident the parliament purposed not to establish the rule of church-government with such rigor , as might not permit and bear with a practise different from what they had established : in persons and churches of different principles , if occasion were . and this christian clemency and indulgence in our governors , hath been the foundation of that freedom and liberty , in the managing of church-affairs , which our brethren , as well as we , that differ from them , do now , and have many years enjoyed . the honorable houses by several ordinances of parliament after much consultation , having settled rules for church-government , and such an ecclesiastical order as they judged would best joynt with the laws and government of the kingdom , did publish them , requiring the practise hereof throughout the nation ; and in particular , by the ministers of the province of london . but ( upon the former reason , or the like charitable consideration ) these rules were not imposed by them under any penalty or rigorous inforcement , though frequently urged thereunto by some . our reverend brethren of the province of london , having considered of these ordinances , and the church-government laid down in them , declared their opinions to be , that there is not a compleat rule in those ordinances ; also , that there are many necessary things not yet established , and some things wherein their consciences are not so fully satisfied . these brethren in the same paper , have published also their joynt resolution to practise in all things according to the rule of the word , and according to these ordinances , so far as they conceive them correspond to it , and in so doing they trust they shall not grieve the spirit of the truly godly , nor give any just occasion to them that are contrary minded , to blame their proceedings . we humbly conceive ( that we being dissatisfied in these things as our brethren ) the like liberty was intended by the honorable houses , and may be taken by us of the congregational way ( without blame or grief to the spirits of those brethren at least ) to resolve , or rather to continue in the same resolution and practise in these matters , which indeed were our practises in times of greatest opposition , and before this reformation was begun . and as our brethren the ministers of london , drew up and published their opinions and apprehensions about church-government into an intire system ; so we now give the like publique account of our consciences , and the rules by which we have constantly practised hitherto ; which we have here drawn up , and do present . whereby it will appear how much , or how little we differ in these things from our presbyterian brethren . and we trust there is no just cause why any man , either for our differing from the present settlement , it being out of conscience , and not out of contempt , or our differences one from another , being not wilful , should charge either of us with that odious reproach of schism . and indeed , if not for our differing from the state-settlement , much less because we differ from our brethren , our differences being in some lesser things , and circumstances onely , as themselves acknowledge . and let it be further considered , that we have not broken from them or their order by these differences ( but rather they from us ) and in that respect we less deserve their censure ; our practise being no other then what it was in our breaking from episcopacy , and long before presbytery , or any such form as now they are in , was taken up by them ; and we will not say how probable it is that the yoke of episcopacy had been upon our neck to this day , if some such way ( as formerly , and now is , and hath been termed schism ) had not with much suffering bin then practised & since continued in . for novelty , wherewith we are likewise both charged by the enemies of both , it is true , in respect of the publique and open profession , either of presbytery or independency , this nation hath been a stranger to each way , it 's possible ever since it hath been christian ; though for our-selves we are able to trace the footsteps of an independent congregational way in the ancientest customs of the churches , as also in the writings of our soundest protestant divines , and ( that which we are much satisfied in ) a full concurrence throughout in all the substantial parts of church-government , with our reverend brethren the old puritan non-conformists , who being instant in prayer and much sufferings , prevailed with the lord , and we reap with joy , what they sowed in tears . our brethren also that are for presbyterial subordinations , profess what is of weight against novelty for their way . and now therefore seeing the lord , in whose hand is the heart of princes , hath put into the hearts of our governors to tolerate and permit ( as they have done many years ) persons of each perswasion , to enjoy their consciences , though neither come up to the rule established by authority : and that which is more , to give us both protection , and the same encouragement that the most devoted conformists in those former superstitious times enjoyed , yea , and by a publique law to establish this liberty for time to come ; and yet further , in the midst of our fears , to set over us a prince that owns this establishment , and cordially resolves to secure our churches in the enjoyment of these liberties , if we abuse them not to the disturbance of the civil peace . this should be a very great engagement upon the hearts of all , though of different perswasions , to endeavor our utmost , joyntly to promove the honor and prosperity of such a government and governors by whatsoever means , which in our callings as ministers of the gospel , and as churches of jesus christ the prince of peace , we are any way able to ; as also to be peaceably disposed one towards another , and with mutual toleration to love as brethren , notwithstanding such differences , remembring , as it 's very equal we should , the differences that are between presbyterians and independents , being differences between fellow-servants , and neither of them having authority given from god or man , to impose their opinions , one more then the other . that our governors after so solemn an establishment , should thus bear with us both , in our greater differences from their rule , and after this , for any of us to take a fellow-servant by the throat , upon the account of a lesser reckoning , and nothing due to him upon it : is to forget , at least not to exercise , that compassion and tenderness we have found , where we had less ground to challenge or expect it . our prayer unto god is , that whereto we have already attained , we all may walk by the same rule , and that wherein we are otherwise minded , god would reveal it to us in his due time . books sold by john allen at the sun rising in pauls church-yard , viz. mr. caryls fifth volume on the book of job , in quarto . mr. caryls seventh volume on the book of job , in quarto . bezae novum testamentum , in folio . mr. allens scripture chronology , in quarto . mr. baxters call to the unconverted . mr. cotton on the covenant , intended suddenly for the press . mr. lukins practice of godliness . mr. burgess of original sin . pareus on the revelation , in folio . mr. gataker against judicial astrology , wherein he proves it to be the way and practice of heathens , and ought not to be so much as named by them that profess the name of christ . esay 47.12 , 13. jer. 10.2 . the history of the evangelical churches of the valleys of piemont , containing a most exact description of the place , and a faithful account of the doctrine , life and persecutions of the ancient inhabitants , together with a most naked and punctual relation of the late bloody massacre 1655. and a narrative of all the following transactions to 1658. justifi●d partly by divers ancient manuscripts , written many hundred years before calvin or luther . by samuel morlaend esq in folio . the humbled sinner resolved what he should do to be saved : or faith in the lord jesus christ , the onely way of salvation , by mr. obadiah sedgwick , in quarto . the riches of grace displayed in the offer and tender of salvation to poor sinners , by the same author , in twelves . the fountain opened , and the water of life flowing forth , for the refreshing of thirsty sinners , by the same author , quarto . the gospels glory , without prejudice to the law , shining forth in the glory of god the father , son and holy ghost , for the salvation of sinners , by mr. richard byfield , in octavo . a declaration of the faith and order owned and practised in the congregational churches in england . chap. i. of the holy scripture . although the light of nature , and the works of creation and providence , do so far manifest the goodness , wisdom and power of god , as to leave men unexcusable ; yet are they not sufficient to give that knowledge of god and of his will , which is necessary unto salvation : therefore it pleased the lord at sundry times , and in divers maners to reveal himself , and to declare that his will unto his church ; and afterwards for the better preserving and propagating of the truth , and for the more sure establishment and comfort of the church against the corruption of the flesh , and the malice of satan and of the world , to commit the same wholly unto writing : which maketh the holy scripture to be most necessary ; those former ways of gods revealing his will unto his people , being now ceased . ii. under the name of the holy scripture , or the word of god written , are now contained all the books of the old and new testament ; which are these : of the old testament . genesis , exodus , leviticus , numbers , deuteronomy , joshua , judges , ruth , 1 samuel , 2 samuel , 1 kings , 2 kings , 1 chronicles , 2 chronicles , ezra , nehemiah , esther , job , psalms , proverbs , ecclesiastes , the song of songs , isaiah , jeremiah , lamentations , ezekiel , daniel , hosea , joel , amos , obadiah , jonah , micah , nahum , habakkuk , zephaniah , haggai , zechariah , malachi . of the new testament . matthew , mark , luke , john , the acts of the apostles , pauls epistle to the romans , 1 corinthians , 2 corinthians , galatians , ephesians , philippians , colossians , 1 thessalonians , 2 thessalonians , 1 to timothy , 2 to timothy , to titus , to philemon , the epistle to the hebrews , the epistle of james , the first and second epistles of peter , the first , second and third epistles of john , the epistle of jude , the revelation . all which are given by the inspiration of god to be the rule of faith and life . iii. the books commonly called apocrypha , not being of divine inspiration , are no part of the canon of the scripture ; and therefore are of no authority in the church of god , nor to be any otherwise approved or made use of , then other humane writings . iv. the authority of the holy scripture , for which it ought to be believed and obeyed , dependeth not upon the testimony of any man or church ; but wholly upon god ( who is truth it self ) the author thereof ; and therefore it is to be received , because it is the word of god . v. we may be moved and induced by the testimony of the church , to an high and reverent esteem of the holy scripture . and the heavenliness of the matter , the efficacy of the doctrine , the majesty of the style , the consent of all the parts , the scope of the whole , ( which is , to give all glory to god ) the full discovery it makes of the onely way of mans salvation , the many other incomparable excellencies , and the intire perfection thereof , are arguments whereby it doth abundantly evidence it self to be the word of god ; yet notwithstanding , our full perswasion and assurance of the infallible truth and divine authority thereof , is from the inward work of the holy spirit , bearing witness by and with the word in our hearts . vi . the whole counsel of god concerning all things necessary for his own glory , mans salvation , faith and life , is either expresly set down in scripture , or by good and necessary consequence may be deduced from scripture ; unto which nothing at any time is to be added , whether by new revelations of the spirit , or traditions of men . nevertheless we acknowledge the inward illumination of the spirit of god to be necessary for the saving understanding of such things as are revealed in the word : and that there are some circumstances concerning the worship of god and government of the church , common to humane actions and societies , which are to be ordered by the light of nature and christian prudence , according to the general rules of the word , which are always to be observed . vii . all things in scripture are not alike plain in themselves , nor alike clear unto all : yet those things which are necessary to be known , believed and observed for salvation , are so clearly propounded and opened in some place of scripture or other , that not onely the learned , but the unlearned , in a due use of the ordinary means , may attain unto a sufficient understanding of them . viii . the old testament in hebrew ( which was the native language of the people of god of old ) and the new testament in greek ( which at the time of writing of it was most generally known to the nations ) being immediately inspired by god , and by his singular care and providence kept pure in all ages , are therefore authentical ; so as in all controversies of religion the church is finally to appeal unto them . but because these original tongues are not known to all the people of god , who have right unto and interest in the scriptures , and are commanded in the fear of god to read and search them ; therefore they are to be translated into the vulgar language of every nation unto which they come , that the word of god dwelling plentifully in all , they may worship him in an acceptable maner , and through patience and comfort of the scriptures may have hope . ix . the infallible rule of interpretation of scripture , is the scripture it self ; and therefore when there is a question about the true and full sense of any scripture ( which is not manifold , but one ) it must be searched and known by other places , that speak more clearly . x. the supreme judge by which all controversies of religion are to be determined , and all decrees of councels , opinions of ancient writers , doctrines of men and private spirits , are to be examined , and in whose sentence we are to rest , can be no other , but the holy scripture delivered by the spirit ; into which scripture so delivered , our faith is finally resolved . chap. ii. of god and of the holy trinity . there is but one onely living and true god ; who is infinite in being and perfection , a most pure spirit , invisible , without body , parts , or passions , immutable , immense , eternal , incomprehensible , almighty , most wise , most holy , most free , most absolute , working all things according to the counsel of his own immutable and most righteous will , for his own glory , most loving , gracious , merciful , long-suffering , abundant in goodness and truth , forgiving iniquity , transgression and sin , the rewarder of them that diligently seek him ; and withal , most just and terrible in his judgements , hating all sin , and who will by no means clear the guilty . ii. god hath all life , glory , goodness , blessedness , in , and of himself ; and is alone , in , and unto himself , all-sufficient , not standing in need of any creatures which he hath made , nor deriving any glory from them , but onely manifesting his own glory in , by , unto , and upon them : he is the alone fountain of all being , of whom , through whom , and to whom are all things ; and hath most soveraign dominion over them , to do by them , for them , or upon them , whatsoever himself pleaseth : in his sight all things are open and manifest , his knowledge is infinite , infallible , and independent upon the creature , so as nothing is to him contingent or uncertain . he is most holy in all his counsels , in all his works , and in all his commands . to him is due from angels and men , and every other creature , whatsoever worship , service or obedience , as creatures , they owe unto the creator , and whatever he is further pleased to require of them . iii. in the unity of the god-head there be three persons , of one substance , power , and eternity , god the father , god the son , and god the holy ghost : the father is of none , neither begotten , nor proceeding ; the son is eternally begotten of the father ; the holy ghost eternally proceeding from the father and the son . which doctrine of the trinity is the foundation of all our communion with god , and comfortable dependence upon him . chap. iii. of gods eternal decree . god from all eternity did by the most wise and holy counsel of his own will , freely and unchangeably ordain whatsoever comes to pass : yet so , as thereby neither is god the author of sin , nor is violence offered to the will of the creatures , nor is the liberty or contingency of second causes taken away , but rather established . ii. although god knows whatsoever may or can come to pass upon all supposed conditions , yet hath he not decreed any thing , because he foresaw it as future , or as that which would come to pass upon such conditions . iii. by the decree of god for the manifestation of his glory , some men and angels are predestinated unto everlasting life , and others fore-ordained to everlasting death . iv. these angels and men thus predestinated , and fore-ordained , are particularly and unchangeably designed , and their number is so certain and definite , that it cannot be either increased or diminished . v. those of mankinde that are predestinated unto life , god , before the foundation of the world was laid , according to his eternal and immutable purpose , and the secret counsel and good pleasure of his will , hath chosen in christ unto everlasting glory , out of his meer free grace and love , without any fore-sight of faith or good works , or perseverance in either of them , or any other thing in the creature , as conditions or causes moving him thereunto , and all to the praise of his glorious grace . vi . as god hath appointed the elect unto glory , so hath he by the eternal and most free purpose of his will fore-ordained all the means thereunto : wherefore they who are elected , being faln in adam , are redeemed by christ , are effectually called unto faith in christ by his spirit working in due season , are justified , adopted , sanctified , and kept by his power , through faith , unto salvation . neither are any other redeemed by christ , or effectually called , justified , adopted , sanctified and saved , but the elect onely . vii . the rest of mankinde god was pleased , according to the unsearchable counsel of his own will , whereby he extendeth or withholdeth mercy , as he pleaseth , for the glory of his soveraign power over his creatures , to pass by , and to ordain them to dishonor and wrath for their sin to the praise of his glorious justice . viii . the doctrine of this high mystery of predestination is to be handled with special prudence and care , that men attending the will of god revealed in his word , and yielding obedience thereunto , may from the certainty of their effectual vocation , be assured of their eternal election . so shall this doctrine afford matter of praise , reverence and admiration of god , and of humility , diligence , and abundant consolation to all that sincerely obey the gospel . chap. iv. of creation . it pleased god the father , son and holy ghost , for the manifestation of the glory of his eternal power , wisdom and goodness , in the beginning to create or make of nothing the world , and all things therein , whether visible or invisible , in the space of six days , and all very good . ii. after god had made all other creatures , he created man , male and female , with reasonable and immortal souls , endued with knowledge , righteousness and true holiness , after his own image , having the law of god written in their heart , and power to fulfil it ; and yet under a possibility of transgressing , being left to the liberty of their own will , which was subject unto change . besides this law written in their hearts , they received a command not to eat of the tree of the knowledge of good and evil ; which whiles they kept , they were happy in their communion with god , and had dominion over the creatures . chap. v. of providence . god the great creator of all things , doth uphold , direct , dispose and govern all creatures , actions , and things from the greatest even to the least by his most wise and holy providence , according unto his infallible fore-knowledge , and the free and immutable counsel of his own will , to the praise of the glory of his wisdom , power , justice , goodness and mercy . ii. although in relation to the fore-knowledge and decree of god , the first caufe , all things come to pass immutably , and infallibly ; yet by the same providence he ordereth them to fall out , according to the nature of second causes , either necessarily , freely , or contingently . iii. god in his ordinary providence maketh use of means , yet is free to work without , above , and against them at his pleasure . iv. the almighty power , unsearchable wisdom , and infinite goodness of god , so far manifest themselves in his providence , in that his determinate counsel extendeth it self even to the first fall , and all other sins of angels and men ( and that not by a bare permission ) which also he most wisely and powerfully boundeth , and otherwise ordereth and governeth in a manifold dispensation to his own most holy ends ; yet so , as the sinfulness thereof proceedeth onely from the creature , and not from god , who being most holy and righteous , neither is , nor can be the author or approver of sin . v. the most wise , righteous and gracious god doth oftentimes leave for a season his own children to manifold temptations , and the corruption of their own hearts , to chastise them for their former sins , or to discover unto them the hidden strength of corruption , and deceitfulness of their hearts , that they may be humbled ; and to raise them to a more close and constant dependence for their support upon himself , and to make them more watchful against all future occasions of sin , and for sundry other just and holy ends . vi . as for those wicked and ungodly men , whom god as a righteous judge , for former sins , doth blinde and harden , from them he not onely withholdeth his grace , whereby they might have been inlightned in their understandings , and wrought upon in their hearts ; but sometimes also withdraweth the gifts which they had , and exposeth them to such objects , as their corruption makes occasions of sin ; and withal gives them over to their own lusts , the temptations of the world , and the power of satan ; whereby it comes to pass that they harden themselves , even under those means which god useth for the softning of others . vii . as the providence of god doth in general reach to all creatures , so after a most special maner it taketh care of his church , and disposeth all things to the good thereof . chap. vi . of the fall of man , of sin , and of the punishment thereof . god having made a covenant of works and life , thereupon , with our first parents and all their posterity in them , they being seduced by the subtilty and temptation of satan , did wilfully transgress the law of their creation , and break the covenant in eating the forbidden fruit . ii. by this sin they , and we in them , fell from original righteousness and communion with god , and so became dead in sin , and wholly defiled in all the faculties and parts of soul and body . iii. they being the root , and by gods appointment standing in the room and stead of all mankinde , the guilt of this sin was imputed , and corrupted nature conveyed to all their posterity descending from them by ordinary generation . iv. from this original corruption , whereby we are utterly indisposed , disabled and made opposite to all good , and wholly inclined to all evil , do proceed all actual transgression . v. this corruption of nature during this life , doth remain in those that are regenerated ; and although it be through christ pardoned and mortified , yet both it self and all the motions thereof are truely and properly sin . vi . every sin , both original and actual , being a transgression of the righteous law of god , and contrary thereunto , doth in its own nature bring guilt upon the sinner , whereby he is bound over to the wrath of god , and curse of the law , and so made subject to death , with all miseries spiritual , temporal and eternal . chap. vii . of gods covenant with man . the distance between god and the creature is so great , that although reasonable creatures do owe obedience unto him as their creator , yet they could never have attained the reward of life , but by some voluntary condescension on gods part , which he hath been pleased to express by way of covenant . ii. the first covenant made with man , was a covenant of works , wherein life was promised to adam , and in him to his posterity , upon condition of perfect and personal obedience . iii. man by his fall having made himself uncapable of life by that covenant , the lord was pleased to make a second , commonly called the covenant of grace ; wherein he freely offereth unto sinners life and salvation by jesus christ , requiring of them faith in him that they may be saved , and promising to give unto all those that are ordained unto life , his holy spirit , to make them willing and able to believe . iv. this covenant of grace is frequently set forth in the scripture by the name of a testament , in reference to the death of jesus christ the testator , and to the everlasting inheritance , with all things belonging to it , therein bequeathed . v. although this covenant hath been differently and variously administred in respect of ordinances and institutions in the time of the law , and since the coming of christ in the flesh ; yet for the substance and efficacy of it , to all its spiritual and saving ends , it is one and the same ; upon the account of which various dispensations , it is called the old and new testament . chap. viii . of christ the mediator . it pleased god in his eternal purpose , to chuse and ordain the lord jesus his onely begotten son , according to a covenant made between them both , to be the mediator between god and man ; the prophet , priest , and king , the head and savior of his church , the heir of all things , and judge of the world ; unto whom he did from all eternity give a people to be his feed , and to be by him in time redeemed , called , justified , sanctified , and glorified . ii. the son of god , the second person in the trinity , being very and eternal god , of one substance , and equal with the father , did , when the fulness of time was come , take upon him mans nature , with all the essential properties and common infirmities thereof , yet without sin , being conceived by the power of the holy ghost in the womb of the virgin mary of her substance : so that two whole perfect and distinct natures , the godhead and the manhood , were inseparably joyned together in one person , without conversion , composition , or confusion ; which person is very god and very man , yet one christ , the onely mediator between god and man . iii. the lord jesus in his humane nature , thus united to the divine in the person of the son , was sanctified and anointed with the holy spirit above measure , having in him all the treasures of wisdom and knowledge , in whom it pleased the father that all fulness should dwell , to the end that being holy , harmless , undefiled , and full of grace and truth , he might be throughly furnished to execute the office of a mediator and surety ; which office he took not unto himself , but was thereunto called by his father , who also put all power and judgement into his hand , and gave him commandment to execute the same . iv. this office the lord jesus did most willingly undertake ; which that he might discharge , he was made under the law , and did perfectly fulfil it , and underwent the punishment due to us , which we should have born and suffered , being made sin and a curse for us , enduring most grievous torments immediately from god in his soul , and most painful sufferings in his body , was crucified , and died , was buried , and remained under the power of death , yet saw no corruption , on the third day he arose from the dead with the same body in which he suffered , with which also he ascended into heaven , and there sitteth at the right hand of his father , making intercession , and shall return to judge men and angels at the end of the world . v. the lord jesus by his perfect obedience and sacrifice of himself , which he through the eternal spirit once offered up unto god , hath fully satisfied the justice of god , and purchased not onely reconciliation , but an everlasting inheritance in the kingdom of heaven , for all those whom the father hath given unto him . vi . athough the work of redemption was not actually wrought by christ , till after his incarnation ; yet the vertue , efficacy and benefits thereof were communicated to the elect in all ages successively from the beginning of the world , in and by those promises , types and sacrifices , wherein he was revealed and signified to be the seed of the woman , which should bruise the serpents head , and the lamb slain from the beginning of the world , being yesterday and to day the same , and for ever . vii . christ in the work of mediation acteth according to both natures , by each nature doing that which is proper to it self ; yet by reason of the unity of the person , that which is proper to one nature , is sometimes in scripture attributed to the person denominated by the other nature , viii . to all those for whom christ hath purchased redemption , he doth certainly and effectually apply and communicate the same , making intercession for them , and revealing unto them in and by the word , the mysteries of salvation , effectually perswading them by his spirit to believe and obey , and governing their hearts by his word and spirit , overcoming all their enemies by his almighty power and wisdom , in such maner and ways as are most consonant to his wonderful and unsearchable dispensation . chap. ix . of free-will . god hath endued the will of man with that natural liberty and power of acting upon choice , that it is neither forced , nor by any absolute necessity of nature determined to do good or evil . ii. man in his state of innocency had freedom and power to will and to do that which was good and well pleasing to god ; but yet mutably , so that he might fall from it . iii. man by his fall into a state of sin , hath wholly lost all ability of will to any spiritual good accompanying salvation ; so as a natural man being altogether averse from that good , and dead in sin , is not able by his own strength to convert himself , or to prepare himself thereunto . iv. when god converts a sinner , and translates him into the state of grace , he freeth him from his natural bondage under sin , and by his grace alone inables him freely to will and to do that which is spiritually good ; yet so , as that by reason of his remaining corruption , he doth not perfectly nor onely will that which is good , but doth also will that which is evil . v. the will of man is made perfectly and immutably free to good alone in the state of glory onely . chap. x. of effectual calling . all those whom god hath predestinated unto life , and those onely , he is pleased in his appointed and accepted time effectually to call by his word and spirit , out of that state of sin and death in which they are by nature , to grace and salvation by jesus christ , inlightning their mindes spiritually and savingly to understand the things of god , taking away their heart of stone , and giving unto them an heart of flesh , renewing their wills , and by his almighty power determining them to that which is good , and effectually drawing them to jesus christ ; yet so , as they come most freely , being made willing by his grace . ii. this effectual call is of gods free and special grace alone , not from any thing at all foreseen in man , who is altogether passive therein , until being quickned and renewed by the holy spirit , he is thereby enabled to answer this call , and to embrace the grace offered and conveyed in it . iii. elect infants dying in infancy , are regenerated and saved by christ , who worketh when , and where , and how he pleaseth : so also are all other elect persons who are uncapable of being outwardly called by the ministery of the word . iv. others not elected , although they may be called by the ministery of the word , and may have some common operations of the spirit , yet not being effectually drawn by the father , they neither do nor can come unto christ , and therefore cannot be saved ; much less can men not professing the christian religion , be saved in any other way whatsoever , be they never so diligent to frame their lives according to the light of nature , and the law of that religion they do profess : and to assert and maintain that they may , is very pernicious , and to be detested . chap. xi . of justification . those whom god effectually calleth , he also freely justifieth , not by infusing righteousness into them , but by pardoning their sins , and by accounting and accepting their persons as righteous , not for any thing wrought in them , or done by them , but for christs sake alone ; nor by imputing faith it self , the act of believing , or any other evangelical obedience to them , as their righteousness , but by imputing christs active obedience unto the whole law , and passive obedience in his death , for their whole and sole righteousness , they receiving and resting on him and his righteousness by faith , which faith they have not of themselves , it is the gift of god . ii. faith thus receiving and resting on christ , and his righteousness , is the alone instrument of justification ; yet it is not alone in the person justified , but is ever accompanied with all other saving graces , and is no dead faith , but worketh by love . iii. christ by his obedience and death did fully discharge the debt of all those that are justified , and did by the sacrifice of himself , in the blood of his cross , undergoing in their stead the penalty due unto them , make a proper , real , and full satisfaction to gods justice in their behalf : yet in as much as he was given by the father for them , and his obedience and satisfaction accepted in their stead , and both freely , not for any thing in them , their justification is onely of free grace , that both the exact justice and rich grace of god might be glorified in the justification of sinners . iv. god did from all eternity decree to justifie all the elect , and christ did in the fulness of time die for their sins , and rise again for their justification : nevertheless , they are not justified personally , until the holy spirit doth in due time actually apply christ unto them . v. god doth continue to forgive the sins of those that are justified ; and although they can never fall from the state of justification , yet they may by their sins fall under gods fatherly displeasure : and in that condition they have not usually the light of his countenance restored unto them , until they humble themselves , confess their sins , beg pardon , and renew their faith and repentance . vi . the justification of believers under the old testament , was in all these respects one and the same with the justification of believers under the new testament . chap. xii . of adoption . all those that are justified , god vouchsafeth in and for his onely son jesus christ to make partakers of the grace of adoption , by which they are taken into the number , and enjoy the liberties and priviledges of the children of god , have this name put upon them , receive the spirit of adoption , have access to the throne of grace with boldness , are enabled to cry abba father , are pitied , protected , provided for , and chastened by him as by a father , yet never cast off , but sealed to the day of redemption , and inherit the promises as heirs of everlasting salvation . chap. xiii . of sanctification . they that are united to christ , effectually called and regenerated , having a new heart and a new spirit created in them , through the vertue of christs death and resurrection , are also further sanctified really and personally through the same vertue , by his word and spirit dwelling in them ; the dominion of the whole body of sin is destroyed , and the several lusts thereof are more and more weakned and mortified , and they more and more quickned , and strengthned in all saving graces , to the practice of all true holiness , without which no man shall see the lord . ii. this sanctification is throughout in the whole man , yet imperfect in this life , there abideth still some remnants of corruption in every part , whence ariseth a continual and irreconcileable war , the flesh lusting against the spirit , and the spirit against the flesh . iii. in which war , although the remaining corruption for a time may much prevail , yet through the continual supply of strength from the sanctifying spirit of christ , the regenerate part doth overcome , and so the saints grow in grace , perfecting holiness in the fear of god . chap. xiv . of saving faith . the grace of faith , whereby the elect are inabled to believe to the saving of their souls , is the work of the spirit of christ in their hearts , and is ordinarily wrought by the ministery of the word ; by which also , and by the administration of the seals , prayer , and other means , it is increased and strengthened . ii. by this faith a christian believeth to be true whatsoever is revealed in the word , for the authority of god himself speaking therein , and acteth differently upon that which each particular passage thereof containeth , yielding obedience to the commands , trembling at the threatnings , and embracing the promises of god for this life , and that which is to come . but the principal acts of saving faith are , accepting , receiving , and resting upon christ alone , for justification , sanctification , and eternal life , by vertue of the covenant of grace . iii. this faith , although it be different in degrees , and may be weak or strong , yet it is in the least degree of it different in the kinde or nature of it ( as is all other saving grace ) from the faith and common grace of temporary believers ; and therefore , though it may be many times assailed and weakned , yet it gets the victory , growing up in many to the attainment of a full assurance through christ , who is both the author and finisher of our faith . chap. xv . of repentance unto life and salvation . such of the elect as are converted at riper years , having sometime lived in the state of nature , and therein served divers lusts and pleasures , god in their effectual calling giveth them repentance unto life . ii. whereas there is none that doth good , and sinneth not , and the best of men may through the power and deceitfulness of their corruptions dwelling in them , with the prevalency of temptation , fall into great sins and provocations ; god hath in the covenant of grace mercifully provided , that believers so sinning and falling , be renewed through repentance unto salvation . iii. this saving repentance is an evangelical grace , whereby a person being by the holy ghost made sensible of the manifold evils of his sin , doth by faith in christ humble himself for it with godly sorrow , detestation of it , and self-abhorrency , praying for pardon and strength of grace , with a purpose , and endeavor by supplies of the spirit , to walk before god unto all well-pleasing in all things . iv. as repentance is to be continued through the whole course of our lives , upon the account of the body of death , and the motions thereof ; so it is every mans duty to repent of his particular known sins particularly . v. such is the provision which god hath made through christ in the covenant of grace , for the preservation of believers unto salvation , that although there is no sin so small , but it deserves damnation ; yet there is no sin so great , that it shall bring damnation on them who truly repent ; which makes the constant preaching of repentance necessary . chap. xvi . of good works . good works are onely such as god hath commanded in his holy word , and not such as without the warrant thereof are devised by men out of blinde zeal , or upon any pretence of good intentions . ii. these good works done in obedience to gods commandments , are the fruits and evidences of a true and lively faith , and by them believers manifest their thankfulness , strengthen their assurance , edifie their brethren , adorn the profession of the gospel , stop the mouthes of the adversaries , and glorifie god , whose workmanship they are , created in christ jesus thereunto , that having their fruit unto holiness , they may have the end eternal life . iii. their ability to do good works is not at all of themselves , but wholly from the spirit of christ : and that they may be enabled thereunto , besides the graces they have already received , there is required an actual influence of the same holy spirit to work in them to will and to do , of his good pleasure ; yet are they not hereupon to grow negligent , as if they were not bound to perform any duty , unless upon a special motion of the spirit , but they ought to be diligent in stirring up the grace of god that is in them . iv. they who in their obedience attain to the greatest height which is possible in this life , are so far from being able to supererogate , and to do more then god requires , as that they fall short of much , which in duty they are bound to do . v. we cannnot by our best works merit pardon of sin , or eternal life at the hand of god , by reason of the great disproportion that is between them , and the glory to come ; and the infinite distance that is between us , and god , whom by them we can neither profit , nor ●●tisfie for the debt of our former sins ; but when we have done all we can , we have done but our duty , and are unprofitable servants : and because as they are good , they proceed from his spirit , and as they are wrought by us , they are defiled and mixed with so much weakness and imperfection , that they cannot endure the severity of gods judgement . vi . yet notwithstanding , the persons of believers being accepted through christ , their good works also are accepted in him , not as though they were in this life wholly unblameable and unreproveable in gods sight , but that he looking upon them in his son is pleased to accept and reward that which is sincere , although accompanied with many weaknesses and imperfections . vii . works done by unregenerate men , although for the matter of them they may be things which god commands , and of good use both to themselves and to others : yet because they proceed not from a heart purified by faith , nor are done in a right maner , according to the word ; not to a right end , the glory of god ; they are therefore sinful , and cannot please god , nor make a man meet to receive grace from god ; and yet their neglect of them is more sinful , and displeasing unto god . chap. xvii . of the perseverance of the saints . they whom god hath accepted in his beloved , effectually called and sanctified by his spirit , can neither totally nor finally fall away from the state of grace , but shall certainly persevere therein to the end , and be eternally saved . ii. this perseverance of the saints depends not upon their own free-will , but upon the immutability of the decree of election , from the free and unchangeable love of god the father , upon the efficacy of the merit and intercession of jesus christ , and union with him , the oath of god , the abiding of his spirit , and of the seed of god within them , and the nature of the covenant of grace , from all which ariseth also the certainty and infallibility thereof . iii. and though they may through the temptation of satan , and of the world , the prevalency of corruption remaining in them , and the neglect of the means of their preservation , fall into grievous sins , and for a time continue therein , whereby they incur gods displeasure , and grieve his holy spirit , come to have their graces and comforts impaired , have their hearts hardned , and their consciences wounded , hurt and scandalize others , and bring temporal judgements upon themselves ; yet they are and shall be kept by the power of god through faith unto salvation . chap. xviii . of the assurance of grace and salvation . although temporary believers , and other unregenerate men may vainly deceive themselves with false hopes , and carnal presumptions of being in the favor of god , and state of salvation , which hope of theirs shall perish ; yet such as truly believe in the lord jesus , and love him in sincerity , endeavoring to walk in all good conscience before him , may in this life be certainly assured that they are in the state of grace , and may rejoyce in the hope of the glory of god , which hope shall never make them ashamed . ii. this certainty is not a bare conjectural and probable perswasion , grounded upon a fallible hope , but and infallible assurance of faith , founded on the blood and righteousness of christ , revealed in the gospel , and also upon the inward evidence of those graces unto which promises are made , and on the immediate witness of the spirit , testifying our adoption , and as a fruit thereof , leaving the heart more humbl● and holy . iii. this infallible assurance doth not so belong to the essence of faith , but that a true believer may wait long , and conflict with many difficulties before he be partaker of it ; yet being inabled by the spirit to know the things which are freely given him of god , he may without extraordinary revelation in the right use of ordinary means attain thereunto : and therefore it is the duty of every one to give all diligence to make his calling and election sure , that thereby his heart may be inlarged in peace and joy in the holy ghost , in love and thankfulness to god , and in strength and chearfulness in the duties of obedience , the proper fruits of this assurance ; so far is it from inclining men to loosness . iv. true believers may have the assurance of their salvation divers ways shaken , diminished and intermitted , as by negligence in preserving of it , by falling into some special sin , which woundeth the conscience , and grieveth the spirit , by some sudden or vehement temptation , by gods withdrawing the light of his countenance , suffering even such as fear him to walk in darkness , and to have no light ; yet are they neither utterly destitute of that seed of god , and life of faith , that love of christ and the brethren , that sincerity of heart and conscience of duty , out of which by the operation of the spirit , this assurance may in due time be revived , and by the which in the mean time they are supported from utter despair . chap. xix . of the law of god . god gave to adam a law of universal obedience written in his heart , and a particular precept of not eating the fruit of the tree of knowledge of good and evil , as a covenant of works , by which he bound him and all his posterity to personal , entire , exact and perpetual obedience , promised life upon the fulfilling , and threatned death upon the breach of it , and indued him with power and ability to keep it . ii. this law so written in the heart , continued to be a perfect rule of righteousness after the fall of man , and was delivered by god upon mount sinai in ten commandments , and written in two tables , the four first commandments containing our duty towards god , and the other six our duty to man . iii. beside this law commonly called moral , god was pleased to give to the people of israel ceremonial laws , containing several typical ordinances , partly of worship , prefiguring christ , his graces , actions , sufferings and benefits , and partly holding forth divers instructions of moral duties : all which ceremonial laws being appointed onely to the time of reformation , are by jesus christ the true messiah and onely law-giver , who was furnished with power from the father for that end , abrogated and taken away . iv. to them also he gave sundry judicial laws , which expired together with the state of that people , not obliging any now by vertue of that institution , their general equity onely being still of moral use . v. the moral law doth for ever binde all , as well justified persons as others , to the obedience thereof ▪ and that not onely in regard of the matter contained in it , but also in respect of the authority of god the creator , who gave it ▪ neither doth christ in the gospel any way dissolve , but much strengthen this obligation . vi . although true believers be not under the law , as a covenant of works , to be thereby justified or condemned ; yet it is of great use to them as well as to others , in that , as a rule of life , informing them of the will of god , and their duty , it directs and bindes them to walk accordingly , discovering also the sinful pollutions of their nature , hearts and lives , so as examining themselves thereby , they may come to further conviction of humiliation for , and hatred against sin , together with a clearer sight of the need they have of christ , and the perfection of his obedience . it is likewise of use to the regenerate , to restrain their corruptions , in that it forbids sin , and the threatnings of it serve to shew what even their sins deserve , and what afflictions in this life they may expect for them , although freed from the curse thereof threatned in the law . the promises of it in like maner shew them gods approbation of obedience , and what blessings they may expect upon the performance thereof , although not as due to them by the law , as a covenant of works ; so as a mans doing good , and refraining from evil , because the law incourageth to the one , and deterreth from the other , is no evidence of his being under the law , and not under grace . vii . neither are the forementioned uses of the law contrary to the grace of the gospel , but do sweetly comply with it , the spirit of christ subduing and inabling the will of man to do that freely and chearfully , which the will of god revealed in the law required to be done . chap. xx . of the gospel , and of the extent of the grace thereof . the covenant of works being broken by sin , and made unprofitable unto life , god was pleased to give unto the elect the promise of christ , the seed of the woman , as the means of calling them , and begetting in them faith and repentance : in this promise , the gospel , as to the substance of it , was revealed , and was therein effectual for the conversion and salvation of sinners . ii. this promise of christ , and salvation by him , is revealed onely in and by the word of god , neither do the works of creation or providence , with the light of nature , make discovery of christ , or of grace by him , so much as in a general or obscure way ; much less that men destitute of the revelation of him by the promise or gospel , should be inabled thereby to attain saving faith or repentance . iii. the revelation of the gospel unto sinners made in divers times , and by sundry parts , with the addition of promises and precepts for the obedience required therein , as to the nations and persons to whom it is granted , is meerly of the soveraign will and good pleasure of god , not being annexed by vertue of any promise to the due improvement of mens natural abilities , by vertue of common light received without it , which none ever did make , or can so do : and therefore in all ages the preaching of the gospel hath been granted unto persons and nations , as to the extent or straitning of it , in great variety , according to the counsel of the will of god . iv. although the gospel be the onely outward means of revealing christ and saving grace , and is , as such , abundantly sufficient thereunto ; yet that men who are dead in trespasses , may be born again , quickned or regenerated , there is moreover necessary an effectual , irresistible work of the holy ghost upon the whole soul , for the producing in them a new spiritual life , without which no other means are sufficient for their conversion unto god . chap. xxi . of christian liberty , and liberty of conscience . the liberty which christ hath purchased for believers under the gospel , consists in their freedom from the guilt of sin , the condemning wrath of god , the rigor and curse of the law , and in their being delivered from this present evil world , bondage to satan , and dominion of sin , from the evil of afflictions , the fear and sting of death , the victory of the grave , and everlasting damnation ; as also in their free access to god , and their yielding obedience unto him , not out of slavish fear , but a childe-like love and willing minde : all which were common also to believers under the law , for the substance of them ; but under the new testament the liberty of christians : is further inlarged in their freedom from the yoak of the ceremonial law , the whole legal administration of the covenant of grace , to which the jewish church was subjected , and in greater boldness of access to the throne of grace , and in fuller communications of the free spirit of god , then believers under the law did ordinarily partake of . ii. god alone is lord of the conscience , and hath left it free from the doctrines and commandments of men , which are in any thing contrary to his word , or not contained in it ; so that to believe such doctrines , or to obey such commands out of conscience , is to betray true liberty of conscience ; and the requiring of an implicit faith , and an absolute and blinde obedience , is to destroy liberty of conscience , and reason also . iii. they who upon pretence of christian liberty do practice any sin , or cherish any lust , as they do thereby pervert the main designe of the grace of the gospel to their own destruction ; so they wholly destroy the end of christian liberty , which is , that being delivered out of the hands of our enemies , we might serve the lord without fear , in holiness and righteousness before him all the days of our life . chap. xxii . of religious worship , and the sabbath-day . the light of nature sheweth that there is a god , who hath lordship and soveraignty over all , is just , good , and doth good unto all , and is therefore to be feared , loved , praised , called upon , trusted in , and served with all the heart , and all the soul , and with all the might : but the acceptable way of worshipping the true god is instituted by himself , and so limited by his own revealed will , that he may not be worshipped according to the imaginations and devices of men , or the suggestions of satan , under any visible representations , or any other way not prescribed in the holy scripture . ii. religious worship is to be given to god the father , son , and holy ghost , and to him alone ; not to angels , saints , or any other creatures , and since the fall , not without a mediator , nor in the mediation of any other but of christ alone . iii. prayer with thanksgiving , being one special part of natural worship , is by god required of all men , but that it may be accepted , it is to be made in the name of the son by the help of his spirit , according to his will , with understanding , reverence , humility , fervency , faith , love , and perseverance , and when with others , in a known tongue . iv. prayer is to be made for things lawful , and for all sorts of men living , or that shall live hereafter , but not for the dead , nor for those of whom it may be known that they have sinned the sin unto death . v. the reading of the scriptures , preaching , and hearing the word of god , singing of psalms , as also the administration of baptism and the lords supper , are all parts of religious worship of god , to be performed in obedience unto god with understanding , faith , reverence , and godly fear . solemn humiliations , with fastings and thanksgiving upon special occasions , are in their several times and seasons to be used in a holy and religious maner . vi . neither prayer , nor any other part of religious worship , is now under the gospel either tyed unto , or made more acceptable by any place , in which it is performed , or towards which it is directed ; but god is to be worshipped every where in spirit and in truth , as in private families dayly , and in secret each one by himself , so more solemnly in the publique assemblies , which are not carelesly nor wilfully to be neglected , or forsaken , when god by his word of providence calleth thereunto . vii . as it is of the law of nature , that in general a proportion of time by gods appointment be set apart for the worship of god ; so by his word in a positive , moral , and perpetual commandment , binding all men in all ages , he hath particularly appointed one day in seven for a sabbath to be kept holy unto him , which from the beginning of the world to the resurrection of christ , was the last day of the week , and from the resurrection of christ was changed into the first day of the week , which in scripture is called the lords day , and is to be continued to the end of the world as the christian sabbath , the observation of the last day of the week being abolished . viii . this sabbath is then kept holy unto the lord , when men after a due preparing of their hearts , and ordering their common affairs beforehand , do not onely observe an holy rest all the day from their own works , words , and thoughts about their worldly imployments and recreations , but also are taken up the whole time in the publique and private exercises of his worship , and in the duties of necessity and mercy . chap. xxiii . of lawful oaths and vows . a lawful oath is a part of religious worship , wherein the person swearing in truth , righteousness and judgement , solemnly calleth god to witness what he asserteth or promiseth , and to judge him according to the truth or falshood of what he sweareth . ii. the name of god onely is that by which men ought to swear , and therein it is to be used with all holy fear and reverence : therefore to swear vainly , or rashly , by that glorious or dreadful name , or to swear at all by any other thing , is sinful , and to be abhorred ; yet as in matters of weight and moment an oath is warranted by the word of god under the new testament , as well as under the old ; so a lawful oath , being imposed by lawful authority in such matters , ought to be taken . iii. whosoever taketh an oath warranted by the word of god , ought duly to consider the weightiness of so solemn an act , and therein to avouch nothing but what he is fully perswaded is the truth : neither may any man binde himself by oath to any thing , but what is good and just , and what he believeth so to be , and what he is able and resolved to perform . yet it is a sin to refuse an oath touching any thing that is good and just , being lawfully imposed by authority . iv. an oath is to be taken in the plain and common sense of the words , without equivocation or mental reservation : it cannot oblige to sin , but in any thing not sinful being taken it bindes to performance , although to a mans own hurt ; nor is it to be violated , although made to hereticks or infidels . v. a vow , which is not to be made to any creature , but god alone , is of the like nature with a promissory oath , and ought to be made with the like religious care , and to be performed with the like faithfulness . vi . popish monasticall vows of perpetual single life , professed poverty , and regular obedience , are so far from being degrees of higher perfection , that they are superstitious and sinful snares , in which no christian may intangle himself . chap. xxiv . of the civil magistrate . god the supreme lord and king of all the world , hath ordained civil magistrates to be under him , over the people for his own glory and the publique good ; and to this end hath armed them with the power of the sword , for the defence and incouragement of them that do good , and for the punishment of evil doers . ii. it is lawful for christians to accept and execute the office of a magistrate , when called thereunto : in the management whereof , as they ought especially to maintain justice and peace , according to the wholsome laws of each commonwealth ; so for that end they may lawfully now under the new testament wage war upon just and necessary occasion . iii. although the magistrate is bound to incourage , promote , and protect the professors and profession of the gospel , and to manage and order civil administrations in a due subserviency to the interest of christ in the world , and to that end to take care that men of corrupt mindes and conversations do not licentiously publish and divulge blasphemies and errors , in their own nature , subverting the faith , and inevitably destroying the souls of them that receive them : yet in such differences about the doctrines of the gospel , or ways of the worship of god , as may befal men exercising a good conscience , manifesting it in their conversation , and holding the foundation , not disturbing others in their ways or worship that differ from them ; there is no warrant for the magistrate under the gospel to abridge them of their liberty . iv. it is the duty of people to pray for magistrates , to honor their persons , to pay them tribute and other dues , to obey their lawful commands , and to be subject to their authority for conscience sake . infidelity , or difference in religion , doth not make void the magistrates just and legal authority , nor free the people from their obedience to him : from which ecclesiastical persons are not exempted , much less hath the pope any power or jurisdiction over them in their dominions , or over any of their people , and least of all to deprive them of their dominions or lives , if he shall judge them to be hereticks , or upon any other pretence whatsoever . chap. xxv . of marriage . marriage is to be between one man and one woman : neither is it lawful for any man to have more then one wife , nor for any woman to have more then one husband at the same time . ii. marriage was ordained for the mutual help of husband and wife , for the increase of mankinde with a legitimate issue , and of the church with an holy seed , and for preventing of uncleanness . iii. it is lawful for all sorts of people to marry , who are able with judgement to give their consent . yet it is the duty of christians to marry in the lord , and therefore such as profess the true reformed religion , should not marry with infidels , papists , or other idolaters : neither should such as are godly , be unequally yoaked by marrying with such as are wicked in their life , or maintain damnable heresie . iv. marriage ought not to be within the degrees of consanguinity or affinity forbidden in the word ; nor can such incestuous marriages ever be made lawful by any law of man , or consent of parties , so as those persons may live together as man and wife . chap. xxvi . of the church . the catholique or universal church , which is invisible , consists of the whole number of the elect , that have been , are , or shall be gathered into one under christ , the head thereof , and is the spouse , the body , the fulness of him that filleth all in all . ii. the whole body of men throughout the world , professing the faith of the gospel and obedience unto god by christ according unto it , not destroying their own profession by any errors everting the foundation , or unholiness of conversation , are , and may be called the visible catholique church of christ , although as such it is not intrusted with the administration of any ordinances , or have any officers to rule or govern in , or over the whole body . iii. the purest churches under heaven are subject both to mixture and error , and some have so degenerated as to become no churches of christ , but synagogues of satan : nevertheless christ always hath had , and ever shall have a visible kingdom in this world , to the end thereof , of such as believe in him , and make profession of his name . iv. there is no other head of the church but the lord jesus christ , nor can the pope of rome in any sense be head thereof ; but is that antichrist , that man of sin , and son of perdition , that exalteth himself in the church against christ , and all that is called god , whom the lord shall destroy with the brightness of his coming . v. as the lord in his care and love towards his church , hath in his infinite wise providence exercised it with great variety in all ages , for the good of them that love him , and his own glory : so according to his promise , we expect that in the latter days , antichrist being destroyed , the jews called , and the adversaries of the kingdom of his dear son broken , the churches of christ being inlarged and edified through a free and plentiful communication of light and grace , shall enjoy in this world a more quiet , peaceable and glorious condition then they have enjoyed . chap. xxvii . of the communion of saints . all saints that are united to jesus christ their head by his spirit and faith , although they are not made thereby one person with him , have fellowship in his graces , sufferings , death , resurrection and glory ▪ and being united to one another in love , they have communion in each others gifts and graces , and are obliged to the performance of such duties , publique and private , as do conduce to their mutual good , both in the inward and outward man . ii. all saints are bound to maintain an holy fellowship and communion in the worship of god , and in performing such other spiritual services as tend to their mutual edification ; as also in relieving each other in outward things , according to their several abilities and necessities : which communion , though especially to be exercised by them in the relations wherein they stand , whether in families or churches , yet as god offereth opportunity , is to be extended unto all those who in every place call upon the name of the lord jesus . chap. xxviii . of the sacraments . sacraments are holy signs and seals of the covenant of grace , immediately instituted by christ , to represent him and his benefits , and to confirm our interest in him , and solemnly to engage us to the service of god in christ , according to his word . ii. there is in every sacrament a spiritual relation , or sacramental union between the sign and the thing signified ; whence it comes to pass that the names and effects of the one are attributed to the other . iii. the grace which is exhibited in or by the sacraments rightly used , is not conferred by any power in them , neither doth the efficacy of a sacrament depend upon the piety or intention of him that doth administer it , but upon the work of the spirit , and the word of institution , which contains together with a precept authorizing the use thereof , a promise of benefit to worthy receivers . iv. there be onely two sacraments ordained by christ our lord in the gospel , that is to say , baptism and the lords supper ; neither of which may be dispensed by any but by a minister of the word lawfully called . v. the sacraments of the old testament , in regard of the spiritual things thereby signified and exhibited , were for substance the same with those of the new . chap. xxix . of baptism . baptism is a sacrament of the new testament , ordained by jesus christ to be unto the party baptized a sign and seal of the covenant of grace , of his ingraffing into christ , of regeneration , of remission of sins , and of his giving up unto god through jesus christ to walk in newness of life ; which ordinance is by christs own appointment to be continued in his church until the end of the world . ii. the outward element to be used in this ordinance , is water , wherewith the party is to be baptized in the name of the father , and of the son , and of the holy ghost , by a minister of the gospel lawfully called . iii. dipping of the person into the water is not necessary , but baptism is rightly administered by pouring or sprinkling water upon the person . iv. not onely those that do actually profess faith in , and obedience unto christ , but also the infants of one or both believing parents are to be baptized , and those onely . v. although it be a great sin to contemn or neglect this ordinance , yet grace and salvation are not so inseparably annexed unto it , as that no person can be regenerated or saved without it ; or that all that are baptized , are undoubtedly regenerated . vi . the efficacy of baptism is not tied to that moment of time wherein it is administered , yet notwithstanding , by the right use of this ordinance , the grace promised is not onely offered , but really exhibited and conferred by the holy ghost to such ( whether of age , or infants ) as that grace belongeth unto , according to the counsel of gods own will in his appointed time . vii . baptism is but once to be administered to any person . chap. xxx . of the lords supper . our lord jesus in the night wherein he was betrayed , instituted the sacrament of his body and blood , called the lords supper , to be observed in his churches unto the end of the world , for the perpetual remembrance , and shewing forth of the sacrifice of himself in his death , the sealing of all benefits thereof unto true believers , their spiritual nourishment , and growth in him , their further ingagement in and to all duties which they owe unto him , and to be a bond and pledge of their communion with him , and with each other . ii. in this sacrament christ is not offered up to his father , nor any real sacrifice made at all for remission of sin of the quick or dead , but onely a memorial of that one offering up of himself by himself upon the cross once for all , and a spiritual oblation of all possible praise unto god for the same ; so that the popish sacrifice of the mass ( as they call it ) is most abominable , injurious to christs own onely sacrifice , the alone propitiation for all the sins of the elect. iii. the lord jesus hath in this ordinance appointed his ministers to pray and bless the elements of bread and wine , and thereby to set them apart from a common to an holy use , and to take and break the bread , to take the cup , and ( they communicating also themselves ) to give both to the communicants , but to none who are not then present in the congregation . iv. private masses , or receiving the sacrament by a priest , or any other alone , as likewise the denial of the cup to the people , worshiping the elements , the lifting them up , or carrying them about for adoration , and the reserving them for any pretended religious use , are all contrary to the nature of this sacrament , and to the institution of christ . v. the outward elements in this sacrament duely set apart to the uses ordained by christ , have such relation to him crucified , as that truly , yet sacramentally onely , they are sometimes called by the name of the things they represent , to wit , the body and blood of christ ; albeit in substance and nature they still remain truly and onely bread and wine as they were before . vi . that doctrine which maintains a change of the substance of bread and wine into the substance of christs body and blood ( commonly called transubstantiation ) by consecration of a priest , or by any other way , is repugnant not to scripture alone , but even to common sense and reason , overthroweth the nature of the sacrament , and hath been , and is the cause of manifold superstitions , yea of gross idolatries . vii . worthy receivers outwardly partaking of the visible elements in this sacrament , do then also inwardly by faith , really and indeed , yet not carnally and corporally , but spiritually , receive and feed upon christ crucified , and all benefits of his death ; the body and blood of christ being then not corporally or carnally in , with , or under the bread or wine ; yet as really , but spiritually present to the faith of believers in that ordinance , as the elements themselves are to their outward senses . viii . all ignorant and ungodly persons , as they are unfit to enjoy communion with christ , so are they unworthy of the lords table , and cannot without great sin against him , whilest they remain such , partake of these holy mysteries , or be admitted thereunto ; yea whosoever shall receive unworthily , are guilty of the body and blood of the lord , eating and drinking judgement to themselves . chap. xxxi . of the state of man after death , and of the resurrection of the dead . the bodies of men after death return to dust , and see corruption , but their souls ( which neither die nor sleep ) having an immortal subsistence , immediately return to god who gave them , the souls of the righteous being then made perfect in holiness , are received into the highest heavens , where they behold the face of god in light and glory , waiting for the full redemption of their bodies : and the souls of the wicked are cast into hell , where they remain in torment and utter darkness , reserved to the judgement of the great day : besides these two places for souls separated from their bodies , the scripture acknowledgeth none . ii. at the last day such as are found alive shall not die , but be changed , and all the dead shall be raised up with the self-same bodies , and none other , although with different qualities , which shall be united again to their souls for ever . iii. the bodies of the unjust shall by the power of christ be raised to dishonor ; the bodies of the just by his spirit unto honor , and be made conformable to his own glorious body . chap. xxxii . of the last judgement . god hath appointed a day wherein he will judge the world in righteousness by jesus christ , to whom all power and judgement is given of the father ; in which day not onely the apostate angels shall be judged , but likewise all persons that have lived upon earth , shall appear before the tribunal of christ , to give an account of their thoughts , words and deeds , and to receive according to what they have done in the body , whether good or evil . ii. the end of gods appointing this day , is for the manifestation of the glory of his mercy in the eternal salvation of the elect , and of his justice in the damnation of the reprobate , who are wicked and disobedient : for then shall the righteous go into everlasting life , and receive that fulness of joy and glory , with everlasting reward in the presence of the lord ; but the wicked who know not god , and obey not the gospel of jesus christ , shall be cast into eternal torments , and be punished with everlasting destruction from the presence of the lord , and from the glory of his power . iii. as christ would have us to be certainly perswaded that there shall be a judgement , both to deter all men from sin , and for the greater consolation of the godly in their adversity ; so will he have that day unknown to men , that they may shake off all carnal security , and be always watchful , because they know not at what hour the lord will come , and may be ever prepared to say , come lord jesus , come quickly . amen . books sold by john allen at the sun rising in pauls church-yard , viz. mr. caryl's fifth volume on the book of job , in quarto . mr. caryl's seventh volume on the book of job , in quarto . beza novum testamentum , in folio . mr. allens scripture chronology , in quarto . dr. preston's riches of mercy , in quarto . buxtorfius's lexicon , the best sort , in large octavo . mr. baxter's call to the unconverted . mr. cotton on the covenant , intended suddenly for the press . mr. lukin's practice of godliness . mr. burgess of original sin . pareus on the revelation , in folio . mr. gataker against judicial astrology , wherein he proves it to be the way and practice of heathens , and ought not to be so much as named by them that profess the name of christ . esay 47.12 , 13. jer. 10.2 . of the institution of churches , and the order appointed in them by jesus christ . i. by the appointment of the father all power for the calling , institution , order or government of the church , is invested in a supreme and soveraign maner in the lord jesus christ , as king and head thereof . ii. in the execution of this power wherewith he is so entrusted , the lord jesus calleth out of the world unto communion with himself , those that are given unto him by his father , that they may walk before him in all the ways of obedience , which he prescribeth to them in his word . iii. those thus called ( through the ministry of the word by his spirit ) he commandeth to walk together in particular societies or churches , for their mutual edification , and the due performance of that publique worship , which he requireth of them in this world . iv. to each of these churches thus gathered , according unto his minde declared in his word , he hath given all that power and authority , which is any way needfull for their carrying on that order in worship and discipline , which he hath instituted for them to observe with commands and rules , for the due and right exerting and executing of that power . v. these particular churches thus appointed by the authority of christ , and intrusted with power from him for the ends before expressed , are each of them as unto those ends , the seat of that power which he is pleased to communicate to his saints or subjects in this world , so that as such they receive it immediately from himself . vi . besides these particular churches , there is not instituted by christ any church more extensive or catholique entrusted with power for the administration of his ordinances , or the execution of any authority in his name . vii . a particular church gathered and compleated according to the minde of christ , consists of officers and members : the lord christ having given to his called ones ( united according to his appointment in church-order ) liberty and power to choose persons fitted by the holy ghost for that purpose , to be over them and to minister to them in the lord . vii . the members of these churches are saints by calling , visibly manifesting and evidencing ( in and by their profession and walking ) their obedience unto that call of christ , who being further known to each other by their confession of the faith wrought in them by the power of god , declared by themselves or otherwise manifested , do willingly consent , to walk together according to the appointment of christ , giving up themselves to the lord , and to one another by the will of god in professed subjection to the ordinances of the gospel . ix . the officers appointed by christ to be chosen and set apart by the church so called , and gathered for the peculiar administration of ordinances , and execution of power or duty which he intrusts them with , or calls them to , to be continued to the end of the world , are pastors , teachers , elders , and deacons . x. churches thus gathered and assembling for the worship of god , are thereby visible and publique , and their assemblies ( in what place soever they are , according as they have liberty or opportunity ) are therefore church or publique assemblies . xi . the way appointed by christ for the calling of any person , fitted and gifted by the holy ghost , unto the office of pastor , teacher or elder in a church , is , that he be chosen thereunto by the common suffrage of the church it self , and solemnly set apart by fasting and prayer , with imposition of hands of the eldership of that church , if there be any before constituted therein : and of a deacon , that he be chosen by the like suffrage , and set apart by prayer , and the like imposition of hands . xii . the essence of this call of a pastor , teacher or elder unto office , consists in the election of the church , together with his acceptation of it , and separation by fasting and prayer : and those who are so chosen , though not set apart by imposition of hands , are rightly constituted ministers of jesus christ , in whose name and authority they exercise the ministery to them so committed . the calling of deacons consisteth in the like election and acceptation , with separation by prayer . xiii . although it be incumbent on the pastors and teachers of the churches to be instant in preaching the word , by way of office ; yet the work of preaching the word is not so peculiarly confined to them , but that others also gifted and fitted by the holy ghost for it , and approved ( being by lawful ways and means in the providence of god called thereunto ) may publiquely , ordinarily and constantly perform it ; so that they give themselves up thereunto . xiv . however , they who are ingaged in the work of publique preaching , and enjoy the publique maintenance upon that account , are not thereby obliged to dispense the seals to any other then such as ( being saints by calling , and gathered according to the order of the gospel ) they stand related to , as pastors or teachers ; yet ought they not to neglect others living within their parochial bounds , but besides their constant publique preaching to them , they ought to enquire after their profiting by the word , instructing them in , and pressing upon them ( whether young or old ) the great doctrines of the gospel , even personally and particularly , so far as their strength and time will admit . xv . ordination alone without the election or precedent consent of the church , by those who formerly have been ordained by vertue of that power they have received by their ordination , doth not constitute any person a church officer , or communicate office power unto him . xvi . a church furnished with officers ( according to the minde of christ ) hath full power to administer all his ordinances ; and where there is want of any one or more officers required , that officer , or those which are in the church , may administer all the ordinances proper to their particular duty and offices , but where there are no teaching officers , none may administer the seals , nor can the church authorize any so to do . xvii . in the carrying on of church-administrations , no person ought to be added to the church , but by the consent of the church it self ; that so love ( without dissimulation ) may be preserved between all the members thereof . xviii . whereas the lord jesus christ hath appointed and instituted as a means of edification , that those who walk not according to the rules and laws appointed by him ( in respect of faith and life , so that just offence doth arise to the church thereby ) be censured in his name and authority : every church hath power in it self to exercise and execute all those censures appointed by him in the way and order prescribed in the gospel . xix . the censures so appointed by christ , are admonition and excommunication : and whereas some offences are or may be known onely to some , it is appointed by christ , that those to whom they are so known , do first admonish the offender in private : in publique offences where any sin , before all ; or in case of non-amendment upon private admonition , the offence being related to the church , and the offender not manifesting his repentance , he is to be duely admonished in the name of christ by the whole church , by the ministery of the elders of the church ; and if this censure prevail not for his repentance , then he is to be cast out by excommunication with the consent of the church . xx . as all bel●evers are bound to joyn themselves to particular church● , when and where they have opportunity so to do , so non● are to be admitted unto the priviledges of the churches who do not submit themselves to the rule of christ in the censures of the government of them . xxi . this being the way prescribed by christ in case of offence , no church-members upon any offences taken by them , having performed their duty required of them in this matter , ought to disturb any church-order , or absent themselv●s from the publique assemblies , or the administration of any ordinances upon that pretence , but to wait upon christ in the further proceeding of the church . xxii . the power of censures being seated by christ in a particular church , is to be exercised onely towards particular members of each church respectively as such ; and there is no power given by him unto any synods or ecclesiastical assemblies to excommunicate , or by their publique edicts to threaten excommunication , or other church-censures against churches , magistrates , or their people upon any account , no man being obnoxious to that censure , but upon his personal miscarriage , as a member of a particular church . xxiii . although the church is a society of men , assembling for the celebration of the ordinances according to the appointment of christ , yet every society assembling for that end or purpose , upon the account of cohab●●ation within any civil precincts and bounds , is not thereby constituted a church , seeing there may be wanting among ●hem , what is essentially required thereunto ; and therefore a believer living with others in such a precinct , may joyn h●mself with any church for his edification . xxiv . for the avoiding of differences that may otherwise arise , for the greater solemnity in the celebration of the ordinances of christ , and the opening a way for the large usefulness of the gifts and graces of the holy ghost ; saints living in one city or town , or within such distances as that they may conveniently assemble for divine worship , ought rather to joyn in one church for their mutual strengthning and edification , then to set up many distinct societies . xxv . as all churches and all the members of them are bound to pray continually for the good or prosperity of all the churches of christ in all places , and upon all occasions to further it ; ( every one within the bounds of their places and callings , in the exercise of their gifts and graces ) so the churches themselves ( when plan●ed by the providence of god , so as they may have opportunity and advantage for it ) ought to hold communion amongst themselves for their peace , increase of love , and mutual edification . xxvi . in cases o● difficulties or differences , either in point of doctrine , o●●n administrations , wherein either the churches in general ●●e concerned or any one church in their peace , union an● edification , or any member or members of any church 〈◊〉 injured in or by any proceeding in cens●●es , not agre●able to truth and order : it is according to the minde o● christ , that many churches holding communion togeth●r , do by their messengers meet in a synod or councel , to consider and give their advice in , or about that matter in ●ifference to be reported to all the churches concerned . howbeit these synods so assembled are not entrusted with any church-power , properly so called , or with any jurisdiction over the churches themselves , to exercise any censures , either over any churches or persons , or to impose their determinations on the churches or officers . xxvii . besides these occasional synods or councels , there are not instituted by christ any stated synods in a fixed combination of churches , or their officers in lesser or greater assemblies ; nor are there any synods appointed by christ in a way of subordination to one another . xxviii . persons that are joyned in church-fellowship , ought not lightly or without just cause to withdraw themselves from the communion of the church whereunto they are so joyned : nevertheless , where any person cannot continue in any church without his sin , either for want of the administration of any ordinances instituted by christ , or by his being notes, typically marginal, from the original text notes for div a52591e-100 1 cor. 1.10 . acts 15. rom. 15.6 , 8 , 9. v. 9. this perswasion cometh not of him that calleth you . gal. 5.8 . 1 pet. 1.5 . 1 pet. 3.15 . 8 cor. 2. gal. 1.6 . heb. 5.12 . eph. 4.12 . 14. heb. 3.6 . heb. 10.22 . june 20. 1648. aug. 1647 session ●86 . ordinance of march 14. 1645. considerations and cautions from sion coll. june 19. 1646. jus divinum minist. pub . by the provost of london , in the preface . puritanis . ang. by dr. aims near 50 years since , as the opinions of whitehead , gilbe , fox , dearing , greenham , cartwright , venner , fulk , whitaker , rainold , perkins , &c. a brief vindication of the non-conformists from the charge of schisme as it was managed against them in a sermon preached before the lord mayor by dr. stillingfleet, dean of st. pauls. owen, john, 1616-1683. 1680 approx. 113 kb of xml-encoded text transcribed from 30 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-06 (eebo-tcp phase 1). a53674 wing o723 estc r30840 11655913 ocm 11655913 47999 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a53674) transcribed from: (early english books online ; image set 47999) images scanned from microfilm: (early english books, 1641-1700 ; 1467:16) a brief vindication of the non-conformists from the charge of schisme as it was managed against them in a sermon preached before the lord mayor by dr. stillingfleet, dean of st. pauls. owen, john, 1616-1683. 56 p. printed for nathaniel ponder ..., london : 1680. reproduction of original in the university of illinois (urbana-champaign campus). library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng stillingfleet, edward, 1635-1699. -mischief of separation. dissenters, religious -england. religious tolerance -england. 2005-02 tcp assigned for keying and markup 2005-08 apex covantage keyed and coded from proquest page images 2006-01 jonathan blaney sampled and proofread 2006-01 jonathan blaney text and markup reviewed and edited 2006-04 pfs batch review (qc) and xml conversion a brief vindication of the non-conformists from the charge of schisme . as it was managed against them in a sermon preached before the lord mayor ; by dr. stillingfleet , dean of st. pauls . coitio christianorum meritò sane illicita , si illicitis par ; merilò damnanda , si quis de ea queritur eo titulo quo de factionibus querela est . in cujus perniciem aliquando convenimus ? hoc sumus congregati quod & dispersi ; hoc universi quod & singuli ; neminem laedentes , neminem contristantes ; quum probi , cum boni coeunt , cum pij , cum casti congregantur , non est factio dicenda , sed curia . tertul. london , printed for nathaniel ponder , at the sign of the peacock in the poultry , over against the stocks-market , 1680. it was no small surprize unto many , first to hear of , and then to see in print the late sermon of the reverend deun of st. pauls preached at guildhall , may 2. 1680. being the first sunday in easter term , before the lord mayor , &c. whatever there might be of truth in it , yet they judged the time both of the one and the other , the preaching and printing of it , to be somewhat unseasonable . for , they say , that this is a time wherein the agreement of all protestants , so far as they have attained , is made more than ordinarily necessary . and whereas the nonconformists do agree in religion with all the sober protestant people of the nation , which is the church of england , they do suppose that ordinary prudence would advise unto a forbearance of them in those few things wherein they dissent ; not indeed from the body of the protestant people , but from some that would impose them on their consciences and practices . who knows not that the present danger of this nation is from popery , and the endeavors that are used both to introduce it and enthrone it , or give it power and authority among us ? and it is no part of the popish design to take away and destroy those things wherein the nonconformists do dissent from the present ecclesiastical establishment , but rather to confirm them . their contrivance is to ruine and destroy the religion of the body of the protestants in this kingdom , wherein the nonconformists are one with them , and equally concerned with any of them . wherefore it cannot but be grievous unto them as well as useless unto the common interest of the protestant religion , that at such a time and season , they should be reflected on , charged and severely treated on the account of those lesser differences , which no way disenable them from being useful and serviceable unto the government and nation in the defence and preservation of the protestant religion . and that it is their resolution so to be , they have given sufficient evidence , equal at least with that given by any sort of people in the nation ; yea , of their diligence in opposition unto popery , and their readiness to observe the direction of the magistrates therein , whil'st the plot hath been in agitation ; they suppose the honourable person unto whom this sermon is dedicated , can and will bear them witness . in these circumstances , to be required severely to change their judgments and practices , as it were momento turbinis , immediately and in an instant ; or else to be looked on and treated as adversaries ; many do think as unseasonable , as to command a good part of an army when it is actually engaged against an enemy , to change all their order , postures , discipline and advantages , or immediately to depart out of the field . and they do withal suppose that such a sudden change is least of all to be expected to be wrought by such severe charges and reflections , as are made on all nonconformists in this discourse . such like things as these do men talk concerning the season of the preaching and publishing of this sermon : but in such things every man is to be left unto his own prudence , whereof he may not esteem himself obliged to give an account . for my part i judge it not so unseasonable as some others do . for it is well that honest men should understand the state of those things wherein they are greatly and deeply concerned . nonconformists might possibly suppose that the common danger of all protestants had reconciled the minds of the conforming ministry unto them , so as that they were more than formerly inclined unto their forbearance , and i was really of the same judgment my self . if it be not so , it is well they are fairly warned , what they have to expect , that they may prepare themselves to undergo it with patience . but we shall pass by these things , and attend a little unto the consideration of the sermon itself . the design of this discourse seems to consist in these three things , or to aim at them . ( 1 ) to prove all the nonconformists to be guilty of schism , and a sinful separation from the church of england . ( 2 ) to aggravate their supposed guilt and crime , both in its nature , and all the pernicious consequents of it that can be imagined . ( 3 ) to charge them , especially their ministers , with want of sincerity and honesty , in the management of their dissent from the church of england , with reference unto the people that hear them . what there is of truth in these things , or what there may be of mistake in them , it is the duty of nonconformists to try and examine . but some few things must have a previous consideration , before we come to the merits of the cause itself . 1. the reverend author of this discourse affirms , that in the preaching of this sermon he was far from intending to stir up the magistrates and judges unto a persecution of dissenters , as some ill men have reported . epist. ded. without this information i confess i could not but judge it would have been as liable unto a supposition of such a design , as the actings of the nonconformists in the management of their cause are unto that of insincerity in the judgment of this reverend author . for , ( 1 ) it was not preached unto nonconformists , perhaps not one of them present ; so that the intention of preaching it , could not be their conviction . they were not likely either to hear the charge , or the reasons of it . ( 2 ) it was preached unto them , who were no way guilty of the pretended crime reproved ; but peculiarly such as were intrusted with the execution of the penal laws against them that were supposed guilty , magistrates and judges , which in another would have but an ill aspect . if a man should go unto a justice of the peace , and complain that his neighbor is a thief , or a swearer , or a murderer ; though he should give the justice never so many arguments to prove that his neighbour did very ill in being so and doing so , yet his business would seem to be the execution of the law upon him . but let the will of god be done , nonconformists are not much concerned in these things . we are likewise informed in the same epistle , that there are no sharp and provoking expressions on the persons of any . it is indeed beneath the gravity and dignity of this reverend author , to bring reviling or railing accusations against any ; neither will he , i am sure , give countenance to such a practice in others , which is seldom used but by men of very mean consideration . but i am not satisfied that he hath not used even great severity in reflections on a whole party of men , and that unprovoked : nor do i know how persons on a religious account can be more severely reflected on , and that not only as unto their opinions and practises , but also as unto the sincerity of their hearts , and honesty of their designs , than the nonconformists are in this sermon . i have seen a collection made of such reflections by the hand of a person of honour , a member of the church of england , with his judgment upon them ; wherein they appear to me not to be a true resemblance or representation of christian love and charity . 2. a great part of this discourse being such as became a popular auditory , consisting in generals on all hands acknowledged , as the good of union , the evil of schism , and causeless separation , &c. which will indifferently serve any party until it be determined where the original fault and mistake doth lie ; i shall not at all take notice of it , though it be so dress'd , as to be laid at the door of nonconformists in a readiness for an application unto their disadvantage : but nothing that by way of argument , testimony or instance is produced , to prove the charge mentioned , and the consequents of it , shall be omitted . 3. some few things may be taken notice of in the passage of the author unto his text ; of that nature is his complaint , p. 2. there is just cause for many sad reflections , when neither the miseries we have felt , nor the calamities we fear ; neither the terrible judgments of god upon us , nor the unexpected deliverance vouchsafed unto us , nor the common danger we are yet in , have abated mens heats , or allayed their passions , or made them more willing to unite with our established church and religion : but instead of that , some stand at a greater dastance , if not defiance . it is acknowledged willingly by us , that the warnings and calls of god unto this nation have been great and marvellous , and yet continue so to be . but it is worthy our enquiry , whether this be to be looked on as the onely end and design of them , that the nonconformists do immediately in all things comply with the established church and religion , and are evidences of god's displeasure because they do not so ; when he who searcheth their hearts , doth know that they would do it , were it not for fear of his displeasure ? what if it should be the design of god in them to call the nation and so the church of england unto repentance and reformation , which when all is done , is the onely way of reconciling all protestant dissenters ? what if god should in them testifie against all the atheism , profaness , sensuality , that abound in this nation , unto the publick scandal of it , with the dread and terror of those by whom they are duly considered , the persons guilty of them , being no way proceeded against by any discipline of the church , nor any reformation of the church itself from such horrible pollutions once attempted ? every man who knows any thing of christ , of his law , gospel , rule and discipline , of the nature , end , and use of them , with the worship of god to be performed in them and by them , and doth with consider the terror of the lord unto whom an account is to be given of these things , must acknowledge that both in persons and things there is a necessity of reformation among us , on the utmost perils of the displeasure of christ jesus ; yet no such reformation is so much as endeavoured in a due manner . it is no encouragement unto conscientious men , to unite themselves absolutely and in all things , unto such a church , as doth not , 〈…〉 , or as cannot reform itself , in such a degenerate state as that which many churches in the world are at this day openly and visibly fallen into . and to deal plainly with our brethren , ( if they will allow us to call them so ) that they may know what to expect , and , if it be the will of god , be directed into the onely true way of uniting all protestants , in the onely bands of evangelical union , order and communion , unless those who are concerned , will endeavor , and until they are enabled in some measure to effect a reformàtion in the ministry and people , as unto their relation to the church , as also in some things in the worship of god itself , it is vain to expect that the nonconformists should unite with the church , however established . and may we not think that those many warnings and calls of god , may have some respect unto these abominations that are found in the nation , yea , such as without a due reformation of them will issue in our desolation ? i do know that with the nonconformists also , there are sins against the lord their god ; and it will be a great addition unto their sins , as also an aggravation of their guilt , if they comply not with the warnings of god , as they are here expressed by this reverend author , so as to reform whatever is amiss in them , and return wholly unto god , from all their wandrings . but as unto those things which are usually charged on them , they are such as interest , hatred , and the desire of their ruine suggest unto the minds of their adversaries ; or are used by some against their science and conscience to further that end , without the least pretence to be raised from any thing in them , their opinions , practices , or conversation in the world . doth atheism abound among us ? it is from the differences in religion made by nonconformists . is there danger of popery ? it is because of the nonconformists . are the judgments of god coming on the nation ? it is for nonconformity . so was it of old with the christians ; si tybris ascendit in maenis , si nilus non ascendit in arva , si coelum stetit , si terra movit , si fames , si lues ; statim christianos ad leonem . 4. the immediate introduction unto the opening of his text , is an account of the differences and divisions that were in the primitive churches , occasioned by the judaizing christians , who contended for the observation of the ceremonies of the law ; but some things may be added unto his account , which are necessary unto the right stating of that case , as it may have any respect unto our present differences . and we may observe , ( 1 ) that those with and concerning whom the apostle dealeth in his epistle , were principally those of the jewish church and nation , who had own'd the gospel , professed faith in christ jesus , had received ( many of them ) spiritual gifts , or tasted of the powers of the world to come , and did join in the worship of god , in the assemblies of the christians . i only mention this , because some places quoted usually in this matter , do relate directly unto the unbelieving jews , which went up and down to oppose the preaching of christ and the gospel in rage and fury , stirring up persecution everywhere against them that were employed in it . ( 2 ) this sort of persons were freely allowed by the apostle to continue in the use of those rites and ceremonies which they esteemed themselves obliged unto by vertue of moses law , granting them in all other things the priviledge of believers , and such as wherein they would not in any thing offend : so do james , and the elders of the church declare themselves , acts 21. 21 , &c. yea , ( 3 ) out of tenderness unto them , and to prevent all offence to be taken by them at the liberty of the gentiles they did order that the believers of the gentiles , should forbear for a season the use of their natural liberty in some few things , whereby the other were , in their common meetings , as in eating and drinking together , usually scandalized ; giving them also unto the same end , direction concerning one thing evil in it self , whose long usage and practice among the gentiles had obliterated a sense of its guilt , wherewith they could not but be much offended . ( 4 ) with this determination or state of things thus setled by the apostles , ( no doubt but that ) a multitude of the jewish believers did rest content and satisfied . but certain it is , that with many of them it was otherwise . they were no way pleased that they were left unto the freedom of their own judgment and practice , in the use and observance of the legal ceremonies , but they would impose the observation of them on all the churches of the gentiles wherever they came . nothing would serve their turn , but that all other churches must observe their ceremonies , or they would not admit them unto communion with them . and in the pursuit of this design , they prevailed for a season on whole churches , to forego the liberty wherein christ had made them free , and to take on them the yoke of bondage which they imposed on them , as it was with the churches of the galatians . i have mentioned these things only to shew how remote we are from any access unto those opinions and practises which caused the first divisions in christian churches , and among all sorts of believers . we agree with our brethren in the faith of the gospel , as the gentiles did with the believing jews ; we have nothing to impose in religion , on the consciences or practises of any other churches or persons ; we are not offended that others , be they many or few , should use their own choice , liberty and judgment , in the government , discipline , worship and ceremonies of pretended order , nor do envy them the advantages which they have thereby ; we desire nothing but what the churches of the gentiles desired of old , as the onely means to prevent division in them , namely , that they might not be imposed on to observe those things which they were not satisfied that it was the mind of christ they should observe ; for he had taken all the churches under his own power requiring that they should be taught to do and observe all that he commanded them , and nothing else that we know of . we desire no more of our governors , rulers , brethren ( if they think so ) in the ministry , but that we be not with outward force , and destructive penalties , compelled to comply with and practise in the worship of god , such things , as for our lives , and to save our selves from the greatest ruine , we cannot conceive that it is the mind of christ that we should do and observe ; that whil'st we are peaceable and useful in our places , firmly united unto the body of the protestants in this nation , ( which , as this author tells us , is the church of england ) in confession of the same faith , and common interest , for the maintenance and preservation of that one religion which we profess , we be not deprived of that liberty , which god and nature , christ and the gospel , the example of the primitive churches , and the present protestant interest of this nation do testifie to be our due . these things being premised , because i have no design to except against any thing in the discourse of the reverend author of this sermon , wherein the merit of the cause is not immediately concerned ; nor to seek for advantages from expressions ; nor to draw a sawe of contention about things not necessary unto that defence of our innocency which alone i have undertaken , ( as is the way of the most in the management of controversies ) i shall pass on unto the charge itself , or the consideration of the arguments and reasons , whereon all nonconformists are charged with schism , &c. but yet because there are some things insisted on by the author , in the progress of his discourse , according as he judged the method to be most convenient for the managing of his charge , which i judge not so convenient unto the present defence , i shall speak briefly unto them , or some of them , before i proceed unto what is more expresly argumentative . as , 1. he chargeth the nonconformist ministers , for concealing their opinions and judgments from the people , about the lawfulness of their communion with the church , and that for ends easily to be discerned , ( that is , their own advantage ; ) that is , they do indeed judge that it is lawful for the people to hold communion with the church of england , but will not let them know so much , lest they should forsake their ministry . pag. 19 , 20. i do not intend to speak of the terms upon which persons are to be admitted among us to the exercise of the function of the ministry , but of the terms of lay-communion , i. e. those which are necessary for all persons to join in our prayers and sacraments , and other offices of divine worship . i will not say , there hath been a great deal of art to confound these two , ( and it is easie to discern to what purpose it is ; ) but i dare say the peoples not understanding the difference of these two cases , hath been a great occasion of the present separation . for in the judgment of some of the most impartial men of the dissenters it this day , although they think the case of the ●●●●sters very hard on the account of subscriptions and ●●●●rations required of them ; yet they confess very little 〈◊〉 be said on the behalf of the people , from whom none of those things are required . so that the people are condemned in their separation , by their own teachers ; but how they can preach lawfully to a people who commit a fault in hearing them , i do not understand . and the same thing is yet managed with more severity , pag. 37 , 38. in words that i shall at large transenbe . i dare say , if most of the preachers at this day in the separate meetings were soberly asked their judgments , whether it were lawful for the people to join with us in the publick assemblies , they would not deny it , and yet the people that frequent them generally judge otherwise . for it is not to be supposed , that faction among them should so commonly prevail beyond interest ; and therefore if they thought it were lawful for them to comply with the laws , they would do it . but why then is this kept up as such a mighty secret in the breasts of their teachers ? why do they not preach to them in their congregations ? is it for fear they should have none left to preach to ? that is not to be imagined of mortified and conscientious men . is it lest they should seem to condemn themselves , whil'st they preach against separation in a separate congregation ? this , i confess , looks oddly , and the tenderness of a man's mind in such a case , may out of meer shamefacedness keep him from declaring a truth which flies in his face while he speaks it . is it that they fear the reproaches of the people ? which some few of the most eminent persons among them have found they must undergo , if they touch upon this subject , ( for i know not how it comes to pass , that the most godly people among them , can the least endure to be told of their faults . ) but is it not as plainly written by st. paul , if i yet serve men , i should not be the servant of christ ; as wo be unto me if i preach not the gospel ? if they therefore would acquit themselves like honest and conscientious men , let them tell the people plainly that they look on our churches as true churches , and that they may lawfully communicate with us in prayers and sacraments ; and i do not question but in time , if they find it lawful , they will judge it to be their duty . for it is the apostles command here , whereto we have already attained let us walk by the same rule , let us mind the same things . a crime this is which if true , is not easily to be expiated : nor can men give greater evidence of their own hypocrisie , insincerity , and government by corrupt ends and designs , than by such abominable arts and contrivances . so if it should prove not to be true , it cannot but be looked on as animated by such an evil surmise as is of no small provocation in the sight of god and men . this reverend author makes a distinction about communion with the church , page 20. between what is required of ministers , and that which is called lay-communion , which is the foundation of this charge . i do not confound bare suspending communion in some particular rites , which persons do modestly scruple , and using it in what they judge to be lawful ; with either total , or at least ordinary forbearance of communion in what they judge to be lawful , and proceeding to the forming of separate congregations , i. e. under other teachers , and by other rules than what the established religion allows . and this is the present case of separation which i intend to consider , and to make the sinfulness and mischief of it appear . but he knows that by the communion , and uniting our selves unto the church , which is pressed either on ministers or people , a total submission unto the rule as established in the book of canons , and rubrick of the liturgy , is required of them all . when this is once engaged in , there is no suspending of communion in particular rites to be allowed ; they who give up themselves hereunto , must observe the whole rule to a tittle . nor is it in the power of this reverend author , who is of great dignity in the church , and as like as any man i know to be inclined thereunto , to give indulgence unto them in their abstinence from the least ceremony enjoined . wherefore the question about lay-communion , is concerning that which is absolute and total , according unto all that is enjoined by the laws of the land , or by the canons , constitutions , and orders of the church . hereby are they obliged to bring their children to be baptized with the use of the aerial sign of the cross ; to kneel at the communion ; to the religious observation of holy-days ; to the constant use of the liturgie in all the publick offices of the church , unto the exclusion of the exercise of those gifts which christ continues to communicate for its edification ; to forego all means of publick edification , besides that in their parish-churches , where , to speak with modesty , it is oft times scanty and wanting ; to renounce all other assemblies wherein they have had great experience of spiritual advantage unto their souls ; to desert the observation of many useful gospel-duties , in their mutual watch that believers of the same church ought to have one over another ; to divest themselves of all interest of a voluntary consent in the discipline of the church , and choice of their own pastors ; and to submit unto an ecclesiastical rule and discipline , which not one in a thousand of them can apprehend to have any thing in it of the authority of christ or rule of the gospel ; and other things of the like nature may be added . this being the true state of lay-communion , which will admit of no indulgence , if the rule be observed , i must say , that i do not believe that there are six nonconformist ministers in england that do believe this communion to be lawful for the people to embrace . and on the other hand , they cease not to instruct them wherein their true communion with the church of england doth consist , namely , in faith and love , and all the fruits of them , unto the glory of god. i heartily wish these things had been omitted , that they had not been spoken ; not to cover any guilt in the nonconformists , whose consciences are unto them a thousand witnesses against such imputations : but whereas the ground of them is only surmises and suspicions , and the evil charged of the highest nature that any men can involve themselves in the guilt of , it argues such a frame of spirit , such an habit of mind , as evidenceth men to be very remote from that christian love and charity , which on all hands we sometimes pretend unto . of the same nature is another charge of the like want of sincerity pag 46. those , saith he , who speak now most against the magistrates power in matters of religion , had ten substantial reasons for it , when they thought the magistrates on their own side . for which is quoted an answer unto two questions , 1659. that is , they change their opinions according to their interest . i know not directly whom he intends . those who are commonly called independents , expressed their apprehension of the magistrates power in and about religion , in their confession made 1659. that any of them have , on what hath ensued , changed their opinion therein , i know not . and for my part . i have on this occasion perused the answer unto the two questions directed unto , and do profess my self at this day to be of the same judgment with the author of them , as it is expressed in that paper . there are things not easily to be numbred , wherein we acknowledge the magistrates power and duty in matters of religion , as much as ever was in the godly kings of judah of old or was at first claimed by the first christian emperors . yet are there some , who , although they are fed and warmed , promoted and dignified by the effects of the magistrates power in and about religion , who will not allow that any thing is ascribed unto him , unless we grant that it is in his rightful power , and his duty , to coerce and punish with all sorts of mulcts , spoiling of goods , imprisonments , banishments , and in some cases death itself , such persons as hold the head , and all the fundamental principles of christian religion entire , whose worship is free from idolatry , whose conversations are peaceable and useful , unless in all things they comply with themselves ; when possibly some of them may be as useful in and unto the church of god , as those that would have them so dealt withal . and it may be common prudence would advise a forbearance of too much severity in charges on others for changing their opinions , lest a provocation unto a recrimination on them that make them should arise , of changing their opinions also , not without an appearing aspect to their own interests : but we have some among the nonconformists , who are so accustomed not only unto such undue charges as that here insisted on , but unto such unjust accusations , false reports , malicious untruths , concerning them , their words , doctrine and practises , which being invented by a few ill men , are trumpeted abroad with triumph by many , as that they are come to a resolution never to concern themselves in them any more . 2. as unto the state of the question we are told , that he speaks not of the separation or distinct communion of whole churches from each other , which according to the scripture , antiquity and reason , have a just right and power to govern and reform themselves . by whole churches , i mean the churches of such nations , which upon the decay of the roman empire , resumed their just right of government to themselves , and upon their owning christianity , incorporated into one christian society , under the same common tyes and rules of order and government , pag. 16. i do suppose that particular churches or congregations are hereby exempted from all guilt of schism , in not complying with rules of communion imposed on them by other churches ; i am sure according unto the principles of nonconformists they are so . for they judge that particular or congregational churches stated with their officers according to the order of the gospel , are entire churches , that have a just right and power to govern and reform themselves . until this be disproved , until it be proved , either that they are not churches , because they are congregational , or that although they are churches , yet they have no power to govern and reform themselves , they are free from the guilt of schism in their so doing . but the reverend author seems in the ensuing discourse to appropriate this right and power unto national churches , whose rise he assigns unto the dissolution of the roman empire , and the alteration of the church government , into that of distinct kingdoms and provinces . but this is a thing that fell out so long after the institution of churches , and propagation of christian religion , that we are not at all concerned in it ; especially considering , that the occasion and means of the constitution of such churches , was wholly foreign unto religion , and the concerns of it . the right and power of governing and reforming themselves here spoken of , is that which is given by christ himself unto his churches , nor do i know else where they should have it . wherefore those national provincial churches which arose upon the dissolution of the roman empire , must first be proved to be of his institution , before they can be allowed to have their power given them by jesus christ. in what kings , potentates and other supream magistrates might doe , to accommodate the outward profession of religion unto their rule , and the interest thereof , we are not at all concerned ; nor will give interruption unto any of them , whilest they impose not the religious observation of their constitutions unto that end , upon our consciences and practice . our sole enquiry is , what our lord jesus christ hath ordained , which if we are compliant withall , we shall fear neither this nor any other charge of the like nature . but to give strength hereunto , it is added ; just as several fam●●●●● united make one kingdom , which at first had a distinct and independent power , but it would make strange confusion in the world , to reduce kingdoms back again to families , because at first they were made up of them . pag. 17. which is again insisted on , pag. 31. but the case is not the same . for if indeed god had appointed no other civil government in the world but that of families , i should not much oppose them who would endeavour peaceably to reduce all government thereunto . but whereas we are certain , that god by the light of the law of nature , by the ends and use of the creation of man , and by express revelation in his word , hath by his own authority appointed and approved other sorts of civil government , in kingdoms and common-weals , we esteem it not only a madness to endeavour a reduction of all government into families , as unto the possibility of the thing ; but a direct opposition unto the authority , command , and institution of god. so if these national churches were of the immediate institution of christ himself , we should no more plead the exemption of particular churches from any power given them by christ as such , than we do to exempt private families from the lawful government of publick magistrates . and we must also adde , that whatever be their original and constitution , if all their governours were as the apostles , yet have they no power but what is for edification , and not for destruction ; if they do or shall appoint and impose on men what tends unto the destruction of their souls , and not unto their edification , as it is fallen out in the church of rome ; not only particular churches , but every individual believer is warranted to withdraw from their communion ; and hereon we ground the lawfulness of our separation from the church of rome , without any need of a retreat unto the late device of the power of provincial churches to reform themselves . let none mistake themselves herein , believers are not made for churches , but churches are appointed for believers . their edification , their guidance and direction in the profession of the faith and performance of divine worship in assemblies according to the mind of god , is their use and end ; without which they are of no signification . the end of christ in the constitution of his churches , was not the moulding of his disciples into such ecclesiastical shapes , as might be subservient unto the power , interest , advantages and dignity of them that may in any season come to be over them ; but to constitute a way and order of giving such officers unto them , as might be in all things usefull and subservient unto their edification ; as is expresly affirmed ; ephes. 4. 11 , 12 , 13 , 14. as it should seem an opinion opposite unto this notion of national churches , is examined and confuted , pag. 17. ibid it is a great mistake to make the notion of a church barely to relate to acts of worship ; and consequently that the adequate notion of a church , is an assembly for divine worship ; by which means they appropriate the name of churches to particular congregations . whereas , if this hold true , the church must be dissolved as soon as the congregation is broken up ; but if they retain the nature of a church , when they do not meet together for worship , then there is some other bond that unites them ; and whatever that is , it constitutes the church . i am far from pretending to have read the writings of all men upon this subject ; nay i can say , i have read very few of them ; though i never avoided the reading of any thing written against the way and order which i approve of . wherefore there may be some , as far as i know , who have maintained this notion of a church , or that it is only an assembly for divine worship ; but for my part i never read nor heard of any who was of this judgment . assemblyes for divine worship we account indispensably necessary for the edification of the churches ; but that this is that which gives them their constitution and formeth that which is the bond of their union , none of the nonconformists as i know of , do judge . for it will not only hence follow , as the reverend author observes , that the church is dissolved when the congregation is broken up , ( on which account churches at this time would be dissolved almost every week whether they would or no ; ) but that any sort of persons who have no church-relation unto one another , meeting occasionally for divine worship , do constitute a church , which it may be within an hour , they cease to be . it is not therefore on this account that we appropriate the name of churches unto particular congregations ; there is quite another way and means , another bond of union whereby particular churches are constituted ; which hath been sufficiently declared . but if the meaning of the appropriating the name of churches unto particular congregations be , that those societies which have not , or which cannot have assemblies for divine worship are not churches properly so called , it is a thing of another consideration that need not here be insisted on . but when such societies as whose bounds and limits are not of divine institution , as were those of the national church of the jews ; no nor yet of the prudence and wisdom of men , as were the distribution of the ancient church into patriarchates and diocesses ; but a meer natural and necessary consequent of that prevailing sword , which on the dissolution of the roman empire erected distinct kingdoms and dominions , as men were able ; such societies as are not capable of any religious assemblies for divine worship , and the ministration of christian discipline in them ; such as are forced to invent and maintaine an union by ways and means , and officers and orders , which the scripture knows nothing of , are proved to be churches of christs institution , i shall embrace them as such ; in the mean time let them pass at their own proper rate and value , which the stamp of civil authority hath put upon them . what is further discoursed by the author on this subject , proceeding no further but why may it not be so and so , we are not concerned in . 3. pag. 23 , 24. there is a distribution of all dissenters into two parties ; ( 1. ) such as say , that although they are in a state of separation from our church , yet this separation is no sin . 2. such as say , that a state of separation would be sin , but notwithstanding their meeting in different places , yet they are not in a state of separation . the difference of these two parties seems to me , to be only in the different ways of expressing themselves , the one granting the use of the word separation in this case , which others will not admit . for their practice , so far as i can observe , is one and the same , and therefore their principles must be so also , though they choose several ways of expressing them . both sorts intended , do plead , that in sundry things they have communion with the church of england , and in some things they have not , nor can have it so . some knowing the word separation to be of an indifferent signification , and to be determined as unto its sence by what it is applyed unto , do not contend but that if any will have it so , the state wherein they are , should be denominated from their dissent unto those things wherein they cannot hold communion with the church of england ; and so are not offended if you call it a state of separation ; how best this hinders not but that they continue their communion with the church of england , as was before mentioned . others seem to take separation in the same sence with schisme , which is alwayes evil . or at least they pretend it is their right to have the denomination of their state taken from what they agree in with the church of england , and not from their dissent in other things from it . and therefore they continue in a practice suitable unto that dissent . wherefore i judge that there is no need of this distinction , but both parties intended are equally concerned in the charge that is laid against them for their dissent in some things from the church . these things being premised , that we may not be diverted from the substance of the cause in hand , as they would otherwise occurre unto us in our progress , i shall proceed unto the consideration of the charge it self laid against the nonconformists , and the arguings whereby it is endeavoured to be confirmed . the charge is , that all the nonconformists of one sort or another , that is , presbyterians and independents , are guilty of sin , of a sinful separation from the church of england ; and therefore as they live in a known sin , so they are the cause thereby of great evils , confusions , disturbances among our selves , and of danger unto the whole protestant religion ; whence it is meet , that they should , &c. the matter of fact being thus far mutually acknowledged , that there is such a stated difference between the church of england and the nonconformists , the next enquiry naturally should be on these two heads . 1. who or what is the cause of this difference or distance ; without which we cannot judge aright , on whom the blame of it is to be charged . for that all men are not presently to be condemned for the withdrawing from the communion of any church , because they do so , without a due examination of the causes for which they do it , will be acknowledged by all protestants . in plain terms , our enquiry is , whether the cause hereof be on the one hand , the imposition of terms of communion without any obligation in conscience to make that imposition , so much as pleaded or pretended from the nature of the things imposed ; or the refusal of complyance with those impositions , under a profession that such a complyance would be against the light of conscience and the best understanding in them who so refuse , which they can attain of the mind and will of god in the scripture . 2. whereas the parties at difference do agree in all substantial parts of religion , and in a common interest as unto the preservation and defence of the protestant religion , living alike peaceably under the same supream authority and civil government ; whether the evils and inconveniencies mentioned , are necessary and inseparable effects of such a difference ; or whether they do not wholly owe themselves unto passions , corrupt affections , and caernal interests of men , which ought on all hands to be mortifyed and subdued . for as , it may be , few wise men who know the nature of conscience , how delicate and tender it is , what care is required in all men to keep it as a precious jewel , whose preservation from defilements and affronts , god hath committed unto us , under the pain of his eternal displeasure ; how unable honest men are to contravene the light of their own minds , in things of the smallest importance , for any outward advantages whatever ; how great care , diligence and accuracy ought to be used in all things relating unto the worship of god , about which he so frequently declares his jealousie , and displeasure against those who in any thing corrupt or debase it ; with sundry other things of the like nature , will admire that these differences are not ended among us , by an absolute acquiescency of the one party in the judgments , dictates and impositions of the other ; so upon the supposition before mentioned , of an agreement in all the foundations of religion , in all things from themselves and gods appointment necessary unto salvation ; of that union of affections , which our joint interest in the unity of the faith doth require , and of that union of interest which both parties have in the preservation of the protestant religion , and that of obedience and subjection unto the same civil government ; and on the satisfaction which the dissenting parties have , in that the other do enjoy all those great advantages which the publick profession of religion in this kingdom is accompanied withall , not in the least pretending to or contending for any share therein ; many wise men do and cannot but admire , that the inconveniencies and evils pretended should ensue on this difference as it is stated among us , and that the dissenters should be pursued with so much vehemency as they have been , even unto their ruin . but we must proceed in the way and method here proposed unto us . 1. the foundation whereon the reverend author manageth his charge of schism with all its consequents against the nonconformists , is taken from the words of his text , and declared , pag. 10 , 11 , 12 , 13 , 14. of his book . i shall not transcribe his words , principally because i would not oblige my self to take notice of any thing that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which in such discourses do commonly administer occasion of unnecessary strife . the force of the argument unto the best of my understanding consists in the things that follow . ( 1. ) that all churches and the members of them , by vertue of the apostolical precept contained in the text ought to walk according unto rule . ( 2. ) that the rule here intended is not the rule of charity and mutual forbearance in the things wherein they who agree in the foundation , are differently minded or otherwise than one another . but ( 3. ) this was a standing rule for agreement and uniformity in practice in church order and worship , which the apostles had given and delivered unto them . ( 4. ) that this rule they did not give only as apostles , but as governours of the church ; as appears from acts 15. wherefore what the apostles so did , that any church hath power to do , and ought to do , namely , to establish a rule of all practice in their communion . ( 6. ) that not to comply with this rule in all things is schisme , the schisme whereof nonconformists are guilty . this to the best of my understanding is the entire force of the argument insisted on , and that proposed unto the best advantage for the apprehension of its force and strength , &c. let us therefore hereon a little inquire whether this will bear the weight of so great a charge as that which is built upon it and resolved into it , with all the dismal consequents pretended to ensue thereon ; and we shall not pass by in so doing , any thing that is offered to give an especial enforcement unto the charge it self . but in our entrance into the consideration of these things , i must needs say , it is somewhat surprising unto me , to see a charge wherein the consciences , reputations , liberty , &c. of so many are concerned , founded on the exposition of a text , which no sober expositor that i know of , did ever find out , propose , or embrace . but if it be true and according unto the mind of the holy ghost , this ought to be no disparagement unto it , though it be applyed unto such an end . this is that which we are to examine . i say therefore , ( 1. ) we no way doubt but that the apostles did give rules of faith , obedience and worship , not only unto private christians , but to whole churches also , which we find recorded in the scripture . unto all these rules we do declare our assent and consent , with an entire conformity ; and do hope that with indifferent unbiassed persons this is enough to free us from the charge of schisme . ( 2. ) for the rule here intended , some take it to be the rule of faith in general or divine revelation ; some to be the rule of charity and brotherly condescention ; some to be the particular rule here laid down of walking together in the different measures of faith , light and knowledge , which we do attain unto . the apostle in the foregoing verses having given an account of the glorious excellencies of the mysteries of the gospel , and of his own endeavour after the full attainment of them , yet affirms that he had not attained unto that perfection in the comprehension of them , which he designed and aimed at . herein in the instance of himself he declares the condition of the best believers in this life , which is not a full measure and perfection in the comprehension of the truths of the gospel , or enjoyment of the things themselves contained in them . but withall he declares their duty in pressing continually by all means after that measure of attainment which is proposed unto their acquisition . hereupon he supposes what will certainly ensue on the common pursuit of this design , which is , that men will come unto different attainments , have different measures of light and knowledge , yea and different conceptions or opinions about these things ; some will be otherwise minded than other some will be , in some things only . hereupon he gives direction how they should walk , and behave themselves in this state and condition . and unto those who have attained that measure , whence in comparison of others they may be styled perfect , that they press on unanimously towards the end proposed . and as for those who in any things differed from others , he encourageth them to wait on the teachings of god in that use of the means of instruction which they enjoyed . and having prescribed to each supposed party their especial duties as such , he lays down the duty of them both in common ; which is , that in and with respect unto what they had attained , they should walk by the same rule , namely , which he had now laid down , and mind the same things as he had before enjoyned them . wherefore these words of the apostle are so far from being a foundation to charge them with schisme who agreeing in the substance of the doctrine of the gospel , do yet dissent from others , ( probably the greater part of the church are intended ) in some things ; that it enjoyns a mutual forbearance among those who are so differently minded . ( 4. ) but our author affirms that it cannot be a rule of charity and mutual forbearance that is intended , because the apostle had spoken of that just before . but it is apparent that he speaks these words , with reference unto what he had said just before ; and if this be that which those who are otherwise minded are not obliged unto , then are they not obliged at all to walk by the rule intended , which is not the mind of the apostle ; so himself declares out of cajetan , that the apostle subjoins the last words to the former , least the persons he there speaks unto should think themselves excused from going as far as they can in the same rule . pag. 37. but a rule , he says , it is limiting and determining the practice , requiring uniformity in observing the same standing rule . the nonconformists hereon do say , that if the apostles , or any one apostle did appoint such a rule as this intended , let it be produced with any probability of proof to be theirs , and they are all ready to subscribe and conform unto it . on supposition that any rule of this nature was appointed by the apostles , and declared unto the churhes , as the reverend author i suppose doth intimate that it was , ( though i dare not affix a determinate sense unto his words in this place ) all that can be required of us , is that we do conform , and walk according unto that rule , so appointed and declared by them . this we are alwayes ready to doe . sundry general rules we find in the scripture given unto us , relating unto the constitution and edification of churces , to their order and worship , and government ; sundry particular rules for ministers and others , how they should behave themselves in church societies and assemblies , are also laid down therein ; all which we embrace and submit unto the authority of christ in them . and if any other government or particular rule can be produced , given by them , which is not recorded in the scripture , so it can be proved to be theirs , we will engage to conform unto it . 5. if the rule pretended to be given by the apostle be of any use in this case , or can give any force unto the argument in hand , it must be such an one as appointed and required things to be observed in the worship of god that were never divinely appointed , imposing the observation of them on the consciences and practices of all members of the church , under penalties spiritual and temporal ; a rule constituting national churches , with a government and discipline suited unto that constitution ; with modes and ceremonies of worship no where intimated in the scripture , nor any way necessary in the light of reason . such a rule i say , it must be ; since although i should grant , ( which yet i do not ) that the consequent is good , that because the apostles made rules for the practice of the church that believers were bound in conscience to submit unto , therefore other ordinary governours of the church may do so also ; yet it will by no means follow that because the apostles appointed a rule of one sort , present church governours may appoint those of another . we know full well , and it is on all hands agreed , what is the rule that our conformity is required unto . if this be done from any rule given by the apostles ; it must be a rule of the same nature or to the same purpose ; otherwise by a pretence of their pattern or example , rules may be made directly contrary unto and destructive of all the rules they ever really gave , as it is actually fallen out in the church of rome . but 6. we deny that the apostles made or gave any such rules to the churches present in their days ; or for the use of the churches in future ages , as should appoint and determine outward modes of worship , with ceremonies in their observation ; stated feasts and fasts , beyond what is of divine institution , liturgies or forms of prayer , or discipline to be exercised in law courts , subservient unto a national ecclesiastical government . what use then they are or may be of , what benefit or advantage may come to the church by them , what is the authority of the superior magistrate about them , we do not now enquire or determine . only we say that no rule unto these ends was ever prescibed by the apostles . for , ( 1. ) there is not the least intimation of any such rule to be given by them in the scripture . there are in it as was before observed many express rules both general and particular , about churches , their faith , worship , and mens walking in them , thoroughly sufficient to direct the duty and practice of all believers in all cases and occurences relating to them . but of any such rule as that here pretended , there is no mention ; which certainly if it had been given , and of the importance which now it is pleaded to be of , such as that without it , neither peace , nor unity , nor order can be preserved in churches , some intimation at least would have been made of it therein . especially we may judge it would have been so , seeing sundry things ( every thing so far as we can understand ) wherein the edification of the church is any way concerned , are recorded in it , though of little or no use in comparison of what so great and general a rule would be of besides there is that doctrine delivered , and those directions given by them in the scripture , concerning the liberty of believers and forbearance of diffenters , as is inconsistent with such a rule and the imposition of it . ( 2. ) the first churches after their times knew nothing of any such rule given by them , and therefore after they began to depart from the simplicity of the gospel in any things , as unto worship , order and rule or discipline , they fell into a great variety of outward observances , orders , and ceremonies , every church almost differing in some thing or other from others , in some such observations ; yet all keeping the unity of the faith in the bond of peace . this they would not have done if the apostles had prescribed any one certain rule of such things that all must conform unto , especially considering how scrupulously they did adhere unto every thing that was reported to be done or spoken by any of the apostles , were the report true or false . ( 3. ) in particular when a difference fell out amongst them , in a business of this nature , namely , in a thing of outward order , no where appointed by the authority of christ , namely , about the observation of easter , the parties at variance appealed on the one side to the practice of peter , on the other to the practice of john ; both vainly enough ; yet was it never pretended by any of them on either side , that the apostles had constituted any rule in the cafe ; and therefore is it not probable that they esteemed them to have done so in things of an alike nature , seeing they laid more weight on this , than on any other instance of the like kind . ( 4. ) it is expresly denyed by good and sufficient testimony among them , that the apostles made any law or rule about outward rites , ceremonies , times , and the like . see socrat. lib. 5. cap. 21. however then the apostles might by their epistles and presence with the churches reform abuses that were creeping or crept in among them , and set things in order among them , with renewed directions for their walking ; and that all christians were obliged unto the observation of those rules , as all those still are unto whom they are applicable in their circumstances ; yet all this proves nothing of their appointing such a general rule as is pretended , and such a rule alone would be pleadable in this case ; and yet not this neither , untill either it were produced in a scheme of canons , or it were proved because they had power to make such a rule , so others may do the like , adding unto what they prescribed , leaving place unto others to adde to their rule by the same right , and so endlesly . the truth is , if god would be pleased to help us on all hands , to lay aside prejudices , passions , secular interests , fears , and every other distempered affection , which obstruct our minds in passing a right judgment on things of the nature treated on ; we find in the text and context spoken unto , a sacred truth divinely directive of such a practice as would give peace and rest unto us all . for it is supposed that men in a sincere endeavour after acquaintance with the truths and mysteries of the gospel , with an enjoyment of the good things represented and exhibited in them , may fall in some things , into different apprehensions about what belongs unto faith and practice in religion . but whilest they are such as do not destroy nor overthrow the foundation , nor hinder men from pressing towards the mark for the prize of the high calling of god in christ jesus , that which the apostle directs unto them , who are supposed to be ignorant of , or to mistake in the things wherein they do differ from others ; is only that they wait for divine instruction in the use of the means appointed for that end , practising in the mean time according to what they have received . and as unto both parties the advice he gives them is , that whereunto they have attained , wherein they do agree , which were all those principles of faith and obedience which were necessary unto their acceptance with god , they should walk by the same rule , and mind the same things ; that is , forbearing one another in the things wherein they differ ; which is the substance of what is pleaded for by the nonconformists . and that this is the meaning and intention of the apostle in this place , is evident from the prescription of the same rules in an alike case , rom. 14. this the reverend author saw , namely , that the rule there laid down , is such as expresly requires mutual forbearance in such cases , where men are unsatisfied in conscience about any practice in religion ; which seems in the same case to be quite another rule , than that which he supposeth to be intended in this place to the philipians . but hereunto he answers , that the apostle did act like a prudent governour , and in such a manner , as he thought did most tend to the propagation of the gospel , and the good of particular churches . in some churches that consisted most of jews , as the church of rome at this time did , and where they did not impose the necessity of keeping of the law on the gentile christians ( as we do not find they did at rome ) the apostle was willing to have the law buryed as decently , and with as little noise as might be ; and therefore in this case he perswades both parties to forbearance and charity , in avoiding the judging and censuring one another , since they had an equal regard unto the honour of god in what they did . but in those churches where the false apostles made use of this pretence , of the levitical law being still in force , to divide the churches and to separate the communion of christians ; these the apostle bids them beware of them and their practices , as being of a dangerous and pernicious consequence . pag. 14 , 15. ( 1. ) no man ever doubted of the prudence of the apostle as a governour , though in this place he acts only as a teacher divinely inspired , instructing the churches in the mind of god , as unto the differences that were among them . ( 2. ) the difference then among the romans was about the observation of the mosaical ceremonies and worship , that is , so far as they might be observed , in the countreys of the gentiles out of the limits of the church , the land of canaan : it could not be therefore concerning such things as whose discharge and practice was confined unto the temple or that land , which yet the jews of hierusalem adhered unto , acts 20. 21 , 22 , 23 , 24. their controversie therefore was principally about meats and drinks , days of feasting or fasting , and the like ; all founded in a supposed necessity of circumcision . ( 3. ) it is well observed by our author that the judaizing christians ( which in all probability at this time were the greatest number at rome , the gentile church not making any great encrease before the coming of the apostle thither ) did not impose the necessity of keeping the law on the gentile christians , at least not in that manner , as was done by the false teachers , who troubled the churches of the galathians and others , so as to reject them who complyed not with them out of church communion , and from all hopes of salvation . but yet both parties continued in their different practices , which through want of instruction what was their duty in such cases , produced many inconveniencies among them ; as judging or despising one another , contrary to the rule of christian love and charity . in this state the apostle prescribes unto them the rule of their duty ; which is plainly , to bear with one another , to love one another , and according to the nature of charity to believe all things , to believe that each party was accepted with god , whilest they served him according unto the light which they had received . and as it is to be thought that upon the giving of this rule and direction , they utterly laid aside all the animosities in judging and despising one another , which they had been guilty of ; so it is certain that they continued in their different practice a long time after without any rebuke or reproof . yea some learned men do judge , and that not on grounds to be despised , that the parties who differed were gathered into distinct churches , and so continued to walk , even to the dayes of adrian the emperour , when the last and final destruction of the whole nation of the jews did befall them ; after which , those who were not hardened to the utmost , gave off all expectation of any respect to be had with god , of their old institutions . i do not know how tho present case between the church of england and the non-conformists , could have possibly been more plainly and distinctly stated and exemplified in any thing that the churches were capable of or liable unto in those days , then it is in this case here stated and determined by the apostle ; in whose direction , rule , and determination we do fully acquiesce . but ( 5 ) it is true also ( which this reverend author observes ) that when the false apostles ( or any other judaizing teachers , pretending to authority ) did impose the observation of the rites and ceremonies of the levitical law on any churches unto their disturbance and division ; the apostle looks hereon , as that which so far altered the case , that he gives other rules and directions about it . and if such impositions might be yet forborn in the like case , especially as accompanied with the severe supplement and addition of all sorts of outward penalties to be inflicted on them who cannot comply with them , an open door would appear into all that agreement , peace and quietness among us , which are desired . i have treated thus far of these things , not to manage a controversie with this author or any other , but only to shew that there is no ground to be taken from this text or its context , to give countenance unto the severe censure of schisme and all the evil consequents of it , as maintained by ill arts and practices , upon the non-conformists . the procedure of our author in the management of his charge , is in a way of proving from the assertions and concessions of the several parties whereinto he hath distinguished non-conformists , that they have no just cause to with-hold full communion from the church of england , especially in its parochial assemblies . and as unto the first party whom he affirms to grant that they are in a state of separation , he quotes some sayings out of a discourse of a nameless authour , concerning evangelical love , church peace and unity . and together with some concessions of his , he adds his judgment , that communion in ordinances must be only in such churches as christ himself instituted by unalterable rules , which were only particular and congregational churches . as i remember that author hath at large declared in his discourse , what communion believers ought to have with the church , or all churches , the church in every sense wherein that name is used in the scripture . but i shall not trouble my self to inquire into his assertions or concessions ; nor at present can i do so , not having that book with me where i now am . my business is only to examine on this occasion what this reverend author excepteth against or opposeth unto his assertion about congregational churches and the answering his charge of schisme , notwithstanding this plea of the institution of particular churches for the celebration of divine ordinances . this he doth pag. 25. granting this to be true , how doth it hence appear not to be a sin to separate from our parochial churches ; which according to their own concessions have all the essentials of true churches . and what ground can they have to separate and divide those churches , which for all that we can see , are of the same nature with the churches planted by the apostles at corinth , philippi , or thessalonica ? ans. we will allow at present that the parochial churches , at least some of them in this nation , are true churches ; that is , that they are not guilty of any such hainous errors in doctrine or idolatrous practice in worship , as should utterly deprive them of the being and nature of churches . yet we suppose it will not be made a rule , that communion may be with-held or withdrawn from any church in any thing , so long as it continues as unto the essence of it to be so . this author knows that testimonies may be produced out of very learned protestant writers to the contrary . ( 2. ) we do not say , it is not pleaded , that because communion in ordinances must be only in such churches as christ himself hath instituted , &c. that therefore it is lawful and necessary to seperate from parochial churches ; but it may be pleaded thence , that if it be on other grounds necessary to so seperate or with-hold communion from them ; it is the duty of them who do so , to joyn themselves in or unto some other particular congregations . the reasons why the non-conformists cannot joyn in that communion with those parochial churches which were before described , are quite of another nature , which are not here to be pleaded ; however some of them may be mentioned , to deliver us from this mistake , that the ground of seperation from them is the institution of particular congregational churches . and they are such as these . 1. there are many things in all parochial churches that openly stand in need of reformation . what these are both with respect unto persons and things , hath been before intimated , and shall be further declared if occasion require . but these parochial churches neither do , nor indeed can , nor have power in themselves to reform the things that ought by the rule of the scripture to be reformed . for none among us will plead , that they are intrusted with power for their own government and reformation . in this case we judg it lawful for any man peacoably to with-draw communion from such churches , to provide for his own edification in others . 2. that there are many things in the constant total communion of parochial churches imposed on the consciences and practices of men , which are not according to the mind of christ. the things of this nature i shall not here mention in particular . 3. there is no evangelical church discipline administred in such parochial churches , which yet is a necessary means unto the edification of the churches appointed by christ himself , and sacredly attended unto by the primitive churches . and we dare not renounce our interest in so blessed an ordinance of christ in the gospel . 4. the rule and government which such parochial churches are absolutely under in the room of that rule and discipline which ought to be in and among themselves , namely , that by the courts of bishops , chancellors , commissaries , &c. is unknown to the scriptures , and in its administration is very remote from giving a true representation of the authority , wisdom , love , and care of christ to his church ; which is the sole end of all church rules and discipline . the yoke hereof many account themselves not obliged to submit unto . 5. there is in such churches a total deprivation of the liberty of the people secured unto them by the rules and practices of several ages from the beginning of choosing their own pastors ; whereby they are also deprived of all use of their light and knowledge of the gospel , in providing for their own edification . 6. it cannot be denied , but that there is want of due meanes of edification in many of those parochial churches , and yet provision is made by the government that those churches are under , that none shall by any way provide themselves of better means , for that great end of all church society . it is on these and the like reasons that the non-conformists cannot joyn in total communion such as the rule pleaded for requireth , with parochial churches . in this state , as was said , the lord christ having instituted particular congregations requiring all believers to walk in them ; it is the duty of those who are necessiated to decline the communion of parochial churches , as they are stated at present , to joyn themselves in and unto such congregations , as wherein their edification and liberty may be better provided for according unto rule . but hereon the reverend author proceeds to oppose such particular congregations or churches , i think , as unto their original and necessity ; for so he speaks , page 25 , to page 26. but i must needs say further , i have never yet seen any tolerable proof , that the churches planted by the apostles were limited to congregations . howbeit this seems to be so clear and evident in matter of fact , and so necessary from the nature of the thing it self , that many wise men , wholly unconcerned in our controversies , do take it for a thing to be granted by all without dispute . so speaks chief justice hobart , page 149. in the case of colt and glover cont . bishop coventry and litchfield . and we know well that the primitive church in its greatest purity , was but voluntary congregations of believers , submitting themselves to the apostles and after to other pastors , to whom they did minister of their temporals as god did move them . of the same judgment are those who esteemed the first government of the church to be democratical ; so speaks paulus sharpius , in the beginning the government of the holy church had altogether a democratical form , all the faithful intervening in the chiefest deliberations ; thus we see that all did intervene at the election of matthias unto the apostleship , and in the election of the six deacons , and when st. peter received cornelius an heathen centurion unto the faith , he gave an account of it to all the church : likewise in the council celebrated in jerusalem , the apostles , the priests , and the other faithful brethren , did intervene , and the letters were written in the name of all these three orders . in success of time , when the church increased in number , the faithful retiring themselves to the affairs of their families , and having left those of the congregation , the government retained only in the ministers , and became aristocratical , saving the election which was popular . and others also of the same judgment may be added . but let us hear the reasoning of this learned author against this apprehension ; this he enters upon , page 26. it is possible , at first , there might be no more christians in one city than could meet in one assembly for worship ; but where doth it appear , that when they multiplied into more congregations , they did make new and distinct churches , under new officers , with a seperate power of government ? of this , i am well assured there is no marks nor foot-steps in the new testament , or the whole history of the primitive church . i do not think it will appear credible to any considerate man , that the 5000 christians in the church of jerusalem made one stated and fixed congregation for divine worship ; not if we make all the allowances for strangers which can be desired : but if this were granted , where are the unalterable rules that assoon as the company became too great for one particular assembly , they must become a new church under peculiar officers and an independent authority ? it is very strange that those who contend so much for the scriptures being a perfect rule of all things pertaining to worship and discipline , should be able to produce nothing in so necessary a point . i answer ( 1 ) it is possible that an impartial account may ere long be given , of the state and ways of the first churches after the decease of the apostles ; wherein it will be made appear how they did insensibly deviate in many things from the rule of their first institution ; so as that though their mistakes were of small moment , and not prejudicial unto their faith and order , yet occasion was administred to succeeding ages to increase those deviations until they issued in a fatal apostasy . an eminent instance hereof is given us in the discourse of paulus sharpius about matters benificiary , lately made publick in our own language . ( 2 ) the matter of fact herein seems to me evidently to be exemplified in the scripture . for although it may be there is not express mention made that these or those particular churches did divide themselves into more congregations with new officers ; yet are there instances of the erection of new particular congregations in the same province , as distinct churches with a seperate power of government . so the first church in the province of judea was in jerusalem : but when that church was compleat , as to the number of them who might communicate therein unto their edification , the apostle did not add the believers of the adjacent towns and places unto that church , but erected other particular congregations all the country over : so there were different churches in judea , galile , and samaria ; that is many in each of them ; act. 9. 31. so the apostle mentions the churches of god that were in judea ; 1 thes 2. 14. and no where speaks of them as of one church , for worship , order , and government . so he speaks again , that is constantly , gal. 1. 22. i was unknown by face unto the churches of judea . and that these churches were neither national nor diocessans , but particular congregations , is as i suppose sufficiently evident . so was it in the province of galatia ; there is no mention of any church therein , that should be comprehensive of all the believers in that province . but many particular churches there were , as it is testified chap. 1. ver . 2. so was it also in macedonia , the first church planted in that province was at philipi , as it is declared , act. 16. and it was quickly brought into compleat order , so as that when the apostle wrote unto it , there were in it the saints whereof it was constituted , with bishops and deacons ; phil. 1. 1. but that church being so compleat , the apostle appointed other particular congregational churches , in the same province , who had officers of their own , with a power of government ; these he mentions and calls the churches of macedonia ; 2 cor. 8. 1. 23. wherefore we need no more directions in this matter , then what are given us by the apostles authority in the name and authority of jesus christ ; nor are concerned in the practice of those who afterwards took another course , of adding believers from other places unto the church first planted , unless it were in case of a disability to enjoy church-communion among themselves elsewhere : whatever therefore is pretended unto the contrary , we have plain scripture evidence and practice , for the errecting particular distinct congregations , with power for their own rule and edification , in the same province , be it as small as those that were of samaria or galile . it cannot surely be said that these churches were national , wherof there were many in one small province of a small nation , nor yet metropolitical or diocesan ; nor i suppose will it be denied but that they were intrusted with power to rule and govern themselves in all ordinary cases ; especially when in every one of them , elders were ordained , which the apostles were careful to see done ; act. 14. 22. this is the substance of what we plead as unto particular congregations . ( 3. ) it is not probable , that any of the first churches did for a long time encrease in any city unto such a number , as might exceed the bounds of a particular church or congregation . for such they might continue to be , notwithstanding a multiplication of bishops or elders in them , and occasional distinct assemblies for some acts of divine worship . and it seems if they did begin to exceed in number beyond a just proportion for their edification ; they did immediately erect other churches among them or near them . so whereas there was a mighty encrease of believers at corinth ; act. 18. 10 ; there was quickly planted a distinct church at cenchrea , which was the port of the city . rom. 16. 1. and notwithstanding the great number of 5000 that were converted at hierusalem , upon the first preaching of the gospel ; yet were they so disposed of or so dispersed , that some years after this there was such a church only there , as did meet together in one place as occasion did require , even the whole multitude of the brethren , who are called the church in distinction from the apostles and elders who were their governours ; act. 15. 4 , 12. chap. 21. 22. nor was that church of any greater number , when they all departed afterwards , and went out unto pella a village beyond jordan , before the destruction of the people , city and temple . and though many alterations were before that time introduced into the order and rule of the churches , yet it appears that when cyprian was bishop of the church at carthage ; that the whole community of the members of that church , did meet together to determine of things that were for their common interest , according unto what was judged to be their right and liberty in those days ; which they could not have done , had they not all of them belonged unto the same particular church and congregation . but these things may be pleaded elsewhere if occasion be given thereunto . but yet , ( 4. ) i must say , that i cannot discern the least necessity of any positive rule or direction in this matter , nor is any such thing required by us on the like occasion . for this distribution of believers into particular congregations , is that which the nature of the thing it self and the duty of men with respect unto the end of such churches , doth indispensibly require . for what is the end of all churches for which they are instituted ? is it not the edification of them that do believe ? they will find themselves mistaken , who suppose that they were designed to be subservient unto the secular interest of any sort of men . what are the means appointed of christ in such churches for that end ? are they not doctrines and fellowship , breaking bread and prayer , that is , the joynt celebration of the ordinances of christ in the gospel , in preaching the word , administring the sacraments , mutual watchfulness over one another , and the exercise of that discipline which he hath appointed unto his disciples ? i desire to know whether there be any need of a new revelation to direct men who are obliged to preserve churches in their use unto their proper end , to take care of such things , as would obstruct and hinder them in the use of means unto that end of their edification ? whereas therefore it is manifest that ordinarily these means cannot be used in a due manner , but in such churches , as wherein all may be acquainted with what all are concerned in , the very institution it self is a plain command , to plant , erect and keep all churches in such a state , as wherein this end may be attained . and therefore if believers in any place are so few , or so destitute of spiritual gifts , as not to be able of themselves jontly to observe these means for their edification ; it is their duty not to joyn by themselves in a church-state , but to add themselves as members unto other churches ; and so when they are so many as that they cannot orderly communicate together in all these ordinances , in the way of their administration appointed in the scripture , unto the edification of them , it is their duty by vertue of the divine institution of churches , to dispose of their church-state and relation into that way which will answer the ends of it ; that is , into more particular churches or congregations . i speak not these things in opposition unto any other church-state , which men may erect or establish out of an opinion of its usefulness and conveniency ; much less against that communion which ought to be among those particular churches , or their associations for their common rule and government in and by their officers ; but only to manifest , that those of the non-conformists , which are supposed to adhere unto the institution of particular churches in a peculiar way ; do not thereby deserve the imputation of so great and intolerable a guilt as they are here charged withal . and whereas i have hereby discharged all that i designed with respect unto the first sort of non-conformists , as they are here distinguished , i might here give over the pursuit of this argument . but because i seek after truth and satisfaction alone in these things , i shall a little farther consider what is offered by this reverend author unto the same purpose with what we have passed through . so therefore he proceeds ; pag. 26. to pag. 27. if that of which we read the clearest instances in scripture , must be the standard of all future ages , much more might be said for limiting churches to private families , then to particular congregations . for do we not read of the church that was in the house of priscilla and aquila at rome ; of the church that was of the house of nymphas at colosse ; and in the house of philemon at laodicea ? why then should not churches be reduced to particular families , when by that meanes they may fully enjoy the liberty of their consciences , and avoid the scandal of breaking the laws ? but if notwithstanding such plain examples , men will extend churches to congregations of many families ; why may not others extend churches to those societies which consist of many congregations ? i answer ; ( 1 ) possibly a church may be in a family , or consist only of the persons that belong to a family . but a family as a family neither is nor can be a church . for as such it is constituted by natural and civil relations . but a church hath its form and being from the voluntary spiritual consent , of those whereof it consists , unto church order ; they gave , saith the apostle , their own selves to the lord , and unto us by the will of god ; 2 cor. 8. 5. neither is there any mention at all in the scripture of the constitution of churches in private families , so as that they should be limited thereunto . ( 2 ) what is spoken of the church in the house of aquila , nymphas , and philemon , doth not at all prove that there was a particular church in each of their houses consisting only of their own families , as such ; but only that there was a church which usually assembled in their respective houses . wherefore ( 3 ) here is no such example given of churches in private families in the whole scripture , as should restrain the extent of churches from congregations of many families . and the enquiry hereon , that if men will extend churches to congregations of many families , why may not others extend churches unto those societies which consist of many congregations , hath not any force in it . for they who extended churches unto congregations of many families , were the apostles themselves , acting in the name and authority of jesus christ. it cannot be proved that ever they stated , erected or planted any one church , but it was composed of persons out of many families ; nor that ever they confined a church unto a family ; or taught , that families , though all of them believers and baptized , were churches on the account of their being families . so others may extend churches unto those societies which consist of many congregations ; yet not so , as that those who cannot comply or joyn with them , should thereon be esteemed schismaticks ; seeing such societies were not appointed by christ and his apostles . if such societies be so constituted , as that there is but a probable plea that they are ordained by christ ; there may be danger in a dissent from them , meerly on this account , that they consist of many congregations ; but this is not our case , as hath been before declared . the remainder of this section consists in an account of the practice of the churches in some things in following ages . this though of importance in itself , and deserving a full enquiry into , yet belongeth not unto our present case ; and will , it may be , in due time be more fully spoken unto . those supposed of the first way and judgment , who grant a separation from the established form of the church of england , are dismissed with one charge more on , and plea against their practice , not without a mixture of some severity in expression ; pag. 30. but suppose the first churches were barely congregational , by reason of the small number of believers at that time , yet what obligation lies upon us to disturb the peace of the church we live in , to reduce churches to their infant state● ▪ which is pressed with sundry considerations in the two following pages ; but we say ; ( 1 ) that the first churches were not congregational by reason of the small number of believers , but because the lord christ had limited and determined , that such a state of his churches should be under the new testament , as best suited unto all the ends of their institution . ( 2 ) that which is called the infant state of churches , was in truth their sole perfect estate ; what they grew up unto afterwards most of them , we know well enough . for leaving , as it is called , their infant state by degrees , they brought forth at last the man of sin. ( 3 ) no obligation lies upon us from hence to disturb the peace of any church ; nor do we do so , let what will be pretended to the contrary . if any such disturbance do ensue upon the differences that are between them and us , as far as i know the blame will be found lying upon them , who not being satisfied that they may leave the first state of the churches under a pretence of its infancy , and bring them into a greater perfection , then was given them by christ and his disciples ; but compel others also to foregoe their primitive constitution , and comply with them in their alteration thereof . the remainder of the discourse of this section , so farre as i can understand , proceeds on this principle , that the sole reason and cause of our non-conformity , is this perswasion of the divine institution of particular churches ; but all men know that this is otherwise . this of all things is least pleaded , and commonly in the last place , and but by some , among the causes and reasons of our withholding communion , so farre as we do so , from the church of england , as unto the way and manner wherein it is required of us . those reasons have been pleaded already , and may yet be so farther , in due time . for the rest of the discourse , we do not , we cannot believe , that the due and peaceable observation of the institutions of christ , doth of it self give any disturbance unto any churches or persons whatever ; nor that a peaceable endeavour to practise our selves according unto those institutions , without imposing that practice on them , can be justly blameable ; we do not , we cannot believe that our refusal of a total compliance , with a rule for order , discipline , worship and ceremonies in the church , not given by christ and his apostles , but requiring of us sundry things either in themselves , or , as required of us , directly contrary unto or inconsistent with the rules and directions given us by them unto those ends , ( as in our judgment and light of our consciences is done in and by this rule ) is either schism or blameable separation . we do judge our selves obliged to preserve peace and unity among christians , by all the means that christ hath appointed for that end , by the exercise of all grace , the performance of all duties , the observation of all rules and directions given us for that end ; but we do not , we cannot believe , that to neglect the means of our own edisication , appointed unto us by christ himself , to cast away the liberty wherewith he hath made us free , and to destroy our own souls for ever , by acting against his authority in his word , and our own consciences guided thereby , in a total complying with the rule proposed unto us , is a way or means for the attaining of that end. and we do believe that in the present state of the differences among us , an issue whereof is not suddenly to be expected in an absolute agreement in opinion and judgement about them , that the rule of the scripture , the example of the first churches , the nature of christian religion , and the present interest of the protestant religion among us , doth call for mutual forbearance , with mutual love , and peaceable walking therein . and we begin to hope , that whereas it is confessed that the foundations of christian religion are preserved entire among us all ; and it is evident that those who dissent from the present ecclesiastical establishments , or any of them , are as ready to do and suffer what they shall be lawfully called unto , in the defence and for the preservation of the protestant religion ; wise men will begin to think that it is better for them , to take up quietly in what the law hath provided for them , and not turmoil themselves and others , in seeking to put an end unto these differences by force and compulsion , which by these ways they will never whilst they live attain unto . and we do suppose that many of them who do cordially own and seek the preservation of the protestant religion in this nation ; men i mean of authority , power and interest , will be no more instrumental to help one party ruine and destroy another ; unduely weakening the whole interest of protestantisme thereby ; but considering how little the concern of themselves , or their posterity can be in these lesser differences , in comparison of what it is in the whole protestant cause ; will endeavour their utmost to procure an equal liberty , ( though not equal outward advantages ) for all that are firm and stable in their profession of that protestant religion which is established by law in this kingdom . i know that learned and eloquent men , such as this author is , are able , to declaim against mutual forbearance in these things with probable pleas and pretences of evil consequents which will ensue thereon . and i do know that others , though not with equal learning or eloquence , do declare and set forth the inequality , unrighteousness , and destructive events of a contrary course , or the use of force and compulsion in this cause . but it must be granted that the evil consequences pretended on a mutual forbearance , do follow from the corrupt affections and passions of men , and not from the thing it self ; but all the evils which will follow on force and compulsion , do naturally arise from the thing it self . i shall close this part of my discourse with an observation on that wherewith it is closed by this author , in his management of it . saith he , to withdraw from each other into separate congregations , tempts some to spiritual pride and scorn and contempt of others , as of a more carnal and worldly church then themselves ; and provokes others to lay open the follies and indiscretions and immoralities of those who pretend to so much purity and spirituality above their brethren ; pag. 32 , 33. if there be any unto whom this is such a temptation as is mentioned in the first place , and being so , doth prevail upon them ; it is their sin , arising from their own lusts , by which every man is tempted , and is not at all occasioned by the thing it self ; and for the other part , let those who delight in that work proceed as they shall see cause . for if they charge upon us things that are really foolish , indiscreet , and immoral , as in many things we sin all , we hope we shall learn what to amend , and to be diligent therein , as for other reasons , so because of our observers . but if they do what some have done , and others yet continue to do , fill their discourses with false malicious defamations , with scorn , contempt , railing , and revilings , scandalous unto christian religion ; like a sermon lately preached before my lord mayor , and since put in print , ( i intend not that under consideration ) we are no way concerned in what they do or say ; nor do , as we know of , suffer any disadvantage thereby ; yea such persons are beneath the offence and contempt of all men , pretending unto the least of wisdom and sobriety . for what remains of this discourse , i esteem not my self concerned to insist on the examination of it . for i would not so express my judgment in these things , as some are here represented to declare themselves . and i know that those who are principally reflected on , are able to defend both their principles and practices . and besides i hear ( in the retirement wherein i live , and wherein i dye dayly ) that some of those most immediately concerned , have returned an answer , unto this part of the discourse under consideration . i shall therefore only observe some few things that may abate the edge of this charge . for although we judge the defence of the truth which we profess , to be necessary when we are called thereunto ; yet at present for the reasons intimated at the entrance of this discourse , we should choose that it might not be brought under debate . but the defence of our innocency , when the charge against us is such as in it self tends to our distress and ruine , is that alone which is our present design ; and which wise men , no way concerned in our non-conformity , for the sake of protestant religion and publick peace of the nation , have judged necessary . the principal strength of this part of the reverend authors discourse , consists in his application of the reasons of the assembly against those who desired forbearance in distinct communion from the rule sought then to be established , unto those who now desire the same forbearance from the church of england . i will not immerse my self in that controversie ; nor have any contention with the dead . this only i say , that the case then between the presbyterians and those who dissented from them , is so vastly different from that now between the church of england and the non-conformists , and that in so many material instances and circumstances , that no light can be communicated unto the right determination of the latter , from what was pleaded in the former . in brief , those who pleaded then for a kind of uniformity or agreement in total communion , did propose no one of those things , as the condition of it , which are now pleaded as the only reasons of with-holding the same kind of conformity from the church of england ; and the non-imposition of any such things , they made the foundation of their plea , for the compliance of others with them . and those on the other side , who pleaded for liberty and forbearance in such a case as wherein there were no such impositions , did it mostly , on the common liberty , which as they judged , they had with their other brethren , to abide by the way which they had declared and practised , long before any rule was established unto its prejudice . and these things are sufficient to give us , as unto the present case under debate , an absolute inconcernment in what was then pleaded on the one side or the other , and so it shall be here dismissed . the especial charge here managed against the non-conformists , is , that they allow that to live a state of separation from such churches , as many at least of ours are , is a sin ; yet that themselves so do ; which is manifest in their practice . but it may be said , ( 1 ) that this concession respects only parochial churches , and that some of them only . but the conformity in general required of us , respects the constitution , government , discipline , worship and communion of the national church and diocesan churches therein . ( 2 ) persons who thus express themselves are to be allowed the interpretation of their own minds , words and expressions . for if they do judge that such things do belong unto a state of separation from any churches , as namely , a causeless renouncing of all communion with them ; a condemnation of them as no church , and on that ground setting up churches against them , which they know themselves not to be guilty of , they may both honestly and wisely deny themselves to be in a state of separation , nor will their present practice prove them so to be . and on the other hand , those who do acknowledge a separation as unto distinct local presential communion with the church of england , yet do all of them deny those things , which in the judgment of those now intended , are necessary to constitute a state of separation . but on this account , i cannot see the least contradiction between the principles and practice of these brethren , nor wherein they are blame-worthy in their concession , unless it be in too much earnestness to keep up all possible communion with the church of england ; forgive them that wrong . yet i say not this , as though these who are here supposed to own a state of separation , were not as zealous also , for communion in faith , love and doctrine of truth with the body of protestants in this nation , as they are . ( 3 ) that which animates this part of the discourse , and which is the edge of this charge , is , that the ministers do conceal from the people what their judgment is about the lawfulness of communion with the church of england . how this can be known to be so , i cannot understand ; for that it is their judgment that they may do so , is proved only , so far as i know , from what they have written and published in print unto that purpose . and certainly what men so publish of their own accord , they can have no design to conceal from any ; especially not from them who usually attend on their ministry , who are most likely to read their books with diligence ; but this hath been spoken unto before . in these things we seek for no shelter nor countenance from what is pleaded by any concerning the obliging power of an erronious conscience , which the reverend author insists on ; pag. 42 , 43 , 44. for we acknowledge no rule of conscience in these things which concern churches , their state , power , order and worship , but divine revelation only , that is , the scripture , the written word of god ; and sure enough we are , that we are not deceived in the choice of our rule , so as that we desire no greater assurance in any concerns of religion . and by the scripture as our rule we understand both the express words of it , and whatever may by just and lawful consequence be educed from them . this rule we attend unto , and enquire into the mind of god in it , with all the diligence we are able , and in the use of all the means , that are usually and truly pleaded as necessary unto the attainment of a right understanding thereof . and if any one can inform us of any thing required of us thereby , which yet we have not received , we shall with all readiness comply therewithal . we have no prejudices , no outward temptations , that should biass our minds and inclinations , unto those principles and practices on them , which we judge our selves guided and directed unto by this rule ; but all such considerations as might be taken from the most moderate desires , even of food and raiment , do lye against us . we are hereon fully satisfied , that we have attained that knowledge in the mind of god about these things , as will preserve us from evil or sin against him , from being hurtful or useless unto the rest of mankind , if we submit unto the light and conduct of it , wherefore we seek no relief in , we plead no excuse from the obligation of an erroneous conscience ; but do abide by it that our consciences are rightly informed in these things ; and then it is confessed on all hands , what is their power , and what their force to oblige us , with respect unto all humane commands . i know not of any farther concern that the non-conformists have in the discourse of this reverend author ; unless it be in the considerations which he proposeth unto them , and the advice which he gives them in the close of it . i shall only say concerning the one and the other , that having weighed them impartially unto the best of my understanding , i find not any thing in them , that should make it the duty of any man , to invent and constitute such a rule of church communion , as that which is proposed unto the non-conformists for their absolute compliance withal ; nor any thing that should move the non-conformists unto such compliance , against the light of their consciences , and understanding in the mind of christ ; which alone are the things in debate between us . but if the design of the author , in the proposal of these considerations and the particulars of his advice , be that we should take heed to our selves , that during these differences among us , we give no offence unto others , so far as it is possible , nor entertain severe thoughts in our selves of them from whom we differ , we shall be glad that both he and we should be found in the due observance of such advice . one head of his advice i confess , might be , if i am not mistaken , more acceptable with some of the non-conformists , if it had not come in the close of such a discourse , as this is ; and it is , that they should not be always complaining of their hardships and persecution ; pag. 54. for they say , after so many of them have died in common gaols , so many have endured long imprisonments , not a few being at this day in the same durance ; so many driven from their habitations into a wandring condition , to preserve for a while the liberty of their persons ; so many have been reduced unto want and penury , by the taking away of their goods ; and from some the very instruments of their livelyhood ; after the prosecutions which have been against them in all courts of justice in this nation , on informations , endictments , and suits , to the great charge of all of them who are so persecuted , and ruine of some ; after so many ministers and their families have been brought into the utmost outward streights which nature can subsist under ; after all their perpetual fears and dangers wherewith they have been exercised and disquieted , they think it hard they should be complained of for complaining , by them who are at ease . it may be remembred what one speaks very gravely in the comoedian . sed , demea , hoc tu facito ; cum animo cogites , quam vos facillime agitis ; quam estis maxume potentes , dites , fortunati , nobiles ; tum maxume vos aequo animo aequa noscere oportet , si vos vultis perhiberi probos . indeed , men who are encompassed with an affluence of all earthly enjoyments , and in the secure possession of the good things of this life , do not well understand what they say , when they speak of other mens sufferings . this i dare undertake for all the non-conformists ; let others leave beating them , and they shall all leave complaining . she is thought but a curst mother who beats her child for crying , and will not cease beating until the child leaves crying , which it cannot do whilst it is continually beaten . neither do i know that the non-conformists are alwaies complaining of their sufferings ; nor what are their complaints that they make , nor to whom . yea i do suppose that all impartial men , will judge that they have borne their sufferings with as much patience and silence , as any who have gone before them in the like state and condition . and they do hope , that men will not be angry with them , if they cry unto god for deliverance from those troubles which they judge they undergo for his sake . thankful also they are unto god and men , for any release they have received from their sufferings ; wherein their chief respect amongst men hitherto is unto the king himself . but that they should be very thankful to those , who esteem all their past and present sufferings to be light , and do really endeavour to have them continued and encreased ( among whom i do not reckon this reverend author , for i do not know that i can truly do so , ) is not to be expected . i shall add no more , but that whereas the non-conformists intended in this defence , are one , or do compleatly agree with the body of the people in this nation that are protestants , or the church of england , in the entire doctrine of faith and obedience , in all the instances whereby it hath been publickly declared or established by law ; which agreement in the unity of faith , is the principal foundation of all other union and agreement among christians , and without which every other way or means of any such union or agreement is of no worth or value , and which if it be not impeached is in it self a sufficient bond of union , whatever other differences may arise among men , and ought to be so esteemed among all christians ; and whereas they are one with the same body of the people , that is , in its magistracy and those who are under rule in one common interest for the maintenance and preservation of protestant religion , whereunto they are secured by a sense of their duty and safety ; and without whose orderly and regular concurrence in all lawful wayes and actings unto that end , it will not be so easily attained as some imagine ; and whereas also they are one with them in all due legal subjection unto the same supreme power amongst us , and are equally ready with any sort of persons of their respective qualities or condition in the nation , to contribute their assistance unto the prefervation of its peace and liberty ; and whereas in their several capacities , they are useful unto the publick faith and trust of the nation , the maintenance and encrease of the wealth and prosperity of it ; considering what evidences there are , of the will of god in the constitution of our natures under the conduct of conscience in immediate subordination unto himself , the different measures of light , knowledge and understanding , which he communicates unto men , as also of the spirit , rule and will of jesus christ , with the example of the apostles and the primitive churches , for mutual forbearance , in such different apprehensions of and practices about religion , as no way entrencheth on the unity of faith , or any good of publick society ; i cannot but judge ( in which perswasion i now live , and shall shortly dye ) that all writings tending to exasperate and provoke the dissenting parties one against another , are at this day highly unseasonable ; and all endeavours of what sort soever , to disquiet , discourage , trouble , punish or distress such as dissent from the publick rule , in the way before described , are contrary to the will of god , obstructive of the welfare of the nation , and dangerous unto the protestant religion . finis . erata . page 2. line 23. for well read meet . pag. 7. l. 23. for wherein read whom . pag. 34. l. the last , for may be read may not be . an exposition of the 6 , 7 , 8 , 9 , and 10th . chapters on the hebrews , being a third volum of that exposition . by john owen , d. d. sold by n. ponder at the peacock in the poultrey . notes, typically marginal, from the original text notes for div a53674-e160 gal. 1. 10. a discourse concerning liturgies, and their imposition owen, john, 1616-1683. 1662 approx. 155 kb of xml-encoded text transcribed from 34 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a53684) transcribed from: (early english books online ; image set 97323) images scanned from microfilm: (early english books, 1641-1700 ; 747:16) a discourse concerning liturgies, and their imposition owen, john, 1616-1683. 67 p. [s.n.], london : 1662. attributed to john owen. cf. mcalpin coll. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng liturgies. 2005-03 tcp assigned for keying and markup 2005-04 aptara keyed and coded from proquest page images 2005-05 judith siefring sampled and proofread 2005-05 judith siefring text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion a discovrse concerning liturgies , and their imposition . printed in the year , 1662. a discourse concerning liturgies , and their imposition . chap. i. the state of the judaical church . the liberty given by christ. 1. from the arbitrary impositions of men . 2. from the observances and rites instituted by moses . the continuance of their observation in the patience and forbearance of god. difference about them stated . legal righteousness and legal ceremonies contended for together , the reason of it . although our present enquiry be meerly after one part of instituted worship under the gospel , and the due performance of it according to the mind of god ; yet there being a communication of some light to be obtained from the turning over of that worship from the mosaical , to the care and practice of the evangelical church , we shall look a little back unto it as therein stated , hoping thereby to make way for our clearer progresse . what was the state of the church of god amongst the jews as to instituted worship , when our blessed saviour came to make the last and perfect discovery of his mind and will , is manifest both from the appointment of that worship in the law of moses , and the practice of it remarked in the gospel . that the rites and ordinances of the worship in the church observed , were from the original in their nature carnal , and for the number many , on both accounts burthensome and grievous to the worshippers , the scripture frequently declares . howbeit the teachers and rulers of the church , being grown wholly carnal in their spirits , and placing their onely glory in their yoke , not being able to see to the end of the things that were to be done away , had in reased those institutions both in number and weight , with sundry inventions of their own , which by their authority they made necessary to be observed by their disciples . in an equal practice of these , divine institutions , and humane inventions , did our lord jesus christ finde the generality of the church at his coming in the flesh . the former being to continue in force until the time of reformation , at his resurrection from the dead should come ; both by his practice , and his teaching as a minister of circumcision , he confirmed and pressed frequently on the consciences of men , from the authority of the law-maker . the latter he utterly rejected , as introduced in an high derogation from the perfection of the law , and the honour of him , whose prerogative it is , to be the sole lawsphar-giver of his church ; the onely fountain and disposer of his own worship . and this was the first dawning of liberty , that with the rising of this day-star did appear to the burthened and languishing consciences of men . he freed them by his teaching from the bondage of pharisaical atbitrary impositions , delivering their consciences from subjection to any thing in the worship of god , but his own immediate authority . for it may not be supposed that when he recommended unto his hearers an attendance unto the teaching of the scribes and pharisees , with an injunction to obey their directions , that he intended ought but those commands which they gave from him ; and according to his mind , whose fear they did outwardly professe ; seeing that both in general and particular he did himself condemn their traditions and impositions ; giving out a rule of liberty from them unto others in his own constant practice . yea and whereas he would do civil things in their own nature indifferent , whereunto he was by no righteous law obliged , to avoid the offence of any which he saw might follow , mat. 17. 24. yet would he not practice or give countenance unto , nay nor abstain from condemning of any of their ecclesiastical self invented observances , though he saw them offended and scandalized at him , and was by others informed no lesse , mat. 15. 12 , 13 , 14 confirming his practice with that standing rule concerning all things relating to the worship of god , every plant which my heavenly father hath not planted shall be rooted up . but he is yet further to carry on the work of giving liberty to all his disciples , that he might take them into a subjection to himself , and his own authority onely . the aaronicall priesthood being the hinge on which the whole ceremonial worship turned , so that upon a change thereof , the obligation of the law unto that worship , or any part of it , was necessarily to cease , our blessed saviour in his death and oblation entering upon the office , and actually discharging the great duty of his priesthood , did virtually put an end to the whole obligation of the first institution of mosaical worship . in his death was the procurement of the liberty of his disciples compleatly finished as unto conscience , the supposed obligation of mens traditions , and the real obligation of mosaical institutions , being by him , ( the first as a prophet in his teaching , the last as a priest in his offering ) dissolved and taken away . from that day all the disciples of christ were taken under his immediate lordship , and made free to the end of the world from all obligations in conscience unto any thing in the worship of god , but what is of his own institution and command . this dissolution of the obligation of the law of commandements contained in ordinances , being declared by his apostles and disciples , became a matter of great difference and debate amongst the jewes to whom the gospel was first preached . those who before had slain him in pursuit of their own charge , that he would bring in such an alteration in the worship of god as was now divulged , were many of them exceedingly entaged at this new doctrine ; and had their prejudices against him and his way much increased , hating indeed the light , because their deeds were evil , these being obstinately bent to seek after righteousnesse ( as it were , at least ) by the works of the law , contended for their ceremonial works as one of the best stakes in their hedge , in whose observance they placed their chiefest confidence of their acceptance with god. but this is not all , many , who falling under powerfull convictions of his doctrine and miracles believed on him , did yet pertinaciously adhere to their old ceremonial worship . partly for want of clear light and understanding in the doctrine of the person and office of the messiah , partly through the power of those unspeakable prejudices which influenced their minds in reference to those rights , which being from of old observed by their forefathers , derived their original from god himself , ( much the most noble pleas and pretences , that ever any of the sons of men had to insist upon , for a subjection to such a yoke , as indeed had lost all power to oblige them ) they were very desirous to mix the observance of them with obedience unto those institutions which they through the lord jesus had superadded to them . things being thus stated amongst the jews , god having a great work to accomplish among and upon them in a short time , would not have the effect of it turn upon this hinge meerly , and therefore in his infinite wisdome and condescention waved the whole contest for a season . for whereas within the space of forty years or thereabout he was to call and gather out from the body , by the preaching of the gospel , his remnant according to the election of grace , and to leave the rest inexcusable , thereby visibly glorifying his justice in their temporal and eternal ruine , it pleased him in a way of connivance and forbearance , to continue unto that people an allowance of the observation of their old worship , until the time appointed for its utter removal and actual casting away should come . though the original obligation in conscience from the first institution of their ceremonies was taken away , yet hence arose a new necessity of the observation of them , even in them who were acquainted with the dissolution of that obligation ; namely from the offence and scandal of them to whom their observance was providentially indulged . on this account the disciples of christ ( and the apostles themselves ) continued in a promiscuous observation of mosaical institutions , with the rest of the body of that people , until the appointed season of the utter rejection and destruction of the apostate churches were come . hence many of the ancients affirm that james the less , living at jerusalem in great reputation with all the people for his sanctity and righteousness , was not to the very time of his martyrdome known to be a christian ; which had been utterly impossible , had he totally abstained from communion with them in legal worship . neither had that old controversie about the feast of the passover any other rise or spring , then the mistake of some who thought john had observed it as a christian , who kept it onely as a judaical feast among the jews ; whence the tradition ran strong that he observed it with them , on the fourteenth day of the moneth , which precise time others turning it into a christian observation , thought meet to lay aside . things being thus stated in the connivance and forbearance of god among the jews , some of them not contented to use the indulgence granted to them in meer patience for the ends before mentioned , began sedulously to urge the mosaical rites upon all the gentiles that were turned unto god. so making upon the matter the preaching of the gospel to be but a new way of proselyting men unto judaism . for the most part it appears , that it was not any mistake or unacquaintedness with the liberty brought in by christ , that made them engage in this quarrel for moses , but that indeed being themselves carnal , and notwithstanding the outward name of christ , seeking yet for righteousness by the law , they esteemed the observation of the ceremonies indispensably necessary unto salvation . this gave occasion unto paul , unto whom the apostleship of the gentiles was in a special manner committed , to lay open the whole mystery of that liberty given by christ to his disciples from the law of moses , as also the pernitious effects which its observance would produce upon those principles which were pressed by the judaical zealots . passing by the peculiar dispensation of god towards the whole nation of the jews , wherein the gentile believers were not concerned ; as also that determination of the case of scandal made at jerusalem , acts 15. and the temporary rule of condescention as to the abridgment of liberty in some particulars agreed unto thereupon , he fully declares that the time of the appointment was come , that there was no more power in the law of their institutions to bind the consciences of men , and that it was not in the power of all the men in the world , to impose the observation of them , or any like unto them , upon any one though the meanest of the disciples of jesus christ. the mind of christ in this matter being fully made known , and the liberty of his disciples vindicated , various effects in the minds of men ensued thereupon . those who were in their inward principle themselves carnal , notwithstanding their outward profession of the gospel , delighting in , and resting on an outward ceremonious worship , continued to oppose him with violence and fury . those who with the profession of the lord christ had also received the spirit of christ , and were by him instructed as in the perfection of righteousness , so in the beauty and excellency of the worship of the gospel , rejoyced greatly in the grace and priviledge of the purchased liberty . after many contests this controversie was buried in the ruines of the city and temple , when the main occasion of it was utterly taken away . by these degrees were the disciples of christ put into a compleat actual possession of that liberty which he had preached to them , and purchased for them ; being first delivered from any conscientious subjection to the institutions of men , and then to the temporary institutions of god which concerned them not , they were left in a dependance on , and subjection into himself alone , as to all things concerning worship ; in which state he will assuredly continue and preserve them to the end of the world , under the guidance and direction of those rules for the use of their liberty which he has left them in his word . but yet the principle of the difference before mentioned , which is fixed in the minds of men by nature , did not die together with the controversie that mainly issued from it . we may trace it effectually everting it self in succeeding ages . as ignorance of the righteousness of god with a desire to establish their own , did in any take place , so also did endeavours after an outward ceremonies worship : for these things do mutually further and strengthen each other . and commonly proportionable unto mens darkness in the mystery of the righteousness of god in christ , is their zeal for a worldly sanctuary and carnal ordinances . and such hath been the force and efficacy of these combined principles in the minds of carnal men , that under the profession of christianity , they reduced things ( in the papacy ) to the very state and condition , wherein they were in judaism at the time of reformation ; the main principle in the one and the other church in the apostacy , being legal righteousness , and an unsupportable yoke of ceremonious observances in the worship of god. and generally in others the same principles of legal righteousness and a ceremonious worship have their prevalency in a just proportion , the latter being regulated by the former : and where by any means the former is everted , the latter for the most part falls of its own accord ; yea , though riveted in the minds of men by other prejudices also . hence when the soul of a sinner is effectually wrought upon by the preaching of the gospel , to renounce himself and his own righteousness , and being truly humbled for sin , to receive the lord christ by faith , as made unto him of god wisdom , righteousness , sanctification , and redemption , there needs for the most part little arguing to disswade him from resting in , or laying wait upon an out-side pompous worship ; but he is immediately sensible of a delivery from its yoke , which he freely embraceth . and the reason hereof is , because that good spirit by whom he is enabled to believe and receive the lord jesus christ , gives him also an acquittance with , and an experience of the excellency , glory , and beauty of that spiritual communion with god in christ , whereunto believers are called in the gospel , which discovers the emptiness and uselessness of all , which before perhaps he admired and delighted in . for where the spirit of christ is , there is liberty . and these things of seeking a righteousness in christ alone , and delighting in spiritual communion with god , exercising it self onely in the wayes of his own appointment , do inseperably proceed from the same spirit of christ ; as those before mentioned from the same principle of self and flesh. chap. ii. the disciples of christ taken into his own disposal . general things to be observed about gospel institutions . their number small . excess of mens inventions . things instituted brought into a religious relation by the authority of christ. that authority is none other . suitableness in the matter of institutions to be designed to their proper significancy . that discoverable onely by infinite wisdome . abilities given by christ for the administration of all his institutions . the way whereby it was done , eph. 9. 7 , 8. several postulata laid down . the sum of the whole state of our question in general . vve have brought unto , and left the disciples of jesus christ in the hand and sole disposal of him their lord and master , as to all things which concern the worship of god , and how he hath disposed of them we are in the next place to consider . now he being the head , lord , and onely law-giver of his church , coming from the bosome of his father , to make the last revelation of his mind and will , was to determine and appoint that worship of god in and by himself , which was to continue to the end of the world . it belongeth not unto our purpose to consider distinctly and apart all the several institutions which by him were ordained . we shall onely observe some things concerning them in general that will be of use in our progress , and so proceed to the consideration of that particular about which we are in disquisition of his mind and will , the worship of god is either moral and internal , or external and of sovereign or arbitrary institution . the former we do not now consider , nor was the ancient original fundamental obligation unto it altered or dissolved in the least by the lord christ. it was as unto superadded institutions , of outward worship , which have their foundation and reason in sovereign will and pleasure , that he took his disciples into his own disposal , discharging them from all obligations to ought else whatever , but onely what he should appoint . concerning these , some few considerations will lead us to what in this discourse we principally intend . and the first is , that they were few , and easie to be observed . it was his will and pleasure , that the faith and love of his disciples should in some few instances be exercised in a willing ready subjection to the impositions of his wisdom and authority . and their service herein he doth fully recompence , by rendring those his institutions blessedly useful to their spiritual advantage . but he would not burden them with observances either for nature or number , like or comparable unto them from which he purchased them liberty . and herein hath the practise of succeeding ages put an excellent lustre upon bis love and tenderness . for whereas he is the lord of his church , to whom the consciences of his disciples are in an unquestionable subjection , and who can give power and efficacy to his institutions to make them useful to their souls ? yet when some of their fellow servants came , i know not how , to apprehend themselves enabled to impose arbitrarily their appointments , for reason seeming good to their wisdom , they might have been counted moderate , if they had not given above ten commandments , for his one . bellarmine tells us indeed , that the laws and institutions of the church that absolutely bind all christians , so that they sin if they omit their observation , are upon the matter but four ; namely , to observe the fasts of lent and ember-weeks , to keep the holy dayes , confession once a year , and to communicate at easter : de rom. pon●●f . lib. 4. cap. 18. but whereas they double the number of the sacred ceremonies instituted by christ , and have every one of them a great number of subservient observations attending on them ; so he must be a stranger to their councels , cannon-laws , and practises that can believe his insinuation . again , as the institutions and ordinances of christ in the outward worship of god , whose sole foundation was in his will and pleasure , were few and easie to be observed , being brought into a relation of worship unto god by vertue of his institution and command , without which no one thing in their kind can do so more then another ; so they were for the matter of them such as he knew had an aptnesse to be serviceable unto the significancy whereunto they were appointed by him , which nothing but infinite wisdome can judge of . and this eternally severs them from all things of mens inventions , either to the same purpose , or in the same way to be used . for as whatever they shall appoint in the worship of god , can have no significancy at all as unto any spiritual end , for want of a christ-like authority in their institution , which alone can add that significancy to them , which in themselves without such an appointment they have not ; so they themselves want wisdome to chuse the things which have any fitnesse or aptitude to be used for that end , if the authority were sufficient to introduce with them , such a significancy . there is nothing they can in this kind fix upon , but as good reason as any they are able to tender for the proof of their expedience unto the end proposed to them , will be produced to prove them meet for a quite other signification and purpose , and the contrary unto them , as least things diverse to them , be asserted with as fair pretences , as meet to be used in their place and room . but that which we principally shall observe in and about christs institutions of gospel worship , is the provision that he made for the administration of it acceptably unto god. it is of the instituted worship of his publick assemblies that we treat . the chiefest acts and parts thereof may be referred to these three heads , preaching of the word , administration of the sacraments , and the exercise of discipline ; all to be performed with prayer and thanksgiving . the rule for the administration of these things so far as they are purely of his institution , he gave his disciples in his appointment of them . persons also he designed to the regular administration of these his holy things in the assemblies of his saints ; namely , pasters and teachers to endure to the end of the world , after those of an extraordinary employment under him , were to cease . it remaineth then to consider how the persons appointed by him unto the administration of these holy things in his assemblies , and so to the discharge of the whole publick worship of god , should be enabled thereunto , so as the end by him aimed at of the edification of his disciples , and the glory of god might be attained . two ways there are whereby this may be done . first by such spiritual abilities for the discharge and performance of this whole work as will answer the mind of christ therein , and so serve for the end proposed . secondly , by the prescription of a form of words whose reading and pronunciation in these administrations should outwardly serve as to all the ends of the prayer and thanksgiving required in them , which they do contain . it s evident that our saviour fixt on the former way ; what he hath done as to the latter , or what his mind is concerning it , we shall afterwards enquire , for the first , as in many other places so signally in one the apostle acquaints us with the course he has taken , and the provision that he hath made , namely , ephes. 4. 7 , 8 , 11 , 12 , 13 , 14 , 15 , 16. unto every of us is given grace , according to the measure of the gift of christ. wherefore he saith when he ascended up on high , he led captivity captive , and gave gifts unto men . and he gave some apostles , some prophets , and some evangelists , and some pastors and teachers for the perfect●ng of the saints for the work of the ministry , for the edifying of the body of christ , till we all-come in the unity of the faith and the knowledge of the son of god , unto a perfect man , unto the measure of the stature of the fulness of christ , &c. the thing aimed it is the bringing of all the saints and disciples of christ , the whole church , to that measure and perfection of grace which christ hath assigned to them in this world , that they may be meet for himself to receive in glory . the means whereby this is to be done and effected is the faithful , regular , and effectual discharge of the work of the ministry , unto which the administration of all his ordinances and institutions do confessedly belong . that this work may be discharged in an orderly manner to the end mentioned , he has granted unto his church , the offices mentioned to be executed by persons variously called thereunto according to his mind and will. the onely enquiry remaining is , how these persons shall be enabled for the discharge of their office , and so accomplishment of the work of the ministry . this he declares is by the communication of grace and spiritual gifts from heaven unto them by christ himself . here lyeth the spring of all that followeth ; the care hereof he hath taken upon himself unto the end of the world . he that enabled the shoulders of the levites to bear the ark of old , and their arms to slay the sacrifices , without which natural strength those carnal ordinances could not have been observed ( nor was the ark to be carried from supply of defect of ability in the levites ) hath upon their removal , and the institution of the spiritual worship of the gospel , undertaken to supply the administratours of it with spiritual strength and abilities for the discharge of their work , allowing them supply of the defect of that which he hath taken upon himself to perform . i suppose then that these ensuing will seem but reasonable postulata . 1. that the means which jesus christ hath appointed for the attaining of any end is every way sufficient for that purpose whereunto it is so appointed : his wisdome exacts our consent to this proposition . 2. that what he hath taken upon himself to perform unto the end of the world , and promised so to do , that he will accomplish accordingly ; here his faithfulnesse requires our assent . 3. that the communication of spirituall gifts and graces to the ministers of the gospel is the provision that christ hath made for the right discharge of the work of their ministry , unto the edification of his body . this lyes plain in the text. 4. that the exercise and use of those gifts in all those administrations for which they are bestowed , are expected and required by him . the nature of the thing it self , with innumerable testimonies confirm this truth also . 5. that it is derogatory to the glory , honour and faithfulness of the lord jesus christ to affirm that he ceaseth to bestow gifts for the work of the ministry , whilest he continueth and requireth the exercise and discharge of that work . what hath befallen men , or doth yet befall them through the wretched sloth , darkness and unbelief , which their wilfull neglect of dependence on him , or of stirring up , or improving of what they do receive from him , and the mischiefs that have accrewed to the church by the intrusion of such persons into the place and office of the ministry as were never called nor appointed by him thereunto , are not to be imputed unto any failing on his part , in his promise of dispensing the gifts mentioned to the end of the world . of which several positions we shall have some use in our further progress . our lord jesus christ then having delivered his disciples from the yoke of mosaical institutions which lay upon them from of old , as also from being intangled in their consciences by or from any inventions of men imposed on them , giving them rules for the practice of the liberty whereunto by him they were vindicated , taking them for the future into his own sole disposal in all things concerning the worship of god , he appoints in his sovereign authority both the ordinances which he will have alone observed in his church , and the persons by whom they are to be administred , furnishing them with spiritual abilities to that end and purpose , promising his presence with them to the end of the world , commands them to set such in his name and strength in the way and unto the work that he hath allotted to them . that now which on this foundation we are further to enquire into is , whether over and above what we have recounted , our saviour hath appointed , or by any ways given allowance unto the framing of a stinted form of prayers and praises to be read and used by the administratours of his ordinances in their administration of them ; or whether the prescription and imposing of such a form or liturgy upon those who minister in the church , in the name and authority of christ , be not contrary to his mind , and cross to his whole design , for perpetuating of his institutions to the end of the world , in due order and manner . and this we shall do ; and withall discover the rise and progress which such liturgies have had , and made in the church of god ? chap. iii. of the lords prayer , and what may be concluded from thence , as to the invention and imposition of liturgies in the publick worship of god. the liberty whereunto christ vindicated , and wherein he left his disciples . the first plea used to give countenance unto the composing and imposing of liturgies , is taken from that act of our saviour himself , who upon the request of his disciples composed for them a form of prayer , which being recorded in the gospel , is said to have the force of an institution , rendring the observation or use of that form a necessary duty unto all believers to the end of the world . and this plea is strengthened by a discovery which some learned men say they have made , namely that our blessed saviour composed this form which he delivered to his disciples , out of such other forms as were then in ordinary use among the jewes ; whereby ( they say ) he confirmed that practice of prescribing forms of prayer among them ; and recommended the same course of proceeding , by his so doing unto his disciples . now though it be very hard to discover how upon a supposition that all which is thus suggested is the very truth , any thing can be hence concluded to the justification of the practice of imposing liturgies , now enquired into ; yet that there may be no pretence left unto a plea , though never so weak and infirm , of such an extract as this layes claim unto , it will be necessary to consider the severals of it . it is generally apprehended that our saviour in his prescription of that form of prayer unto his disciples did aim at two things . 1. that they might have a summary symbole of all the most excellent things they were to ask of god in his name , and so a rule of squaring all their desires and supplications by . this end all universally concur in : and therefore matthew considering the doctrinal nature of it , gives it a place in the first recorded sermon of our saviour , by way of anticipation , and mentions it not when he comes to the time wherein it was really first delivered by him . 2. for their benefit and advantage , together with other intercessions that they should also use the repetition of those words , as a prescript form wherein he had comprized the matter of their requests and petitions . about this latter , all men are not agreed in their judgements , whether indeed our saviour had this aim in it or no. many learned men suppose that it was a supply of a rule and standard of things to be prayed for , without prescribing to them , the use or rehearsal of that form of words that he aimed at . of this number are musculus , gortius , and cornelius à lapide , with many others ; but it may suffice to intimate that some of all sorts are so minded . but we shall not in the case in hand make use of any principle so far obnoxious unto common prejudice , as experience proves that opinion of those learned men to be . let it therefore be taken for granted , that our saviour did command that form to be repeated by his disciples ; and let us then consider what will regularly ensue thereupon . our saviour at that time was minister of the circumcision , and taught the doctrine of the gospel under and with the observation of all the worship of the judaical church . he was not yet glorified , and so the spirit was not as yet given ; i mean that spirit which he promised unto his disciples , to enable them to perform all the worship of god by him required at their hands , whereof we have before spoken . that then which the lord jesus prescribed unto his disciples for their present practise in the worship of god , seems to have belonged unto the oeconomy of the old testament . now to argue from the prescription of , and outward helps for the performance of the worship of god under the old testament , unto a necessity of the like or the same under the new , is upon the matter to deny that christ is ascended on high , and to have given spiritual gifts unto men , eminently distinct from , and above those given out by him under the judaical padogogy . however their boldness seems unwarrantable , if not intollerable , who to serve their own ends upon this prescription of his , do affirm that our lord jesus composed this form out of such as were then in common use among the jews . for as the proof their assertion which they insist on , namely the finding of some of the things expressed in it , or petitions of it in the writings of the jews , the eldest whereof is some hundreds of years younger then this prayer it self , is most weak and contemptible ; so the affirmation it self is exceeding derogatory to the glory and honour of his wisdom , assigning unto him a work so unnecessary and trivial , as would scarce become a man of ordinary prudence and authority . but yet to carry on the work in hand , let it be supposed that our saviour did command that form of prayer out of such as were then customarily used among the jews , which is false , and asserted without any colour of proof , also that he prescribed it as a form to be repeated by his disciples , which we have shewn many very eminently learned men to deny ; and that though he prescribed it as a minister to the judaical church , and to his disciples whilst members of that church , under the oeconomy of the old testament , not having as yet received the spirit and gifts of the new , yet that he did it for the use and observance of his disciples to the end of the world , and that not as to the objective regulation of their prayers , but as to the repetition of the words ; yet it doth not appear how from all these concessions any argument can be drawn to the composition and imposition of liturgies , whose rise and nature we are enquiring after . for it is certain , that our saviour gives this direction for the end which he intends in it , not primarily as to the publick worship of the assemblies of his disciples , but as to the guidance of every individual saint in his private devotion , matth. 6. 6 , 8. now from a direction given unto private persons , as to their private deportment in the discharge of any religious duty , to argue unto a prescription of the whole worship of god in publick assemblies , is not safe , but that we may hear the argument drawn from this act of our saviour speak out all that it hath to offer , let us adde this also to the fore-mentioned presumptions , that our saviour hath appointed and ordained , that in the assemblies of his disciples in his worship by him required , they who administer in his name in and to the church , should repeat the words of this prayer , though not peculiarly suited to any one of his institutions , what will thence be construed to ensue ? why then it is supposed that this will follow ; that it is not onely lawful , but the duty of some men to compose other forms , an hundred times as many , suited in their judgment to the due administration of all ordinances of worship in particular , imposing them on the evangelical administrators of those ordinances , to be read by them , with a severe interdiction of the use of any other prayers in those administrations , bellarmine de pont. rom. lib. 4. cap. 16. argues for the necessity of the observation of rites indifferent , when once commanded by the church , from the necessity of the observation of baptism , in its self a thing indifferent , after it was commanded by christ. some think this is not to dispute but blaspheme . nor is the inference before mentioned of any other complexion . when it shall be made to appear that whatever it was lawful for the lord christ to do , and to prescribe to his church and disciples in reference to the worship of god , the same , or any thing of the like nature , it is lawful for men to do , under the pretence of their being invested with the authority of the church , or any else whatever , then some colour will be given to this argument ; which being raised on the tottering suppositions before mentioned , ends in that which seems to deserve an harder name , then at present we shall affix unto it . and this is the stare and condition wherein the disciples of christ were left by himself , without the least intimation of any other impositions in the worship of god to be laid upon them . not in any thing , or by any act of his did he intimate the necessity , or lawful use of any such liturgies as these which we are enquiring after , or prescribed and limitted forms of prayers or praises to be used or read in the publick administration of evangelical institutions , but indeed made provision rendring all such prescriptions useless ; and because they cannot be made use of , but by rejection of the provision by himself made , unlawful . chap. iv. of the worship of god by the apostles . no liturgies used by them , nor in the churches of their plantation . argument from their practice . reasons pleaded for the use of liturgies . disabilities of church officers for gospel administration to the edification of the church . uniformity in the worship of god. the practice of the apostles as to these pretences considered . of other impositions . the rule given by the apostles . of the liturgies fulsly ascribed unto some of them . our next enquiry is after the practise of the apostles , the best interpretation of the mind of the lord jesus christ , as to the agenda of the church , or what he would have done therein in the worship of god , and how . that one end of their being furnished with the spirit of christ , was the right and due administration of his ordinances in his church , to the edification of his disciples , i suppose will not be denied . by vertue of his assistance , and the gifts from him received , they discharged this part of their duty accordingly . that they used any liturgies in the church worship wherein they went at any time before the disciples , cannot with any colour of proof be pretended . the scripture gives us an account of many of their prayers , of none that were a repetition of a form. if any such were used by them , how came the memory of them utterly to perish off the earth ? some indeed of the ancients say that they used the lords prayer in the consecration of the eucharist , which by others is denied , being in its self improbable , and the testimonies weak that are produced in behalf of its assertion . but as hath been shewed , the use of that prayer no way concerns the present question . there are no more christs but one ; to us there is one lord jesus christ. for him who hath affirmed , that it is likely they used forms of prayer and homilies composed for them by saint peter , i suppose he must fetch his evidence out of the same authors that he used , who affirmed that jesus christ himself went up and down singing mass. the practice then of the apostles is not , as far as i know , by any sober and learned persons controverted in this matter . they administred the holy things of the gospel , by vertue of the holy gifts they had received . but they were apostles . the enquiry is , what directions and commands they gave unto the bishops or pastors of the churches which they planted , that they might know how to behave themselves in the house and vvorship of god. vvhatever they might do in the discharge of their duty by vertue of their extraordinary gifts , yet the case might be much otherwise with them , who were intrusted with ordinary ministerial gifts onely . but we do not find that they made any distinction in this matter between themselves and others . for as the care of all the churches was on them , the duties whereof they were to discharge by vertue of the gifts they had received , according to their commission impowering them thereunto , so to the bishops of particular churches , they gave charge to attend unto the administration of the holy things in them , by vertue of the gifts they had received to that purpose , according to the limits of their commission . and upon a supposition that the apostles were enabled to discharge all gospel administrations to the edification of the church , by vertue of the gifts they had received , which those who were to come after them in the performance of the same duties , should not be enabled unto , it cannot be imagined but that they would have provided a supply for that want and defect themselves ; and not have left the church halt and maimed to the cure of those men , whose weakness and unfitness for the duty was its disease . so then neither did the apostles of our lord jesus christ use any liturgies , in the sence spoken of , in their administration of the worship instituted by him in his church , nor did they prescribe or command any such to the churches , or their officers that were planted in them ; nor by any thing intimate the usefulness of any such liturgy , or form of publick worship as after ages found out and used . thus far then is the liberty given by christ unto his church preserved intire , and the request seems not immodest that is made for the continuance of it . when men cry to god for the liberty in his worship , which was left unto them by christ and his apostles , he will undoubtedly hear , though their fellow servants should be deaf to the like requests made unto them : and truly they must have a great confidence in their own wisdome and sufficienty , who will undertake to appoint and impose on others the observation of things in the worship of god , which neither our lord jesus , nor his apostles did appoint or impose . two things are principally pretended as grounds of the imposition of publick liturgies . first , the disability of the present ministers of the churches to celebrate and administer the ordinances of the gospel to the honour of god , and edification of the church without the use of them . secondly , the great importance of uni●ormity in the worship of god , not possibly to be attained , but by vertue of this expedient , i desire to know whether these arguments did occur the consideration of the apostles or no : if they shall say they did ; i desire to know why they did not make upon them the provision now judged necessary , and whether those that so do , do not therein preferre their wisdome and care for the churches of god , unto the wisdome and care of the apostles . if it shall be said , that the bishops or pastors of the churches , in their dayes had abilities for the discharge of the whole work of the ministry without this relief , so that the apostles had no need to make any such supply . i desire to know from whom they had these abilities ; if it be said that they had them from jesus christ , i then shall yet also further ask , whether ordinary bishops or pastors had any other gifts from jesus christ , but what he promised to bestow on ordinary bishops and pastors of his churches ; it seems to me that he bestowed no more upon them then he promised to bestow , viz. gifts for the work of the ministry , with an especial regard to that outward condition of his churches , whereunto by his providence they were disposed . it will then in the next place be enquired , whether the lord jesus christ promised to give any other gifts to the ordinary bishops and pastors of the churches in those dayes , then he promised to all such officers in his church to the end of the world. if this appear to be the state of things , that the promise by vertue whereof they received those gifts and abilities for the disdarge of their duty , which rendred the prescription of liturgies needless , as to the first ground of them pretended ; did and do equally respect all that succeed in the same office and duty , according to the mind and will of christ unto the end of the world , is not the pretended necessity derogatory to the glory of the faithfulness of jesus christ , as plainly intimating that he doth not continue to fulfil his promise ; or at least a full declaration of mens unbelief , that they do not , nor will depend upon him for the accomplishment of the same . thus the first pretended ground of the necessary use of such liturgies as we speak of , endeth in a reflection upon the honour of our lord jesus , or a publication of their own unbelief , and apostacy . the second is like the former . it will not , i suppose , be denied but that the apostles took care for the unity of the churches , and for that uniformity in the worship of god which is acceptable unto him . evidence lyes so full unto it in their writings , that it cannot be denied . great weight every where they lay upon this duty of the churches , and propose unto them the wayes whereby it may be done , with multiplied commands and exhortations to attend unto them . whence is it then that they never once intimate any thing of that which is now pressed , as the onely medium for the attaining of that end ? it cannot but seem strange to some , that this should be the onely expedient for that uniformity which is acceptable unto god , and yet not once come into the thoughts of any of the apostles of christ , so as to be commended unto the churches for that purpose . considering the many treacheries that are in the hearts of men , and the powerfull workings of unbelief under the most solemn outward professions , i fear it will appear at the last day , that the true rise of most of the impositions on the consciences of men , which on various pretences are practised in the world , is from the secret thoughts that either christ doth not take that care of his churches , nor make that supply unto them of spiritual abilities for the work of the ministry , which he did in the days of old ; or that men are now grown wiser then the apostles , and those who succeeded them in the administration of the things of god , and so are able to make better provision for attaining the end they professedly aimed at , then they knew how to do . the heathen i confess thought forms of prayer to a means of preserving an uniformity in their religious worship . hence they had a solemn form for every publick action ; yea , for those orations which the magistrates had unto the people . so levius informs us , that when sp. posthumius the consul was to speak unto the people about the wickednesses that were perpetrated by many under the pretence of some bacchanalian superstition , he gave them an account of the usefulness of the solenne precationis carmen , which he had recited to keep out , and prevent such differences about their religion as were then fallen out , lib , 39. concione advocat a cum solenne precationis carmen , quod praefari priusquam populum alloquantur , magistratus solent , peregisset consul , it a caepit . nulli unquam concioni , quirites , tam non solum apta , sed etiam necessaria haec solennis deorum comprecatio fuit , quae nos admoneret , hos esse deos quos colerevenerari , precarique majores vestri instituissent , non illos , &c. but i hope we shall not preferre their example and wisdome before that of our lord christ , and his apostles . were prejudices removed , and self-interests laid out of the way , a man would think there were nor much more necessity for the determination of this difference ; christ , and his apostles , with the apostolical churches , knew no such liturgies . at least it seems as was said not an unreasonable request to ask humbly and peaceably at the hands of any of the sons of men , that they would be pleased to allow unto ministers of the gospel that are sound in the faith , and known so to be , who will willingly submit the tryal of their ministerial abilities to the judgement of any who are taught of god , and enabled to discern of them aright , that liberty in the worship of god which was confessedly left unto them by christ and his apostles . but the state of things is altered in the world. at a convention of the apostles and others , wherein the holy ghost did peculiarly preside , when the question about impositions was agitated , it was concluded that nothing should be imposed on the disciples but what was necessary for them to observe antecedently to any impositions , acts 15. 28. necessary though not in their own nature , yet in the posture of things in the churches , necessary to the avoidance of scandal , whereby the observation of that injunction was to be regulated . nor was there among the things called necessary the imposition of any one thing positively to be practised by any of the disciples in the worship of god , but onely an abridgement of their liberty in some few external things , to which it did really extend . but that spirit of wisdome , moderation , and tenderness whereby they were guided being rejected by men , they began to think that they might multiply impositions as to the positive practice of the disciples of christ in the vvorship of god at their pleasure , so that they could pretend that they were indifferent in themselves before the imposition of them , which gives as they say , a necessity to their observations ; which proceeding must be left to the judgement-seat of jesus christ , matth. 25. 45. it is not worth our stay to consider what is pretended concerning the antiquity of liturgies , from some yet extant that bear the names of some of the apostles or evangelists . there is one that is called by the name of james , printed in greek and latine ; another ascribed unto peter , published by lindanus ; one also to matthew , called the aeohtopick ; another to mark , which are in the bible p. p. and pains have been taken by santesius , pamelius and others , to prove them genuine ; but so much in vain as certainly nothing could be more . nor doth baronius in their lives dare ascribe any such thing unto them . we need not any longer stay to remove this rubbish out of our way . they must be strangers to the spirit , doctrine , and writings of the apostles , who can impose such trash upon them , as these liturgies are stuffed withall ? the common use of words in them not known in the ages of the apostles , nor of some of them ensuing ; the parts in them whose contrivers and framers are known to have lived many ages after ; the mentioning of such things in them , as were not once dreamed of in the dayes whereunto they pretend , the remembrance of them in them as long before them deceased , who are suggested to be their authours . the preferring of other liturgies before them when once liturgies came in use , with a neglect of them ; which the utter silence of the first christian writers , stories , councels concerning them , do abundantly manifest that they are plainly suppositions , of a very late fraud and invention . yea , we have testimonies clear enough against this pretence . in gregor . lib. 7. epist. 63. alcuinus , amatorius , rabanus , lib. p. p. tom . 10. with whom consent walafridus , strabo , rupertus titiensis , berno , radulphus tangrensis , and generally all that have written any thing about liturgies in former days , many of whom shew how , when , and by whom the several parts of that publick form which at length signally prevailed were invented and brought into use . chap. v. the practice of the churches in the first three centuries as to forms of publick worship . no set forms of liturgies used by them . the silence of the first writers concerning them . some testimonies against them . it is not about stinted forms of prayer in the worship and service of god , by those who of their own accord do make use of that kind of assistance , judging that course to be better then any thing they can do themselves in the discharge of the work of the ministry , but of the imposition of forms on others who desire to stand fast in the liberty with which christ hath made them free , that we enquire . this freedome we have manifested to have been purchased for them by the lord jesus , and the use of it continued by the apostles in their own practice , and to the churches planted by themselves . and this will one day appear to have been a sufficient plea for the maintenance of that liberty to the end of the world . now though what is purely matter of fact among the succeeding churches , be not so far argumentative as to be insisted on as a rule exactly binding us to the imitation of it ; yet it is deservedly worthy of great consideration , and not hastily to be rejected , unless it be discovered to have been diverse from the word whereunto we are bound in all things to attend . we shall therefore make some enquiry into the practice of those churches , as to this matter of prescribing of forms of prayer in publick church administrations , so farre as any thing thereof is by good antiquity transmitted unto us . our first enquiry shall be into the three first centuries , wherein confessedly the streams of gospel institutions did run most clear and pure from humane mixtures , then in those following , although few of the teachers that were of note do escape from animadversions from those , that have come after them . it cannot be denied but that for the most part the churches and their guides within the space of the time limitted , walked in the paths marked out for them by the apostles , and made conspicuous by the footsteps of the first churches planted by them . it doth not then appear , for ought as i can yet discover , that there was any attempt to invent , frame and compose any liturgies or prescribed forms of administring the ordinances of the gospel , exclusive to the discharge of that duty by vertue of spiritual gifts received from jesus christ , much less for an imposition of any such forms on the consciences and practice of all the ministers of the churches within the time mentioned , if any be contrary minded , it is incumbent on them to evince their assertion by some instances of unquestionable truth . as yet , that i know of , this is not performed by any . buronius ad an , christi 58. num . 102 , 103 , 104 , &c. treating expresly of the publick prayers of the ancient christians , is wholly silent as to the use of any forms amongst them ; though he contends for their worshipping towards the east , which custome when it was introduced , is most uncertain : but most certain that by many it was immoderately abused , who expresly worshipped the rising sun ; of which abominable idolatry among christians , leo complains serm. 7. de nativitate . indeed the cardinal ad an. 63. 12 , 17. faintly contends , that some things in the liturgy of james were composed by him , because some passages and expressions of it are used by cyril of jerusalem in his mistagog . 5. but whereas cyril lived not within the time limitted unto our enquiry , and those treatises are justly suspected to be suppositions , nor is the testimony of that liturgy , once cited or mentioned by him , the weakness of this insinuation is evident . yea , it is most probable that whosoever was the composer of that forged liturgy , he took those passages out of those reputed writings of cyril , which were known in the church long before the name of the other was heard of . i know no ground of expectation of the performance of that , which as yet men have come short in , namely , in producing testimonies for the use of such liturgies as we are enquiring after , considering the diligence , ability , and interest of those have been already engaged in that enquiry . now the silence of those , who in all probability would have given an account of them , had any such been in use in their dayes , with the description they gave us of such a performance of the worship of god in the assemblies of christians , as is inconsistent with , and exclusive of such prescribed forms as we treat of , is as full an evidence in this kind as our negative is capable of . in those golden fragments of antiquity which we have preserved by eusebius , i mean the epistles of the church of smyrna , about the martyrdome of polycarpus , and of the churches of vienna and lyons , concerning their persecution , we have not the least intimation of any such forms of service . in the epistle of clemens , or the church of rome to the church of corinth , in those of ignatius , in the writings of justin martyr , clemens , tertullian , origen , cyprian , and their contemporaries , there is the same silence concerning them . the pseudopegraphical writings that bear the names of the men of those dayes , with any pretence of considerable antiquity , as the canons of the apostles , quaestiones ad orthodoxos , dionysius hierarch . divin . nom. will not help in the cause . for though in some of them there are prayers mentioned , and that for and about such things as were not in rerum natura , in the dayes wherein those persons lived , unto whose names they are falsly ascribed ; yet they speak nothing to the point of liturgies as stated in our enquiry . something i confess may be found in some of the writings , of some one or two of those of the third century , intimating the use of some particular prayers in some churches ; so origen . homil. 11. in hierimea . ubi frequenter in or at ione dicimus , da omnipotens , da nobis partem cum prophetis , da cum apostolis christi tui , tribue ut inveniamur ad vestigia unigeniti tui . but whether he speaks of a form , or of the matter onely of prayer , i know not . but such passages belong not unto our purpose . those who deal expresly about the order , state , and condition of the churches , and the worship of god in them , their prayers and supplications knew nothing of prescribed liturgies ; yea , they affirm plainly that which is inconsistent with the use of them . the account given of the worship of the christians in those dayes by justin martyr , and tertullian , is known as having been often pleaded . i shall onely mention it in our passage , and begin with the latter . illue , saith he , ( that is towards heaven ) suspicientes christiani ( not like the idolaters who looked on their idols and images ) manibus expausis ( not embracing altars or images as did the heathen ) quia innocuis capite nudo , quia non crubescimus denique sine monitore , quia de pectore oramus , not as they who repeat their prayers after their priests or sacrificers , but powring out our prayers conceived in our breasts , apol. cap. 30. and again cap. 39. corpus s●mus de cons●ientia , religionis & discipl naeunit te , & spei foedere coimus in caetum & congregationem , ut ad deum quasi vi facta precatiombus ambiamus orantes . haecavis deo grata est . oramus etiam , &c. whether this description of the publick worship of the christians in those days be consistent with the prescribed forms contended about , impartial men may easily discern . the former treateth of the same matter in his apology in several places of it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 atheists sai●h he , we are not , seeing we worship the maker of the world , affirming indeed as we are taught that he stands in no need of bloud drink-offerings or incense , in all our oblations we praise him according to our abil●ties , with ( or in the way of ) prayer and thanksgivings . this was it seems the liturgie of the church in the days of justin martyr , they called upon god with prayer and thanksgivings according to the abilities they had received . the like account he gives of the prayers of persons converted to prepare themselves for baptism , as also of the prayers of the administratiours of that ordinance . afterward also treating of the joyning the baptized person unto the church ; and the administration of the lords supper in the assembly he adds . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. after the believer who to joyned unto us is thus washed , we bring him to those who are called brethren ( that is the body of the church ) th●ther where they are gathered together for to make their prayers and supplications for themselves and him who is ( newly ) illuminated , &c. these prayers he declares afterwards , were made by him who did preside among the brethren in the assembly , that is the bishop or pastor , who when he had finished his prayer , the whole people cried amen ; which leaves small room for the practice of any liturgy that is this day extant , or that hath left any memory of its self in the world . these prayers and supplications he addeth that the president of the assembly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , powreth out according to his ability ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : he doth this work at large , or continues long in his work of ( praises unto god in the name of jesus christ. ) i know some have excepted against the usual interpretation of those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; although they have not been able to assign any other tolerable sense unto them , besides that which they would willingly oppose . but as the rendring of them according to his ability , or as he is able may not onely be justified but evinced to be the onely sense the words are capable of , so the argument in hand doth not as to its efficacy depend on the precise signification of those two words , but on the whole contexture of the holy martyrs discourse ; so relating to the worship of the churches in those dayes , as to manifest that the use of prescribed forms of liturgies to be read in them was then utterly unknown . i suppose it will be granted that the time we have been enquiring into , namely , the first 300 years after christ , was the time of the churches greatest purity , though out of her greatest prosperity ; that the union of the several churches was preserved , beyond what afterward was ever in a gospel way attained , and the uniformity in worship which christ requires observed amongst them ; but all this while the use of these liturgies was utterly unknown ; which makes the case most deplorable , that it should now be made the hinge whereon the whole exercise of the ministry must 〈◊〉 , it being a thing not onely destitute of any warrant from christ and his apostles , but utterly unknown to 〈◊〉 churches whose antiquity gives them deservedly reverence withall ; and so cannot claim its spring and original anteced●●● to such miscarryings and mistakes in the churches , as all acknowledge to deserve a narrow and serious weighing and consideration ; we may then , i suppose , without giving occasion to the just imputation of any mistake , affirm , that the composing and imposition of liturgies to be necessarily used or read in the administration of the ordinances of the gospel , is destitute of any plea or pretence , from scripture , or antiquity . chap. vi. the pretended antiquity of liturgies disproved . the most ancient . their variety . canons of counsels about forms of church administrations . the reasons pleaded in the justification of the first invention of liturgies answered . their progresse and end . considering with what confidence the antiquity of liturgies in the churches of christ hath been pretended , it may seem strange to some that we should so much as attempt to divert them of that plea and pretence . but the love of the truth enforceth us to contend against many prejudices in this matter . may a denial of their antiquity with the reasons of that denial tendered , provoke any to assert it by such testimonies , as we have not as yet had the happiness to come to an acquaintance with , the advantage as well as the trouble will be theirs who shall so do . onely in their endeavour to that purpose , i shall desire of them that they would not labour to impose on those whom they undertake to inform , by the ambiguous use of some words among the ancient , nor conclude a prescribed form of administration when they find mention of the administration it self , nor reckon reading of the scriptures , or singing of psalms as parts of the liturgy contended about , nor from the use of some particular prayer by some persons , argue for the equity or necessity of composing such entire liturgies , or offices as they call them , for all evangelical administratours , and their necessary observation . so that these conditions be observed , i shall profess my self much engaged unto any one who shall discover a rise of them within the limits of the antiquity that hath been usually pretended and pleaded in their justification and practice . for my part i know not any thing that ever obtained a practice and observation among christians , whose springs are more dark and obscure then these of liturgies . they owe not their original to any councels , general or provincial ; they were not the product of the advice or consent of any churches , nor was there any one of them at any time compleated . no pleas can i as yet discover in them of old about uniformity in their use , or any consent in them about them . every church seemeth to have done what seemed good in the churches own eyes , after once the way unto the use of them was opened . to whom in particular we are indebted for that invention , i know not : it may be those who are wiser do ; and i wish they would value the thanks that they may have for the discovery when they shall be pleased to make it . they seem to me to have had but slender originals . one invented one form of prayer , or thanksgiving , or benediction ; another added to what he had found out , which was the easier task . future additions gave some compleatness to their beginners . those in the greek church , which bear the names of chrysostome and basiil , seem to be the first that ever extended themselves to the whole worship of the church ; not that by them whose names they bear they were composed as now they appear , unless we shall think that they wrote them after their decease ; but probably they collected some forms into order that had been by others invented ; making such additions themselves as they judged needful , and so commended the use of them , to the churches wherein they did preside . the use of them being arbitrarily introduced , was not by any injunction we find , made necessary . much less did any one single form plead for a general necessity . in the latine church , ambrose used one form , gregory another , and isidore a third . nor is it unlikely but the liturgies were as many as the episcopal churches of those dayes . hence in the beginning of the fifth century in an african councel , can. 70. which is the 103d in the codex can. african ; it is provided , that no prayers be read in the administration of the eucharist , but such as have been approved in some councel , or have been observed by some prudent men formerly ; which canon with some addition is confirmed in the second milenitan councel can. 12. and the reason given in both is , least there should any thing contrary to the faith , creep into their way of worship . but this , as i said , was in the beginning of the fifth century , after diverse forms of administration of holy things in the church , had by divers been invented . the finding out of this invention was the act of some particular men , who have not been pleased to acquaint us with the reason of their undertaking . as yet it doth not appear unto us , that those reasons could possibly be taken from the vvord , the practise of the apostles , or the churches by them planted , or those which followed them for some generations , nor from any councel held before their dayes ; & so it may be we are not much concerned to enquire what they were . yet what is at present pleaded in the behalf of the first composers of liturgies may in the way be chiefly considered . necessity is the first thing usually pretended . many men being put into the office of the ministry , who had not gifts and abilities for the profitable discharge of the vvork of the ministry , unto the edification of the church , they who had the over-sight of them according to the custome of those dayes , were enforced to compose such forms for their use , as they judged expedient , so providing for the edification of the church , which else would have suffered from their weakness and insufficiency . besides many parts of the vvorld , especially the east , in those dayes swarmed with anti trinitarian hereticks of sundry sorts , who many of them by unsuspected wiles , and dissimulations and subscriptions of confessions , endeavoured to creep into the office of the ministry of the church , partly out of blind zeal to diffuse the poyson of their abominations , partly out of carnal policy to be made partakers of the advantages , which for the most part attended the orthodox profession . this increased the necessity of composing such forms of publick vvorship , as being filled with expression● pointed against the errors of the times , might be a means to keep seducers from imposing themselves on ecclesiastical administrations . thus there is no antient liturgy , but it is full of the expressions that had been consented upon in the counsels that were conveened for the condemnation of those errors , which were in their dayes most rife and pernitious . on this ground do learned men of all sorts conclude the liturgy falsly ascribed to james , to be younger then the nieene and ephesine councels , from the use of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it . but it doth not yet appear that these reasons were sufficient to justifie such an ●nnovation in the churches of christ. for supposing that there were such a decay of gifts and abilities among them that were called to the administration of gospel institutions , that they were not able to discharge their duty in that work , to the edification of the church , in like manner as those had done who went before them , this must needs have come to pass , either because our lord jesus christ did cease to give out his gifts to his church , as he had done in former dayes upon his usual terms ; or that men were negligent and careless in the receiving of them from him , either not seeking them at his hand , or not exercising and improving of them according to his will and command . other reason of this decay that i know of , cannot be assigned . to affirm the former on any pretence whatever , is blasphemously to accuse our lord jesus christ of breach of promise ; he having solemnly engaged to be with his disciples , not for an age or two , but to the end of the world , and that by the graces and gifts of his spirit . i know it is pretended , that when christians were multiplyed , there was a necessity of appointing them officers , who had not the gifts and qualifications that otherwise would have been esteemed necessary ; but i know withal , that it is impossible christians should be multiplyed in the way of christ , faster then he is ready to give out gifts for their edification . the latter reason above then must be granted to be the cause of the defect of abilities in church officers , pleaded in the justification of the introduction into the church of composed forms of administrations to be read by them . i wish then we might in the fear of the lord , consider whether the remedy were well suited unto the disease . i suppose all impartial men will grant that there ought to have been a return unto him endeavoured from whom they were gone astray , at least gospel means used for the obtaining of those gifts of christ , and the improving of them being received . finding themselves at the loss wherein they were , should they not have searched their hearts and wayes , to consider wherefore it was that the presence of christ was so withdrawn from them , that they were so left without the assistanco which others ministring in their places before them had received ; should not they have pulled out their single talent , and fallen to trading with it , that it might have increased under their care ? was not this the remedy and cure of the breach made by them , that god and man expected from them ? was it just then and according to the minde of christ , that instead of an humble returnal unto an holy evangelical dependance on himself , they should invent an expedient to support them in the condition wherein they were , and so make all such returnal for hereafter needless ? yet this they did in the invention of liturgies , they found out a way to justifie themselves in their spiritual negligence and sloth , and to render a dependance on the lord christ for supplies of his spirit to enable them unto gospel administrations altogether needless , they had now provided themselves with an ability they could keep in the church , so that he might keep the furniture of his spirit unto himself . and this quickly became the most poysonous ingredient in the apostacy of the latter times . nor is there any sufficient warrant for this invention in the second pretence . there were many antichrists in the apostles time , yet they never thought of this engine for their discovery or exclusion out of the church , confessions of faith , or acknowledped forms of wholesome words with the care of the disciples of christ , or his churches , which are enabled by him to judge and discern of truth and error , are the preservations against the danger intimated , that the gospel hath provided . this being the entrance that the liturgies enquired after , made into the churches of god , we are not much concerned to enquire what was their progress . that in the western parts of the world they all at length centred in the roman mass-book and rituals we know . their beginnings were small , plain , brief , their use arbitrary , the additions they received were from the endeavours of private men in several ages , occasional for the most part ; the number of them great , equal to the various denominations of the churches , until the papal authority growing absolute and uncontroulable , the roman form was imposed on the world , that by innumerable artifices in a long tract of ages was subjected thereunto , and that contrary to the determination of former roman bishops , who advised the continuance of the different forms of administrations which were in use in several churches . mihi placet , ut sive in romanis sive in galliarum partibus ▪ seu in qualibet ecclesia aliquid invenisti quod plus omnipotenti deo possit placere solicite eligas . greg. resp. ad interrogat . august . this being the state and condition , this the issue , that the invention of liturgies to be read in the worship of god was come unto , before the reformation , i shall briefly subjoyn unto it an account of what was done in these kiagdomes in reference unto it , which will make way to the clear stating of the question in particular that we are further to speak unto . the history of our reformation is known . i shall not speak any thing that may reflect with the least dishonour on the work or the workmen . we have abundant cause to bless the lord continually for the one and the other . yet still we must remember that our reformers were men , and that the reformation was a work performed by men ; the former never claimed infallibility , nor the latter , that i know of , perfection ; so that some things that were done by the one , and in the other , may admit of new considerations without the reflexion of any thing upon them , that the one and the other would not readily and willingly admit . i shall therefore briefly give an account of that part of the work which concerns our business in hand . what was the state of this nation at the time of the reformation , and what were the minds of the greater part of men in them , in reference unto the vvork , is sufficiently declared , in all the stories of those dayes . god having been pleased to send the saving light of the gospel into the minds and hearts of them in chief rule , that is king edward , and some of his counsellors , they found no small difficulties to wrestle withal in dealing with the inveterate prejudices wherewith the generality of men were possessed against the work they intended . the far greater part of the clergy , true to their carnal present interest , with all their might and cunning opposed their endeavours . the greatest part of the nobility averse to their proceedings . the body of the people blinded with superstition and profaneness , easily excited by the priests ( whose peculiar , concernment lay in keeping all things in their old channel and course ) to make head against their proceedings ; foreign nations round about fomenting to the uttermost all home-bred discontents , and offering themselves , by the instigation of the pope , to hinder the work by all wayes that possible they could imagine . amongst all these the body of the people , which are the kings most special care , as they are his strength and wealth , were looked on as most to be regarded , as without whose concurrence their discontents of all others were like onely to consume themselves . now the people being in those dayes very ignorant and unacquainted with the doctrines of the scripture , were very little or not at all concerned what perswasion men were of in religion , as to the articles of pure belief , so as they might retain the agenda in the vvorship of god which they had been accustomed unto . hence it was that those prelates , who were the instruments of the papal persecution in this nation , wisely stated the whole cause of their cruelty to be the mass , or the worship of the church , seldome unless compelled by disputations once mentioning of the articles of faith , which yet they knew to be the main foundation of the difference between themselves and the reformers ; because in this particular they had the advantage of the popular favour ; the people violently interposing themselves in the behalf of that part of the present religion wherein their onely share did lye . had they laid the reasons and grounds of their quarrel in the differences of opinions about the credenda of the gospel , they would scarcely have prevailed with the common people to carry faggot , for the burning of their brethren , for things whereof they understood little or nothing at all . our wise and provident reformers considering this state of things , and temper of the minds of men , however they resolvedly declared for the credenda of the gospel , and asserted the articles of faith from which the romane church had most eminently apostatized , yet found in their concernment to attemper the way of publick worship as much as was possible with consistency with the articles of the faith they professed , to that which the popularity had been inured unto . observing plainly that all their concernments in religion lay in the outward worship whereunto they had been accustomed , having very confused apprehensions of the speculative part of it , it was easie for them to apprehend that if they could condescend to furnish them with such a way thereof as might comply in some reasonable manner with their former usuage , these two things would ensue . first , that the main reformation in the doctrine which alone would deliver the people from their prejudicate opinions about the worship of god , would be carried on with less noise and observation , and consequently less contest and opposition . for whilst they had a way and form of worship proposed to them wherewith they could be contented , those that were wiser might believe and teach what they pleased , which in the providence of god proved in a short time a blessed means of delivering them from their old entanglements and darkness . secondly , that their priests who were their chief instigators to all disorder and opposition to the whole work of reformation , finding a way proposed for their continuance in the possession of their places , and a worship prescribed which they could as easily perform and go through withall , as what they had practised in former dayes , might possibly acquiesce in the proceedings of their betters , finding the temporal interest which they chiefly respected , to be saved . and this afterwards accordingly they did , reading the service book instead of the mass , without which supply of such wants and defects in them as i shall not name , they would never have entertained any thoughts of owning the reformation , nor of suffering the people to submit themselves thereunto . on these considerations and for these ends , it is evident from the story of those times , that our present liturgy was framed . rejecting out of the offices before in use , such things as were directly contrary to the articles of faith protested in the reformation in hand , translating of what remained into english , with such supplies and alterations as the rejection of those things before mentioned made necessary : the book mentioned in some haste , and with some other disadvantages for such a work , was by our first reformers compiled . and indeed somewhat there was in this case not much unlike that insisted on in the entrance of this discourse , between the believing jews and gentiles . many of the jews who were willing to receive christs reformation in point of faith and obedience , yet pertinaciously adhered to their old ceremonious worship ; violently setting themselves against any that durst speak a word against its continuance . that there might not be an endless contest and strife about the matter , and so the progress of the gospel be hindred amongst the one sort and the other the apostles taking in hand the old worship , as to the gentile worshippers whose case above came then under consideration , they reject and declare , abrogate all such ceremonies whose necessary observation had an inconsistency with the doctrine of the gospel , proposing onely some few things to be observed , which occasioned the greatest difference between the parties at variance . now as this composition of that difference was accommodated to the present scandal , and the obligation unto its observation to be regulated thereby ; so by the removal thereof , its self as unto any use in the church of christ did expire . nor unlike unto this of the apostle seems the aim of our first reformers to have been , that they might win the people who had been accustomed to the way of worship in use in the papacy unto a compliance with the doctrine of the gospel , and that there might not be endless contests about that which was presently to be practised , which perhaps they though of small importance in comparison of those weighty fundamental truth which they endeavoured to acquaint them with , and bring them to the belief of , they provided for the use of such parts of it , and in such a manner as were not openly inconsistent with the truths , which was in their hearts to communicate unto them . and it is not impossible but that this constitution might have had the same end with the other , if not of present use , being in things of another nature , yet of a timely expiration , when notoriously useless as to the main ends intended in it , had not the interest of some interposed for its continuance beyond the life and influence of all or any of those causes or occasions . and hence it is that those streams at this day run strongly and fiercely , by the addition and powring into of adventitious rivulets , with showers or rather storms of temporal interest , whose springs are all utterly long since dryed up . the book of common prayer being composed as hath been declared , became from its very cradle and infancy a bone of contention to the church of god in this nation . many of the people and ministers who seemed to be enlightened with a beam of truth , of an equal lustre and brightness with that which shined in ●he minds of their brethren , wholly decried that prudential compliance with the peoples ignorance and adherence to popery , which was openly avowed in the composition and imposition of it , and called earnestly for a purer way of the administrations of gospel ordinances more agreeable to the word and primitive times , then they apprehended that prescribed form to contain and exhibit . others again in the justification of that whereof themselves were the authours , laboured to recommend the book , not onely as to truth , but as useful and very beneficial for the edification of the church . it is known also that the contests of men in this nation about this form of divine service , were not confined to this nation , but were carried by them into other parts of the world . and should i pursue the suffrage that hath lien against it , from the first day of its composure , to this wherein we live , never giving it a quiet possession in the minds and consciences of men , with the various evils that have all along attended its imposition , i suppose it might of it self prevail with sober men who desire their moderation should ne known to all , because the judge standeth at the door , to take the whole matter of the imposition of this , or the like form once more under a sedate consideration . and they may perhaps be the rather induced thereunto , if they will but impartially weigh that the opposition to the imposed liturgy hath increased daily according to the increase of light and gospel gifts among men . so that there seems to be no way to secure its station , but by an opposition unto them and extirpation of them , which is a sad work for any that are called christians , to engage into . i presume the conscientious reader will be able to discover , from what hath been spoken , rules sufficient to guide his judgement in reference unto the use of prescribed liturgies . the story of their rise and progress is enough to plead for a liberty from an indispensable necessity of their observation . that which is of pure humane invention , and comparatively of late and uncertain original , whose progress hath been attended mith much superstition and persecution , stands in need of very cogent reasons to plead for its continuance . for others will not out-ballance the evils that are asserted to flow from it . but it may be this will not suffice with some for a final decision and determination of this difference ; i shall therefore briefly state the question about them , which onely i shall speak unto , and try their use and usefulness by that infallible rule by which both we and they must be judged another day . chap. vii . the question stated . first argument against the composing and imposing of liturgies . arbitrary additions to the worship of god rejected . liturgies not appointed by god. made necessary in their imposition : and a part of the worship of god. of circumstances of worship . instituted adjuncts of worship not circumstances . circumstances of actions as such , not circumstances of worship . circumstances commanded made parts of worship . prohibitions of additions produced , considered , applyed . to clear up what it is in particular that we insist upon , some few things are to be premised . 1. then i do not in especial intend the liturgy now in use in england , any farther then to make it an instance of such imposed liturgies , whereof we treat . i shall not then at all enquire what footing it hath in the law , how nor when established , nor what particular failings are pleaded to be in it , nor what conformity it bears with the roman offices , with the like things that are usually objected against it . nor , secondly , do i oppose the directive part of this liturgy as to the reading of the scripture , when it requires that which is scripture to be read , the administration of the ordinances by christ appointed , nor the composition of forms of prayer suited to the nature of the institutions to which they relate , so they be not imposed on the administrators of them , to be read precisely , as prescribed . but , thirdly , this is that alone which i shall speak unto ; the composing of forms of prayer in the worship of god , in all gospel administrations , to be used by the ministers of the churches , in all publick assemblies , by a precise reading of the words prescribed unto them ; with commands for the reading of other things , which they are not to omit , upon the penalty contained in the sanction of the whole service and the several parts of it . the liberty which some say is granted for a man to use their own gifts and abilities in prayer before and after sermons , will i fear as things now stand , upon due consideration , appear rather to be taken then given . however it concerns not our present question , because it is taken for granted by those that plead for the strict observation of a book , that the whole gospel vvorship of god in the assemblies of christians , may be carried on and performed without any such preaching as is prefaced with the liberty pretended . these things being premised , i shall subjoyn some of the reasons that evidently declare the imposition and use of such a liturgy or form of publick words , to be contrary to the rule of the word , and consequently sinful . first , the arbitrary invention of any thing with commands for its necessary and indispensable use in the publick worship of god , as a part of that worship , and the use of any thing so invented and so commanded is that worship , is unlawful and contrary to the rule of the word ; but of this nature is the liturgy we treat of . it is an invention of men , not appointed , not commanded of god ; it is commanded to be used in the publick worship of god , by reading the several parts of it , according to the occasions that they respect ; and that indispensably ; and is made a part of that worship . there are three things affirmed in the assumption concerning the liturgy , first , that it is not appointed or commanded of god , i. e. there is no command of god either for the use of this or that liturgy in particular , nor in general that any such should so be , and be so used as is pleaded . and this we must take for granted , until some instance of any such command be produced . secondly , that it is made necessary by vertue of the commands of men , to be used in the publick worship of god. about this there will be no difference . let it be denied , and there is an end of all this strife . i shall not dispute about other mens practise . they who are willing to take it upon their consciences , that the best way to serve god in the church , or the best ability that they have for the discharge of their duty therein , consists in the reading of such a book ( for i suppose they will grant that they ought to serve god with the best they have ) shall not by me be opposed in their way and practise . it is onely about its imposition , and the necessity of its observance by vertue of that imposition , that we discourse . now the present command is , that such a liturgy be alwayes used in the publick worship of god , and that without the use or reading of it , the ordinances of the gospel be not administred , at any time , nor in any place ; with strong pleas for the obligation arising from that command , making the omissions of its observance to be sinful . it is then utterly impossible that any thing should be more indispensably necessary , then the reading of the liturgy in the worship of god , is . it is said indeed , that it is not commanded as though in its self it were necessary ; either a prescribed liturgy or this or that , for then it were sin in any not to use it , whether it were commanded by the church or not , but for order , uniformity , conveniency , and the preventing of sundry evils that would otherwise ensue , it is commanded ; which command makes the observation of it necessary unto us . but we are not as yet enquiring what are the reasons of its imposition . they may afterwards be spoken unto : and time also may be taken to shew , that it were much more tolerable , if men would plead for the necessity of the things which it seems good unto them to command , and on that ground to command their observance , then granting them not necessary in themselves , to make them necessary to be observed meerly by vertue of their commands , for reasons which they say satisfie themselves , but come short of giving satisfaction to them from whom obedience is required . for whereas the will of man can be no way influenced unto obedience , but by meer acknowledged sovereignty , or conviction of reason in and from the things themselves , commands in about things wherein they own not that the commanders have an absolute sovereignty , ( as god hath in all things , the civil supream magistrate in things civil that are good and lawful ) nor can they find the reasons of the things , themselves cogent , are a yoke which god hath nor designed the sons of men to bear . but it is concerning the necessary use of the liturgy in the worship of god that we are disputing , which i suppose will not be denied . it remaineth then to consider whether the use of the liturgy as prescribed be made a part of the vvorship of god. now that wherewith and whereby god is commanded to be worshipped , and without which all observation or performance of his publick vvorship is forbidden , is it self made a part of his vvorship . the command with this , or thus , shall you vvorship god , makes the observation of that command a part of gods vvorship . it is said that it is onely a circumstance of vvorship but no part of it . prayer is the vvorship of god ; but that this prayer shall be used and no other , is onely a circumstance of it . so that though it may be possibly accounted a circumstance , or accidentary part of gods vvorship , yet it is not asserted to be of the substance of it . how far this is so , and how far it is otherwise must be considered . circumstances are either such as follow actions as actions , or such as are arbitrarily superadded and adjoyned by command unto actions , which do not of their own accord , nor naturally nor necessarily attend them . now religious actions in the vvorship of god , are actions still . their religious relation doth not destroy their natural being . those circumstances then which do attend such actions as actions , not determined by divine institution may be ordered , disposed of , and regulated by the prudence of men . for instance , prayer is a part of gods vvorship . publick prayer is so , as appointed by him . this as it is an action to be performed by man , cannot be done without the assignment of time , and place , and sundry other things , if order and conveniency be attended . these are circumstances that attend all actions , of that nature , to be performed by a community , whether they relate to the vvorship of god or no. these men may according as they see good regulate , and change , as there is occasion : i mean they may do so , who are acknowledged to have power in such things . as the action cannot be without them , so their regulation is arbitrary if they come not under some divine disposition and order ; as that of time in general doth . there are also some things , which some men call circumstances also , that no way belong of themselves to the actions whereof they are said to be the circumstances , nor do attend them , but are imposed on them , or annexed unto them , by the arbitrary authority of those who take upon them to give order and rules in such cases . such is to pray before an image , or towards the east , or to use this or that form of prayer in such gospel administrations and no other . these are not circumstances attending the nature of the thing it self , but are arbitrarily superadded to the things that they are appointed to accompany . vvhat ever men may call such additions , they are no less parts of the whole wherein they serve , then the things themselves whereunto they are adjoyned . the schoolmen tell us , that that which is made so the condition of an action , that without it the action is not to be done , is not a circumstance of it , but such an adjunct as is a necessary part . but not to contend about the word ; such additionals that are called circumstanstantial , are made parts of worship , as are made necessary by vertue of command to be observed . sacrifices of old were the instituted worship of god. that they should be offered at the tabernacle or temple at jerusalem and no where else , was a circumstance appointed to be observed in their offerings ; and yet this circumstance was no less a part of gods worship , then the sacrifice it self . in the judgement of most men not onely prayer , and the matter of our prayer is appointed by our saviour in the lords prayer , but we are commanded also to use the very words of it . i desire to know whether the precise use of these words be not a part of gods worship ? it seems that it is : for that which is commanded by christ to be used in the worship of god , is a part of gods worship . the case is the same here . prayer is commanded ; and the use of these prayers is commanded ; the latter distinctly as such , as well as the former is made a part of gods worship . nor is there any ground for that distinction of the circumstantial or accidentary part of gods worship , and worship substantially taken , or the substantial parts of it . the worship of god is either moral or instituted . the latter contains the peculiar wayes and manner of exerting the former according to gods appointment . the actions whereby these are joyntly discharged , or the inward moral principles of vvorship are exerted in , and according to the outward institutions have their circumstances attending them . these in themselves nakedly considered , have in them neither good nor evil ; nor are any circumstances in the vvorship of god , much less circumstantial parts of his vvorship , but onely circumstances of those actions as actions , whereby it is performed . and whatever is instituted of god , in and about those circumstances , is a substantial part of his vvorship . nor is the prescribing of such a form of prayer a regulation of those circumstances of publick prayer ; for decency , order , and uniformity , which attend it as a publick action , but the superaddition of an adjunct condition , with which it is to be performed , and without which it is not to be performed as it is prayer , the vvorship of god. on this nature was sacrificing of old on the altar at the tabernacle or temple , and there alone . and many more instances of the like nature may be given . praising of god , and blessing of the people were parts of the vvorship of god , appointed by himself to be performed by the priests under the law. in the doing thereof at certain seasons , they were commanded to use some forms of words prescribed unto them for that purpose . not onely hereby the praising and blessing of god , but the use of those forms in so doing , became necessary part of the vvorship of god. and so was the use of organs and the like instruments of musick , which respect that manner of prasing him which god then required . the case is here no otherwise . prayers and thanksgivings in the administration of the ordinances of the gospel are of the instituted vvorship of god. unto these , as to the manner of their performance , is the imposition of the liturgical forms spoken of , superadded ; and their use made a necessary adjunct of the duty it self , so as that it may not be performed without them ; which makes them a no less necessary part of the vvorship of god , then any of his institutions of old were , which related to the circumstances and the manner of his worship , as the temple , tabernacle , altar , forms of thanksgiving , and confession , composed and prescribed by the holy ghost himself . but i suppose this will not be much gain-said ; by some it is acknowledged in express terms , and for the matter of fact , we find that the reading of a book of service , is with many taken not to be a part , but the whole of the worship of god , which if it be done , they suppose god is acceptably worshipped without more ado ; and if it be omitted , whatever else be done in the room of it , that god is not worshipped at all . our enquiry then must be whether such additions to or in the worship of god , besides or beyond his own institution and appointment , be allowable , or lawful to be practised . i shall first recite the words in general of some testimonies that lye against such a practise , and then consider what they most particularly speak unto . of this sort are exod. 20. 4 , 5. thou shalt not make unto thee any graven image , or any likeness to any thing that is in heaven about , or that is in the earth beneath , or that is in the water under the earth . thou shalt not bow down to them nor serve them , for i the lord the god am a jealous god , visiting the iniquities of the fathers upon the children , &c. den. 4. 2. ye shall not adde unto the word which i command you , neither shall you diminish ought from it , that you may keep the commandments of the lord your god which i command you , chap. 12. 32. what thing soever i command you observe to do it , thou shalt not adde thereunto , nor diminish from it , prov. 30. 6. adde not unto his words least he reprove thee and thou be found a liar , jer. 7. 31. they have built the high places of tophet which is in the valley of the son of hinnom to burn their sons and their daughters in the fire , which i commanded them not , neither came it into my heart . matth. 15. 9. in vain do they worship me , teaching for doctrines the commandment of men . ver . 13. every plant which my father hath not planted , shall be rooted up . also mark 7. 7 , 8. revel . 22. 18. if any man shall adde unto these things , god shall adde unto him the plagues that are written in this book . the mind of god in these and the like prohibitions , the reader may find exemplified , lev. 10. 1 , 2 , 3 , 4 , &c. iosh. 22. 10 , &c. iudg. 8. 24. 1 chron. 15. 13. 2 kin. 16. 11 , 12. and in other places . men who having great abilities of learning , are able to distinguish themselves from under the power of the most express rules and commands , should yet methinks out of a sense of their weakness ( which they are ready to profess themselves convinced of when occasion is offered to deliver their thoughts concerning them ) have compassion for those , who being not able to discern the strength of their reasonings because of their fineness , are kept in a conscientious subjection to the express commands of god , especially conceiving them not without some cogent cause reiterated . but least the present exasperation of the spirits of men , should frustrate that hope and expectation , let us consider what is the precise intendment of the testimonies produced , being we have reason to look well to the justice of our cause in the first place ; which being cleared , we may the better be satisfied in coming short of favour where it may not be obtained . the places of scripture produced , are taken partly out of the old testament , partly out of the new. and i suppose it will be granted that there is an equal force of rule in the one , as in the other . for though these in the old testament had their peculiar respect to the worship that was then instituted , yet they had not as then instituted but as the worship , which god himself had appointed . and therefore their general force abides whilest god requires any worship at the hands of men ; unless it may be made appear that god hath parted with that prerogative of being the appointer of his own worship , now under the new testament , which he so vindicated unto himself under the old. take them then in their general aim and intention , that which these and the like testimonies unanimously speak unto us , is this , that the will of god is the sole rule of his worship , and all the concernment of it , and that his authority is the sole principle and cause of the relation of any thing to his worship , in a religious manner ; and consequently that he never did , nor ever will allow that the wills of his creatures should be the rule or measure of his honour or worship , nor that their authority should cause any thing to hold a new relation unto him , or any other but what it hath by the law of its creation . as this is the sum and substance of the second commandment , wherein so great a cloud of expositors do center their thoughts , that it will not be easie for any to withstand them , so that the other texts produced are express to all the particulars of the assertion laid down , may be easily evinced . that the lord asserts his own aothority and will as the constituting cause and rule of all his worship , was the first thing asserted . his repetition of my words , what i have commanded , and the like expressions , secure this enclosure . unless men can pretend , that there is the same reason of the words and commands of god himself , it is in vain for them to pretend a power of instituting any thing in the worship of god : for the formal reason of every such institutions is , that the word of it is the vvord of god. it is enough to discard any thing from a relation to the vvorship of god , to manifest that the appointers of it were men , and not god. nor can any man prove that god hath diligated unto them his power in this matter . nor did he ever do so to any of the sons of men ; namely , that they should have authority to appoint any thing in his vvorship , or about it , that seemeth meet unto their wisdome . vvith some indeed in former days , he entrusted the work of revealing unto his church and people what he himself would have observed , which dispensation he closed in the person of christ , and his apostles . but to entrust men with authority not to declare what he revealed , but to appoint what seemeth good unto them , he never did it , the testimonies produced lye evidently against it . now surely gods asserting his own vvill and authority as the onely rule and cause of his vvorship , should make men cautions how they suppose themselves like or equal unto him herein , especially being destitute of warrant from the approved example or president of any that have gone before them . if the example of any one in the old or new testament could be produced , that of his own mind and authority made any such additions to the vvorship of god , as that which we treat about , by vertue of any trust or power pretended from or under him , and found acceptance in his so doing , or that was not severely rebuked for his sin therein , some countenance would seem to be given unto those , that at present walk in such paths ; although i suppose , it would not be easie for them to prove any particular instances , which might have peculiar exemption from the general law , which we know not , to be a sufficient warrant for their proceedings . but whereas god himself having instituted his own vvorship and all the concernments of it , doth also assert his own authority and vvill as the sole cause and rule of all the vvorship that he will accept , no instance being left on record of any one that ever made any additions to what he had appointed , on any pretence whatever , or by vertue of any authority wherever that was accepted with him ; and whereas the most eminent of those who have assumed that power to themselvea , as also the judgement of the reasons necessary for the exerting of it , as to matter and manner , have been given up in the righteous judgement of god to do things not convenient , yea abominable unto him ( as in the papal church ) it is not unlikely to be the wisdome of men to be very cautious of intruding themselves into this thankless office. but such is the corrupt nature of man , that there is scarce any thing , whereabout men have been more apt to contend with god from the foundation of the world . that their will and wisdome may have a share ( some at least ) in the ordering of his vvorship is that which of all things they seem to desire . vvherefore to obviate their pride and folly , to his asserting of his own prerogative in this matter , he subjoyns severe interdictions , against all or any mans interposing therein ; so as to take away any thing by him commanded , or to adde any thing to what is by him appointed . this also the testimonies recited fully express . the prohibition is plain , thou shalt not adde to what i have commanded . adde not to his words , that is , in his vvorship to the things which by his vvord he hath appointed to be observed ; neither to the vvord of his institution , nor to the things instituted , indeed adding things adds to the vvord ; for the vvord that adds is made of a like authority with his . all making to our selves is forbidden , though what we so make may seem unto us to tend to the furtherance of the vvorship of god. it is said men may adde nothing to the substance of the vvorship of god , but they may order , dispose , and appoint the things that belong to the manner and circumstances of it , and this is all that is done in the prescription of liturgies . of circumstances in and about the vvorship of god we have spoken before , and removed that pretence . nor is it safe distinguishing in the things of god , where himself hath not distinguished . vvhen he gave out the prohibitions mentioned under the old testament , he was appointing or had appointed his whole vvorship , and all that belonged unto it , in matter and manner , way and order , substance and circumstance . indeed there is nothing in its whole nature , as it belongs to the general being of things , so circumstantial , but that if it be appointed by god in his vvorship , it becomes a part of the substance of it ; nor can any thing that is not so appointed ever by any be made a circumstance of his vvorship , though many things are circumstances of those actions , which in his vvorship are performed . this distinction then directly makes void the command , so that conscience cannot acquiesce in it . besides we have shewed that liturgies prescribed and imposed , are necessary parts of gods vvorship , and so not to be salved by this distinction . moreover , to testifie what weight he laip on the observance of these general prohibitions when men found out other ways of worship then what he had appointed , though the particulars were such as fell under other special interdictions , yet the lord was pleased to place the great aggravation of their sin in the contempt of those general rules mentioned . this is that he urgeth them with , that they did things by him not appointed ; of not observing any thing in religion , but what he requires , that he presseth them withall . the command is general . you shall adde nothing to what i have instituted ; and the aggravation of the sin pressed by him relates not to the particular nature of it , but to this general command or prohibition ; you have done what i commanded you not . that the particular evil condemned was also against other special commands of god , is meerly accidental to the general nature of the crime they were urged withall . and whereas god hath given out these rules and precepts ; you shall do whatever i command you , and according as i command you , you shall adde nothing thereunto , nor take any therefrom ; can the transgression of this rule be any otherwise expressed , but thus : they did the thing which he commanded not , nor did it ever come into his heart . it is said that the intention of these rules and prohibitions , is onely to prevent the additions of what is contrary to what god hath appointed , and not of that which may ●end to the furtherance and better discharge of his appointments . the usual answer to this acception is , that whatever is added , is contrary to what is commanded , though not in this or that particular command , yet to that command that nothing he added . it is not the nature of any particular that is condemned , but the power of adding , in those prohibitions . let us see then whether of these senses have the fairest evidence with the evident purport and intention of the rules , precepts , and prohibitions under consideration . our lord jesus christ directs his apostles to teach his disciples to do and observe whatever he commanded them . those who contend for the latter interpretation of these and the like precepts before-mentioned , affirm that there is in these words a restriction of the matter of their commission , to the express commands of christ. what he commands , they say , they were to teach men to observe , and nothing else , nor will he require the observance of ought else at our hands . the others would have his intention to be , whatever he commanded , and whatever seemeth good to them to command , so it be not contrary unto what was by him commanded . as if he had said , teach men to observe whatever i command them , and command you them to observe whatever you think meet , so it be not contrary to my commands . certainly this gloss at the first view seems to defeat the main intendment of christ , in that express limitation of their commission unto his own commands . so also under the old testament ; given order about his worship , the lord lets moses know that he must do all things according to what he should shew and reveal unto him . in the close of the work committed unto him , to shew that what he had done was acceptable to god , it is eight or ten times repeated , that he did all as the lord commanded him : nothing was omitted , nothing added by him . that the same course might be observed in the following practice , which was taken in the first institution , the lord commands that nothing be added to what was so appointed by him ; nothing diminished from it . the whole duty then of the church , as unto the worship of god , seems to lye in the precise observation of what is appointed and commanded by him . to assert things may be added to the worship of god , not by him appointed , which in the judgement of those that adde them , seem useful for the better performance of what he hath appointed , so that they be not contrary unto them , seems to defeat the whole end and intention of god in all those rules and prohibitions ; if either the occasion , rise , cause of them , or their commendable observance be considered . on these and no better terms is that prescribed liturgy we treat of , introduced and imposed . it comes from man , with authority to be added to the worship that christ requires , and ventures on all the severe interdictions of such additions , armed onely with the pretence of not being contrary to any particular command , in the matter of it ( which yet is denied ) and such distinctions , as have not the least ground in scripture , or in the reason of the things themselves , which it is applied unto . might we divert into particulars , it were easie to demonstrate , that the instances given in the scripture of gods rejection of such additions , do abundantly obviate all the pleas that are insisted on , for the waving of the general prohibition . chpa viii . of the authority needful for the constituting and ordering of any , that is to have relation to god and his worship . of the power and authority of civil magistrates . the power imposing the liturgy . the formal reason of religious obedience . vse of the liturgy an act of civil and religious obedience , mat. 28. 20. no rule to judge of what is meet in the worship of god , but his word . besides the regulation of all our proceedings and actions in the worship of god , by the command and prohibitions insisted on , in the fore-going chapter , there are two things indispensably necessary to render the prescription of any thing in religious worship allowable , or lawful to be observed , both pointed unto by the testimonies produced . and these are , first , an authority to enjoyn ; and secondly , a certain rule to try the injunction by . the worship of god is of that nature , that whatsoever is performed in it , is an act of religious obedience . that any thing may be esteemed such , it is necessary that the conscience be in it subject to the immediate authority of god. his authority alone renders any act of obedience , religious . all authority is originally in god , and there are two wayes whereby he is pleased to exert it . first , by a delegation of authority unto some persons for some ends and purposes , which they being invested withall , may command in their own names an observance of the things about which by gods appointment their authority is to be exercised . thus is it with kings and rulers of the earth . they are powers ordained of god , having authority given them by him . and being invested with power , they give out their commands for the doing or performing of such or such things , whereunto their authority doth extend . that they ought to be obeyed in things good and lawful , doth not arise from the authority vested in themselves , but from the immediate command of god , that in such things they ought to be obeyed . hence obedience in general unto magistrates , is a part of our moral and religious obedience unto god , as it respects his command , whatever the nature and object of it be . but the performance of particular actions , wherein by their determination our obedience exerts it self , being resolved into that authority which is vested in them , is not religious but civil obedience , any otherwise then as in respect of its general nature it relates to the command of god in general . no act i say , that we perform , whereof this is the formal reason , that it is appointed and commanded by man , though that man be entrusted with power from god , to appoint and require acts of that nature , is an act of religious obedience unto god in its self ; because it relates not immediately to his divine authority requiring that act . secondly , god doth exert his authority immediately ; and that either directly from heaven , as in the giving of the law ; or by the inspiration of others to declare his will , unto both which his word written answereth . now whatever is done in obedience to the authority of god thus exerting it self , is a part of that religious duty which we owe to god ; whether it be in his first institution and appointment , or any duty in its primitive revelation ; or whether it be in the commands he gives for the observation of what he hath formerly appointed . for when god hath commanded any things to be observed in his worship , though he design and appoint men to see them observed accordingly , and furnish them with the authority of commanding to that purpose , yet the interposition of that authority of men , though by gods institution , doth not at all hinder , but that the duty performed is religious obedience , relating directly to the will and command of god. the power commanding in the case we have in hand is mans , not that of the lord : for though it be acknowledged that those who do command , have their authority from god ; yet unless the thing commanded be also in particular appointed by god , the obedience that is yielded is purely civil , and not religious . this is the state of the matter under consideration . the commanding and imposing power is variously apprehended . some say it is the church that doth it ; and so assert the authority to be ecclesiastical ; every church , say they , hath power to order things of this nature for order and decency sake ; when it is enquired what the church is that they intend , there some are at a loss , and would fain insinuate somewhat into our thoughts that they dare not openly assert and maintain . the truth is , the church in this sense is the king , or the king and parliament , by whose advice he exerts his legislitive power . by their authority was the liturgy composed , or it was composed without authority : by their authority it must be imposed if it be imposed ; what is , or was done in the preparation of it by others , unto their judgement hath no more influence into the authoritative imposition of it , when the act of a person learned in the law , drawing up a bill for the consideration of parliament , hath into its binding law power , when confirmed . in this sense we acknowledge the power ordaining and imposing this liturgy to be of god , to be good and lawful , to be obeyed unto the utmost extent of that obedience , which to man can be due , and that upon the account of the institution and command of god himself . but yet supposing the liturgy to fall within the precincts and limits of that obedience , yet the observance and use of it , being not commanded of god , is purely an act of civil obedience , and not religious , wherein the conscience lies in no immediate subjection to jesus christ. it is of the same general nature with the honest discharge of the office of a constable ; and this seems in consistent with the nature of the worship of god. but whatever be the immediate imposing power , we have direction as to our duty in the last injunction of our blessed saviour to his apostle , matth , 28. 20. teaching them to observe all things whatsoever i have commanded . in things which concern the worship of god , the commanding power is christ ; and his command the adaequate rule and measure of our obedience . the teaching , commanding , and enjoyn●ng of others to do and observe those commands , is the duty of those entrusted with christs authority under him . their commission to teach and enjoyn , and our duty to do and observe , have the same rules , the same measure , bounds , and limits . what they teach and enjoyn beyond what christ hath commanded , they do it not by vertue of any commission from him ; what we do beyond what he hath commanded , we do it not in obedience to him ; what they so teach , they do it in their own name , not his ; what we so do , we do in our own strength , not his ; nor to his glory . the answer of bellarmine to that argument of the protestant divines from this place , against the impositions of his church , is the most weak and frivolous , that i think ever any learned man was forced to make use of ; and yet where to find better will not easily occurre . our lord jesus christ saith , go and teach men to do and observe whatever i have commanded you , and so i am with you ; to which he subjoynes , it is true ; but yet we are bound also to obey them that are set over us , that is our church guides ; and so leaves the argument as sufficiently discharged . now the whole question is concerning what those church guides may teach and enjoy● , whereunto we are to give obedience , which is here ●●presly restrained to the thing● commanded by christ ; to which the cardinal offers not one word . the things our saviour treats about , are principally the agenda of the gospel , things to be done and observed in the worship of god. of these , as was said , he makes his own command the adaequate rule and measure . teach men to observe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all whatsoever i command ; in their so doing alone , doth he promise his presence with them ; that is , to enable them unto the discharge of their duty . he commands , i say , all that shall to the end of the world , be called to serve him in the work of the gospel , to teach . in that expression he compriseth their whole duty ; as their whole authority is given them in this commission . in their teaching indeed they are to command with all authority ; and upon their non-obedience of men unto their teaching , either by not receiving their word , or by walking unworthy of it when it is received in the profession of it , he hath allotted them the course of their whole proceedings ; but still requiring that all be regulated by what they are originally commissionated , and enabled to teach and command . let then the imposition of a liturgy be tryed by this rule . it was never by christ commanded to his apostles , cannot by any be taught as his command , and therefore men in the teaching or imposing of it , have no promise of his presence , nor do they that observe it , yield any obedience unto him therein . this i am sure will be the rule of christs enquiry at his great visitation at the last day ; the things which himself hath commanded will be enquired after , as to some mens teachings , and all mens observation , and those onely . and i cannot but admire with what peace and satisfaction to their own souls , men can pretend to act as by commission from christ , as the chief administrators of his gospel and worship on the earth , and make it their whole business almost to teach men to do and observe what he never commanded , and rigorously to enquire after and into the observation of their own commands , whilest those of the lord jesus are openly neglected . but let the authority of men for imposition , be supposed to equal the fancy of any who through ignorance or interest are most devoted unto it ; when they come to put their authority into execution , commanding things in and about the worship of god , i desire to know by what rule they are to proceed in their so doing . all the actions of men are , or ought to be regular . good or evil they are , as they answer to , or dissent from their proper rule . the rule in this matter must be the word of god , or their own prudence . allow the former to be the rule , that is revealing what they ought to command , and there is a total end of this difference . what a rule the latter is like to prove is easie to conjecture ; but there is no need of conjectures where experience interposeth . the great philosopher is blamed by some for inserting the determination of men wise and prudent , into his definition of the rule of moral vertue . for , they say that cannot be certainly known , whose rule and measure is fluctuating and uncertain . if there be ground for this assertion in reference to moral vertues , whose seed and principles are in-laid in the nature of man , how much more is that rule to be questioned when applied to things whose spring and foundation lies meerly in supernatural revelation . how various , uncertain , and tumultuating , how roving this pretended rule is like to prove , how short it comes to any one single property of a sufficient rule , much more of all things that are necessary to compleat a rule of prorocecome in such cases , were easie to demonstrate . what good and useful place that is like to obtain in the worship of god , which having its rise in the authority of man ; is framed by the rule of the wisdome of man ; and so wholly resolved into his will , i may say will be one day judged and determined , but that it is so already sufficiently in the word of truth . chap. ix . argument second . necessary use of the liturgy exclusive of the use of the means appointed by christ for the edification of his church . we proceed to some further considerations upon the state of the question before laid down ; and shall insist on some other argument against the imposition pleaded for . we have spoken to the authority imposing ; our next argument is taken from the thing or matter imposed , and the end of that imposition . an humane provision of means for the accomplishing of any end or ends in the worship of god , for which jesus christ himself hath made and doth continue to make provision , to the exclusion of that provision so by him made , is not allowable , about this assertion i suppose we shall have no contention . to assert the lawfulness of such provisions , is in the first instance to exalt the wisdome and authority of men , above that of christ , and that in his own house . this men will not nakedly and openly do , though by just consequence it be done every day . but we have secured our proposition by the plainness of its terms , against which no exception can lye . it remaineth then that we shew , that the things mentioned in it , and rejected as disallowable are directly applicable to the imposition of liturgies contended about . that the prescription of the liturgy , to be used as prescribed , is the provision of a means for the accomplishing of some ends in the worship of god , the judgement and the practise of those who contend for it , do sufficiently declare . those ends , or this end ( to sum them up all in one ) is , that the ordinances and institutions of christ may be quickly administred and solemnized in the church with decency and order unto the edification of the assemblies wherein it is used . i suppose none will deny this to be the end intended in its imposition ; it is so pleaded continually ; nor is there uny other that i know of assigned . now of the things mentioned it is the last that is the principal end ; namely , the edification of the church , which is aimed at for its own sake , and so regulates the whole procedure of meer mediums , and those that are so mediums as also to be estemed subordinate ends . such are decency and order , or uniformity . these have not their worth from themselves , nor do they influence the intention of the liturgists for their own sakes , but as they tend unto edification . and this the apostolical rule expresly requireth , 1 cor. 14. the prescription then of a liturgy is a provision for the right administration of the ordinances of the gospel uno the edification of the church . this is its general nature ; and in the administration of the ordinances of the gospel , consists the chief and main work of the ministry : that this provision is humane , hath been before declared . it was not made by christ , nor his apostles ; but of men , and by men was it made and imposed on the disciples of christ. it remaineth then that we consider whether jesus christ have not made provision for the same end and purpose ; namely , that the ordinances and institutions of the gospel may be administred to the edification of the church . now this the apostle expresly affirms , ephes. 4. 7 , 8 , 9 , 10 , 11 , 12 , 13. unto every one of us is given grace according to the measure of the gift of christ ; wherefore he saith when he ascended up on high , he led captivity captive and gave gifts unto men , — he gave — some pastors and teachers for the perfection of the saints , for the work of the ministry , for the edifying of the body of christ ; till we all came in the unity of the faith , and of the knowledge of the son of god , unto a p●rfect man unto the measure of the stature of the fulness of christ. the lord jesus who hath appointed the office of the ministry , hath also provided sufficient furniture for the persons called according to his mind to the discharge of that office , and the whole duty of it . that the administration of the ordinances of the gospel is the work of the ministry i suppose will not be denied . now that this work of the ministry may be discharged to the edification of his body , and that to the end of the world , until all his people in every generation are brought unto the measure of grace assigned unto them in this life , is expresly affirmed . he hath given gifts for this end and purpose ; namely , that the work of the ministry may be performed to the edification of his body . to say that the provision he hath made is not every way sufficient for the attaining of the end for which it was made by him , or that he continueth not to make the same provision that he did formerly , are equally false , equally blasphemous ; the one injurious to his wisdome , the other to his truth , both to his love and care of his church . for decency and uniformity in all his churches the lord jesus also hath provided . the administration of the same specifical ordinances in the assemblies of his disciples conveened according to his mind , according to the same rule of his word , by vertue of the same specifical gifts of the spirit , by him bestowed on the administrators of them , constitutes the uniformity that he requires and is acceptable unto him . this was the uniformity of the apostolical churches , walking by the same rule of faith and obedience , and no other ; and this is all the uniformity that is among the true churches of christ , that are this day in the world. to imagine that there should be an uniformity in words and phrases of speech and the like , is an unpracticable figment , which never was obtained , nor ever will be to the end of the world. and when men by the invention of rites and orders , began to depart from this uniformity , how far they were from falling into any other , is notorious from that discourse of socrates on this matter , lib. 5. cap. 21. for these then the lord christ hath made provision . and where there is this uniformity unto edification , let those things be attended unto , which are requisite for the nature of assembles meeting for such ends , as assemblies , and all the decency and order which christ requireth will ensue . i suppose it will not be safe for any man to derogate from the sufficiency of this provision . if any shall say , that we see , and find by experience that men called to be ministers are not so enabled to the work of the ministry , as by vertue of the gifts they have received to admidister the ordinancer of the gospel unto the edification of the church , i shall desire them to consider whether indeed such persons be rightly called unto the ministry , and do labour aright to discharge their duty in that office ; seeing that if they are so , aud do so , there seems to be a direct failure of the promise of christ , which is blasphemy to imagine . and it may be considered whether this pretended defect and want , do not , where it is in those who are indeed called to the work of the ministry , proceed from their neglect to stir up the gifts that they have received by the use and exercise of them , for which end alone they are entrusted with them ; and it may be further considered whether their neglect hath not been occasioned greatly by some mens imposing of prescribed liturgies , and others trusting to their use , in those things , and for those ends , for which men are entrusted with those gifts by jesus christ. and if this be so , as indeed upon due search it will appear so to be , then we have a secret inclusion of the provision made by christ for the ends mentioned , plainly intimated unto us , before we arrive at the express consideration of it . but to proceed ; the provision that christ hath made for the discharge of the whole work of the ministry , in the administration of the ordinances of the gospel unto the edification of his church , is his collation or bestowing of gifts on men rightly called to the office of the ministry , enabling them unto , and to be exercised in that work : in the prescription and imposition of a liturgy , there is a provision made for the discharge of the work of the ministry in the administration of the ordinances of the gospel unto the edification of the church , in and by the precise reading and pronouncing of the words set down therein without alteration , diminution , or addition . it remaineth then to consider where this latter provision be not exclusive of the former , and whether the use of them both at the same time be not inconsistent . the administration of gospel ordinances , consists in prayer , thanksgiving , instruction and exhortations , suitably applied unto the special nature and end of the several ordinances themselves , and the use of them in the church . for the right performance of all these , christ gives gifts unto ministers ; the liturgy a certain number of words to be read without addition or alteration , and this toties quoties as the ordinances are to be administered . now unless it can be made to appear , that an ability to read the prescribed words of the liturgy , be the gifts promised by christ for the discharge a● the work of the ministers , which cannot be done , it is most evident , that there is an inconsistency between the use and actual exercise of these several provisions of mediums for the compassing of the same end ; and consequently the necessary indispensable use of the liturgy is directly exclusive of the use of the means provided by christ , and for that end , for which the liturgy is invented and imposed . what dismal effects have issued hereupon may be declared hereafter if need be . certainly more then one commandment of god , and more then one promise of christ have been made void by this tradition : and i desire that none would be offended , if as my own apprehension i affirm , that the introduction of liturgies was , on the account insisted on , the principal means of increasing and carrying on that sad defection and apostasie , in the guilt whereof most churches in the world had enwrapped themselves . nor doth there lye at present any relief against this consideration from hence , that ministers are allowed the exercise of their gifts they have received in their preaching , and prayers before and after sermons ; for first , that indeed there is such a liberty allowed , if the present liturgy be so imposed as by some is pretended , is very questionable ; many that are looked on as skilled in that law and mystery of it , do by their practise give another interpretation of the intendment of its imposition ▪ making it extend to all that is done in the publick worship , the bare preaching or reading of a sermon or homily excepted . nor secondly , is that the matter enquired into , whether ministers may at any time , or in any part of gods worship make use of their gifts , but whether they may do it in all those administrations , for whose performance to the edification of his body , they are bestowed on them by jesus christ ; which by the rule of the liturgy we have shewed they may not ; and i doubt not but it will be granted by those who contend for the imposition of the liturgy , that it extends to the principal parts , if not the whole of the publick worship of god in the church . now certainly it is necessary that conscience be clearly satisfied , that this prescription of an humane provision of means for such ends in the worship of god , as christ hath made provision for , which is ex●luded thereby , be not against express rule of scripture , ( ezech 43. 8. matth. 15. 9. col. 2. 20. ) without president or example , derogatory to the glory of christ , ( heb. 3. 5 ▪ 6. ) and in particular of his truth , wisdome , and love of his church , as also to the perfection the scripture , ( 2 tim. 3. 15 , 16. ) and whether it brings not the ministers of the gospel into open sin ( rom. 12. 6 ▪ 7 , 8. 1 cor. 12. 6 , 7 , 8 , 9 , 10. ephes. 4. 8 , 11 , 12. 1 pet. 4. 10 , ●● . ) and so be an occasion of the wrath of god , and ruine of the souls of men , before they admit of it , or submit unto it . chap. x. other considerations about the imposition of liturgies . furthermore , the great rule of gospel administrations is that all things be done to edification . this is the main end of the ministry its self , in all the duties thereof , that are purely evangelical . for this end was the office of the ministry instituted , for this end are ministerial gifts dispensed , for this end were the sacraments appointed , and all church assemblies , church power , and whatever else belongs to churches ; it is all ordained for this end that the body of christ may be edified and increased with the increase of god , ephes. 4. 7 , 8 , 9 , 10 , 11 , 12 , 13 , 14 , 15. col. 2. 19. acts 9. 31. rom. 14. 19 , 15. 1 cor. 10 , 23. cap. 14. 3 , 4 , 5 , 12 , 26. 2 cor. 12. 19. 1 tit. 1. 4. the full and adaequate rule of all church-order and duties is , that all things be done to edification . it doth not hence ensue that whatever men shall judge to conduce to edification , may be used by themselves or imposed on others in the worship of god. christ himself , the onely wise and competent judge in such cases , hath precisely himself determined what is conducing hereunto ; having as on other accounts , so on this also , limitted men to his prescription , because nothing is effectual unto edification but by vertue of his blessing , which is annexed onely to his own institutions . but this will undeniably hence ensue , that whatever is contrary unto , or an hindrance of edification , oughr not to be appointed or observed in the worship of god. for certainly whatever is an hindrance of that in any kind , unto whose furtherance all things of that kind ought to contribute , their whole worth and vertue consisting in that contribution , can have no due place amongst them . if it appear that this is the state and condition of this imposed liturgy in church administrations , i presume it will be confessed that it ought not to obtain any place or room amongst them . the edification of the church depends principally on the blessing of god upon the exercise of those ministerial gifts which are bestowed on men for that end ; namely , that the church be edified . god supplying seed to the sower , blesseth it with an encrease in the field where it is sowed , 2 cor. 9. 10. the gifts that are bestowed on ministers are their principal talents that they ought to trade withall for the profit of their master ; that is , the building up of his house wherein his wealth in this world doth lye . yea , all the gifts that are bestowed by the spirit of christ on men , are given them to profit withall , 1 cor. 12. 7. and they are required with them to act for god in the edification of the body of christ , every one according to his measure , 1 pet. 4. 10 , 11. this i suppose will be granted . moreover , that the gifts bestowed by christ on the guides of his church , the ministers of the gospel are proportioned and suited to the end which he aimeth to accomplish by them , as we have in part before declared , so it is evident from the infinite wisdome of him that bestows them . from both which it will undeniably follow , that on the due and regular use and employment of those gifts which men receive from christ , depends and that solely the edification of his church , i suppose this will not be denied , where the gifts bestowed by the spirit of christ upon the ministers of his church , are used and exercised in the work of the ministry , according to his mind and will , there by his blessing the edification which he doth intend will ensue . let us then proceed . these gifts as the scripture witnesseth , and experience convinceth are bestowed in great variety and in several degrees . the greater and more excellent they are in any entrusted with them , the more excellent is the means of edification which the lord affords unto his disciples by them . edification then as in its general nature it depends on the gifts of christ which he bestows on the officers of his church , so as to the degrees of it , and its special furtherance , it depends on the degrees and special improvement of those gifts . for this cause all those to whom the work of the ministry is committed , as they ought to desire spiritual gifts , 1 cor. 14. 1. that the church may be edified by them , so to covet earnestly the best gifs , 1 cor. 12. 31. that they may singularly edifie the church , and also seek to excel in those gifts , 1 cor. 14. 20. that the same word of edification may be carried on to the utmost . it may then be enquired how these spiritual gifts which we must suppose all ministers of the gospel in some measure to have received , may be improved , so that they may excel to the edifying of the church , which is expresly required of them : we say then , that the improvement and encrease of spiritual gifts doth ordinarily and regularly depend on their due and holy exercise . he that had a talent and used it not , though he endeavoured to keep it safe , yet it did not encrease ; when every ●●e that traded with the stock wherewith they were entrusted , made a regular encrease according to the measure they had received . and in experience we daily see men napkening their talents until they are taken from them ; whilst others receive additions to their store , at least such supplies as that their first provisions fail not . hence the great direction for the exercise of the work of the ministry is , to stir up the gift received , by a due performance whereof in all persons entrusted with them , is the whole work of edifying the body of christ , until it reach the measure appointed to every member , compleated and finished . edification then depends on the improvement of gifts , and the improvement of gifts on their due exercise according to the mind of christ. the want then of that due exercise , either by the neglect of them on whom they are bestowed , or any hindrance of it put upon them by others , is the sole way of obstructing the improvement of spiritual gifts , and by direct and immediate consequence of the edification of the church . now this seems to be so much done by the prescription of the liturgy and imposition of it , that it is impossible for the wit of man to invent a more effectual expedient for the compassing of that evil end . the main exercise of spiritual gifts on which their growth and improvement doth depend , lyes in the administration of gospel ordinances . that is the work of the ministry for which they are bestowed . to hinder therefore or forbid that exercise is directly to forbid the due , regular , appointed means of their encrease , and so also of the edification of the body of christ ; the means indispensably necessary unto it , being removed and taken away . now this is openly and avowedly done in the imposed liturgy if imposed . it says expresly that the ministers of the gospel shall not use or exercise any spiritual gift in the administration of those ordinances for which provision is made in the book . and as in this case the condition of the people who are deprived of the means of their edification , is sad , so that of the ministers of the gospel miserable and deplorable . the lord jesus christ bestows gifts upon them , requiring the use and exercise of them in the work of the ministry at their utmost peril ; men on the other side , forbid them that use and exercise , and that with such forcible prohibitions as threaten to bear down the whole publick exercise of the ministry before the● . but the lord knows how to deliver those that are his out of temptation . it will be no relief against the force of this consideration , that there are some things left wherein ministers may exercise their gifts and trade with their talents ; for as this is but pretended , so it is not in this or that part of their work , but in the whole of the ministry committed unto them , that christ indispensably requires of the guides of his church , that they should trade with their talents and exercise their gifts ; and accordingly are they to provide for their account at the last day : by this one engine then at the same time are the people deprived of the means of edification provided for them in the care , wisdome , and love of the lord christ , and ministers brought into a necessity of sinning , or fore-going the publick exercise of their ministry . again in particular ; it is the work and duty of the ministers of the gospel , to make application of the grace of christ whereof they are stewards to the flocks committed to their charge , and that according to the especial state and condition of all especial wants which may any way be known unto them . the way of their application of this grace , lyes principally in the administration of gospel ordinances . therein are they to declare , unfold , tender , and apply the grace of christ according unto the wants of his disciples , the good of whose souls they watch for in particular . these wants are very far from being the same , and in the same degree in and unto every congregation , or unto any one congregation at all times , or unto all persons in any congregation , which is easily discerned by a faithful and skilful guide . the especial application then mentioned according to the rule of the gospel , and special addresses unto god in the name of the flock , with respect to the especial wants of all or any of them , belongs to that edification , which christ hath appointed for his church . now how this duty can be attended unto in the observance of a prescribed form of liturgy , from whence it is not lawful to digress , is beyond my understanding to apprehend . i confess men who scoffe at edification , and deride spiritual gifts , who thinks all religion to consist in the observation of some carnal institution , who neither know nor care to come to an acquaintance with the spiritual 〈◊〉 poor souls , nor do tremble at the threatnings of christ pointed against their negligence and ignorance , ezek. 34. 4. that suppose the whole baptized world converted to god , and preaching its self on that account less necessary then formerly at the first plantation of the gospel ; that esteem the doubts and temptations of believers as needless scruples , and their sedulous endeavours to grow in grace and the knowledge of our lord jesus christ labour lost in hypocrisie ; that perhaps do envy at , and are troubled with the light and knowledge of the people of god , and suppose they can discharge the duty of the ministry by a bare reading of the service book to their parish , by themselves , or some hired by them so to do , without once enquiring into the spiritual condition of them , the care of whose souls they plead to be committed to them , may think light of this consideration ; but those who know the terrour of the lord , and any thing of their own duty , will be otherwise minded . yet farther ; there seems to be in the imposition of a liturgy to be used always as a form in all gospel administrations , an unwarrantable abridgement of their liberty , wherewith christ hath made us free ; and therefore sin in the imposition and use of it . for as it is a sin in others to abridge us of the liberty purchased for us by jesus christ , so it is in us , to give it up , and not to suffer in our testimony for it . now of that liberty purchased for us by jesus christ , so far as it relates to the worship of god there are two parts ; first , a freedome from those paedagogical institutions of god himself , which by his own appointment were to continue onely to the time of reformation . secondly , a freedome from subjection to the authority of men as to any new impositions in or about the worship of god , 1 cor. 7. 11. and the same rule is given out as to our duty and deportment in reference unto both these , gal. 5 : 1. 1 pet. 2. 16. now not to stand fast in the liberty for us purchased by christ , is not to have that esteem of it as a priviledge given us by his love as we ought to have , not that sense of it as a duty enjoyned us by him which ought to be in us . i say there is the same reason of both these in respect of liberty . as we are freed from mosaical institutions , so that none can impose the observation of them upon us , by vertue of their first appointment , so are we also from any succeeding impositions of men . our liberty equally respects the one and the other . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those institutions , such was the tenderness of the holy ghost and the apostles of our lord jesus christ by his directions and guidance , that they would not , ( no not for a season ) enjoyn the observance of any of them , no not of those which put men on no positive duties ; but were meer abridgements in point of some practises , upon the disciples of christ , but onely such whose observation for that season was made necessary by reason of scandals and offences , before any such imposition of theirs , acts 15. nor by a purity of reason if regard be had to their example , can there any abridgement be lawfully made of the liberty of christs disciples by any imposition of things of the later sort , unless it be as to the observation of some such things as are made necessary in case of scandal antecedent unto any such imposition . we grant then that there may be , yea , there ought de facto to be an abridgement made of our liberty , as to the performance of some things at some times , which in general we are made free unto , where that performance in the use and exercise of our liberty , would prove an hindrance unto edification , the great end whereunto all these things are subservient . but then the case must be so stated antecedent to any imposition . first to impose that which is not necessary , and then to assert a necessity of its observation least scandal should ensue , is a course that men are not directed unto by any gospel rule or apostolical practise . the sum is , that abridgement of the liberty of the disciples of christ by impositions on them of things which he hath not appointed , nor made necessary by circumstances antecedent unto such impositions , are plain usurpations upon the consciences of the disciples of christ , destructive of the liberty which he hath purchased for them , and which if it be their duty to walk according to gospel rule , is sinful to submit unto . that of this nature is the imposition of a liturgy contended about , is evident . it hath no institution or appointment by jesus christ , it is wholly of men , there is nothing antecedent unto its imposition that should make it necessary to be imposed ; a necessity of its observation is induced upon and by its imposition , which is directly destructive to our liberty in jesus christ. the necessity pretended from the insufficiency of ministers for the discharge of that which is their proper work , hath in grea● 〈◊〉 been caused by this imposition ; and where it hath not , some mens sin , is not to be made other mens punishment . reasons pleaded for the imposition opposed , shall be elsewhere considered . finis . eben-ezer a memoriall of the deliverance of essex, county, and committee, being an exposition on the first ten verses of the third chapter of the prophesie of habakkuk in two sermons. the first preached at colchester before his excellency on a day of thanksgiving for the surrender thereof. the other at rumford unto the committee who were imprisoned by the enemy sep. 28. a day set apart unto thanksgiving for their deliverance. / by john ovven pastor of the church of god which is at coggeshall. owen, john, 1616-1683. this text is an enriched version of the tcp digital transcription a90266 of text r203085 in the english short title catalog (thomason e477_8). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 171 kb of xml-encoded text transcribed from 33 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a90266 wing o742 thomason e477_8 estc r203085 99863166 99863166 115350 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a90266) transcribed from: (early english books online ; image set 115350) images scanned from microfilm: (thomason tracts ; 76:e477[8]) eben-ezer a memoriall of the deliverance of essex, county, and committee, being an exposition on the first ten verses of the third chapter of the prophesie of habakkuk in two sermons. the first preached at colchester before his excellency on a day of thanksgiving for the surrender thereof. the other at rumford unto the committee who were imprisoned by the enemy sep. 28. a day set apart unto thanksgiving for their deliverance. / by john ovven pastor of the church of god which is at coggeshall. owen, john, 1616-1683. [8], 56 p. printed by w. wilson, for the authour, london : 1648. running title reads: a memoriall of the deliverance of essex, county, and committee. annotation on thomason copy: "decemb:". reproduction of the original in the british library. eng bible. -o.t. -habakkuk iii, 1-10 -sermons -early works to 1800. sermons, english -17th century. colchester (england) -history -siege, 1648 -sermons -early works to 1800. a90266 r203085 (thomason e477_8). civilwar no eben-ezer: a memoriall of the deliverance of essex, county, and committee, being an exposition on the first ten verses of the third chapter owen, john 1648 31588 25 105 0 0 0 0 41 d the rate of 41 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2007-06 tcp assigned for keying and markup 2007-06 apex covantage keyed and coded from proquest page images 2008-05 john latta sampled and proofread 2008-05 john latta text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion eben-ezer a memoriall of the deliverance of essex , county , and committee , being an exposition on the first ten verses of the third chapter of the prophesie of habakkvk in two sermons . the first preached at colchester before his excellency on a day of thanksgiving for the surrender thereof . the other at rumford unto the committee who were imprisoned by the enemy sep. 28. a day set apart unto thanksgiving for their deliverance . the righteous man is delivered out of trouble , and the wicked commeth in his stead , prov. 11. 18. by john ovven pastor of the church of god which is at coggeshall . london , printed by w. wilson , for the authour , 1648. to his excellency thomas lord fairfax , &c. sir , almighty god having made you the instrument , of that deliverance and peace , which in the county of essex , we do injoy , next to his own goodnesse , the remembrance thereof is due unto your name . those who honour him , he will honour , and those who despise him shall be lighty esteemed . 1 sam. 2. 30. part of these ensuing sermons , being preached before your excellency , and now by providence called forth to publick view , i am imboldned to dedicate them unto your name , as a small mite of that abundant thankfulnesse , wherein all peace-loving men of this county stand obliged unto you . it was the custome of former days , in the provinces of the roman empire , to erect statuas and monuments of gratefull remembrance , to those presidents and governours , who in the administration of their authority , behaved themselves , with wisdome courage and fidelity . yea instruments of great deliverances and blessings , through corrupted natures folly , became the pagans deities . there is scarce a county in this kingdome wherein and not one from which , your excellency hath not deserved a more lasting monument , then ever was erected of corinthian brasse : but if the lord be pleased , that your worth shall dwell only in the prayses of his people , it will be your greater glory , that being the place , which himselfe hath chosen to inhabit . now for a testification of this , is this only intended ; beyond this , towards men , god pleading for you , you need nothing but our silence . the issue of the last ingagements , whereunto you were called , and enforced , answering , yea outgoing your former undertakings , giving ample testimony of the continuance of gods presence , with you , in your army , having stopped the mouths of many gain-sayers , and called to the residue in the language of the dumbe speaking aegyptian hieroglyphick , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , men of all sorts know , that god hateth impudence . it was said of the romans in the raysing of their empire , that they were , saepe praelio victi , bello nunquam ; so naked hath the bow of god bin made for your assistance , that you have failed neither in battell nor war . truly had not our eyes beheld the rise , and fall , of this latter storm , we could not have bin perswaded that the former atcheivements of the army under your conduct , could have bin parallell'd . but he who always enabled them to out doe not only others , but themselves , hath in this carried them out , to out-doe , what ever before himselfe had done by them , that they might shew more kindnesse and faithfulnesse , in the latter end , then in the beginning . the weary oxe , treadeth hard . dying bites , are often desperate . halfe ruined carthage , did more perplex rome , then when it was entire . hydras heads ( in the fable ) were increased by their losse ; and every new stroke begot a new opposition . such seemed the late tumultuating of the exasperated party in this nation . in the many undertakings of the enemy , allwhich themselves thought secure , and others esteemed probable , if they had prevailed in any one , too many reasons present themselves , to perswade , they would have done so in all . but to none of those worthies , which went out under your command , to severall places in the kingdome , can you say with augustus to varus , upon the slaughter of his legions by harminius in germany , quintile vare redde legiones , god having carried them all on with successe and victory . one especially in his northern expedition , i cannot passe over with silence , who although he will not , dare not say of his undertakings , as caesar of his asian war , veni , vidi , vici , knowing who workes all his workes for him , nor shall we say of the enemies multitude , what captaine gam , did of the french , being sent to spy out their numbers , before the battell of agin-court , that there were of them , enough to kill , and enough to take , and enough to runne away , yet of him , and them , both he , and we , may freely say , it is nothing with the lord to help , either with many , or with them that have no power . the war being divided , and it being impossible your excellency should be in every place of danger ; according to your desire , the lord was pleased to call you out personally unto two , of the most hazardous , dangerous , and difficult undertakings : where besides the travaile , labour , watching , heat and cold , by day and night , whereunto you were exposed , even the life of the meanest souldier in your army was not in more imminent danger , then oftentimes was your own . and indeed during your abode at the leagure amongst us , in this only were our thoughts burdened with you , that selfe-preservation was of no more weight in your counsells and undertakings . and i bescech you pardon my boldnesse , in laying before you this expostulation of many thousands , ( if wee may say to him , who hath saved a kingdome , what was sometimes said unto a king ) know you not that you are worth ten thousands of us , why should you quench such a light in izrael ? sir , i account it among those blessings of providence , wherewith the days of my pilgrimage have bin seasoned , that i had the happinesse for a short season , to attend your excellency , in the service of my master iesus christ . as also that i have this opportunity , in the name of many , to cast in my {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} into the kingdomes congratulations of your late successes . what thoughts concerning your person , my brestis possessed with all , as in their storehouse they yeeld me delightfull refreshment , so they shall not be drawne out , to the disturbance of your selfe-deniall . the goings forth of my heart , in reference to your excellency , shall be chiefly to the most-high , that being more then conquerour , in your spirituall and temporall warfare , you may be long continued for a blessing , to this nation , and all the people of god . sir , your excellencies most humble and devoted servant , john owen . coggeshall , essex octo. 5. 1648. to the worthy and honoured sir william masham , sir william rowe with the rest of the gentlemen of the committee lately under imprisonment by the enemie in colchester , as also to the honoured sir henry mildmay of wansted , col. sr. thomas honywood with the rest of the gentlemen and officers lately acting and engaged against the same enemy . sirs : the righteous judgements of god , having brought a disturbance , and noyse of war , for our security , unthankfulnesse , murmuring , and devouring one another , upon our country , those who were intrusted with the power thereof , turned their streames into severall channells . troublous times , are times of triall . many shall be purifyed and made white , and tried , but the wicked shall do wickedly , and none of the wicked shall understand , but the wise shall understand , dan. 11. 10. some god called out to suffer , some to doe , leaving treacherous dealers , to deale treacherously . of the two first sorts are you . this honour have you received from god either with patience and constancy to undergoe unvoluntarily a dangerous restraint , or with resolution and courage , voluntarily to undertake , a hazardous ingagement , to give an example , that faith and truth so shamefully despised in these evill days , have not altogether forsaken the sonnes of men . it is not in my thoughts , to relate unto your selves , what some of you suffered , and what some of you did : what difficulties and perplexities you wrestled withall , within , and without , the walls of your enemies , ( the birds in the cage , and the feild , having small cause of mutuall emulation ) for that which remaines of these things , is only a returnall of praise to him , by whom , all your works are wrought . it cannot de denyed , but that providence was eminently exalted , in the work of your protection and delivery : yet truly for my part , i cannot but conceive that it vayles to the efficacy of grace , in preventing you , from putting forth your hands unto iniquity , in any sinfull compliance with the enemies of our peace . the times wherein we live , have found the latter more rare then the former . what god wrought in you , hath the preheminence of what he wrought for you : as much , as to be given up to the sword , is a lesser evill , then to be given up to a treacherous spirit . what god hath done for you all , all men know ; what i desire you should do for god , i know no reason , why i should make alike publick . the generall and particular civilities i have received , from all and every one of you , advantaging me to make it out in another way . i shall adde nothing then to what you will meet withall , in the following discourse , but only my desire that you would seriously ponder the 11th observation with the deductions from thence . for the rest , i no way feare , but that that god , who hath so appeared with you , and for you , will so indulge to your spirits , the presence and guidance of his grace , in these shaking times , that if any speak evill of you as of evill doers , they may be ashamed that falsely accuse your good conversation in christ , and glorify god in the day of visitation . for these following sermons , one of them was preached at your desire , and is now published upon your request . the first part of the labour , i willingly and cheerfully under went , the latter merely in obedience to your commands : being acted in it , more by your judgements , then mine own ; you were perswaded , ( meane as it was ) it might be for the glory of god , to have it made publick , where upon my answer was , and is , that , for that , not only it , but my selfe also , should by his assistance be ready for the presse . the faillings and infirmities , attending the preaching and publishing of it , ( which the lord knowes to be very many ) are mine : the inconveniences of publishing such a tractate from so weak a hand , whereof the world is full , must be yours ; the fruit and benefit , both of the one , and other , is his , for whose pardon of infirmities and removeall of inconveniences , shall be , as for you , and all the church of god , the prayer of sirs , your most humble and obliged servant in the work of the lord john owen . coggesh : octob. 5. 1648. some few literall faults have escaped , viz. wrath for wroth , revelled for levelled ; which the ingenuous reader will amend as well as discerne . a memoriall of the deliverance of essex , county , and committee , in two sermons . habakkuk chap. 3. vers. 1 , 2 , 3 4 , 5 , 6 , 7 , 8 , 9. 1. a prayer of habakkuk the prophet upon sigionoth . 2. o lord , i have heard thy speech , and was afraid : o lord , revive thy worke in the midst of the yeers , in the midst of the yeers make known ; in wrath remember mercy . 3. god came from teman , and the holy one from mount paran , selab . his glory covered the heavens , and the earth was full of his praise . 4. and his brightnesse was as the light : he had horns comming out of his hand , and there was the hiding of his power . 5. before him went the pestilence , and burning coals went forth at his feet . 6. he stood and measured the earth : he beheld , and drove asunder the nations , & the everlasting mountains were scattered , the perpetuall hills did bow : his wayes are everlasting . 7. i saw the tents of cushan in affliction : and the curtains of the land of midian did tremble . 8. was the lord displeased against the rivers ? was thine anger against the rivers ? was thy wrath against the sea , that thou didst ride upon thine horses , and thy charets of salvation ? 9. thy bow was made quite naked , according to the oaths of the tribes , even thy word . selah . thou didst cleave the earth with rivers . of this chapter , there are foure parts . 1. the title and preface of it , v : 1. 2. the prophets maine request in it : v : 2. 3. arguments to sustaine his faith in that request from v : 3. unto the 17th . 4. a resignation of himselfe , and the whole issue of his desires unto god : from thence to the end . wee shall treate of them in order . the prophet having had visions from god , and a prediscoveries of many approaching judgements , in the first and second chapters , in this , by faithfull prayer , sets himselfe to obtaine a sure footing , and quiet abode in those nation-destroying stormes . a prayer of habakkuk the prophet , that is the title of it . and an excellent prayer it is , full of arguments to strengthen faith , acknowledgement of gods soveraignty , power , and righteous judgements , with resolutions to a contented , joyfull rolling him upon him under all dispensations . prayer , is the believers constant sure retreate in an evill time , in a time of trouble . it is the righteous mans wings , to the name of the lord , which is his strong tower . a b christian souldiers sure reserve in the day of battell : if all other forces be overthrowne , here he will abide by it : no power under heaven can prevaile upon him , to give one step backwards . hence that title of psalme 102. a prayer of the afflicted , when he is overwhelmed . 't is the overwhelmed mans refuge , and imployment : when he swooneth with anguish ( as in the originall ) this fetches him to life againe . so for it psal. 61. 2 , 3. in our greatest distresses , let neither unbeliefe , nor selfe contrivances , just●e us out of this way to the rock of our salvation . prophets discoveryes of fearfull judgements , must be attended with fervent prayers . that messenger hath done but halfe his businesse , who delivers his errand , but returnes not an answer . he that brings gods message of threats unto his people , must returne his peoples message of intreaties , unto him . some thinke they have fairly discharged their duty , when they have revealed the will of god to man : without labouring to reveale the condition and desires of men unto god . he that is more frequent in the pulpit to his people , then he is in his closet for his people , is but a sorry watchman . moses did not so , exod. 32. 31. neither did samuel so , 1 sam. 12. 23. neither was it the guize of jeremiah in his days , cap. 14 17. if the beginning of the prophecie be , ( as it is ) the burden of habakkuk , the close will be ( as it is ) the prayer of habakkuk . where there is a burden upon the people , there must be prayer for the people . wo to them who have denounced desolations , and not powred out supplications : such men delight in the evill , which the prophet puts far from him : jerem. 17. 16. i have not desired the wofull day , ( o lord ) thou knowest . now this prayer , is upon sigionoth : that is , 1. it is tuned to a song : 2. such a song . for the first , that it is a song , penned in meeter , and how done so , ( 1 ) to take the deeper impression , ( 2 ) to be the better reteined in memory , ( 3 ) to worke the more upon affections , ( 4 ) to receive the ingredients of poeticall loftinesse for adorning the majesty of god , with ( 5 ) the use of songs in the old church , ( 6 ) and for the present , ( 7 ) their times and seasons , as among the people of god , so all nations of old ; of all , or any of these , being besides my present purpose , i shall not treat . of the second , that it is upon sigionoth , a little may be spoken . the word is once in another place ( and no more ) used in the title of a song : and that is psalme 7 siggaion of david : and it is variously rendred . it seemes to be taken from the word , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} erravit , to erre , or wander variously . prov. 5. 20. the word is used for delight , to stray with delight . in her love {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} thou shalt erre with delight , we have translated it , be ravished , noting affections out of order . the word then holds out a delightfull wandring , and variety : and this litterally , because those two songs psal. 7. and hab. 3. are not tyed to any one certain kind of meeter , but have various verses for the more delight : which , though it be not proper to them alone , yet in them the holy ghost , would have it especially noted : but now surely the kernell of this shell , is sweeter then so . is not this written also for their instruction , who have no skill in hebrew songs ? the true reason of their meeter , is lost to the most learned . are not then gods variable dispensations towards his , held out under these variable tunes , not all fitted to one string : not all alike pleasant and easy ? are not the severall tunes , of mercy and judgement in these songs ? is not here affliction and deliverance , desertion and recovery , darkenesse and light , in this variously ? doubtlesse it is so . god often cals his people unto songs upon sigionoth : c keepes them under various dispensations , that so drawing out all their affections , their hearts may make the sweeter melody unto him . they shall not have all hony , nor all gall : all judgement , lest they be broken , nor all mercy lest they be proud . thou answeredst them o lord our god , thou wast a god that forgavest them , though thou tookest vengeance of their inventions , psal. 99 : 8. here is a song upon sigionoth . they are heard in their prayers and forgiven , there is the sweetest of mercies : vengeance is taken of their inventions , there 's a tune of judgement . by terrible things in righteousnesse wilt thou answer us o god of our salvation , psal. 65. 5. is a song of the same tune . to be answered in righteousnesse , what sweeter mercy in the world ? nothing more refreshes the panting soule , then an answer of its desires : but to have this answer by terrible things ! that string strikes a humbling , a mournfull note . israel heares of deliverance by moses , d and at the same time have their bondage doubled by pharaoh . there 's a song upon sigionoth . is it not so in our days ? pretious mercies , and dreadfull judgements , joyntly powred out upon the land ! we are cloathed by our father , like ioseph by his , in a party coloured coate : here a piece of unexpected deliverance , and there a piece of deserved correction : at the same houre , we may rejoyce at the conquest of our enemies , and mourne at the losse of our harvest . victories for his own names sake , and showres for our sins sake , both from the same hand , at the same time . the cry of every soule , is like the cry of the multitude of old and young at the laying the foundation of the second temple : many shouted aloud for joy , and many wept with a loud voyce , so that it was a mixt noyse and the severall noyses could not be distinguished . ezra . 3. 12 , 13. a mixed cry is in our spirits , and we know not which is loudest in the day of our visitation . i could instance in sundry particulars , but that every ones observation , will save me that easy labour ▪ and this the lord doth ▪ 1. to fill e all our sayles towards himselfe at once : to exercise all our affections . i have heard that a full winde behind the ship , drives her not so fast forward , as aside wind , that seemes almost as much against her as with her : and the reason they say is , because a full wind , fills but some of her sayles , which keepe it from the rest , that they are empty : when a side wind fills all her sayles , and sets herspeedily forward . which way ever we go in this world , our affections are our sayles : and according as they are spread and filled , so we passe on , swifter or slower , whither we are steering . now if the lord should give us a full wind , and continuall gale of mercies , it would fill but some of our sayles , some of our affections , joy , delight and the like : but when he comes with a side wind , a dispensation that seemes almost as much against us , as for us , then he fils all our sayles , takes up all our affections , making his works , wide , and broad enough , to entertaine them every one , then are we carried freely and fully , towards the haven where we would be . a song upon sigionoth , leaves not one string of our affections unturned . it is a song that reacheth every line of our hearts , to be framed by the grace and spirit of god . therein , hope , feare , reverence with humility and repentance have a share , as well as joy , delight , and love , with thankfulnesse . enterchangeable dispensations , take up all our affections , with all our graces : for they are gracious affections , exercised and seasoned with grace , of which we speak . the stirring of naturall affections as meerly such , is but the moving of a dunghill to draw out a stinking steame , a thing the lord neither aymeth at , nor delighteth in : their joys , are his provocation , and hee laugheth in the day of their calamity , when their feare commeth , prov. 1. 26 , 27. secondly , to keep them in continuall f dependance of himselfe . he hath promised his own dayly bread , not goods laid up for many years . many children have bin undone by their parents giving them too large a stock to trade for themselves : it has made them spend-thrifts , carelesse , and wanton . should the lord entrust his people with a continued stock of mercy , perhaps they would be full and deny him , and say who is the lord ? prov. 30. 9. iesurun did so : deut. 32. 14 , 15. ephraim was filled according to her pasture and forgot the lord . hos. 13. 6. neither on the other side will he be always chiding : his anger shall not burne for ever very sore . it is our infirmity ( at the least ) if we say , god hath forgotten to be gracious , and shut up his tender mercies in displeasure : psal. 77. 9. but laying one thing against another , he keepes the heart of his , in an even ballance , in a continuall dependance upon himselfe : that they may neither be wanton through mercy , nor discouraged by too much oppression . our tender father is therefore , neither always feeding , nor alwayes correcting . and it shall come to passe in that day , that the light shall not be cleare nor darke : but it shall be one day which shall bee knowne to the lord : not day nor night , but it shall come to passe that at evening time it shall be light : saith the prophet zech. 14. 6 , 7. seeking out gods dispensations towards his , ending in joy and light in the evening . labour to have your hearts right tuned for songs on sigionoth sweetly to answer all gods dispensations in their choice variety . that instrument will make no musick , that hath but some strings in tune . if when god strikes with mercy upon the string of joy and gladnesse , we answer pleasantly , but when he touches upon that of g sorrow and humiliation , we suit it not , we are broken instruments that make no melody unto god . we must know how to receive good and evil at his hand . he hath made every thing beautifull in its time , eccles. 3. 11. every thing in that whole variety which his wisdome hath produceed . a well tuned heart must have all its strings , all its affections , ready to answer every touch of gods finger : to improve judgements and mercies both at the same time . sweet harmony ariseth out of some discords . when a soul is in a frame to rejoyce with thankfull obedience for mercy received , and to be humbled with soul-searching amending repentance , for judgements inflicted at the same time , then it sings a song on sigionoth , then it is fit for the dayes wherein we live . indeed both mercies and judgements ayme at the same end , and should be received with the same equall temper of mind . a flint is broken between a hammer and a pillow : an offender is humbled between a prison and a pardon : a hard heart may be mollified , and a proud spirit humbled between those two . in such a season the severall rivolets of our affections flow naturally in the same stream . when hath a gracious soul the soundest joyes , but when it hath the deepest sorrows ! habent & gaudia vulnus . when hath it the humblest meltings but when it hath the most ravishing joyes ! our afflictions , which are naturally at the widest distance , may all swim in the same spirituall channel-rivolets rising from severall heads , are carried in one stream to the ocean . as a mixture of several colours make a beautifull complexion for the body , so a mixture of divers affections under gods various dispensations , gives a comely frame unto the soul . labour then to answer every call , every speaking providence of god , in its right kind , according to the intention thereof : and the lord reveal his mind unto us that so we may do . hauing passed the title , let us look a little on those parts of the prayer it self that follow . the beginning of it in verse 2. hath two parts : first , the frame of the prophets spirit in his addresse to god : o jehovah i have heard thy speech and was afraid . secondly , his request in this his condition , o lord revive thy work in the middest of the years , in the middest of the years make known , in wrath remember mercy . in the first you have ( 1 ) particularly his frame , he was afraid or trembled ; which he wonderfully sets out ver. 16. when i heard , my belly trembled , my lips quivered at the voyce : rottennesse entered into my bones , and i trembled in my self . secondly , the cause of this fear and trembling : he heard the speech of god . if you will ask what speech or report this was , that made the prophet himself so exceedingly quake and tremble ! i answer it is particularly that which you have chap. 1. ver. 5. 6 , 7 , 8 , 9 , 10 , 11 , 12. conteining a dreadfull denunciation of the judgements of god against the people of israel , to be executed by the proud cruel insulting caldeans . this voice , this report of god makes the prophet tremble . an appearance of god in anger and threats against a people , should make his choicest secret ones amongst them to fear , to quake , and tremble . trembling of mans heart , must answer the shaking of gods hand . at the delivery of the law with all its attending threats , so terrible was the sight , that moses himself , ( though a mediatour then ) did exceedingly fear and quake : heb. 12. 21. god will be acknowledged in all his goings . if men will not bow before him , he will break them . they who fear not his threatnings , shall feel his inflictings . if his word be esteemed light , his hand will be found heavy . for 1. in point of deserving , who can say i have purged my heart , i am clean from sin ! none ought to be fearlesse , unlesse they be senselesse . gods people are so farre from being alwayes clear of procuring nationall judgements , that sometimes h judgements have come upon nations for the sins of some of gods people amongst them : as the plague in the dayes of david . 2. in point of i suffering who knows but they may have a deep share ! the prophets book is written within , as well as without , with lamentation , mourning and woe . ezek. 2. ult. if the lion roars , who can but fear ? amos 3. 8. fear to the rooting out of security not the shaking of faith . fear to the pulling down of carsall presidence , not christian confidence . fear to draw out our ouls in prayer , not to swallow them up in despair . fear , to break the arme of flesh , but not to weaken the staffe of the promise . fear , that we may draw nigh to god , with reverence , not to run from him with diffidence : in a word , to overthrow faithlesse presumption , and to increase gracious submission . secondly , here is the prophets request : and in this there are these two things , 1. the thing he desireth : the reviving gods work , the remembring mercy . 2. the season he desireth it in , in the midst of the yeares . for the first , that which in the beginning of the verse , he calls gods work , in the close of it , he termeth mercy : and the reviving of his work , is interpreted to be a remembring mercy . these two expressions then are paralell . the reviving of gods work towards his people , is a re-acting of mercy : a bringing forth the fruits therof , and that in the midst of the execution of wrath , as a man in the midst of another , remembring a businesse of more importance , instantly turneth away , and applyeth himself thereunto . acts of mercy are gods proper work towards his people , which he will certainly awake , and keep alive in the saddest times . mercy you see is his work , his proper work , as he calleth judgement his strange act : isaiah 28. 21. he retaineth not his anger for ever , because he delighteth in mercy : micah 7. 18. this is his proper work ; though it seem to sleep , he will awake it , though it seem to die , he will revive it . can a woman forget her child , that she should not have compassion on the sonne of her wombe ? yea they may forget , yet will i not forget thee : behold , i have graven thee upon the palms of my hands , thy walls are continually before me , isaiah 49. 16 , 17. secondly , for the season of this work , he prayes that it may be accomplished , in the middest of the yeares : upon which you may see what weight he layes by his repetition of it in the same verse . it is something doubtfull what may be the peculiar sense of these words : whether the midst of the yeares , do not denote the whole time of the peoples bondage under the caldeans , ( whence junius renders the words , interea temporis , ( noting this maner of expression ( the midst of the yeares ) for an hebraisme ) during which space he intercedes for mercy for them . or whether the middest of the yearrs , do not denote some certain point of times , as the season of their return from captivity , about the middest of the yeares between their first king , and the coming of the messiah , putting a period to their church and state . whether of these is more probable , is not needfull to insist upon ; this is certain , that a certain time is pointed at : which will yield us , the churches mercies and deliverance , have their appointed season : in the middest of the years it shall be accomplished . as there is a decree bringing forth the wickeds destruction , zeph. 2. 2. so there is a decree goes forth in its appointed season for the churches deliverance , which cannot be gainsayed : dan. 9. 23. every vision is for its appointed season and time , hab. 2. 3. then it will surely come , it will not tarry . there is a determination upon the weeks and dayes of the churches sufferings and expectations , dan. 9 : 24. seventy weeks are determined upon thy people . as there is a three transgressions and a foure of rebells for which god will not turn away their punishment , am. 1. 3. so a three afflictions and a foure of the people of god , after which he will not shut out their supplications . hence that confidence of the prophet , psal. 102. 13 , 14. thou shalt arise , and have mercy upon sion : for ( saith he ) the time to favour her , yea the set time is come . there is a time , yea a set time for favour to be shewed unto sion . as a time to break down , so a time to build up : an acceptable time , a day of salvation . it came to passe , at the end of 430 years , even the self same day it came to passe , that all the hosts of the lord went out of egypt , exod. 12. 41. as a woman with child goes not beyond her appointed moneths , but is pained to be delivered , no more can the fruitfull decree cease from bringing forth the churches deliverance in the season thereof . because there is an appointed period of the churches humiliation , and bearing of her iniquities . israell shall bear their iniquities in the wildernesse , but this is exactly limited to the space of 40 years . when their iniquity is pardoned , their warfare is accomplished . isaiah 40. 2. they say some men will give poyson that shall work insensibly and kill at seven years end . the great physician of his church , knows how to give his sin-sick people potions , that shall work by degrecs , and at such an appointed season take away all their iniquity . then they can no longer be detained in trouble . god will not continue his course of physick , unto them one day beyond health recovered . this is all the fruit of their afflictions ; to take away their iniquities , isa 27. 9. and when that is done , who shall keep bound what god will loose ? when sin is taken away from within , trouble must depart from without . because the churches sorrows are commensurate unto , and do contemporise with , the joyes and prosperity of gods enemies , and hers . now wicked mens prosperity hath assured bounds . the wickednesse of the wicked shall come to an end . there is a time when the iniquity of the amorites comes to the full : gen : 15. 16. it comes up to the brim in the appointed day of slaughter . when their wickednesse hath filled the ephah , a talent of lead is laid upon the mouth thereof , and it is carried away on wings , zech. 5. 6 , 7 , 8. swiftly , certainly , irrevocably . if then the churches troubles , contemporise , rise and fall , with their prosperity , and her deliverance , with their destruction ! if the fall of babylon be the rise of sion ; if they be the buckets , which must go down , when the church comes up ; if they be the rod of the churches chastisement , their ruine being set and appointed , so also must be the churches mercies . in every distresse , learn to wait with patience for this appointed time , he that believeth will not make hast . though it tarrywait for it , it will surely come . he that is infinitely good hath appointed the time , and therefore it is the best . he that is infinitely wise , hath determined the season , and therefore it is most suitable . he who is infinitely powerfull , hath set it down , and therefore it shall be accomplished . wait for it believing , wait for it praying , wait for it contending . waiting is not a lazy hope , a sluggish expectation . when daniel knew the time was come , he prayed the more earnestly , dan. 9. 2 , 3. you will say perhaps , what need he pray for it when he knew the time was accomplished ! i answer ; the more need . prayer helps the promise bring forth . because a womans time is come , therefore shall she have no midwife ? nay therefore give her one . he that appointed their return , appointed that it should be a fruit of prayer . wait k contending also , in all wayes wherein you shall be called out . and be not discouraged , that you know not the direct season of deliverance . in the morning sow thy seed , and in the evening , withold not thy hand , for thou knowest not which shall prosper , this or that , or whether they shall be both alike good ; eccles. 11. 6. but proceed we with the prophets prayer . from verse the 3. to the 17. he layeth down severall arguments taken from the majesty , power , providence , and former works of god , for the supporting of his faith , to the obtaining of those good things , and works of mercy , which he was now praying for . we shall look on them , as they ly in our way . god came from teman , the holy one from mount ●aran : selah : his glory covered the heavens , the earth was full of his praise . teman was a city of the edomites , whose land the people of israel compassed in the wildernesse , when they were stung with fiery serpents , and healed by looking on a brazen serpent , set up to be a type of christ . teman is put for the whole land of edom : and the prophet makes mention of it , for the great deliverance & mercy granted there to the people , when they were almost consumed . that 's gods coming from teman . see num. 21. v. 5 , 6 , 7 , 8 , 9. when they were destroyed by fiery serpents , he heals them by a type of christ , giving them corporeall , and raising them to a faith of spirituall salvation . paran the next place mentioned , was a mountain in the land of ismael , near which moses repeated the law , and from thence god carried the people immediately to canaan : another eminent act of mercy . unto these he addeth the word selah : as it is a song a note of elevation in singing : as it respects the matter , not the form , a note of admiration and speciall observation : selah , consider them well for they were great works indeed . speciall mercies , must have speciall observation . now by reason of these actions , the prophet affirms that the glory of god covered the heavens , and the earth was full of his praise . lofty expressions of the advancement of gods glory , and the fullnesse of his praise amongst his people of the earth , which attended that mercifull deliverance , and gracious assistance . nothing is higher or greater then that which covers heaven , and fills earth . gods l glory is exceedingly exalted , and his praise increased every where , by acts of favour and kindnesse to his people . that which i shall chuse from amongst many others that present themselves a little to insist upon , is that former mercies with their times and places are to be had in thankfull remembrance unto them who wait for future blessings . faith is to this end separated by them . awake , awake , put on strength o arm of the lord , awake as in the ancient dayes , as in the generations of old : art not thou it that hath cut rahab , and wounded the dragon ? art not thou it that dried the sea , the waters of the great deep , that hath made the depths of the sea a way for the ransomed to passe over ? isa. 51. 9 , 10 : the breaking of rahab , that is egypt , so called here , and psal. 87. 4. psal. 89. 11. for her great strength which the word signifies , and the wounding of the dragon , that great and crooked afflictour pharaoh is remembred , and urged for a motive to a new needed deliverance . so psal. 74. 13 , 14. thou brakest the heads of leviathan in pieces , and gavest him to be meat to the people in the wildernesse . leviathan , the same dragon , oppressing , persecuting pharaoh ; thou brakest his heads , his counsells , armies , power , and gavest him for meat , that the people for forty yeares together might be fed , sustained and nourished , with that wonderfull mercy . out of the eater came forth meat , out of the strong came forth sweetnesse . in this reciprocation god walketh with his people . of free grace he bestoweth mercies and blessings on them : by grace works the returns of remembrance and thankfullnesse unto himself for them : then showres that down again in new mercies . the countries which send up no vapours , receive down no showers . remembrance with thankfullnesse of former mercies , is the matter as it were , which by gods goodnesse , is condensed into following blessings . for mercies have their proper end when thankfully remembred . what more powerfull motive to the obteining of new , then to hold out , that the old were not abused . we are incouraged to cast seed again into that ground , whose last crop witnesseth that it was not altogether barren : that sad spot of good hezekiah , that he rendred not again according to the benefit done unto him , is set down as the opening a doore of wrath against himself , judah and jerusalem , 2. chron. 32. 25. on the other side suitable returns , are a doore of hope for further mercies . the remembrance of them strengthens faith , and keeps our hands from hanging down in the time of waiting for blessings . when faith is supported the promise is engaged , and a mercy at any time more then half obteined , faith is the substance of things hoped for , heb. 11. 1. god ( saith the apostle ) hath delivered us from so great a death , and doth deliver , now what conclusion makes he of this experience ? in whom we trust , that he will yet deliver us , 2 cor. 1. 10. it was a particular mercy , with it's circumstances , as you may see ver. 9. which he made the bottome of his dependance . in the favours of men , we cannot do so : they may be weary of helping , or be drawne dry , and grow helpelesse . pond's may be exhausted , but the ocean never . the infinite fountaines of the deity , cannot be sunk one haires bredth by everlastingly-flowing blessings . now circumstances of actions , time , place , and the like , oft-times take deepe impressions : mercies should be remembred with them . so doth the apostle againe , 2 tim. 4. 17 , 18. he did deliver me from the mouth of the lyon : ( nero that lion-like tyrant ) and what then ? he will deliver mee from every evill worke . david esteemed it very good logick , to argue from the victory god gave him over the lyon , and the beare , to a confidence of victory over goliah : 1 sam. 17. 37. the use of this , we are lead unto , isaiah 43. 16 , 17 , 18. thus saith the lord which maketh a way in the sea , and a path in the mighty waters : which bringeth forth the chariot and the horse , the army and the power , they shall lie downe together , they shall not rise , they are extinct , they are quenched as tow : remember yee not the former things , nor consider the things of old . let former mercies be an anchor of hope in time of present distresses . where is the god of marstone-moore , and the god of naseby , is an acceptable expostulation in a gloomy day . o what a catalogue of mercies , hath this nation to plead by in a time of trouble ? god came from naseby , and the holy one from the west : selah : his glory covered the heavens , and the earth was full of his prayse . he went forth in the north , and in the east he did not withhold his hand . i hope the poore towne wherein n i live , is more inriched with a store mercy of a few moneths , then with a full trade of many years . the snares of death compassed us , and the flouds of ungodly men made us afraid : psal. 18. 4. but the lord thundred from heaven , the highest gave his voyce , hailestones and coals of fire : yea he sent out his arrowes and scattered them , and he shot out lightning and discomfited them : he sent from above , he tooke us , he drew us out of many waters , hee delivered us from our strong enemy , and from them which hated us , for they were to strong for us , v. 13 , 14 , 16 , 17. how may we say with the same psalmist in any other distresse , o my god my soule is cast downe within mee , therefore will i remember thee from the land of jordan , and of the hennomites from the hill missar , psal. 42. 6. where is the god of elijah , divides a new the waters of jordan , 2 kings 2. 14. the following verses set forth the glory and power of god , in the accomplishment of that great worke of bringing his people into the promised land : with those mighty things he performed in the wildernesse . verse 4. if i mistake not sets out his glorious appearance on mount sinai : of which the prophet affirmes two things : 1. that his brightnesse was the light : 2. that , he had hornes comming out of his hand , and there was the hiding of his power . for the first : is it not that brightnesse which appeared , when the mountaine burnt with fire to the middest of heaven : deut. 4. 11. a glorious fire in the middest of clouds and thick darknesse . the like description you have of gods presence , psal. 18. 11 , 12. hee made darkenesse his secret place , and brightnesse was before him . as the light , the sun , the fountaine and cause of it : called light iob. 31. 26. now this glorious appearance holds out the kingly power and majesty of god in governing the world , which appeareth but unto few . the lord reigneth let the earth rejoyce , clouds and darkenesse are round about him a fire goeth before him , his lightnings inlightened the world , psa. 97. 1 , 2 , 3. secondly , he had hornes comming out of his hand . so the words most properly , though by some , otherwise rendred . that o hornes in scripture are taken for strength and power needs no proving . the mighty power of god which he made appear to his people , in that glorious representation of his majesty on mount sinai , is by this phrase expressed . there his chariots were seene to be twenty thousands , even many thousands of angels , and the lord among them in that holy place , psal. 68. 19. there they perceived that he had hornes in his hand : an almighty power to do what he pleased . whence it is added , and there was the hiding of his power . though the appearance of it was very great and glorious , yet it was but small to the everlastingly hidden depths of his omnipotency : ( the most glorious appearance of god comes infinitly short of his own eternall majesty as he is in himselfe : it is but a discovery , that there is the hiding of infinite perfection . ) or , there his power appeared to us , which was hidden from the rest of world . when god is doing great things , he gives glorious manifestations of his excellencies to his secret ones . the appearance on sinai , goes before his passage into canaan . surely the lord god will do nothing , but he revealeth his secrets unto his servants the prophets . amos 3. 7. when he is to send moses for the deliverance of his people , he appeares to him in a burning unconsumed bush , exod. 3. 2. a signe manifesting the presence of his power , to preserve his church unconsumed in the middest of burning fiery afflictions . vnto this very end , were all the visions , that are recorded in the scripture ; all of them accommodated to the things which god was presently doing . and this he doth : that they may thereby be prepared to follow him , and serve him in the great works he hath for them to do . great works are to be done without great incouragements . if god appeares not in light , who can expect he should appeare in operation ? he that is called to serve providence in high things , without some especiall discovery of god , works in the darke , and knowes not whither he goes , nor what hee doth . such a one travailes in the wildernesse , without a directing cloud . cleare shining from god , must be at the bottome of deepe labouring with god . what is the reason , that so many in our days , set their hands to the plow , and looke back againe ? begin to serve providence in great things , but cannot finish ? give over in the heat of the day ! they never had any such revelation of the mind of god upon their spirits , such a discovery of his excellencies , as might serve for a bottome of such undertakings . men must know that if god hath not appeared to them in brightnesse , and shewed them the hornes in his hand , hid from others , though they thinke highly of themselves , they 'l deny god twice and thrice , before the close of the work of this age . if you have no great discoveries , you will wex vaine in great undertakings . now workings on old bottomes , are like new wine in old bottels , both are spoyled and lost . the day is the time of work , and that because of the light thereof : those who have not light may be spared to go to bed . that they may be the better enabled to give him glory , when they shall see the sweet harmony that is between his manifestations and his operations . when they can say with the psalmist , as we have heard , so have we seene , psal. 48. 8. as he revealeth himselfe , so he worketh . when his power and mercy answer his appearance in the bush , it is a foundation to a prayer , the good will of him that dwelt in the bush , blesse thee . when a soule shall finde god calling him forth to employments , perhaps great and high , yet every way suiting that light and gracious discovery which he hath given of himselfe , one thing answering another , it sets him in a frame of honouring god aright . this might be of rich consideration could we attend it : for hence 1. as i said before , is apostasy from gods work . he appeares not unto me , how can they go upon his imployment ? men that have no vision of god , are in the darke , and know not what to doe . i speak not of visions beyond the word , answers of prayers , gratious applications of providences , with wise considerations of times and seasons . some drop off every day , some hang by the ey-lids , and know not what to do ; the light of god is not sent forth to lead and guide them : psal. 43. 3. wonder not at the strange backslidings of our days , many acted upon by-ingagements , and for want of light , know not to the last what they were adoing . 2. hence also is the suiting of great light , and great worke , in our days . let new light be derided whilest men please , he will never serve the will of god in this generation , who sees not beyond the line of foregoing ages . 3. and this thirdly , may put all those , whom god is pleased to imploy in his service , upon a diligent inquiry into his mind . can a servant do his masters work , without knowing his pleasure ? we live for the most part from hand to mouth , and do what comes next : few are acquainted with the designes of god . the going forth of the lord with his people towards their rest , with reference to his harbingers is described v. 5. before him went the pestilence , and burning coales went forth at his feete . before him , at his face . the pestilence , this is l often reckoned amongst the weapons wherewith god fighteth with any people to consume them : and as speeding an instrument of destruction it is , as any the lord ever used towards the children of men . at his feet went forth a burning coale . a redoubling say some of the same stroke : burning coals , for burning diseases . when one blow will not do the work appointed , god redoubles the stroak of his hand : levit. 26. 22 , 23 , 24 , 25. or burning coals , dreadfull judgements , mortall weapons , as fire and flames are often taken in other descriptions of god's dealing with his enemies : psal. 11. 6. 18. 8. prevailing fire is the most dreadfull meanes of destruction , heb. 12. 29. isa. 33. 14. exod. 23. 28. god threatneth to send the hornet upon the canaanites , before the children of israel : some stinging judgements , either on their consciences , or bodies , or both . something of the same kind is doubtlesse here held out : he sent plagues and diseases among them to weaken and consume them , before his peoples entrance . his presence was with israel , and the pestilence consuming the canaanites before their entrance is said to be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} at his faces , or appearances , before him , before the entrance of the presence of his holinesse . and the following judgements that quite devoured them , were the coals going out at his feet , which he sent abroad , when he entred their land , with his own inheritance , into theirs , to cast out those malae fidei possessores . 1. sicknesses , diseases and all sorts of judgements are wholly at gods disposall . affliction commeth not forth of the dust , neither doth trouble spring out of the ground , yet man is borne to trouble , as the sons of the burning coale lift up in flying , job . 5. 6 , 7. 2. when god intends the totall destruction of a people , he commonly weakens them by some previous judgements . let the truth of this , be found upon them that hate us , and the interpretation therof , be to the enemies , of this nation : but the lord knows , all our hearts may well tremble , at what will be the issue of the visitations of the last years . god never wants instruments , to execute his anger , and ruine his enemies . his treasury of judgements , can never be exhausted . if israel be too weake for the amorites , he will call in the pestilence and burning diseases to their assistance . what creature hath not this mighty god used against his enemies ? an angell destroyes senacheribs host , isa. 37. 36. and smites herod with wormes : acts 12. 23. heaven above sends downe a hell of fire and brimstone on sodome and gomorah , gen. 19. 24. the starres in their courses fought against sisera . judg. 5. 20. devils do his will herein , he sent evill angels among the aegyptians , psal. 78. 49. fire consumes persecuting ahaziah's companies , 2 kings 1. 10 , 11. the water drownes pharaoh and his chariots , exod. 14. 28. earth swallows up korah , with his fellow rebels , numb. 16. 32. beares rend the children that mocked elisha , 2 kings , 2. 24. lyons destroy the strange nations in samaria , 2 kings 17. 25. froggs , lice , boyles , hayle , rayne , thunder , lightning , destroy the land of aegypt : exod. 8 , 9 , 10. locusts are his mighty army to punish israel joel . 2. 25. hailstones destroy the canaanites , josh. 10. 11. stones of the wall slay the syrians , 1 kings 20. 30. pestilence and burning diseases are his ordinary messengers . in a word , all creatures , serve his providence , and await his commands , for the execution of his righteous judgements . neither the beasts of the field , nor the stones of the earth , will bee any longer quiet then hee causeth them to hold a league with the sons of men . to teach us all to tremble before this mighty god . who can stand before him , qui tot imperat legionibus ? if hee will strike hee wants no weapons : if he will fight he wants no armies . all things serve his will . he saith , to one come , and it commeth , to another go , and it goeth , to a third , do this , and it doth it . he can make use of our selves , our friends , our enemies , heaven , earth , fire , water , &c. any thing , for what end he pleaseth . there is no standing before his armies ; for they are all things , and himselfe to make them effectuall . there is no flying from his armies , for they are every where , and himselfe with them . who would not feare this king of nations ? he that contends with him , shall find it , as if a man did flee from a lyon , and a beare met him ▪ or went into the house and leaned upon a wall , and a serpent bitte him : amos 5. 18 , 19. no flying , no hiding , no contending . wormes kill herod ; a flie choak'd adrian , &c. to be a bottome of confidence and dependence in an evill day . he that hath god on his side , hath also all things , that are seene and that are not seene . the mountaine is full of fiery chariots for elisha's defence , when outwardly there was no appearance , 2 kings 6. 17. all things waite their masters beck , to do him service , as for the destruction of enemies , so for the deliverance of his . what though wee had no army in the time of war ? god hath millions , many thousands of angels , psal. 68. 17. one whereof can destroy so many thousands of men in a night : isa. 37. 36. hee can choose ( when few others will appeare with him against the mighty , as in our late troubles ) foolish things to confound the wise , and weak things , to confound the strong . senacheribs angell is yet alive , and the destroyer of sodom is not dead . and all those things are at our command , if their help may be for our good : judah ruleth with god , hos. 11. 12. hath a rule by faithfull supplications over all those mighty hosts . make god our friend , and wee are not onely of the best , but also the strongest side . you that would be on the safest side , be sure to choose that which god is on . had not this mighty all-commanding god been with us , where had we been in the late tumults ? so many thousands in kent , so many in wales , so many in the north , so many in essex , shall they not speed ? shall they not divide the prey ? is not the day of those factious independents come ? was the language of our very neighbours : the snare is broken , and we are delivered . the lord having sent messengrs before him into canaan , stands himself as it were upon the borders and takes a view of the land . he stood and measured the earth , he beheld and drove asunder the nations , and the everlasting mountaines were scattered , the perpetuall hills did bow : his wayes are everlasting . two things are here considerable ▪ 1. the lords exact fore-view of the promised land : he stood and measured the earth , and beheld the nations . 2. his operation at that time , he drave asunder the nations , and the , &c. 1. hee stood and measured . the prophet here representeth the lord on the frontire of canaan , as one taking view of a piece of land , and exactly measuring it out , as intending it for his own , weighing and considering the bounds and limits of it , to see if it will answer the end for which he purposeth it . gods exact notice and knowledge of his peoples possession is in those words held out . he views where the lines of every tribe shall run . nothing happens or is made out to any of gods people , without his own carefull providentiall predisposition . he views the circuit of the whole , where , and how , divided , and separated from the dwellings of the unclean , and habitations of the uncircumcised . fixed bounds , measured limits of habitation is a necessary ingredient , to the making up of a nat●●all church . 2. what he did : which is two wayes expressed , 1. in reference to the inhabitants , 2. to the land it selfe : 1. for the inhabitants , he drove them asunder : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and he made to leape out of their old chanels . those nations knit and linked together amongst themselves , by leagues and civill society , he separated , disturbed , divided in counsels and armes , ( as in the case of the gibeonites , ) persecuted by the sword , that they suddenly leaped out of their habitations , the residue wandering as no people . gods justly nation-disturbing purposes , are the bottome of their deserved ruine . 2. for the land , the everlasting mountaines , &c. those strong firme lasting mountaines of canaan , not like the mountaines of sand in the desart where the people were , but to continue firme to the worlds end , as both the words here used {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , perpetuity , and everlasting , do in the scripture frequently signify . now these are said to be scattered and to bow , because of the destruction of the inhabitants of those lasting hills , being many of them high and mighty ones like perpetuall mountaines : they being given in possession to the sons of israel , even the cheife things of the antient mountaines , and the pretious things of the lasting hills : deut. 33. 15. god takes an exact foreview of his peoples portion and inheritance . like a carefull father , he knows before hand , what he intends to bestow upon them . hee views it , measures it , prepares it to the utmost bounds . they shall not have a hayrs bredth which hee hath not alotted them : nor want the least jot of their designed portion . learne to be contented with your lot . he is wise also , who took a view of it , and measured it , and found it just commensurate to your good : had he known that a footes bredth more had bin needfull , you should have had it . had he seen it good ; you had had no thornes in your lands , no afflictions in your lives . o how carefull , how solicitous are many of gods people ! how full of desires ! oh that it were with me thus or thus ! possesse your soules in patience : as you cannot adde too , no more shall any take from your proportion . he took the measure of your wants , and his own supplies long since . that which he hath measured out , he will cut off for you . he knows how to suit all his children . it is dangerous incroaching for any of the sons of men upon gods peoples portion , lot , priviledges or inheritance . god hath measured it out for them , and he will looke that they injoy it . g shall men remove his bounds , and land-markes , and be free ? will it be safe trespassing upon the lands of the almighty ? will it be easy and cheape ? will he not plead his action with power ? especially seeing he hath given them their portion . if he hath given seir to edom , what doth he vexing and wasting jacob ? shall they not possesse what the lord their god gives them to possesse ? jud. 11. 24. he hath cautioned all the world ; kings and others in this kind : touch not mine annointed , do my prophets no harme : psal. 105. 14 , 15. touch them not , nor any thing that is theirs : harme them not in any thing i bestow on them . they have nothing but what their father gives them , and christ hath bought for them . will a tender father thinke you , contentedly looke on , and see a slave snatch away his childrens bread ? if a man hath ingaged himselfe to give a jewell to a deare friend , will he take it patiently to have an enemy come and snatch it away before his face ? god is ingaged to his people for all their injoyments , and will he quietly suffer himselfe to be robbed and his people spoyled ? shall others dwell quietly in the land which he hath measured for his own ? see whence the great destructions of people and nations in these latter ages have come . is it not for touching these forbidden things ? the holy vessels of the temple at hierusalem , ruined babylon . is not the wasting of the westerne nations , at this day from hence , that they have served the whore to deck her selfe , with the spoyles of the spouse ? helped to trim her with the portion of gods people : taking away their liberties , ordinances , priviledges , lives , to lay at her feet . doubtlesse god is pleading with all these kingdomes for their incroaching . they who will not let him be at peace with his , shall have little quiet with their own . the eagle that stole a coale from the altar , fired her nest . i know how this hath been abused to countenance the holding of babylonish wedges . god will preserve to his people his own allowance , not romes supplyment . this nation hath yet itching singers , and a hankering minde after the inheritance of gods people : let them take heed , he hath knocked off their hands an hundred times , and sent them away with bloudy fingers . o that we were wise , that we be not quite consumed . of you i hope better things , and such as accompany salvation , yet give me leave to cautionate you a little . 1. as to priviledges and liberties of this life . their liberties and estates , are not as other mens : but more exactly measured for their good , and sanctifyed to them in the bloud of christ . if in these things god hath called you to the defence and protection of his , he will expect a reall account . you had better give away a kingdome that belongs to others , then the least of that which god hath made for his saints . think not any thing small , which god accounts worthy to bestow on his . if he hath meted out liberty for them , and you give them slavery , you will have a sad reckoning . 2. in point of ordinances , and christ purchased priviledges : r here 't is dangerous incroaching indeed . god exactly measured canaan because it was to be the seat of a nationall church . if you love your lives , if you love your souls , be tender in this point . here if you meddle with that which belong not unto you , were you kings , all your glory would be laid in the dust . 2 chr. 26. 18. woe to them who cut short the saints of god in the least jot , of what he hath allotted to them in spiritualls . is it for any of you , o ye sons of men , to measure out gods childrens portion , long since bequeathed them by christ ? let them alone with what is given them . if god call israel out of egypt to serve him , shall pharaoh assigne who , and how they shall go , first men onely , then all without their cattel ? nay sayes moses , we will go as god calls , exod. 10. 26. was not one main end of the late tumults , to rob gods people of their priviledges , to bring them again under the yoke of superstition ? what god brake in warre , do not think he will prosper in peace ? if you desire to thrive , do not the same , nor any thing like it . take they any thing of yours , that belongs to cesar , the civil magistrate , restraine them , keep them within bounds . but if they take onely what christ hath given them , o touch them not , harm them not . the heap is provided for them , let them take for themselves . thinke it not strange , that every one should gather his own manna . the lord forbid that i should oversee the magistrates of england , taking away liberties , priviledges , ordinances or wayes of worship , from them to whom the almighty hath made a free grant of them . 3 if in taking what god hath measured out for them , they should not all comply with you , in the manner and measure of what they take , do them no harm , impoverish not their families , banish them not , slay them not . s alas your judgements , were you kings , and emperours , is not a rule to them . they must be tryed by their own faith . are their souls think you more precicious to you then themselves ? you say they take amisse : they say no : t and appeal to the word . should you now smite them ? speak blood , is that the way of jesus christ ? should it be as you affirm , you would be puzled for your warrant . to run when you are not sent , surely in this case is not safe . but what if it should prove in the close , that they have followed divine directions ? do you not then fight against god , wound jesus christ , and prosecute him as an evil doer ? i know the usual colours , the common pleas , that are used for the instigation of authority to the contrary . they are the very same and no other , that have slain the saints of god , this 1200 years . arguments for persecution are died in the blood of christians , for a long season , ever since the dragon gave his power to the false prophet , they have all died as hereticks and schismaticks . suppose you saw in one view all the blood of the witnesses of christ , which hath been let out of their veins , by vain pretences , that you heard in one noyse the dolefull cry of all pastorlesse churches , dying martyrs , harbourlesse children of parents inheriting the promise , wildernessewandring saints , dungeoned believers , wrested out by pretended zeal to peace and truth , and perhaps it may make your spirits tender as to this point . see the warrantablenesse of our contests for gods peoples rights . it was jephthaes onely argument against the incroaching ammonites . judg. 11. by gods assistance they would possesse what the lord their god should give them . if a grant from heaven will not make a firm title , i know not what will . being called by lawfull authority , certainly , there is not a more glorious employment , then to serve the lord , in helping to uphold the portion he hath given his people . if your hearts be upright , and it is the liberties , the priviledges of gods saints , conveied from the father , purchased by christ , you contend for , go on and prosper , the lord , is with you . 2. from what god did . the works and labours of gods people are transacted from them in heaven , before they once undertake them . the israelites were now going to canaan , god doth their work for them before hand they did but go up and take possession ; joshua and caleb tell the people not onely that their enemies defence was departed from them , but that they were but bread for them : num. 14. 9. not corn that might be prepared , but bread , ground , made up , ready baked , ready to eat . their work was done in heaven . known unto god are all his works from the beginning of the world , acts 15. 18. all that is done here below , is but the writing of a visible copy for the sons of men to read , out of the etenall lines of his own purpose . up and be doing , you that are about the work of the lord . your enemies are bread ready to be eaten , and yield you refreshment . do you think if our armies had not walked in a troden path they could have made such journeys as they have done of late ? had not god marched before them , and traced out their way from kent to essex , from wales to the north , their carcasses had long ere this , been cast into the field . their work was done in heaven before they begun it . god was gone over the mulberry trees ; the worke might have been done by children , though he was pleased to employ such worthy instruments . they see i doubt not their own nothingnesse , in his all-sufficiency . go on then , but with this caution , search by all wayes and means to find the footsteps of the mighty god , going before you . the trembling condition of the opposing nations round about when god appeared so gloriously for his people , is held out verse 7. i saw the tents of cushan in affliction : the curtayns of the land of midian did tremble . you have here three things considerable . 1. the mention of two nations enemies of the church , cushan and midian . 2. the state and condition of those nations , the tents of the one in affliction , and the curtains of the other in trembling . 3. the view the prophet had of this , i saw it saith he , i saw , &c. for the first , these two nations , cushan and midian , were the neigbouring people to the israelites , being in the wildernesse when god did such great things for them . first cushan , that is the tentdwelling arabians on the south side towards ethiopia , being as the ethiopians of the posterity of cush ( thence called cushan ) the eldest son of scoffing ham , gen. 10. 6. enemies and opposers of the church ( doubtlesse ) all the way down from their profane ancestors . these now beheld the israelites , going to root out their allies , and kindred the amorites of canaan , the posterity of canaan , the younger brother of their progenitor cush , gen. 10. 6. midian were a people inhabiting on the east-side jordan , on the borders of moab : so called from their forefather , midian the son of abraham by keturah , gen. 25. 3 , 4. these obtained a temporall blessing for a season , from the love borne to their faithfull progenitor . in the days of jacob , they were great merchants , gen. 37. 28. at this time in lesse then 400 years , they were so multiplyed , that they had five kings of their nation : num. 31. 1. some knowledge of the true god , was retained as it should seeme untill now amongst some of them , being received by tradition from their fathers . moses father in law , was a priest of this country , exod. 2. 15 , 16. not altogether unacquainted with jehovah , exod. 18 and was himselfe , or his son perswaded to take up his portion in canaan , num. 10. 29 , 30. but for the generality of the nation , being not heirs of the promise , they were fallen off to superstition and idolatry . exceeding enemies they were to the people in the wildernesse , vexing them with their wiles , and provoking them to abominations , that the lord might consume them , num. 25. 17. none so vile enemies to the church as superstitious apostates . these two nations then set out all manner of opposers , grosse idolators as cushan , and superstitious envious apostates as midian . 2. their state and condition severally : 1 the tents of cushan were in affliction : the tents , the arabian ethiopians of cush , dwelling in tents : the habitation for the inhabitant , by an hypallage . they were in affliction , under vanity , under iniquity , the place of vanity , so variously are the words rendred : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} under affliction , vanity , or iniquity . sin , and the punishment of it , are frequently in the scripture of the same name : so nere is the relation . aven is properly and most usually iniquity , but that it is here taken for the consequent of it , a consuming , perplexed , vexed condition can be no doubt . the cushamites then were in affliction , full of anguish , feare , dread , vexation to see what would be the issue of those great and mighty things which god was doing in their borders for his people . u afflicted with israels happinesse and their owne fears , as is the condition of all wicked oppressers . 2. the curtaines of the land of midian , for the midianites dwelling in curtained tabernacles , by the same figure as before . they trembled , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , moved themselves , were moved , that is shaken with feare and trembling , as though they were ready to run from the appearance of the mighty god with his people . the story of it , you have in the book of numbers : as it was prophetically fore-told by moses concerning other nations , exod. 15. 14 , 15 , 16. the people shall heare and be afraid , sorrow shall take hold of the inhabitants of palestina : then the dukes of edom shall be amased , the mighty men of moab , &c. god filled those nations with anguish sorrow and amazement , at the protection he granted his people . 3. the prophets view of all this : i saw it , or i see it : though it were 870 years before , supposing him to prophesy about the end of josiah , or beginning of jehojakim , yet taking it under the consideration of faith he makes it present to his view . faith looketh backwards and forwards , to what god hath done , and to what he hath promised to do : abraham saw the day of christ , so many ages after , because he found it by faith in the promise : habakkuk saw the terrors of cushan and midian so many ages before , because faith found it recorded among the works of god to support it selfe in seeking the like mercies to be renewed : so that this is the sum of this verse . o lord , faith makes it evident , and presents it before my view , how in former days , when thou wast doing great things for thy people , thou filledst all thine , and their enemies , with fear , vexation , trembling and astonishment . 1. faith gives a present subsistence , to sorepast works as recorded , and future mercies as promised , to support the soule in an evill day . i saw . i have made the doctrine by analogy look both ways , though the words of the text look but one . 2. gods dealing with his enemies , in the time of his churches deliverance is of especiall consideration : i saw , &c. 3. the measuring out of gods peoples portion fills cushan with affliction and midian with trembling . their terrors follow gods measuring , v. 6. 4 the season of the churches deliverance being come , cushan and midian , opposing enemies , and superstitious revolters shall surely wax vaine and perish . for the first , that faith gives a present , &c. the apostle tels us , that faith is the substance of things hoped for , and the evidence of things not seen : heb. 11. 1. 1. of things hoped for : it looks forward to the promises , and so gives the substance of them in present possession , so confirming our minds and hearts , that they may have a subsistance as it were within us , though not actually made out unto us . 2. it is the evidence of things not seene : it extends it selfe not only to things promised , but taking for its object the whole word of god , it makes evident , and present , things that are past also . the faith commended v. 3. is of things long since done , even the making of the things that are seene of the things that do not appeare . abraham saw my day saith our saviour , joh. 8. 56. he saw it as habakkuk the tents of cushan in affliction . faith made it present to him : all the ages between him and his promised seed were as nothing to his keen-sighted faith . hence the apostle puts the mercies of the promise , all in one forme and rank as already wrought , though some of them were injoyed and some of them in this life cannot be . rom. 8. 30. whom he hath justifyed , them he hath glorifyed : he hath done it for them already , because he hath made them believe it , and that gives it a present subsistance in their spirits ▪ and for forepast works , they are still mentioned by the saints , as if they had bin done in their days , before their eyes . elisha calls up to remembrance a former miracle , to the effecting the like , 2 kin. 2. 14. there be three things , in past , or future mercies , which faith makes present to the soule , giving in the subsistance of them , 1. their love , 2. their consolation , 3. their use and benefit . 1. the love of them : the love , that was in former works , and the love that is in promised mercies , that faith drawes out , and really makes ours . the love of every recorded deliverance , is given to us by faith . it looks into the good-will , the free-grace , the loving-kindnesse of god , in every work that ever he did for his , and cryes , yet this is mine : this is the kernell of that blessing , and this is mine : for the same good-will , the same kindnesse he hath towards me also . were the same outward actings needfull , i should have them also . the free-love of every mercy is faiths proper object . it makes all joshuah's great victories , present to every one of us . the promise that had the love and grace in it which run through them all , is given him : josh. 1. 5. i will be with thee , i will not faile thee nor forsake thee . now the apostle tells us , that the truth and love of this promise is ours , heb. 13. 5. faith may , doth assure it selfe , that what good-will soever , was in all the great mercies which joshuah received upon that promise , is all ours . all the good-will and choyse love of , i will never leave thee nor forsake thee , is mine and thine , if we are believers . he that hath this present , hath all joshuas victories present . the very glory of the saints in heaven is ours in the love of it . we enjoy that love , which gave them glory , and will crowne us also in due time . 2. in their comforts and refreshments . thou gavest leviathan to be meate to the people in the wildernesse , psal. 14. they fed their souls full of the sweetnesse of that mercy , the destruction of their oppressing tyrant : we chew the cud upon the blessings of former ages . who hath not with joy delight and raysed affections , gone over the old preservations of the church in former years ? how doe's david run them over with admiration , closing every stop with , his mercy endureth for ever ? psal. 136. and for things to come , as yet in the promise only , whether generall to the whole church , as the calling of the jews , the comming in of the fulnesse of the gentiles , the breaking out of light , beauty and glory upon the churches and saints , the confusion of nations , not subjecting themselves to the standard of the gospell , &c. or in particular , further assurance of love then presently enjoyed , neerer communion with father and son , being with christ , freed from misery and corruption , dwelling with god for ever , how do's faith act over these and the like things in the heart , leaving a savour and relish of their sweetnesse continually upon the soule ? o how sweet also are the things of the world to come unto poor believers ! christ leads the soule by faith , not only into the chambers of presently-enjoyed loves , but also into the foreprepared everlasting mansions in his fathers house . thus it gives poore mortall creatures , a sweet relish of eternall joyes : brings heaven into a dungeon , glory into a prison , a crown into a cottage , christ into a slaughter-house . from the nature of faith : though it do not make the thing believed to be , ( the act cannot create its own object , ) yet applying it , it makes it the believers . it is the bond of union between the soule and the thing promised . he that believes in christ , by that believing receives christ , joh. 1. 12. he becomes his . it is a grace uniting its subject and object , the person believing , and the thing believed . there needs no ascending into heaven or descending , the word of faith makes all things nigh , even within us . some glasses will present things of a great distance very neere : faith looking through the glasse of the gospell , makes the most remote mercies to be not onely in a close distance , but in union . it is the subsistence of things hoped for , that which they have not in themselves , it gives them in the full assured minds of believers . from the intendment of all mercies : they are for every believer . all things are theirs , world , life , death , things present , things to come , 1 cor. 2. 22. all promises being made to every believer , and all mercies being the fruit of these promises , they must all belong to every believer . now if all these should be kept from us at that distance wherein they fall in their accomplishment in respect of time , what would they availe us ? god therefore hath appointed that they shall have a reall , though not a naturall presence and subsistence at all times , to all believers . see hence what use you may make of past mercies , deliverances , blessings , with promised incommings : carry them about you , by faith , that you may use them at need : where is the god of elijah : awake , awake oh arme of the lord , &c. i saw the tents of cushan : take store mercies along with you in every tryall . use them , or they 'l grow rusty , and not passe in heaven . learne to eat leviathan many yeares after his death . forget not your pearles , scatter not away your treasure , bee rich in a heape of mercies , faith will make you so . the love , the comfort , the benefit of all former and future blessings are yours , if you know how to use them . oh how have we lost our mercies in every hedge and ditch ! have none of us skill to lay up the last eminent deliverance against a rainy day ? 2. learne how to make the poorest and most afflicted condition , comfortable and full of joy . store thy cottage , thy sick bed , by faith , with all sorts of mercies . they are the richest furniture in the world . gather up what is already cast out , and fetch the rest from heaven . bring the first fruits of glory into thy bosome . see the jewes called , the residue of opposers subdued , the gospel exalted , christ enthroned , all thy sinnes pardoned , corruption conquered , glory enjoyed . roll thy selfe in those golden streames every day . let faith fetch in new and old : ancient mercies , for thy supportment , everlasting mercies , for thy consolation . he that hath faith , hath all things . 2. gods dealing with his enemies , in the season of his churches deliverance is of especiall consideration ; i saw the tents , &c. so did the israelites , beholding the aegyptians dead on the shore . exod. 14. 30 , 31. the heathen raged , the kingdomes were moved , he uttered his voyce , the earth melted , the lord of hosts is with us , the god of jacob is our refuge , selah : come , behold the workes of the lord , what desolations he hath made on the earth : psal. 46. 6 , 7 , 8. the enemies undertaking , ver. 6. gods protection to his people , ver. 7. a view of the adversaries desolation , ver. 8. are all orderly held out . the lord tells moses , that he will harden the heart of pharaoh , that he might shew his power , to this very end , that it might be considered , and told to one another , exod. 10. 2 , 3. how many psalmes have wee that are taken up in setting forth gods breaking , yoking , befooling , terrifying his adversaries at such a season ? the remembrance of the slaughter of the first borne of egypt , was an ingredient in the chiefest ordinance the antient church enjoyed , exod. 14. much of the greatnesse and intensenesse of his love to his own , is seene in his enemies ruine . isa. 43. 3 , 4. i gave egypt for thy ransome , ethiopia and seba for thee , since thou wast precious in my sight , thou hast been honourable , and i loved thee , therefore i will give men for thee , and people for thy life . when god gives such mighty kingdomes for a small handfull , it appeares they are precious to him . whosoever shall gather together against thee shall fall for thy sake , isa. 54. 15. when god will maintaine a quarrell with all the world , sweare that he will never have peace with ameleck , untill he be consumed , breake nations , kings and kingdomes , stretch out his hand in judgement round about , and all to save , preserve , prosper , protect , a small handfull , surely he hath endeared affections for them . in the dayes wherein we live , can we look , and see , wise men befooled , mighty warriours vanquished , men of might become as children , their persons slaine , and trodden downe in the field , can wee but cry ? lord , what are we , and what is our house that thou shouldest doe such things for us ? a serious view of what god hath done in this nation of late , what armies he hath destroyed , what strong holds demolished , what proud haughty spirits defeated , what consultations made vaine , is enough to make us admire the riches of his love all our dayes . wee may know what esteeme a man sets upon a jewell by the price he gives for it . surely god values them , for whom he hath given , the honours , the parts , the polities , the lives , of so many tall cedars , as of late he hath done . the loving kindnes of god to his church is seene , as in a glasse , in the bloud of their persecutors . the manifestation of gods soveraignty , power , and soveraign justice , is as deare to him as the manifestation of his mercy . the properties he layes out in destruction , are equally glorious , with those he laies out in preservation . in the proclamation of his glorious name he omits them not : exod. 34. 6 , 7. in these he triumpheth gloriously when he hath overthrowne the horse and his rider in the sea , exod. 15. let not our eyes in the late deliverance bee alwayes on the light side of the worke , our owne mercies : the darke side of terror and judgement is not without its glory . the folly that was in their counsells , the amazement that was in their armies , the trembling that accompanied all their undertakings , the tympanous products of all their indeavours , doe all cry out digitus dei est hic . had not god shewed infinite wisedome , they had not beene so abundantly foolish ; had not he been infinite in power , the many thousands of enemies had not been so weake . in the late engagement in this country , when god stirred us up , with some others in these parts , to make some opposition to the enemy gathering at chelmsford , what were thinke you the workings of gods providences against them ? how came it to passe that we were not swallowed up by them ? for 1. they were desirous to ruine us : if we may judge their desires to answer their intetest , or their expressions , with the language of their friends round about us to answer their desires . 2. they were able to doe it . they had from the beginning and so all along , neere as many thousands , as wee had hundreds , of them very many old experienced souldiers , with us not three men , that had ever seene any fighting . 3. they were resolved to doe it . vvitnesse their owne confessions , and frequent declarations of their purposes , whilest the businesse was in agitation . 4. they were provoked to it . the first and onely considerable opposition being made unto them in this place , and thereby first their assistance from colchester hindred , which how much they valued , witnesse the senselesse letter they would have forced the committee to subscribe , to perswade us not to disturbe their levies there . secondly , suppressed and discouraged all those affected to them and their designes in these parts of the county , restraining some , disarming others , awing all . thirdly , hastning the coming of the army , lest their friends should suffer . fourthly , incouraging their coming , by declaring that they had friends here , by which and the like they were abundantly provoked . 5. that they were also invited to it , though by persons somewhat inconsiderable , with promises of a full party of friends to assist them , which they might have had , and a rich booty from their enemies to support them , which they might have found , is too apparent . now being thus advantaged , thus incouraged , thus provoked , and resolved , why did they not attempt it , why did they not accomplish their desires ? is it not worth the while to consider how they were restrained ? was not much of gods wisedom seen in mixing a spirit of giddinesse and errror in the middest of them , that they knew not well how to determine , nor at all to execute their determinations ? was not his power seene in causing experienced souldiers as they were , with their multitudes , to be afraid of a poore handfull of unskillfull men , running together because they were afraid to abide in their houses ? vvas not his justice exalted , in keeping them onely for the pit which they had digged for others ? doubtlesse the hand of god was lifted up . o that wee could all learne righteousnesse , peculiarly amongst ourselves of this place : is there nothing of god to be discerned , in the vexations , birthlesse consultations , and devices of our observers ? nothing of power in their restraint ? nothing of wisdome in the selfe-punishment of their anxious thoughts ? nothing of goodnesse that after so long waiting for advantage , they begin themselves to think , that neither divination nor inchantment will prevaile ? 3. the measuring out of gods peoples portion fills cushan with affliction , and midian with trembling . their eye is evill , because god is good . israel's increase is pharaoh's trouble , exod. 1. 10. when nehemiah comes to build the walls of jerusalem , it grieved the enemy exceedingly , that one was come to seek the welfare of the children of israel . neh. 4. 10. this is the season of that dispensation which you have mentioned , isaiah 65. 13 , 14 , 15. thus saith the lord , behold my servauts shall eat , but yee shall bee hungry , behold my servants shall drink but yee shall be thirsty , behold my servants shall rejoyse , but yee shall be ashamed : behold my servants shall sing for joy of heart , but yee shall cry for sorrow of heart , and houle for vexation of spirit . and yee shall &c. the reasons of this are taken , 1 from their envy , 2 from their carnall feare , the two principles whereby they are acted in reference to the saints of god . 1. their envy : * they have a devouring envy at them , which at length shall shame them and consume them , isa. 26. 11. they are of their father the devill , and he ( through envy ) was a murderer from the beginning . joh. 8. 44. the portion god measureth out unto his people is in distinguishing mercies , differencing blessings : in such things as the world hath not , giveth not . now this is that , which envy takes for its proper object . that others should have enjoyments above them , beyond them , this envious men cannot beare . god accepts abell , not cain ; presently cain is wrath and his countenance falls , gen. 4. 8. jacob gets the blessing , and this fills the heart of esau , with murderous revenge , gen. 27. 41. upon all gods appearances with the apostles , how were the jews cut to the heart , vexed , perplexed ? god gives distinguishing mercies to his people , such protections , such deliverances , this cushan and midian cannot bear . 2. their carnall fear : they have all of them that conclusion in their brests , which haman's wisemen and wife made to him , h●st. 6. 13. if they begin to fall before the seed of the jews , utter ruine will follow . when god begins to own his people as they in the acts , chap. 5. v. 24. they doubt whither this will grow . their hearts tell them secretly they are usurpers of all they have , and when god ownes any , they instantly fear lest for their sakes they should be called to account . when a distinction begins to be made , in ordinances , priviledges , deliverances , protections , evidently given to some peculiar ones , they tremble within that they are set apart for no good . this picking and chusing of men by the lord psal. 4. 3. they cannot bear with . such mighty works attend the israelites , what thinkes midian will be the end of this ? it is true their pride calls on them to act openly more of their malice then their fear : but yet this lies at the bottome : like a boasting atheists nightly thoughts . the chiefe priests and pharisees , having gotten the apostles before them , what big words they use to countenance the businesse ? who gave you this power ? acts 4. 7. but when they are by themselves they cry , what shall we do ? and whereunto will this grow ? this lies at the bottome with many at this day , though they boast and lift up their mouthes to heaven , their hearts do tremble as an aspen leafe . learn not to be troubled , at the great tumultuating , which is amongst many against the wayes of god at this day . god is measuring out his childrens portion , giving them their bread in season , viewing for them the lot of their inheritance . men of the world , profane cushanites , superstitious apostaticall midianites , will not , cannot be quiet . vexed they are , envious and afraid , and will act according to those principles . cushanites see religion owned , midianites theirs disclaimed , and both are alike provoked . the lord convert them , or rebuk them , or the one will have the armies , the other their wiles . only judge not their hearts by the outward appearance always : they seeme gallant to you , indeed they are frighted , galled , vexed . i have seen a galled horse under dressing , leap and curvet , as though it had bin out of metall and spirit , when indeed it was paine and smart that made him do it . they pretend to despise us when they envy us . they look like contemners , but are tremblers : be not troubled at their outward appearance , they have inward anguish ; they bite others , but are lashed themselves . 4. the season of the churches deliverance being come , cushan and midian must wax vaine and perish . that there is such a season i told you before . when 430 years are expired , aegypt must be destoyed , the amorites rooted out , and all the nations round made to tremble . when 70 years of captivity expire , babylon must be ruined , and the caldean monarchy quite wasted , that the jews may returne . the church being to be delivered , haman must be hanged . this you have fully set out , revel. 6. 12 , 13 , 14 , 15 , 16 , 17. it is the fall of heathenish tyranny , by the prevailing of the gospell , which you have there described . rome and constantinople , pope and turk , are preserved , for a day and an houre , wherein they shall fall and be no more . if the season of enjoying ordinances and privileges , be come to this nation , that the tabernacle of god , will be here amongst men , wo be to cushanites , wo be to midianites , open opposers and secret apostates . they shall not be able to be quiet , nor to prevaile . god will not let them rest , nor obtain their purposes : the story of haman must be acted over againe ; their hearts shall be stirred up to their own ruin . revel. 20. 8. this is the frame of perishing babylonians , in the day of sions-restauration . the reasons are , 1. because at the deliverance of his people god will plead with their enemies for their oppressions . it is the day of the lords vengeance , the yeare of recompences for the controversy of sion , isa. 34. 8. it is the vengeance of the lord and his temple that lights upon them , in that day . jerem. 50. 28. the violence done to me and my flesh , be upon babylon shall the inhabitant of zion say , and my blood upon the inhabitants of caldea shall jerusalem say , jerem. 51. 35. in this day great babylon must come into remembrance , rev. 16. 19 , 20. 2. the discerning triall , that shall , and doth come along with the churches vindication , will cut off all superfluous false professors , so that they also shall perish : mala. 3. 2 , 3. christ comes with a fan to send away the chaffe in the wings of the wind . have we not seen this end of many zelots ? 3. the amorites live in canaan , and must be removed . oppressors , and hypocrites , enjoy many rights of the church , which must be taken from them : rome and her adherents , shall not have so much left , as the name or title , appearance or shew of a church . the outward court they have troden down and defiled , shall be quite left out , in the measuring of the temple , revel. 11. bring this observation home to the first from this verse , and it will give you the use of it : proceed we to the next verse . was the lord displeased against the rivers ? was thine anger against the rivers ? was thy wrath against the sea , that thou diddest ride upon thy horses and thy chariots of salvation ? was the lord displeased {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} kindled , did he burne ? that is in wrath : heat is a great ingredient in the commotion of anger , in us , here alluded to , or because the effects of anger are so often compared to fire . against the rivers or flouds ? again was thine anger ? {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} thy nose or face , or thine anger , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} signifies both : the x face is the seate of angers appearance : fury comes up into the face . was thine anger ? thy troubling anger ( so the word ) against the sea ? the red sea , through which thy people passed . that thou diddest ride upon thy horses , thy chariots salvation , or thy chariots were salvation , currus salutares , thy safety-bringing charets . the words are an admiring expostulation , about the mighty works of the lord , for his people , upon the sea , rivers and inanimate creatures . 1. the rivers : jordan and its driving back is doubtlesse especially intended . the lord shewed his power , in disturbing that antient river in his course , and making his streames run backward . the story of it you have josh. 3. 15 , 16. the people being to enter into canaan , the lord divides the waters of that river , making them beneath to sinke away , and those above to stand on an heap . this the prophet magnifyes , psa. 114. 5. what aylest thou o jordan that thou wast driven back ? what marvellous , powerfull disturbing thing is happened to thee , that contrary to thy antient naturall course , thy streames should be frighted , and run back to the springs from whence they came ? 2. the sea : that is the red sea , which in like manner was divided , exod. 14. 21. which the prophet also admires in the forecited psalme : the sea saw it and fled : what ayledst thou , o thou sea that thou fledst ? what strong mighty impression of power was on thee , that the multitudes of thy waters should be parted , and thy chanell discovered dry to the bottome ? that thou diddest ride upon thy horses and thy chariots of salvation . this you have againe v. 15. thou diddest ▪ walke through the sea with thine horses . these were those clouds and windes which the lord sent before the izraelites , to the sea and jordan , to drive them back . he maketh the cloudes his chariots , and walketh upon the wings of the wind psal. 104. 3. so psal. 18. 11. hee did fly upon the wings of the wind. after the manner of men , god is represented as a mighty conquerour , riding before his armies and making way for them . the power and majesty of god , was with , and upon those clouds and winds , which went before his people , to part those mighty waters , that they might passe dry : and therefore they are called his saving chariots , because by them his people were delivered . or by horses and chariots here , you may understand the angels , who are the host of god . psal. 68. 17. the chariots of god are twenty thousands , even thousands of angels , they have appeared as horses and chariots of fire , 2 kings 6. 17. and their ministry no doubt the lord used in these mighty works of drying rivers , and dividing seas . either way , the glorious power and majesty of god , in his delivering instruments , is set forth . thus the words severally , now joyntly . this admiring interrogation includes a negation . was the lord kindled against the rivers , was thy face against the rivers , &c. was it that the deep had offended the most high , that by thine angels , winds and clouds , thou diddest so disturbe the flouds in their antient course , and madest naked their hidden channells , untill the hoary deep cryed out for feare , and lifted up his aged hands to the almighty as it were for pity , v. 10 ? no surely , no such thing ; all those keep the order by thee unto them appointed ; it was all for the salvation and deliverance of thy people . god was not angry with jordan when he drove it back , nor with the sea when he divided it , but all was effected for israels deliverance . the very senselesse creatures , are as it were sensible of the wrath and power of the almighty . effects of anger being in and upon the deep , he utters his voyce and lifts up his hands on high , v. 10. god often in the scripture sets forth his power and majesty , by the trembling of heaven , and the shaking of the earth , the vanishing of mountaines , and the bowing of perpetuall hills , the professed humble subjection of the most eminent parts of the creation . the sea shall fly as afraid , the rocks as weake rend and crumble , the heavens be darkened , the mountaines skip like rams , and the little hills like young sheep , psal. 114. 4. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} aeschilus . justin . in apol. the heavens shook , the earth dropped at the presence of god , psal. 68. 8. the almighty creator , holds the whole frame of the building in his own hand , and makes what portion he pleaseth , and when he pleaseth , to tremble , consume and vanish before him . though many things are not capable of sense and reason , yet he will make them do such things as sense and reason should prompt the whole subjected creation unto , to teach that part their duty who were indued therewith . a servant is beat , to make a child learne his duty . see hence the stoutnesse of sinfull hearts . more stubborne then the mountaines , more flinty then the rocks , more senselesse then the great deep . friend art thou stronger then horeb , yet that trembled at the presence of this mighty god , whom it never had provoked ? are thy lusts like the streames of jordan , yet they runne back from his chariots of salvation ? are thy corruptions more firmely seated on thy soule , then the mountaines on their bases , yet they leaped like frighted sheepe , before that god against whom they had not sinned : and wilt thou , a small handfull of sinfull dust , that hast ten thousand times provoked the eyes of his glory , not tremble before him , comming on his horses and chariots of salvation , his mighty workes and powerfull word ? shall a lyon tremble and thou not afraid , who art ready to tremble with a thought of that poore creature ? shall the heavens bow , the deepe begge for mercy , and thou be senselesse ? shall all creatures quake for the sin of man , and sinfull man be secure ? know you not that the time is comming wherein such men will desire the trembling rockes , to be a covert to their more affrighted soules ? no creatures , seas nor flouds , greater or lesser waters , shall be able to obstruct or hinder gods peoples deliverance , when he hath undertaken it . is the sea against them ? it shall be parted ; is jordan in the way ? it shall be driven back ; both sea and jordan shall tremble before him : euphrates shall be dried up to give the kings of the east a passage , revel. 16. 12. waters in the scriptures are sometimes afflictions , sometimes people and nations . be they seas , kinges and princes , or be they rivers , inferior persons , they shall not be able to oppose . god has decked his house and made it glorious with the spoyles of all opposers . there you have the spoyles of pharaoh , gathered up on the shore of the red-sea , and dedicated in the house of god . exod. 15. there you have all the armour of senacheribs mighty host with the rest of their spoyles , hung up to shew . 2 ch. 32. 21. there you have the glory and throne and dominion of nebuchadnezzar himselfe being turned into a beast . dan. 4. 33. there you shall have the carcasses of gog and magog with all their mighty hosts for comming to encampe against the city of god . ezek. 39. there you have the imperiall robes of v dioclesian and his companion abdicating themselves from the empire for very madnesse that they could not prevaile against the church . kings of armies shall fly apace and shee that taries at home shall divide the spoyle , psal ▪ 68. 12. all opposers though nations and kingdomes shall perish and be utterly destroyed , isa. 60. 12. revel. 19. 18. god will not exalt any creature unto a pitch of opposition to himselfe , or to stand ▪ in the way of his workings . the very end of all things in their severall stations , is to be serviceable to his purposes towards his own . obedience in senslesse creatures , is naturall , even against the course of nature in the season of deliverance . sun stand thou still upon gibeon , and thou moone in the valley of ajalon , josh. 10. 12. who art thou , o great mountaine ? before zerubbabel , thou shalt become a plaine , zech. 4. 7. the most mountainous opposers shall be levelled , when the spirit of god sets in for that purpose . there is a strength in every promise and ingagement of god unto his people , that is able to carry the whole frame of heaven and earth before it . if they can believe , all things are possible to them that believe . when the decree is to bring forth , the fruit of the promise , it will overturne empires , destroy nations , divide seas , ruine armies , open prisons , break chaines and fetters , and beare down all before it . as the winde shut up in the earth , will shake the pillars as it were of its mighty body , but it will find or make a passage . the least promise of deliverance , if the season thereof be come , though it were shut up under strong and mighty powers , crafty counsells , dungeons and prisons , like the doores and lasting barres of the earth , the truth and power of god shall make them all to tremble , and give birth to his peoples deliverance . have we seene nothing of this in our days ? no seas divided ? no jordans driven back ? no mountaines revelled ? no hills made to tremble ? whence then was the late confusion of armies ? casting down of mighty ones , reviving of dead bones , opening of prison-doores , bringing out the captive appointed to be slaine ? is it not from hence , that nothing can stand against the breakingout of a promise , in its appointed season ? was the lord displeased with the rivers ? was his anger against the walls and houses , that he rode upon his horses and chariots of salvation ? let faith be strengthened in an evill time . poore distressed soule all the difficulty of thy deliverance lies in thine own bosome . if the streames of thy unbeliefe within , be not stronger then all seas of opposition without , all will be easy . o learne to stand still with quietnesse , between an host of aegyptians , and a raging sea , to see the salvation of god . be quiet in prison , between your friends bullets , and your enemies swords , god can , god will make a way . if it were not more hard with us to believe wonders , then it is to the promise to effect wonders for us , they would be no wonders , so dayly , so continually would they be wrought . god can make use of any of his creatures to be chariots of salvation . this is the other side of that doctrine which we gathered from v. 5. winds and clouds shall obey him . z ravens shall feed elijah that will not feed their own young . the sea shall open for israel , and returne upon the egyptians . and this both in an ordinary way as hos. 2. 21 , 22. and in an extraordinary way as before . so many creatures as god hath made so many instruments of good hath he for his people : this is further confirmed , v. 9. thy bow was made quite naked , according to the oathes of the tribes , thy word : sela : thou diddest cleave the earth with rivers . with nakednesse thy bow was made naked . the rest is elepticall and well supplyed in the translation . the verse hath two parts 1. a generall proposition , thy bow was made , &c. 2. a particular confirmation of that proposition by instance , thou diddest cleave the earth with rivers . the proposition holds out two things : 1. what god did , he made his bow quite naked . 2. the rule he proceeded by herein , according to the oaths of the tribes , even his word . the assertion of this verse , is not of some particular act , or work , as the former , but a generall head or fountaine of those particular works , which are ennumerated in the following verses . 1. a bow is a weapon of war , an instrument of death , and being ascribed to god after the manner of men , holds out , his strength , power , might , and efficacy to do what ever he pleaseth . and this is said to be quite naked : when a man goes about to use his bow , he pulls it out of his quiver , and so makes it naked . the exercising of gods power , is the making naked of his bow . this he did in all those wonders , wherein he stretched out his hand , in bringing his people into the promised land , here pointed at . and it is said that with nakednesse it was made naked , because of those very high dispensations and manifestations of his almighty power . this is the making naked of his bow . 2. for the rule of this , it is the oathes of the tribes , or as afterward his word . the oathes of the tribes , that is the oaths made to them : the word he stood ingaged to them in . the promise god made by oath unto abraham , that he would give him the land of canaan , for an inheritance , even to him , and his posterity , gen. 12. 7 , 13 , 14 , 15. is here intimated . this promise was often renewed to him and the following patriarches . hence it is called oathes , though but the same promise often renewed : and it had the nature of an oath , because it was made a covenant . now it was all for the benefit of the severall tribes , in respect of actuall possession , and was lastly renewed to them , exod. 3. 17. hence called the oaths of the tribes : not which they sware to the lord , but which the lord sware to them . so afterwards it is called his word . thy word . this then is the purport of this generall proposition . o lord according as thou promisedst , and ingagedst thy selfe by covenant to abraham , isaac , and jacob , with their posterity , that thou wouldest give them the land of canaan to be theirs for an inheritance , so by the dispensation of thy mighty power , thou hast fully accomplished it : and this he layeth down for the supportment of faith in a time of trouble . the words would afford many observations , i shall insist only on one . the lord will certainely make good all his promises , and ingagements , to his people , though it cost him the making of his bow quite naked , the manifestation of his power in the utmost dispensations thereof . gods workings , are squared to his ingagements . this is still the close of all gratious issues of providence , god hath done all according as be promised . josh. 22. 4. 2 sam. 7. 21. he brought out his people of old , with a mighty hand , with temptations , signes and wonders , and a stretched out arme , and all , because he would keepe the oath which he had sworne , and the ingagement which he had made to their fathers , deut. 7. 8. what obstacles soever may lie in the way he hath done it , he will do it . take one instance , particular places are too many to be insisted on . it was the purpose of his heart , to bring his elect home to himselfe , from their forlorne lost condition . this he engageth himselfe to do , gen. 3. 15. assuring adam of a recovery from the misery he was involved in by satans prevalency . this surely is no easy work . if the lord will have it done , he must lay out all his attributes in the demonstration of them to the uttermost . his wisdome and power must bow their shoulders ( as it were ) in christ unto it : he was the power of god and the wisdome of god . his ingaged love must be carried along through so many secret mysterious marvels , as the angels themselves desire to looke into , and shall for ever adore . though the effecting of it , required that which man could not do , and god could not suffer , yet his wisedome will find out a way , that he shall both do it , and suffer it , who is both god and man . to make good his engagement to his elect , he spared not his onely son : and in him were hid , and by him layd out , all the treasures of wisdom and knowledge . now this is a president , of gods proceeding in all other engagements whatsoever . what ever it cost him , he will spare nothing to make them good to the uttermost . he is our rock and his worke is perfect . a good man , if he want not power , will go through with his serious promises though he be ingaged to his own hurt , psal. 15. 4. the power of the mighty god is serviceable to his will to the utmost . he cannot will , what he cannot do . his will and power are essentially the same . and his power shall not be wanting to execute what his goodnesse hath moved him to engage unto , for his own glory . deut. 32. 4. hee is the rock and his worke is perfect , all his wayes are judgement , a god of truth , and without iniquity . here are many attributes of god to make good this one thing , that his worke is perfect . his {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , selfe-sufficiency , perfection , righteousnesse . i will pitch on one , he is a god of truth . so he is againe called psal. 31. 5. and in other places . the truth of god in his promises and engagements , requires an accomplishment of them what ever it cost , what power soever is required thereunto . this the saints make their bottome to seeke it . remember thy loving kindnesse , which thou swarest in thy truth , psal. 89. 4. it is impossible but that should come to passe which thou hast sworne in thy truth . no stronger plea , then , remember the word wherein thou hast caused thy servants to put their trust . jacob sayes he is lesse then all the mercy and all the truth of god , gen. 32. 10. he sees gods truth in all his mercy , by causing all things to come to passe , which he had promised him . it is true , some particular promises have their conditions , whose truth consists not in the relation between the word , and the thing , unlesse the condition intercede . but the great condition under the gospell , being only the good of them , to whom any ingagement is made , we may positively lay down , that gods truth requires the accomplishment of every engagement for his peoples good . it is neither mountaine nor hill , king , kingdome nor nation , hell nor mortality , nor all combined , that can stand in the way to hinder it his people stand in need of all , that god hath engaged himselfe to them for . gods promises are the just measure of his peoples wants . whatever he hath promised , that his people do absolutely want . and whatsoever they want , that he hath promised . our wants , and his promises are every way commensurate . if thou knowest not , what thou standest in need of , search the promises and see . what ever god hath said he will do for thee , that thou hast absolute need should be done . or if thou art not so well acquainted with the promises , search thine own wants , what thou standest absolutely in need of for thy good , that assuredly god hath promised . if then this be the case of engagements , they shall all be made good . thinke you , will god let his people want that which they have absolute necessity of ? by absolute necessity i meane such as is indispensible , as to their present estate and occasions . that may be of necessity in one generation , which is not in another : according to the severall imployments we are called to . does god call forth his saints , to execute vengeance upon the heathen , and punishments upon the people , to bind their kings with chaines , and their nobles with fetters of iron , to execute upon them the judgement written , as psal. 149. 7 , 8 , 9 ? doth he bring them forth to burne the whore , to fight with the beast and overcome him , and his followers ? it is of indispensable necessity , that he give them glorious assistance in their undertakings . they shall be assisted , protected , carried on , though it cost him the making of his bow quite naked . according to the severall conditions he calls them to , the severall issues of providence , which he will have them serve in , so want they his appearance , in them , with them , for them , and it shall be present . let them be assured they are in his way , and then though some prove false and treacherous , some base and cowardly , though many combine and associate themselves against them , in many places , in all places , though whole kingdomes and mighty armies appeare for their ruine , be they reviled and clamoured , by all round about them , all is one , help they need , and help they shall have , or god will make his bow quite naked . this day is this doctrine fulfilled before us . gods bow made quite naked according to his word . we are lesse then all the truth hee hath shewed unto us . though great working and mighty power hath been required , such as he hath not shewen in our dayes , nor in the dayes of our fathers , yet the lord hath not stood at it , for his words sake , wherein he hath made us put our trust . i speake of the generall mercies we have received . the surrender of colchester the particular celebrated this day , though marching in the reare for time , is for the weight in the van . a mercy of the first magnitude . essex hath seene more power , in a three moneths recovery , then in the protection of six years . that the mouths of men are stopped , and their faces filled with shame , who made it their trade to revile and threaten the saints of god , that the adverse strength , which hath lien hid these seven years , should be drawn forth united and broken to pieces ; that the people of god , divided , and mutually exasperated through their abuse of peace , should by the sword of a common enemy , and the help of a common friend , have their wrath abated , their counsells united , and their persons set in a hopefull way , of closing or forbearance ; that god by their owne counsells should shut up men collected from su dry parts to ruine others , in a city with gates and walls for their own ruine ; that they should deny peace tendred upon such conditions , because of the exigencies of the time , as might have left them power , as well as will for a further mischiefe ; that such salvation should go forth in other parts , as that the proceedings here , should not be interrupted ; that the bitter service which men here underwent , should ever and anon be sweetned with refreshing tidings from other places , to keepe up theie spirits in wet , watching , cold and losse of bloud ; all these i say , and sundry others , such like things as these , are the lords doing , and marvellous in our eyes . especially let us remember how in three things the lord made his bow quite naked in this late deliverance . 1. in leavening the counsells of the enemy with their own folly . 2. in ordering all events to his owne prayse . 3. by controlling with his mighty power the issue of all undertakings . 1. in leavening their counsels with their own folly . a gods power and the efficacy of his providence , is not more clearely manifested in any thing then in his effectuall working in the debates , advises , consultations and reasonings of his enemies : compassing his ends by their inventions . when god is in none of the thoughts of men by his feare , he is in them all by his providence . the sun is operative with his heate , where he reacheth not with his light , and hath an influence on pretious mineralls , in the depths and darke bottomes of rocks and mountaines . the allpeircing providence of god , dives into the deepe counsells of the hearts of the sons of men , and brings out pretious gold from thence , where the gratious light of his countenance , shines not at all . men freely advise , debate , use and improve their own reasons , wisdome , interests , not once casting an eye to the almighty , and yet all this while do his work , more then their own . all the counsellings , plottings , of josephs brethren , all the transactions of the jewes , herod , and filate about the death of christ , with other the like instances abundantly prove it . take a few instances , wherein god made his bow quite naked in the counsells of his and our enemies . in generall they consult to take armes , wherein god had fully appeared against them , when in all probability their work would have bin done without . had they not fought , by this time they had bin conquerers . one halfe years peace more , which we desired on any termes , & they would on no termes beare , in all likely hood had set them where they would be . their work went on , as if they had hired the kingdome , to serve them in catching weather . what with some mens folly , others treachery , all our divisions , had not their own counsells set them on fighting , i think we should suddainly have chosen them , and theirs , to be umpires of our quarrels . god saw when it was time to deale with them . in their undertaking in our own county , i could give sundry instances , how god mixed a perverse spirit of folly and error in all their counsels . a part of the magistracy of the county is seized on : therein their intentions towards the residue clearly discovered , yet not any attempt made to secure them , which they might easily have accomplished , although they could not but suppose , that there were some gentlemen of publick and active spirits left , that would be industrious in opposition unto them . was not the lord in their counsells also , when they suffered a small inconsiderable party in a little village within a few miles of them , to grow into such a body as at length they durst not attempt , when they might have broken their whole indeavour with halfe an hundred of men ? doubtlesse of innumerable such things as these , we may say with the prophet , the princes of zoan are become fooles , the princes of noph are deceived , they have seduced the people , even they that are the stay of their tribes , the lord hath mingled a perverse spirit in the middest of them , they have caused the people to erre in every worke , as a drunken man staggereth in his vomit . isa. 19. 13 , 14. doubtlesse the wrath of man shall praise the lord , and the remainder of it will he restraine . 2. in ordering all events to his own praise . the timing of the enemies eruptions in severall places , is that which fills all hearts with wonder and all mouths with discourse in these dayes . from the first to the last , they had their season . had they come together , to the eyes of flesh , the whole nation had bin swallowed up in that deluge . in particular , let essex take notice of the goodnesse of god ; the high thoughts and threats of men , which made us for divers weeks feare a massacre , were not suffered to break out into open hostility , untill the very next day after their strength was broken , in the neighbour country of kent . as if the lord should have said , i have had you in a chaine all this while : though you have shewed your teeth , you have not devoured : now go out of my chaine , i have a net ready for you . for the armies comming to our assistance , i cannot see how we needed them many dayes sooner , or could have wanted them one day longer . further these homebred eruptions were timely seasoned , to rouse , the discontented souldiery , and divided nation , to be ready to resist the scottish invasion . god also being magnifyed in this , that in this sweet disposall of events , unto his glory , the counsells of many of those , in whom we thought we might confide , run totally crosse to the appearance of god in his providence . what shall wee say to these things , if the lord be for us , who shall be against us ? all these things come forth from the lord of hosts , who is wonderfull in couns●ll , and excellent in operation . isa. 28. 29. who so is wise will ponder them , and they shall understand the loving kindnesse of the lord . 3. in controlling mighty actions . i meane giving successe to his people in all their undertakings . the commander in chief of all the forces in this kingdome since his sitting down before colchester , was proffered a passe to go beyond the seas for his security . whence is it , that he hath now the necks of his enemies , and hath given any of them their lives at their intreaty ? greater armies then this , have bin buried under lesser walles ; did not the number of the besieged at first , exceed the number of the besiegers ? were not their advantages great ? their skill in war amongst men of their own perswasion , famous and renowned ? so that the sitting down before it , was judged an action , meete only for them , who could believe they should see the bow of god , made quite naked . it had bin possible doubtlesse to reasons eye , that many of those fictions , wherewith a faction in the great city fed themselves of the many routings , slaughters , and destructions of the army , might have bin true . some of them i say , for some were as childish as hellish . in briefe , they associated themselves and were broken in peices , they associated themselves and were broken in peices . high walls , towring imaginations , lofty threats all brought down . so let all thine enemies perish o lord , but let them that love him , be as the sun when he goeth forth in his might , and let the land have rest for many years , judg. 5. 31. this will discover unto us the bottome and rise of all gods appearances for his people : even the ingaging of his own free grace . he doth not make his bow quite naked , according to their deservings , but his own word not because they of themselves are better then others , but because he loves them more then others . were gods assistances , suited to our walkings , they would be very uneven : but his good-will is constant so are our deliverances . be exhorted to thankfulnesse , not b verball but reall : not the exultation of carnall affections , but the savoury obedience of a sound mind . there are many ingredients in thanks giving : suitable and seasonable obedience to answer the will of god in his mercies , is doubtlesse the crown of all . looke then under the enjoyment of blessings , in generall , to close walking with god in the duties of the covenant , and in particular , to the especiall work of this your generation , and you are in the way to be thankfull . be sedulously carefull to prevent that , which god hath mightily decryed by our late mercies : viz. mutuall animosities , strife , contention , and violence , against one another , c i meane of those that feare his name . god hath interposed in our quarrells from heaven . the language of our late deliverance is , be quiet lest a worse thing happen unto you . our poor brethren of scotland , would not see the hatefulnesse of their animosities towards their friends , untill god suffered that very thing , to be the means to deliver them up to the power of their enemies . the weapons they had formed , were used against themselves . let us learne betimes to agree about our pasture lest the wolves of the wildernesse devour us . persecution and idolatry have ruined all the states of the christian world . of the assertion we have spoken hitherto . come we now to the particular confirmation of it by instance . thou diddest cleave the earth with rivers . cleave the earth , or make channels in the earth , for waters to flow in . another most eminent work of almighty power is here set forth . eminent in it self , and eminent in its typicall signification . and the same thing being twise done , hath a plurall expression ; rivers . the bringing of streames of waters , from the rock , for the thirsty people in the wildernesse , is that which is here celebrated . now this the lord did twise . 1 exod. 17 6. when the people were in rephidem , in the first year after their comming from aegypt , they fainted in their journies for want of water , and ( according to the wonted custome of that rebellious people ) complained , with murmuring . so they extorted all their mercies , and therefore they were attended with such sore judgements whil'st the meat was in their mouths , the plague was on their bones . mercies extorted by murmurings , unseasoned with loving kindnesse , though they may be quailes in the mouth will be plagues in the belly . let us take heed lest we r●pine the almighty into a full harvest , and leane soules . get and keepe mercies in gods way , or there is death in the pot. forty years after this , when the first whole evill generation was consumed , the children who were risen up in their fathers stead , fall a murmuring for water in the wildernesse of zin : and with a proffligacy of rebellion wish they had bin consumed with others in the former plagues : num. 20. 4. here also the lord gives them water and that in abundance , v. 11. now of this observe . 1. the places from whence this water marvellously issued : they were rocks , that in all probability , never had spring from the creation of the world : further they are observed to be rocks of flint , psal. 114. 8. which turned the rock into a standing water , the flint into a fountaine of waters , so deut. 8. 15. a rock into a poole , and a flint into a stream , is much beyond samsons riddle , of sweetnes from the eater . 2. the abundance of waters that gushed out ; waters to satisfy that whole congregation , with all their cattell , consisting of some millions . yea and not only they , but all the beasts of that wildernesse were refreshed thereby also . isa. 43. 20. the beast of the field shall honour me , the dragon and the owle , because i give water in the wildernesse , rivers in the desert , to give drink to my people , my chosen . ( the very worst of the sons of men , dragons and owles fare the better for gods protecting providence towards his own . ) and all this in such abundance , that it was as plentifull as a sea . he clave the rock in the wildernesse , and gave them drink as out of the great deepe , he brought streames also out of the rocks , and caused waters to run down like rivers , psal. 78. 15 , 16. so also it is celebrated , isa. 41. 18. chap. 48. 21. hos. 13. 5 : and in many other places . great deliverances call for frequent remembrances . thus were rivers brought out of the rocks : and with , or for these rivers , god did cleave the earth , that is , either he provided channels for those streames to run in , that they might not be wasted on the surface of that sandy wildernesse , but preserved for the use of his people ; or else the streames were so great and strong , that they pierced the earth , and parted channells for themselves . great rivers of water , brought out of flinty rocks , running into prepared channells , to refresh a sinfull thirsty people , in a barren wildernesse , i think is a remarkeable mercy . 2. as it was eminent in it selfe , so likewise is it exalted in its typicall concernment . is there nothing but flints in this rock ? nothing but water in these streames ? nothing but the rod of moses in the blowes given to it ? did the people receive no other refreshment , but only in respect of their bodily thirst ? yes saith the apostle , they drank of that spirituall rock which followed them , and that rock was christ , 1 cor. 10. 4. was not this rock , a signe of that rock of ages on which the church is built ? mat. 16. 18. did not moses smiting , hold out his being smitten with the rod of god , isa. 53. 4 , 5 ? was not the powring out of these plentifull streames , as the powring out of his pretious blood , in a sea of mercy , abundantly sufficient to refresh the whole fainting church in the wildernesse ? latet christus in petra , here is christ in this rock . had rome had wisdom to build on this rock , though she had not had an infallibility , as she vainly now pretends , she might have had an infaillability ( if i may so speak ) yea she had never quite failed . give me leave to take a few observations from hence : as 1. sinners must be brought to great extremities , to make them desire the bloud of jesus . weary and thirsty , before rock-water come . thirst is a continually galling pressure . when a soule gaspeth like a parched land , and is as far from self-refreshement , as a man from drawing waters out of a flint , then shall the side of christ be opened to him . you that are full of your lusts , drunk with the world , here is not a drop for you . if you never come into the wildernesse , you shall never have rock-water , 2. mercy to a convinced sinner seems of times as remote , as rivers from a rock of flint . the truth is , he never came neer mercy , who thought not himself far from it . when the izraelites cryed , we are ready to die for thirst , then stood they on the ground , where rivers were to runne . 3. thirsty souls shall want no water , though it be fetched for them out of a rock . panters after the blood of jesus , shall assuredly have refreshment and pardon , through the most unconquerable difficulties . though grace and mercy seem to be locked up from them , like water in a flint , whence fire is more naturall then water , yet god will not strik the rock of his justice and their flinty hearts together , to make hellsire sparkle about their eares , but with a rod of mercy on christ , that abundance of water may be drawn out for their refreshment . 4. the most eminent temporall blessings , and suitable refreshment , ( water from a rock for them that are ready to perish ) is but an obscure representation of that love of god , and refreshment of souls , which is in the blood of jesus . carnall things are exceeding short of spirituall , temporall things of eternall . 5. the blood of christ is abundantly sufficient for his whole church , to refresh themselves ; streames , rivers , a whole sea . these and the like observations flowing from the typicall relation of the blessing intimated , shall not further be insisted on , one only i shall take from the historiall truth . god sometimes bringeth plentifull deliverances and mercies for his people from beyond the ken of sense and reason , yea from above the ordinary reach of much pretious faith . i mean not what it ought to reach , which is all the omnipotency of god ; but what ordinarily it doth , as in this very businesse it was with moses . i say plentifull deliverances , mercies like the waters that gushed out in abundant streames , untill the earth was cloven with rivers : that the people should not only have a tast and away , but drink abundantly , and leave for the beasts of the field . from beyond the ken of sense and reason , by events which a rationally wise man , is no more able to look into , then an eye of flesh is able to see water in a flint : or a man probably suppose that divers millions of creatures should be refreshed with waters out of a rock , where there was never any spring from the foundation of the world . now concerning this observe , 1. that god hath done it . 2. that he hath promised he will yet do it . 3. why he will so doe ? first he hath done it . i might here tire you with presidents . i could lead you from that mother deliverance , the womb of all others , the redemption that is in the bloud of jesus , down through many dispensations of old , and of late , holding out this proposition to the full . one shall suffice me , and if some of you cannot help your selves with another , you are very senselesse . look upon peters deliverance , act. 12. the night before he was to be slain , he was kept safe in a prison . a prison he had neither wil , nor power to break . he was bound with two-chaines , beyond his skill to unloose , or force asunder ; kept he was by 16 souldiers , doubtlesse men of blood and vigilancy ; having this to keep them waking , that if peter escaped with his head , they were to lose theirs . now that his deliverance was above sense and reason , himselfe intimates , v. 11. he hath delivered me from the expectation of the jewes . the wise subtile jewes , concluded the matter so secure , that without any doubts or fears , they were in expectation of his execution the next day . that it was also beyond the ready reach of much pretious faith , you have an example in those believers , who were gathered together in the house of mary , v. 12. calling her mad , who first affirmed it , v. 15. and being astonished when their eyes beheld it , v. 16. the whole seeming so impossible to carnall herod , after its accomplishment , that he slayes the keepers as false in their hellish trust . a just recompence for trusty villaines . the time would faile me to speak of isaac and joseph , gidron , noah daniel & job , all presidents worthy your consideration . view them at your leisure , and you wil have leisure , if you inend to live by faith . 2. he hath said it . it is a truth abounding in promises and performances . i shall hold out one or two , it will be worth yourwhile to search for others your selves . he that digges for a mine , findes many a piece of gold by the way . isa. 41. 14 , 15. fear not thou worme jacob , and yee few men of israel , behold i will make thee , a new sharp threshing instrument having teeth , thou shalt thresh the mountaines , and beat them small , and shalt make the hills as chaffe , thou shalt fan them , &c. to make a worm a threshing instrument with teeth , to cause that instrument to beat mountaines and hills into chaffe , that chaffe to be blowne away with the wind , that , that worm may rejoyce in god , to advance a small handfull of despised ones , to the ruine of mountanous empires , and kingdomes , untill they be broken and scattered to nothing , is a mercy that comes from beyond the ken of any ordinary eye . eze. 37 3. the prophet professeth that the deliverance promised was beyond his apprehension . son of man can these bones live and i answered o lord god thou knowest . the lord intimates in the following verses , that he will provide a means , for hischurches recovery , when it seemeth as remote therefrom , as ▪ dry bones scattered upon the face of the earth are from a mighty living army . this he calls opening their graves , v. 12 , 13. because he would have his people wholly wrapt up in his all-sufficiency . not to straighten themselves , with what their faith can ken in a promise : much lesse to what their reason can perceive in appearance . in the application of promises to particular trials and extremities , faith oftentimes is exceedingly disturbed , either in respect of persons , or things , or seasons . but when it wil wholly swallow up it selfe in all-sufficiency , the fountaine of all promises , there is no place for fear or disputing . have your souls in spirituall trials never bin driven from all your outworks , unto this main fort ? hath not all hold of promises in time of triall given place to temptations , untill you have fallen down in all-sufficiency , and their found peace ? god accounts a flight to the strong tower of his name , to be the most excellent valour . this is faiths first , proper , and most immediate object : to particular promises it is drawn out , on particular occasions : here is or should be its constant abode : gen. 17. 1. and indeed the soule will never be prepard to all the will of god , untill its whole complacency be taken up in this sufficiency of the almighty . here god delights to have the soule give up it selfe to a contented losing of all its reasonings , even in the infinite unsearchablenesse of his goodnes and power . therefore will he sometimes send forth such streames of blessings , as can flow from no other fountain , that his may know where to lie down in peace . here he would have us secure our shallow bottomes in this quiet sea , this infinit ocean , whither neither wind , nor storme , do once approach . those blustering temptations which rage at the shore , when we were halfe at land , and half at sea , halfe upon the bottome of our own reason , and half upon the ocean of providence , reach not at all unto this deepe . oh if we could in all trials , lay our selves down in these armes of the almighty , his al-sufficiency in power and goodnes , oh how much of the haven should we have in our voyage , how much of home , in our pilgrimage , how much of heaven in this wretched earth ! friends throw away your staves , break the arme of flesh , lie down here quietly in every dispensation , and you shall see the salvation of god . i could lose my selfe in seting out of this , wherein i could desire you would lose your selves in every time of trouble . hast thou not known ? hast thou not heard that the everlasting god , the lord , the creatour of the ends of the earth , fainteth not , neither is weary ? there is no searching of his understanding . he giveth power to the faint and to them who have no might , he increaseth strength . even the youths shall faint and be weary , and the young men shall utterly fall . but they that waite upon the lord shall renew their strength , they shall mount up with wings as eagles , they shall run and not be weary , they shall walk and not be faint . isa. 40. 28 , 29 , 30 , 31. to convince the unbelieving world it self of his power , providence , and love to them that put their trust in him : that they may be found to cry , verily there is a reward for the righteous , verily he is a god who ruleth in the earth . when the aegyptian magicians see reall miracles , beyond all their jugling pretences , they cry out this is the finger of god , exo. 8. 19. profane nebuchadnezzar beholding the deliverance of those three worthies , from the fiery furnace , he owns them for the servants of the most high god , dan. 3. 26. daniel being preserved in the lyons den darius acknowledgeth the power and kingdom of the livinggod , dan. 6. 26 glorious appearances of god for his people beyond the reach of reason , wrests from the world amazement , or acknowledgement , and in both god is exalted he will appear in such distresses as that he will be seen of his very enemies : they shall not be able with the philistians to question whether it be his hand , or a chance happened to them , but conclude with the egyptians , that fly they must for god fights for his people , ex. 14. 25. if god should never give blessings but in such a way , as reason might discover their dependance on secondary causes , men would not see his goings , nor acknowledge his operations . but when he mightily makes bare his arme , in events beyond their imaginations , they must vayle before him . consider whether the mercy celebrated this day , ought not to be placed in this series of deliverances , brought from beyond the ken of sense and reason , from above the reach of much pretious faith . for the latter i leave it to your own experience , to the former let me for the present desire your consideration of these five things . 1. by whom you were surprised and put under restrant . now these were of two sorts : 1. the heads and leaders , 2. the tumultuous multitude . for the first , some of them being dead , and some under durance , i shall not say any thing : nullum cum victis certamen et aethere cassis . i leave the streame from the flint to your own thoughts . 2. for the multitude , an enraged , headles , lawles , godles multitude , gathered out of innes , taverns , alehouses , stables , highways , and the like nurseries of piety and pitty . such as these having gotten their superiors under their power , their governors under their disposall , their restrainers under their restraint , their opressors , as they thought , under their fury , what was it that kept in their fury & their revenge , which upon the like occasions and advantages , hath almost always bin executed ? seaech your stories , you will not find many that speak of such a deliverance . for a few governors prevailed on , unto durance , by a godlesse rout , in an insurrection , and yet to come off in peace and safety , is surely a work of more then ordinary providence . 2. consider the season of your surpisall , when all the kingdom was in an uproare , and the arme of flesh almost quite withered as to supply . the north invaded , the south full of insurrections , wales unsubdued , e the great city , at least suffering men to lift up their hands against us ▪ so that to the eye of reason the issue of the whole , was if not lost , yet exceedingly hazardous : and so to the eye of reason your captivity endlesse . had they gone on as was probable they would , whether you had this day bin brought out to execution , or thrust into into a dungean , or carried up and down as a pageant , i know not , but much better condition , i am sure rationally you could not expect . 3. the end of your surprizall . amongst others , this was apparently one , to be a reserve for their safety , who went on , in all ways of ruine . you were kept to preserve them in those ways , wherein they perished . whether could reason reach this or no ; that you being in their power , kept on purpose for their rescue , if brought to any great straight , with the price of your heads , to redeem their own , that they should be brought to greater distresse , then ever any before in this kingdom , and you be delivered , without the lest help to them in their need , it was beyond your freinds reason , who could not hope it , it was beyond your enemies reason who never feared it , if you believed it , you have the comfort of it . 4. the refusall of granting an exchange , for such persons , as they accounted more considerable then your selves , and whose enlargement might have advantaged the cause they professed to maintaine , exceedingly more then your restraint , what doth it but proclame your intended ruine ? this was the way of deliverance , which for a long season , reason chiefly rested on , the maine pillar of all its building , which when it was cut in two , what could in it be seen but desolation . 5. the straights you were at length reduced to , betwen your enemies swords and your friends bullets , which intended for your deliverance , without the safeguard of providence , might havebin your ruin , peircing more then once , the house wherein you were . surely it was then an eminent work of faith to stand still , and see the salvation of god . the many passages of providence evidently working for your preservation , which i have received from some of your selves , i willingly passe over . what i have already said is sufficient to declare that to reasons eye you were as dead bones upon the earth . for our parts who were endangered spectators , at the best , we were but in the prophets frame , and to any question about your enlargement could answer only , the lord alone he knowes . and now behold the lord hath chosen you out , to be examples of his loving kindnesse , in fetching mercy for you , from beyond the ken of reason , yea from above the reach of much pretious faith . he hath brought water for you out of the flint . reckon your deliverance under this head of operations , and i hope you will not be unthankfull . you that have received so great mercy , we that have seen it , and all who have heard the doctrine confirmed , let us learn to live by faith . live above all things that are seene . subject them to the crosse of christ . measure your condition , by your interest in gods all-sufficiency . do not in distresse calculate what such , and such things can effect , but what god hath promised . reckon upon that , for it shall come to passe . if you could get but this one thing , by all your sufferings and dangers , to trust the lord , to the utmost extent of his promises , it would prove a blessed captivity . all carnall feares would then be conquered , all sinfull compliances with wicked men removed , &c. be exhorted to great f thankfulnesse , you that have bin made partakers of great deliverances . in great distresses , very nature prompts the sons of men to great promises . you have heard the ridiculous story of him , who in a storme at sea , promised to dedicate a wax-candle to the blessed virgin , as big as the mast of his ship , which he was resolved when he came on shore to pay with one of 12 in the pound . let not the morall of that fable be found in any of you . come not short of any of your engagements , no greater discovery of an hypocriticall frame , then to flatter the lord in trouble , and to decline upon deliverance in cold bloud . the lord of heaven give you strength to make good all your resolutions : as private persons , in all godlinesse and honesty , following hard after god in every known way of his ; as magistrates , in justice equity and faithfull serving the kingdome of christ : especially let them never beg in vaine for help at your hands , who did not beg help in vaine , for you at the hands of god . consider , if , there be so much g sweetnesse in a temporall deliverance , oh what excellency is there in that eternall redemption , which we have in the blood of jesus ? if we rejoice for being delivered from them , who could have killed the body , what unspeakeable rejoysing is there in that mercy whereby we are freed from the wrath to come . let this possesse your thoughts , let this fill your soules , let this be your haven from all former stormes , and here strik i sayle , in this , to abide with you , and all the saints of god for ever . finis . notes, typically marginal, from the original text notes for div a90266e-160 lubens meri toque . ●ut . de iside osir . kent . essex . notes for div a90266e-2070 serm. 1. a the time of his prophesie is conceived to be about the end of josiahs raigne , not long before the first caldean invasion . obser. 1. prov. 18. 10. b preces et la chrimae sunt arma ecclesiae . tertul. obser. 2. verse 1. c graviter in eum decernitur ●ui etiam ipsa ▪ conectio denegatur . prosp : sent. obser. 3. d duplicantur lateres quando venit moses . gen. 37. 3. e namque bonos non blanda inflant , non aspera frangunt , sed fidei invictae gaudia vera juvant . prosy : epig : in sent : august . reas. 1. psal. 119. 67. hos. 5. 15. heb. 12. 10 , 11. 1 pet. 1. 6. f in caelo non in terramercedem promisit reddendam : quid alibi poscisquod alibi debitur ? ambros. offic. lib. 1. cap. 16. reas. 2. vse . g cum vexamur ac premimur tum maxime gratias agimus indulgentissimo patri , quod corruptelam nostram non pati tur long ius procedere : hinc intelligimus nosesse deo curae . lactan. vse 2. obs. 4. iob 14. 4. ch. 15. 15. 16. prov. 16. 2. chap. 20. 9. h 2 sam. 24. 15. 2 chron. 32. 25 i omnes seculi plagae , nobis in admonitionem , vobis in castigationem à deo veniunt . tertul. apol. cap. 42 obs. 5. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in the inward of years . obser. 6. reas. 1. rea. 2. vse . k bonum agonum subituri estis in quo . agonothetes deus vivus est : christarchos spiritus sanctus , corona aeternitatis brabium , epithetes jesus christus . tertul. ad mar. verse 3. cen. 36. 15. jer. 49. 7. obad. 9. deut. 1. l gloria est frequens de aliqua fama cum laude ci. lib. 2. de inv. . consentiens ●●us bonorum incorrupta vox bene judicantium de excellente virtute . idem tusc l. 3. obs. 7. reas. 1. reas. 2. vse . n no place in the county so threatned . no place in the county so preserved . small undertakings there blessed : great opposition blasted . non nobis , domine non nobis . verse 4. o deut : 33. 17. psal. 75. 10. zech : 1. 18. obser. 8. reason 1. john 12. 35. revel : 16. 10. reason 2. vse verse 5. l exod. 9. 15. levit. 26. 25. 2 sam. 24. 13. ezek. 14. 19. mat. 24. 7. obser. 9. vse . 1. vse 2. verse 6. josh. 9. 3. numb. 13. 33. obs. 10. vse . obser. 11. g vid. tertul. ad scapulamde persecutione . vse . 1. r nero primus in christianos ferociit : ●ali dedicatore damnation is nostrae etiam gloriamur , qui enim scit illum intelligere potest , non nisi aliquod bonwn grande à nerone damnatum tertul. apol. s nova & inaudita est ista praedicatio quae verberibus exigit fidem grego . ep. 52. t magistrum neminem habemusmsi solum deum ; hic ante te est , nec abscondi potest , sed cui nihil facere possis . vse 2. obser. 11. isa. 26. 22. vse 2 sam. 5. 24. verse 7. 2 kings 19. 9. jer. 13. 23. joseph antiq. chap. 1. isa. 37. 9. u tantos invidus babet paenâ justa tortores , quantos invidiosus habuerit laudat , tores . prosp ▪ vita contempt . num. 25. ch. 27. & 31. obs. 12. reas. 1. rom. 10. 6 , 7. reas. 2. vse . 1. obs. 13. reas. 1 reas. 2. vse . gen. 20. 6. psal 76. 10. obser. 14. reason * quisfacile potest quale sit hoc malum verbis exprimere , quo invidus odio hominis , persequitur divinū munus in homine : pros. vit cont. invidia est tristitia de bon● proximi prout proprium malum aestimatur , & est diminutivum proprii boni . aqu. 22. ae . q. 36. a. 1. c. noctu dubitant . vse . obser. 15. reas. 1. vse verse 8. x caetera licet abscondere & in abdito alere ; ira se profert et in faciem exit . senec. de ira . obser. 16. vse . obs. 17. v euseb. vit. con. const. orat reas. vse . 1. vse 2. obs. 18. z {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} arist. hist anima . 6. pellant nidis pullos sicut & corvi . plin. nat. hist. verse 9. serm. 2. obser. 19. 1 cor. 1. 24. 1 pet. 1. 12. col. 2. 3. reas. 1. rom 8. 28. mat. 16. 18. reas. 2. revel. 17. 14. vse . a quod homines peccant eorum est : quod peccando hoc velillud agant ex virtute dei est , tenebras prout visū est dividentis . august . de praed. oportet haereses esse , sed tamen non ideo bonum , haereses , quia eas esse oportebat : quasi non et malum oportuerit esse , nam et dominum teadi oportebat , sedvae traditori . tertul. praef. ad . haer. cen. 45. 7. gen. 50. 20. acts 4. 27 , 28. vse 2. deut : 7. 7 , 8. b in beneficio reddendo plus animus quam census operatur , ambs . offi . li 1. c. 32. vse 3. vse . 4. c {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . iraenae . epist. ad vict. apud euseb. lib. 5. cap. 23. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} clem ▪ ep. ad cor. psl . 105. 15. vir bonus commune bonum . gen. 39. 3. obs. 19. preached at the committee at rumford . gen. 22. 14. gen. 39 , &c. 3 reas. 1. rea. 2. psal 58. 1. 1. 1 sam 6. 10. vse 1. e idem huic ur ▪ bi dominandi finis erit , qui parendi fuerunt : senec. de ro. vse 2. vse . 3. f erunt homicidae , tyranni , fures , adulteri , raptores , sacrilegi proditores , infra ista omnia , ingratus est . senec. benef. l. 1. gratiarum cessat decursus , ubi recursus non fuerit . bern. serm 50. g si tanti vitrum quanti margaritum ? tertul. vse . 4. a vision of vnchangeable free mercy, in sending the means of grace to undeserved sinners: wherein gods uncontrollable eternall purpose, in sending, and continuing the gospel unto this nation, in the middest of oppositions and contingencies, is discovered: his distinguishing mercy, in this great work, exalted, asserted, against opposers, repiners: in a sermon preached before the honourable house of commons, april. 29. being the day of publike humiliation. whereunto is annexed, a short defensative about church-government, (with a countrey essay for the practice of church-government there) toleration and petitions about these things. / by iohn owen, minister of the gospel at coggeshall in essex. owen, john, 1616-1683. this text is an enriched version of the tcp digital transcription a90296 of text r200768 in the english short title catalog (thomason e334_15 e334_16). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 174 kb of xml-encoded text transcribed from 31 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a90296 wing o825 thomason e334_15 thomason e334_16 estc r200768 99861428 99861428 159666 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a90296) transcribed from: (early english books online ; image set 159666) images scanned from microfilm: (thomason tracts ; 54:e334[15] or 54:e334[16]) a vision of vnchangeable free mercy, in sending the means of grace to undeserved sinners: wherein gods uncontrollable eternall purpose, in sending, and continuing the gospel unto this nation, in the middest of oppositions and contingencies, is discovered: his distinguishing mercy, in this great work, exalted, asserted, against opposers, repiners: in a sermon preached before the honourable house of commons, april. 29. being the day of publike humiliation. whereunto is annexed, a short defensative about church-government, (with a countrey essay for the practice of church-government there) toleration and petitions about these things. / by iohn owen, minister of the gospel at coggeshall in essex. owen, john, 1616-1683. 83, [1] p. printed by g.m. for philemon stephens at the signe of the gilded lion in pauls church-yard., london, : 1646. in three parts. reproduction of the original in the british library. eng church of england -government -early works to 1800. bible. -n.t. -acts xvi, 9 -sermons. sermons, english -17th century. fast-day sermons -17th century. grace (theology) -early works to 1800. church polity -early works to 1800. a90296 r200768 (thomason e334_15 e334_16). civilwar no a vision of vnchangeable free mercy, in sending the means of grace to undeserved sinners:: wherein gods uncontrollable eternall purpose, in owen, john 1646 27320 186 170 0 0 0 0 130 f the rate of 130 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2007-06 tcp assigned for keying and markup 2007-06 aptara keyed and coded from proquest page images 2008-07 john latta sampled and proofread 2008-07 john latta text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion a vision of vnchangeable free mercy , in sending the means of grace to undeserved sinners : wherein gods uncontrollable eternall purpose , in sending , and continuing the gospel unto this nation , in the middest of oppositions and contingencies , is discovered : his distinguishing mercy , in this great work , exalted , asserted , against opposers , repiners : in a sermon preached before the honourable house of commons , april . 29. being the day of publike humiliation . whereunto is annexed , a short defensative about church-government , ( with a countrey essay for the practice of church-government there ) toleration and petitions about these things . by iohn owen , minister of the gospel at coggeshall in essex . london , printed by g. m. for philemon stephens at the signe of the gilded lion in pauls church-yard . 1646. die mercurii 29. april , 1646. ordered by the commons assembled in parliament , that m. ienner and sir peter wentworth do from this house give thanks to m. nalton and m. owen for the great pains they took in the sermons they preached this day , at the intreaty of this house , ( it being a day of publike humiliation ) at margarets westminster . and to desire them to print their sermons : and it is ordered that none shall presume to print their sermons , without license under their hand-writing . h. elsynge , cler. parl. d. com. i do appoint philemon stephens , and none else , to print my sermon . john owen . amplissimo senatui inclytissimo populi anglicani conventui ( ob ) prisca anglo-britannorum jura strenue & fideliter asserta : libertatem patriam ( nefarijs quorundam molitionibus paene pessundatam ) recuperatam : justitiam fortiter , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} administratam , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in ecclesiasticis {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} dissolutam , ritus pontificios , novitios , antichristianos abolitos , privilegia plebis christianae postliminio restituta , potissimum protectionem dei o. m. his omnibus alijsque innumeris consilio , bello , domi , foras gratiose potitam , ) toto orbe jure meritissimo celeberrimo , toti huic insulae aeternâ memoriâ recolendo , viris illustribus clarissimis , sclectissimis ex ordine communium in supremacuria parliam , congregatis , concionem hanc sacram , humilem illam quidem , ipsorum tamen voto jussuque prius coram ipsis habitam , nunc luce donatam , ddc . joannes owen . a sermon preached before the honourable house of commons , on the day of their publike fast , april 29 , 1646. acts , chap. 16. ver. 11. and a vision appeared to paul in the night , there stood a man of macedonia , and prayed him , saying , come over into macedonia , and helpe us . the kingdom of jesus christ is frequently in the scripture compared to growing things ; small in the beginning and first appearance , but increasing by degrees unto glory and perfection . the shapelesse stone cut out without hands , having neither form , nor desirable beauty given unto it , becomes a great mountain , filling the whole earth , dan. 2. 35. the small vine brought out of aegypt , quickly covers the hills with her shadow , her boughs reach unto the sea , and her branches unto the rivers , psal. 80 8. the tender plant becomes as the cedars of god ; and the grain of mustard-seed to be a tree for the fowls of the air , to make their nests in the branches thereof : mountains are made plains before it , every valley is filled , and the crooked paths made straight , that it may have a passage to its appointed period ; and all this , not only , not supported by outward advantages , but in direct opposition to the combined power of this whole creation , as fallen , and in subjection to the god of this world , the head thereof . as christ was a tender plant , seemingly easie to be broken , and a root out of a dry ground , not easily flourishing , yet liveth for ever : so his people and kingdom , though as a lily among thorns , as sheep among wolves , as a turtle dove among a multitude of devourers , yet stands unshaken , at least unshivered . the main ground and foundation of all this , is laid out , ver. 6 , 7 , 8 , 9 , of this chapter , containing a rich discovery , how all things here below , especially such as concern the gospel and church of christ , are carried along , thorow innumerable varieties , and a world of contingencies , according to the regular motions and goings forth of a free , eternall , unchangeable decree : as all inferiour orbs , notwithstanding the excentricks and irregularities of their own inhabitants , are orderly carried about by the first mover . in the 6. verse . the planters of the gospel are forbid to preach the word in asia , ( that part of it peculiarly so called , ) and ver. 7. assaying to go with the same message into bithynia , they are crossed by the spirit , in their attempts : but in my text , are called to a place , on which their thoughts were not at all fixed : which calling , and which forbidding , were both subservient to his free determination , who worketh all things according to the counsell of his own will , ephes. 1. 11. and no doubt but in the dispensation of the gospel , thorowout the world , unto this day , there is the like conformity to be found , to the patern of gods eternall decrees : though to the messengers not made known aforehand by revelation , but discovered in the effects , by the mighty working of providence . amongst other nations , this is the day of englands visitation , the day-spring from on high , having visited this people , and the sunne of righteousnesse arising upon us , with healing in his wings , a man of england hath prevailed for assistance , and the free grace of god , hath wrought us helpe by the gospel . now in this day three things are to be done , to keep up our spirits unto this duty , of bringing down our souls by humiliation . 1. to take us off the pride of our own performances , endeavours , or any adherent worth of our own , not for your sakes do i this , saith the lord ; be it known unto you , be ye ashamed and confounded for your own wayes , o house of israel , ( o house of england , ) ezek. 36. 32. 2. to root out that atheisticall corruption , which depresses the thoughts of men , not permitting them in the highest products of providence , to look above contingencies , and secundary causes , though god hath wrought all our works for us , isa. 26. 12. and known unto him are all his works from the beginning of the world , acts 15. 18. 3. to shew that the bulke of this people are as yet in the wildernesse , far from their resting place , like sheep upon the mountains , as once israel , jer. 50. 6. as yet wanting helpe by the gospel . the two first of these will be cleared , by discovering , how that all revolutions here below , especially every thing that concerns the dispensation of the gospel and kingdom of the lord jesus , are carried along , according to the eternally-fixed purpose of god , free in it self , taking neither rise , growth , cause nor occasion , from any thing amongst the sons of men . the third , by laying open the helpelesse condition of gospel-wanting souls , with some particular application , to all which my text directly leads me . the words in generall , are the relation of a message from heaven , unto paul , to direct him in the publishing of the gospel , as to the place , and persons wherein , and to whom he was to preach : and in them you have these four things : 1. the manner of it , it was by vision , a vision appeared . 2. the time of it , in the night . 3. the bringer of it , a man of macedonia . 4. the matter of it , helpe for the macedonians , interpreted , ver. 10. to be by preaching of the gospel . a little clearing of the words will make way for observations . 1. for the manner of the delivery of this message , it was by vision : of all the wayes that god used of old , to reveal himself unto any in extraordinary manner , which were sundry and various , heb. 1. 1. there was no one so frequent , as this of vision : wherein this did properly consist , and whereby distinguished from other wayes , of the discovery of the secrets of the lord , i shall not now discusse : in generall , visions are revelations of the minde of the lord , concerning some hidden things present or future , and not otherwise to be known : and they were of two sorts ; 1. revelations meerly by word , or some other more internall species , without any outward sensible appearance , which , for the most part , was the lords way of proceeding with the prophets ; which transient light or discovery of things before unknown , they called a vision . 2. revelations , accompanied with some sensible apparitions , and that either : 1. of things , as usually among the prophets , rods and pots , wheels and trees , lamps , axes , vessels , rams , goats and the like , were presented unto them . 2. of persons , and those according to the variety of them , of three sorts ; first , of the second person of the trinity ; and this either 1. in respect of some glorious beams of his deity , as to isaiah , chap. 6. 1. with joh. 12. 41. to daniel , chap. 10. ver. 5 , 6. as afterwards to iohn , rev. 1. 13 , 14 , 15. to which you may adde the apparitions of the glory of god , not immediately designing the second person , as ezek. 1. 2. with reference to his humanity to be assumed , as to abraham , gen. 18. 1 , 2. to ioshua , chap. 5. 13 , 14 , 15 , &c. second , of angels , as unto peter , acts 12. 7. to the woman , mat. 28. 2. to iohn , rev. 22. 8 , &c. third , of men , as in my text . now the severall advancements of all these wayes in dignity and preeminence , according as they clearly make out , intellectuall verity , or according to the honour and exaltation of that whereof apparition is made , is too fruitlesse a speculation for this daies exercise . our vision is of the later sort , accompanied with a sensible appearance , and is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; there be two words in the new testament signifying vision , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , coming from different verbes , but both signifying to see : some distinguish them , and say , that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is a vision , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , an appearance to a man awake ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , an appearance to a man asleep : called sometimes a dream , iob 33. 15. like that which was made to ioseph , mat. 2. 19. but this distinction will not hold : our saviour calling that vision , which his disciples had at his transfiguration , when doubtlesse they were waking , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , mat. 17. 9. so that i conceive paul had this vision waking ; & the night , is specified , as the time thereof , not to intimate his being asleep , but rather his watchfullnes , seeking counsell of god in the night which way he should apply himself , in the preaching , of the gospel : and such i conceive was that of later daies , whereby god revealed to zuinglius a strong confirmation of the doctrine of the lords supper , from exod. 12. 11. against the factours for that monstrous figment of transubstantiation . 2. for the second or time of this vision , i need say no more , then what before i intimated . 3. the bringer of the message , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , he was a man of macedonia in a vision : the lord made an appearance unto him , as of a man of macedonia ; discovering even to his bodily eyes a man , and to his minde , that he was to be conceived as a man of macedonia : this was , say some , an angel , the tutelar angel of the place , say the popish expositors , or the genius of the place , according to the phrase of the heathens , of whom they learned their daemonologie , perhaps him , or his antagonist , that not long before appeared to brutus all philippi : but these are pleasing dreams : us it may suffice , that it was the appearance of a man , the minde of paul being enlightened to apprehend him as a man of macedonia : and that with infallible assurance , such as usually accompanieth divine revelations , in them to whom they are made , as jer. 23. 28. for upon it , luke affirmeth , ver. 10. they assuredly concluded , that the lord called them into macedonia . 4. the message it self is a discovery of the want of the macedonians , and the assistance they required , which the lord was willing should be imparted unto them : their want is not expressed , but included in the assistance desired , and the person unto whom for it they were directed . had it been to help them in their estates , they should scarcely have been sent to paul , who i believe , might for the most-part say with peter , silver and gold have i none . or had it been with a complaint , that they , who from a province of greece , in a corner of europe , had on a sudden been exalted into the empire of the eastern world , were now enslaved to the roman power and oppression , they might better have gon to the parthians , then the only state in the world , formidable to the romans : paul , though a military man , yet fought not with neroe's legions , the then visible devil of the upper world , but with legions of hell , of whom the earth was now to be cleared ; it must be a soulwant , if he be entrusted with the supplying of it . and such this was , help from death , hell , satan , from the jaws of that devouring lion : of this the lord makes them here to speak , what every one in that condition ought to speak , help for the lords sake , it was a call to preach the gospel . the words being opened , we must remember what was said before of their connexion with the verses foregoing ; wherein the preachers of the gospel , are expressely hindred from above , from going to other places , and called hither . whereof no reason is assigned , but only the will of him that did imploy them : and that no other can be rendred , i am further convinced , by considering the empty conjectures of attempters . god fore-saw that they would oppose the gospel , saies our beda : so say i might he of all nations in the world , had not he determined to send his effectuall grace for the removall of that opposition : besides , he grants the means of grace to despisers , matth. 11. 21. they were not prepared for the gospel , says oecumenius : as well say i as the corinthians , whose preparations you may see , 1 cor. 6. 9 , 10 , 11. or any other nation , as we shall afterwards declare ; yet to this foolish conjecture adhere the papists and arminians . god would have those places left for to be converted by john , saies sedulius , yet the church at ephesus the cheif city of those parts was planted by paul , says ignatius , and irenaeus . he foresaw a famine to come upon those places , says origen ; from which he would deliver his own , and therefore it seems , left them to the power of the devil . more such fancies might we recount , of men , unwilling to submit to the will of god ; but upon that as the sole discriminating cause of these things we rest , and draw these three observations . 1. the rule whereby all things are dispensed here below , especially in the making out of the means of grace , is the determinate will and counsell of god : stay not in asia , go not into bithynia , but come to macedonia , even so , o father , for so , &c. 2. the sending of the gospel to any nation , place or persons rather then others , as the means of life and salvation , is of the meer free grace and good pleasure of god . stay not in asia , &c. 3. no men in the world want help , like them that want the gospel . come and help us . begin we with the first of these , the rule whereby , &c. or all events and effects , especially concerning the propagation of the gospel , and the church of christ , are in their greatest variety , regulated by the eternall purpose and counsell of god : all things below in their events , are but the wax , whereon the eternall seal of his purpose , hath left its own impression , and they every way answer unto it . it is not my minde to extend this to the generality of things in the world , nor to shew how the creature , can by no means deviate from that eternall rule of providence whereby it is guided , no more then an arrow can avoid the mark , after it hath received the impression of an unerring hand , or well-ordered wheels not turne , according to the motion given them by the master spring , or the wheels in ezekiels vision move irregularly to the spirit of life that was in them . nor yet secondly , how that , on the other side , doth no way prejudice the liberty of second causes , in their actions agreeable to the natures they are indued withall . he who made and preserves the fire , yet hinders not , but that it should burne , or act necessarily agreeable to its nature ; by his making , preserving and guiding of men , hindreth not , yea effectually causeth , that they work freely , agreeable to their nature . nor yet thirdly , to clear up what a straight line runs thorow all the darknes , confusion and disorder in the world , how absolutely , in respect of the first fountain , and last tendance of things , there is neither deformity , fault , nor deviation , every thing that is amisse , consisting in the transgression of a morall rule , which is the sin of the creature , the first cause being free : as he that causeth a lame man to goe , is the cause of his going , but not of his going lame : or the sun exhaling a smell from the kennell , is the cause of the smell , but not of its noisomnesse , for from a garden his beams raise a sweet savour : nothing is amisse but what goeth off from its own rule , which he cannot do , who will do all his pleasure , and knows no other rule . but omitting these things , i shall tie my discourse to that which i cheifly aimed at in my proposition , viz. to discover how the great variety which we see in the dispensation of the means of grace , proceedeth from , and is regulated by some eternall purpose of god , unfolded in his word . to make out this , we must lay down three things . 1. the wonderfull variety in dispensing of the outward means of salvation , in respect of them , unto whom they were granted , used by the lord since the fall : i say , since the fall , for the grace of preserving from sin , and conti●●ing with god , had been generall , universally extended to every creature , but for the grace of rising from sin , and coming again unto god , that is made exceeding various , by some distinguishing purpose . 2. that this outward dispensation being presupposed , yet in effectuall working upon particular persons , there is no lesse variety , for he hath mercy on whom he will have mercy . 3. discover the rules of this whole administration . 1. for the first , the promise was at first made unto adam , and by him doubtlesse conveied to his issue ; and preached to the severall generations , which his eyes beheld , proceeding from his own loyns : but yet by the wickednes of the old world , all flesh corrupting their waies , we may easily collect , that the knowledge of it quickly departed from the most : sin banishing the love of god from their hearts , hindred the knowledge of god from continuing in their mindes . 2. after many revivings , by visions , revelations , and covenants , it was at length called in from the wide world , and wholly restrained to the house , family and seed of abraham : with whom alone , all the means of grace continued , for thrice fourteen generations ; they alone were in goshen , and all the world besides in thick darknes : the dew of heaven was on them as the fleece , when else all the earth was dry . god shewed his word unto jacob , his statutes and judgements unto israel , he hath not dealt so with any nation , psal. 141. 19 , 20. the prerogative of the jews was cheifly in this , that to them were committed the oracles of god , rom. 3. to them pertained the adoption , and the glory , the covenants and the giving of the law , the service of god and the promises , rom. 9. 4. 3. but when the fulnes of time came , the son of god being sent in the likenes of sinfull flesh , he drew all men unto him : and god , who had before winked at the time of their ignorance , then called them every where to repent : commanding the gospel to be preached , to the universality of reasonable creatures , and the way of salvation to be proclaimed unto all ; upon which , in few years the sound of the gospel went out into all nations , and the sun of righteousnes displayed his beams upon the habitable parts of the earth . 4. but yet once more this light , by satan and his agents , persecutours and seducers , is almost extinguished , as was foretold , 2 thes. 2. remaining but in few places , and burning dim where it was , the kingdom of the beast being full of darknes , revel. 16. 10. yet god again raiseth up reformers , and by them kindles a light , we hope , never to be put out . but alas , what a spot of ground doth this shine on , in comparison of the former vast extents and bounds of the christian world . now is all this variety , think you , to be ascribed unto chance , as the philosopher thought the world was made by a casuall concurrence of atomes ? or hath the idol free-will , with the new goddesse contingency , ruled in these dispensations ? truly neither the one nor the other , no more then the fly raised the dust , by sitting on the chariot wheel ; but all these things have come to passe , according to a certain unerring rule , given them by gods determinate purpose and counsell . secondly , presupposing this variety in the outward means , how is it that thereupon , one is taken , another left ? the promise is made known to cain and abel ; one the first murtherer , the other the first martyr ; jacob and esau , had the same outward advantages , but the one becomes israel , the other edom , the one inherits the promises , the other sels his right for a messe of pottage : at the preaching of our saviour , some believed , some blasphemed ; some said he was a good man , others said , nay , but he deceiveth the people : have we not the word in its power this day , and do we not see the like various effects , some continuing in impenitency , others in sincerity closing with jesus christ ? now what shall we say to these things ? what guides these wheels ? who thus stears his word for the good of souls ? why this also , as i said before , is from some peculiarly distinguishing purpose of the will of god . to open the third thing proposed , i shall shew , first , that all this variety is according to gods determinate purpose , and answereth thereunto ; secondly , the particular purposes from whence this variety proceedeth . 1. ephes. 1. 11. he worketh all things according to the counsell of his own will : as man may be said to erect a fabrick , according to the counsell of his will , when he frameth it before in his minde , and maketh all things in event , answer his preconceived platform ; all things , ( especially {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , all those things , of which the apostle there treateth , gospel-things ) have their futurition , and manner of being , from his eternall purpose : whence also is the idea in the minde of god , of all things with their circumstances , that shall be : that is the first mover , continuing it self immoveable : giving to every thing a regular motion , according to the impression which from that it doth receive : for known unto him are all his works from the beginning of the world , act. 15. 18. if any attendants of actions , might free and exempt them , from the regular dependance we insist upon , they must be either contingency or sin ; but yet for both these , we have , besides generall rules , clear particular instances : what seems more contingent and casuall , then the unadvised slaying of a man , with the fall of the head of an axe from the helve , as a man was cutting wood by the way side ? deut. 19. 5. yet god assumes this as his own work , exod. 23. 13. the same may be said of free agents , and their actions : and for the other , see act. 4. 27 , 28. in the crucifying of the sonne of gods love , all things came to passe according as his counsell had before determined that it should be done . now how in the one of these liberty is not abridged , the nature of things not changed in the other , sinne is not countenanced , belongs not to this discourse : the counsell of the lord then standeth for ever , and the thoughts of his heart are unto all generations , psal. 33. 12. his counsell standeth , and he will do all his pleasure , isa. 46. 10. for he is the lord , and he changeth not , mal. 3. 6. with him is neither variablenes nor shadow of turning , james 1. 17. all things that are , come to passe in that unchangeable method , which he hath laid them down from all eternity . 2. let us look peculiarly upon the purposes according to which the dispensations of the gospel , both in sending , and withholding it do proceed . 1. for the not sending of the means of grace unto any people , whereby they hear not the joyfull sound of the gospel , but have in all ages followed dumb idols , as many doe unto this day . in this chapter of which we treat , the gospel is forbidden to be preached in asia and bithynia , which restraint the lord by his providence , as yet continues to many parts of the world : now the purpose from whence this proceedeth , and whereby it is regulated , you have rom. 9. 22. what if god willing to shew his wrath , and to make his power known , endured with much long suffering the vessels of his wrath fitted to destruction , compared with matth. 11. 25 , 26. thou hast hid these things from the prudent and wise , even so , o father , for so it seemed good before thee : and with acts 14. 16. he suffered all nations to walk in their own ways : now gods not sending the truth , hath the same designe and aim with his sending , the efficacy of errour , viz. that they all may be damned , who have it not : there being no other name under heaven , whereby they may be saved , but only that which is not revealed unto them : god in the mean time , being no more the cause of their sins , for which they incurre damnation , then the sun is the cause of cold and darknes , which follow the absence thereof : or he is the cause of a mans imprisonment for debt , who will not pay his debt for him , though he be no-way obliged so to doe : so then the not sending of the gospel to any people , is an act regulated by that eternall purpose of god , whereby he determineth to advance the glory of his justice , by permitting some men to sin , to continue in their sin , and for sin to send them to their own place ; as a kings not sending a pardon to condemned malefactors , is an issue of his purpose , that they shall die for their faults . when you see the gospel strangely , and thorow wonderfull varieties , and unexpected providences , carried away from a people , know , that the spirit which moves in those wheels , is that purpose of god which we have recounted . 2. to some people , to some nations , the gospel is sent , god calls them to repentance and acknowledgement of the truth , as in my text , macedonia : and england the day wherein we breath . now there is in this a two-fold aim : 1. peculiar towards some in their conversion ; 2. generall towards all for conviction , and therefore it is acted according to a two-fold purpose , which carries it along , and is fulfilled thereby . first , his purpose of saving some in and by iesus christ , effectually to bring them unto himself , for the praise of his glorious grace : upon whomsoever the seal of the lord is stamped , that god knows them and ownes them as his , to them he will cause his gospel to be revealed . acts 18. 10. paul is commanded to abide at corinth , and to preach there , because god had much people in that city : though the devil had them in present possession , yet they were gods in his eternall counsel . and such as these they were , for whose sake the man of macedonia is sent on his message . have you never seen the gospel hover about a nation , now and then about to settle , and anon scared and upon wing again , yet working thorow difficulties , making plains of mountains , and filling valleys , overthrowing armies , putting aliens to flight , and at length taking firm root like the cedars of god ? truly if you have not , you are strangers to the place wherein you live . now what is all this , but the working of the purpose of god to attain its proposed end , of gathering his saints to himself . in effectuall working of grace also , for conversion and salvation , whence do you thinke it takes its rule and determination , in respect of particular objects , that it should be directed to iohn , not iudas ; simon peter , not simon magus ? why only from this discriminating counsel of god from eternity , to bring the one , and not the other to himself by christ , acts 2. 47. the lord added to the church such as should be saved . the purpose of saving , is the rule of adding to the church of beleevers . and acts 13. 48. as many beleeved as were ordained to eternall life . their fore-ordaining to life eternall , gives them right to faith and belief . the purpose of gods election is the rule of dispensing saving grace . secondly , his purpose of leaving some inexcusable in their sins , for the further manifestation of his glorious justice , is the rule of dispensing the word unto them : did you never see the gospel sent or continued to an unthankefull people , bringing forth no fruits meet for it ? wherefore it is so sent , see isa. 6. 9 , 10. which prophecie you have fulfilled , ioh. 12. 41 , 42. in men described , iude 4. and 1 pet. 2. 8. but here we must strike sail , the waves swell , and it is no easie task to sail in this gulfe , the righteousnesse of god is a great mountain , ( easie to be seen ) but his judgements like the great deep , ( who can search into the bottom thereof ? ) psal. 36. 6. and so i hope ▪ i have discovered , how all things here below , concerning the promulgation of the gospel , are , in their greatest variety , straightly regulated by the eternall purposes and counsel of god . the vses of it follow . to discover whence it is , that the worke of reforming the worship of god , and setling the almost departing gospel , hath so powerfully been carried along in this nation : that a beautifull fabrick is seen to arise in the middest of all oppositions , with the confusion of axes and hammers sounding about it : though the builders have been forced ofttimes , not only with one hand , but with both to hold the weapons of warre : that although the wheels of our chariots have been knocked off , and they driven heavily , yet the regular motions of the superiour wheels of providence , have carried on the designe , towards the resting place aimed at ; that the ship hath been directed to the port , though the storm had quite pusled the pilots and mariners ; even from hence , that all this great variety , was but to worke out one certain fore-appointed end , proceeding in the tracts and paths , which were traced out for it from eternity ; which though they have seemed to us a maze or labyrinth , such a world of contingencies and various chances hath the worke passed thorow ; yet indeed all the passages thereof have been regular and straight , answering the platform laid down for the whole in the counsell of god . daniel , chap. 9. makes his supplication for the restauration of ierusalem , ver. 23. an angel is sent to tell him , that at the beginning of his supplication the commandment came forth , viz. that it should be accomplished ; it was before determined , and is now set on worke : but yet what mountains of opposition , what hinderances lay in the way ? cyrus must come to the crown , by the death or slaughter of darius ; his heart be moved to send some to the worke ; in a short time cyrus is cut off ; now difficulties arise from the following kings : what their flattering counsellours , what the malignant nations about them conspired , the books of nehemiah and ezra sufficiently declare . whence , ver. 25. the angel tells daniel , that from the commandment , to restore and build ierusalem , unto messia the prince , shall be 7 weeks , and 62 weeks , the street shall be built again , and the wall in troublesome times : that is , it shall be 7 weeks to the finishing of ierusalem , and thence to messia the prince , 62 weeks ; 7 weeks , that is , 49 years , for so much it was * , from the decree of cyrus , to the finishing of the wall by nehemiah : of which time the temple , as the jews affirmed , was all but 3 yeers in building , ioh. 2. 20. during which space , how often did the hearts of the people of god faint in their troubles , as though they should never have seen an end , and therefore ever and anon were ready to give over , as hag. 1. 2. but yet ye see the decree was fixed , and all those varieties , did but orderly worke in an exact method , for the glorious accomplishment of it . englands troubles , have not yet endured above half the odd yeers of those reformers task , yet , good god , how short breathed are men ! what fainting is there ? what repining , what grudging against the waies of the lord ? but , let me tell you , that as the water in the stream will not go higher then the head of the fountain , no more will the work● in hand , be carried one step higher , or beyond the aim of its fountain , the counsel of god , from whence it hath its rise : and yet as a river will break thorow all oppositions , and swell to the height of mountains , to go to the sea , from whence it came ; so will the stream of the gospel , when it comes out from god , break down all mountains of opposition , and not be hindred from resting in its appointed place . it were an easie thing to recall their mindes , to some trembling periods of time , when there was trembling in our armies , and trembling in our counsels , trembling to be ashamed , to be repented of , trembling in the city and in the countrey , and men were almost at their wits end for the sorrows and fears of those dayes : and yet we see how the unchangeable purpose of god , hath wrought strongly thorow all these straits , from one end to another , that nothing might fall to the ground , of what he had determined . if a man in those daies had gone about to perswade us , that all our pressures were good omens , that they all wrought together for our good , we could have been ready to cry with the woman , who when she had recount●d her griefs ●o the physicians and he still replied , they were good signes , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , good signes have undone me , these good signes will be our ruin ; yet behold ( we hope ) the contrary . our day hath been like that mentioned , zech. 14. 6 , 7. a day whose light is neither clear nor dark , a day known only to the lord , seeming to us to be neither day nor night : but god knew all this while that it was a day , he saw how it all wrought for the appointed end : and in the evening , in the close , it will be light , so light as to be to us discernable . in the mean time , we are like unskilfull men , going to the house of some curious artist , so long as he is about his worke , despise it as confused ; but when it is finished , admire it as excellent : whilest the passages of providence are on us , all is confusion , but when the fabrick is reared , glorious . learn to look upon the wisedom of god , in carrying all things , thorow this wonderfull variety , exact●y to answer his own eternall purpose : ●uffering so many mountains to lie in the way of reforming his churches , and setling the gospel , that his spirit may have the glory , and his people the comfort in their removall . it is an high and noble contemplation , to consider the purposes of god , so far as by the event revealed , and to see what impressions his wisedom and power do leave upon things accomplished here below , to read in them a temporary history of his eternall counsels . some men may deem it strange , that his determinate will , which gives rule to these things , and could in a word have reached its own appointment , should carry his people so many journies in the wildernesse , and keep u● thus long in so low estate ▪ i say , not to speak of his own glory , which hath sparkled forth of this flinty opposition , there be divers things , things of light , for our good , which he hath brought forth out of all that darkenesse , wherewith we have been overclouded : take a few instances . 1. if there had been no difficulties , there had been no deliverances : and did we never finde our hearts so inlarged towards god upon such advantages , as to say , well , this daies temper of spirit , was cheaply purchased by yesterdaies anguish and fear ? that was but a being sick at sea . 2. had there been no tempests and storms , we had not made out for shelter : did ye never run to a tree for shelter in a storm , and finde fruit which ye expected not ? did ye never go to god for safegard in these times , driven by outward stormes , and there finde unexpected fruit , the peaceable fruit of righteousnesse , that made you say , happy tempest , which cast me into such an harbour ? it was a storm that occasioned the discovery of the golden mines of india : hath not a storm driven some to the discovery of the richer mines of the love of god in christ ? 3. had not esau come against him , with 400 men , jacob had not been called israel ; he had not been put to it , to try his strength with god , and so to prevail . who would not purchase with the greatest distresse that heavenly comfort , which is in the return of prayers ? the strength of gods jacobs in this kingdom , had not been known , if the esaus had not come against them . some say , this war hath made a discovery of englands strength , what it is able to do . i thinke so also , not what armies it can raise against men , but with what armies of prayers and tears it is able to deal with god . had not the brethren strove in the wombe , rebekah had not asked , why am i thus ? nor received that answer , the elder shall serve the younger : had not two sorts of people strugled in the wombe of this kingdom , we had not sought , nor received such gracious answers . thus do all the various motions of the lower wheels , serve for our good , and exactly answer the impression they receive from the master spring , the eternall purpose of god . of this hitherto . the sending of the gospel to any one nation , rather then another , as the means of life and salvation , is of the meer free grace and good pleasure of god . now before i come to make out the absolute independency and freedom of this distinguishing mercy , i shall premise three things . first , that the not sending of the gospel to any person or people , is of gods meer good pleasure , and not of any peculiar distinguishing demerit in that person or people . no man or nation doth majorem ponere obicem , lay more or greater obsta●les against the gospel then another . there is nothing imaginable to lay a block in the passage thereof , but only sin : now these sins , are , or may be , of two sorts ; either first , against the gospel it self , which may possibly hinder the receiving of the gospel , but not the sending of it , which it presupposeth . secondly , against the covenant they are under , and the light they are guided by , before the beams of the gospel shine upon them : now in these , generally all are equall , all having sinned and come short of the glory of god : and in particular sins against the law and light of nature , no nation have gone farther then they which were soonest enlightned with the word , as afterwards will appear : so that the sole cause of this , is the good pleasure of god , as our saviour affirmeth , mat. 11. 25 , 26. secondly , that sins against the covenant of works , which men are und●r , before the gospel comes unto them , cannot have any generall demerit , that the means of life and salvation by free grace should not be imparted to them . it is true , all nations have deserved to be turned into hell , and a people that have had the truth , and detained it in ungodlinesse , deserve to be deprived of it . the first , by vertue of the sanction of the first broken covenant : the other , by sinning against that , which they had of the second ; but that men in a fallen condition , and not able to rise , should hereby deserve not to be helped up , needeth some distinction to clear it . there is then a two-foold demerit and indignity : one meerly negative , or a not deserving to have good done unto us : the other positive , deserving that good should not be done unto us . the first of these , is found in all the world , in respect of the dispensation of the gospel : if the lord should bestow it only on those who do not , not deserve it , he must for ever keep● it closed up in the eternall treasure of his his own bosom . the second is found directly in none , in respect of that peculiar way which is discovered in the gospel , because they had not sinned against it : which rightly considered , gives no small lustre to the freedom of grace . thirdly , that there is a right in the gospel , and a fitnesse in that gracious dispensation , to be made known to all people in the world ; that no singular portion of the earth should be any longer an holy land , or any mountain of the world lift up its head above its fellows . and this right hath a double foundation . first , the infinite value and worth of the bloud of christ , giving fulnesse and fitnesse to the promises founded thereon , to be propounded to all man-kinde , for through his bloud , remission of sins is preached to whosoever beleeves on him , acts 10. 43. to every creature , mat. 16. 15. god would have a price of that infinite value for sin , laid down , as might justly give advantage , to proclaim a pardon indifinitely to all that will come in , and accept of it , there being in it no defect at all , ( though intentionally only a ransom for some ) but that by it , the world might know that he had done whatsoever the father commanded him , jo. 14. 31. secondly , in that ●●conomy and dispensation of the grace of the new covenant , breaking forth in these later daies , whereby all externall distinction , of places and ●ersons , people and nations being removed , jesus christ taketh all nations to be his inheritance , dispensing to all men the grace of the gospel , bringing salvation , as seemeth best to him : tit. 2. 11 , 12. for being lifted up , he drew all unto him , having redeemed us with his bloud , out of every kinred and tongue , people and nation , apoc. 5. 9. and on these two grounds it is , that the gospel hath in it self a right and fitnesse , to be preached to all , even as many as the lord our god shall call . these things being premised , i come to the proof of the assertion . deut. 7. 7 , 8. moses is very carefull in sundry places to get this to take an impression upon their spirits , that it was meer free grace that exalted them into that condition and dignity wherein they stood , by their approach unto god , in the enjoyment of his ordinances : in this most cleerly rendring the cause of gods love in chusing them , mentioned , ver. 7. to be only his love , ver. 8. his love towards them is the cause of his love , his free love eternally determining , of his free love actually conferring those distinguishing mercies upon them : it was not for their righteousnesse , for they were a stiffnecked people , d●ut. 6 6. mat. 11. 25 ▪ 26. our saviour laying both these things together , the hiding of the mysteries of salvation from some , and revealing them to others , renders the same reason and supreme cause of both , of which no account can be rendred , only the good pleasure of god . i thanke thee , father : and if any will proceed higher , and say , where is the justice of this , that men equally obnoxious , should be thus unequally accepted ? we say with paul , that he will have mercy on whom he will have mercy , and whom he will he hardneth , and who art thou , o man , that disputest against god ? si tu es homo , & ego homo , audtamus dicentem , o homo , tu quis : to send a pardon to some that are condemned , suffering the rest to suffer , hath no injustice . if this will not satisfie , let us say with the same apostle , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , rom. 11. 33. o the depth of the , &c. yea so far is it from truth , that god should dispense , and grant his word and means of grace , by any other rule , or upon any other motive then his own will and good pleasure , that we finde in the scripture the direct contrary to what we would suppose , even , mercy shewed to the more unworthy , and the more worthy passed by , reckoning worthinesse and unworthinesse by lesse or greater sin , with lesse or more endeavours . christ preaches to chorazin and bethsaida which would not repent , and at the same time denies the word to tyre and zidon , which would have gotten on sackcloth and ashes , when the other continued delicate despisers , mat. 11. 21. ezekiel is sent to them that would not hear him , passing by them that would have hearkened , chap. 3. 5. which is most clear , rom. 9. 30 , 31. the gentiles which followed not after righteousnesse , have attained to righteousnesse , even the righteousnesse , of faith ; but israel which followed after the law of righteousnesse , have not attained to it . if in the dispensation of the gospel , the lord had had any respect to the desert of people , corinth that famous place of sinning , had not so soon enjoyed it , the people whereof , for worship , were led away with dumbe idols , 2 cor. 12. 2. and for their lives , ye have them drawn to the life , 1 cor. 6. 9 , 10 , 11. fornicatours , idolaters , adulterers , effeminate , abusers of themselves with man-kinde , thieves , covetous , drunkards , revilers , extortioners , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which is to be repeated , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , some of you were fornicatours , some idolaters , but ye are sanctified : seem not these to the eye of flesh goodly qualifications — for the gospel of jesus christ ? had these men been dealt withall , according as they had disposed themselves , not fitter fuell for hell could the justice of god require : but yet ye see , to these the gospel comes , which the first , a light shines to them that sit in darknesse and in the shadow of death . if god send or grant the gospel , which is the means of grace , upon any other ground , but his meer good pleasure ; then it must be an act of remunerative justice : now there is no such justice in god towards the creature , but what is founded upon some preceding covenant , or with promise of god to the creature , which is the only foundation of all relation between god and man , but only those that attend creation and sovereignty . now what promise do you finde made to , or covenant with a people , as yet without the gospel : i mean conditionall promises , inferring any good to be bestowed on any required performance on their part ? free , absolute promises there are , innumerable , that light should shine to them that were in darkenesse , and those to be called gods people which were not his people ; but such as depend on any condition on their part to be fulfilled , we finde none . god bargains not with the creature about the gospel knowing how unable he is to be merchant for such pearls . if a man had all that goodnesse which may be found in man , without jesus christ , they would not in the least measure procure a discovery of him . i deny not but god may , and perhaps sometimes doth reveal himself to some in a peculiar and extraordinary manner . whereunto tends that story in aquinas , of a corps taken up in the daies of constantine and irene , with a plate of gold , and this inscription in it , christus nascetur ex virgine , ego credo in illum , o sol sub irenae & constantini temporibus iterum me videbis . but that this should be regular unto men living , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in justin martyrs phrase , or using their naturals aright , ( which is impossible they should , the right use of naturals depending on supernaturals ) is wide from the word . if there be any outward motive of granting the gospel unto any , it is some acceptable performances of theirs , holding up to the rule and will of god : now this will and rule having no saving revelation but by the gospel , which should thus be procured by acts agreeable unto it , makes up a flat contradiction , supposing the revelation of the gospel , before it be revealed ; doubtlesse according to all rules of justice to us made known , it is an easier thing , to d●serve heaven by obedience , now under the covenant of works , then being under that covenant , to do any thing that might cause a new way of salvation , such as the gospel is , to be revealed . with some observations i descend to application . first , there is the same reason of continuing the gospel unto a people , as of sending it ; especially if oppositions rise high , apt and able in them●elves for its removall : never nation as yet enjoyed the word , that deserved the continuance of the word . god hath alwaies something agaist a people , to make the continuing of his grace , to be of grace , the not removing of his love , to be meerly of love , and the preaching of the gospel , to be a mercy of the gospel , free and undeserved . though there be worke , and labour , and patience for christs sake at ephesus , yet there is somewhat against ephesus , rev. 2. 4 , 5. for which he might justly remove his candlestick ; and if he doth it not , it is of the same mercy that first set it there . as god layes out goodnesse and grace in the entrance , so patience , long-suffering and firebearance in the continuance ; he bears with our manners , whilst we grieve his spirit . look upon the face of this kingdom , and view the body of the people , thinke of the profanenes , vill●ny , trampleing upon the bloud of jesus , ignorance , contempt of god and his waies , despising his ordinances , reviling his servants , branding and defaming the power of godlines , persecuting and tearing one another , and yet hear the joifull sound of the word in every corner ; and you will quickly conclude , that you see a great fight of gods love against our sins , and not of our goodnes for his love . secondly , there is the same reason of the reformation and the doctrine of the gospel corrupted with errour , and of the worship of god , collapsed with superstition , as of the first implantation of the gospel : god in his just judgement of late ages , had sent upon the western world the effi●acy of errour , that they should beleeve lies , because they received not the love of the truth , as he fore-told , 2 thes. 2. now whence is it , that we see some of the nations thereof as yet suffered to walke in their own waies , others called to repentance , some wildernesses turned into green pastures for the flock of god , and some places made barren wildernesses for the wickednesse of them that dwell therein ? how comes it , that this iland glories in a reformation , and spain sits still in darknes ? is it because we were better then they ? or lesse engaged in antichristian delusions ? doubtlesse no : no nation in the world drank deeper of that cup of abomination ; it was a proverbiall speech amongst all , england was our good asse ( a beast of burthen ) for ( antichrist whom they called ) the pope : nothing but the good pleasure of god and christ freely comming to refine us , mal. 3. 1 , 2 , 3 , 4. caused this distinction . though men can do nothing towards the procuring of the gospel , yet men may do much for the expulsion of the gospel : if the husbandmen prove idle or self-seekers , the vineyard will be let to others ; and if the people love darknesse more then light , the candlestick will be removed ; let england beware . now this men may do , either upon the first entrance of the gospel , or after some continuance of it : the gospel spreading it self over the earth , findes entertainment , like that of mens seeking plantations amongst barbarous nations , sometimes kept out with hideous outcries , at the shore , sometimes suffered to enter with admiration , and a little after violently assaulted . in the first way , how do we finde the jews , putting far from them the word of life , and rejecting the counsel of god at its first entrance , calling for night at the rising of the sun ? hence , acts 13. 41. paul concludes his sermon to them , with , hear , ye despisers , wonder and perish : and ver. 46. it was necessary the word should be preached to them , but seeing they judged themselves unworthy , they were forsaken : and ver. 51. they shake off the dust of their feet against them , a common symbol in those daies , of the highest indignation and deepest curse : the like stubbornes we finde in them , acts 28. whereupon the apostle wholly turned himself to the gentiles , ver. 28. how many nations of europe , at the beginning of the reformation , rejected the gospel of god , and procured christ , with the gadarens , to depart as soon as he was extred , will be found at the last day , written with the bloud of the martyrs of jesus , that suffered amongst them ? secondly , after some continuance ; so the church of laodicea , having for a while enjoyed the word , fell into such a tepid condition , so little moved with that fire that christ came to send upon the earth , rev. 3. 15 , 16. that the lord was even sick and weary with bearing them . the church of rome , famous at the first , yet quickly , by the advantage of outward supportments and glorious phansies , became head of that fatall rebellion against jesus christ , which spread it self over most of the churches in the world ; god hereupon . sending upon them the efficacy of errour to beleeve a lie , that they all might be damned that beleeved not the truth , but had pleasure in unrighteousnesse , 2 thes. 2. suffering them to det●in the empty names of church and gospel , which because they usurpe , only for their advant●ge here , to appear glorious , the lord will use for the advancing of his justice hereafter , to shew them inexcusable . o lord , how was england of late by thy mercy delivered from this snare ? a captain being chosen for the return of this people into egypt : on how hath thy grace fought against our backsliding ? and let none seek to extenuate this mercy , by catalogues of errours still amongst us , there is more danger of an apostasy against christ , and rebellion against the truth , in one babylonish errour , owned by men , pretending to power and jurisdiction over others , then in five hundred , scattered amongst inconsiderable disunited individuals : i would to god , we could all speake , and think the s●me things , that we were all of one minde , even in the most minutulous differences that are now amongst us ; but yet the truth is , the kingdom of jesus christ never shakes amongst a people , untill men pretending to act , with a combined mixed power , of heaven and earth , unto which all sheaves must bow or be threshed , doe by vertue of this trust , set up and impose things or opinions deviating from the rule , as it was in the papacy , errours owned by mixed associations . civill and ecclesiasticall are for the most part incurable , be they never so absurd and foolish : of which the lutheran ubiquities and consubstantiation are a tremendous example : these things being presupposed . let no flesh glory in themselves , but let every mouth be stopped , for we have all sinned , and come short of the glory of god . who hath made the possessors of the gospel to diff●r from others ? or what have they that they have not received ? 1 cor. 4. 7. why are these things hidden from the great and wise of the world , and revealed to babes and children , but because , o father , so it pleased thee ? mat. 11. 26. he hath mercy on whom he will have mercy , and whom he will he hardeneth , rom. 9. ah lord , if the glory and pomp of the world might prevail with thee to send thy gospel , it would supply the room of the cursed alchoran , and spread it self in the palaces of that strong lion of the east , who sets his throne upon the necks of kings ; but alas , jesus christ is not there . if wisedom , learning , pretended gravity , counterfeit holinesse , reall pollicy were of any value in thine eies , to procure the word of life , it would be as free and glorious at rome as ever ; but alas , antichrist hath his throne there , jesus christ is not there . if will-worship and humilities , neglect of the body , macerations , superstitions , beads , and vainly repeated praiers , had any efficacy before the lord , the gospel perhaps might be in the cells of some recluses and monks ; but alas , jesus christ is not there . if morall vertues , to an amazement , exact civill honesty and justice , that soul of humane society , could have prevailed ought , the heathen worthies in the daies of old , had had the promises ; but alas , iesus christ was farre away . now if all these be passed by , to whom is the report of the lord made known ? to whom is his arm revealed ? why ! to an handfull of poor sinners amongst the nations formerly counted feirce and barbarous . and what shall we say to these things ? o {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , o the depth , &c. let england consider with fear and trembling the dispensation that it is now under , i say , with fear and trembling : for this day is the lords day , wherein he will purge us or burne us , according as we shall be found silver or drosse : it is our day , wherein we must mend or end : let us look to the rock from whence we were hewed , and the hole of the pit from whence we were digged ; was not our father an amorite , and our mother an hittite ? are we not the posterity of idolatrous progenitors ? of those who worshipped them who by nature were no god● ? how often also hath this land forfeited the gospel ? god having taken it twice away , who is not forward to seize upon the forfeiture . in the very morning of the gospel , the sun of righteousnes shone upon this land , and they say the first potentate on the earth , that owned it , was in britain : but as it was here soon professed , so it was here soon abused . that part of this isle which is called england , being the first place , i read of , which was totally bereaved of the gospel ; the sword of the then pagan saxons fattening the land with the blood of the christian inhabitants ; and in the close wholly subverting the worship of god . long it was not ere this cloud was blown over , and those men who had been instruments to root out others , submitted their own necks to the yoke of the lord , and under exceeding variety in civill affairs , enjoyed the word of grace : untill by insensible degrees , like summer unto winter , or light unto darknes , it gave place to antichristian superstition , and left the land in little lesse then a paganish darknes , drinking deep of the cup of abominations , mingled for it by the roman harlot ; and is there mercy yet in god to recover a twice-lost over backsliding people ? might not the lord have said unto us , what shall i do unto thee , oh island ? how shall i make thee as admah ? how shall i set thee as zeboim ? but his heart is turned within him , his repentings are kindled together : the dry bones shall live , and the fleece shall be wet , though all the earth be dry . god will again water his garden , once more purge his vineyard , once more of his own accord he will take england upon liking , though he had twice deservedly turned it out of his service ; so that coming as a refiners fire , and as fullers soap to purify the sons of levi , to purge them as gold and silver , to offer to the lord an offering in righteousnes , to reform his churches , england , as soon as any , hath the benefit and comfort thereof : nay , the reformation of england shall be more glorious then of any nation in the world , being carried on , neither by might nor power , but onely by the spirit of the lord of hosts . but is this the utmost period of englands sinning , and gods shewing mercy , in continuing and restoring of the gospel ? no truly : we again in our daies have made forfeiture of the purity of his worship , by an almost universall treacherous apostasy : from which the free grace , and good pleasure of god hath made a great progresse again towards a recovery . there are two sorts of men , that i finde exceedingly ready to extenuate and lessen the superstition and popish tyranny of the former daies , into which we were falling . first , such as were industriously instrumentall in it , whose suffrages had been loud , for the choice of a captain to returne into egypt : men tainted with the errours , and loaded with the preferments of the times : with all those who blindly adhere to that faction of men , who as yet covertly drive on that designe . to such as these , all was nothing , and to them it is no mercy to be delivered . and the truth is , it is a favour to the lambe and not the wolfe , to have him taken out of his mouth : but these men have interest by those things which have no ears , against which there is no contending . secondly , such as are disturbed in their opticks , or have gotten false glasses , representing all things unto them in dubious colours : which way soever they look . they can see nothing but errours , errours of all sizes , sorts , ●ects , and sexes . errours and heresies , from the beginning to the end , which hath deceived some men not of the worst , and made them think . that all before was nothing , in comparison of the present confusion . a great signe they felt it not , or were not troubled at it ; as if men should come into a field , and seeing some red weeds and cockle among the corne , should instantly affirm , there is no corne there , but all weeds , and that it were much better the hedges were down , and the whole field laid open to the boar of the forest ; but the harvest will one day shew the truth of these things . but that these apprehensions may not too much prevail , to the vilifying and extenuating of gods mercy , in restoring to us the purity and liberty of the gospel : give me leave in a few words , to set out the danger of that apostasy , from which the good pleasure of god hath given us a deliveranc● . i shall ●●stance onely in a few things : observe then that . first , the darling errours of late years , were all of them stones of the old babel , closing and coupling with that tremendous 〈◊〉 : which the man of sin had erected to dethrone jesus christ : came out of the belly of that trojan horse , that fatall engine , which was framed to betray the city of god . they were popish errours , such as whereof that apostasy did consist , which onely is to be looked upon , as the great adverse state to the kingdom of the lord christ . for a man to be disorderly in a civill state , yea often times through turbulency to break the peace , is nothing to an underhand combination with some formidable enemy , for the utter subversion of it . heedles and headles errours may breed disturbance enough , in scattered individualls , unto the people of god : but such as tend to a peace and association , cum ecclesia malignantium , tending to a totall subversion of the sacred state , are far more dangerous . now such were the innovations of the late hierarchists ; in worship , their paintings , crossings , crucifixes , bowings , cringings , altars , tapers , wafers , organs , anthems , letany , rails , images , copes , vestments ; what were they , but roman vernish , an italian dresse for our devotion , to draw on conformity with that enemy of the lord jesus ; in doctrin , the divinity of episcopacy , auricular confession , free-will , predestination on faith , yea works fore-seen , limbus patrum , justification by works falling from grace , authority of a church , which none knew what it was , canonicall obedience , holinesse of churches , and the like innumerable , what were they but helpes to sancta clara , to make all our articles of religion speak good roman-catholike ? how did their old father of rome refresh his spirit , to see such chariots as those provided , to bring england again unto him ? this closing with popery , was the sting in the errours of those daies , which caused pining if not death in the episcopall pot . secondly , they were such as raked up the ashes of the ancient worthies , whose spirits god stirred up to reform his church , and rendred them contemptible before all , especially those of england , the most whereof died in giving their witnesse against the blinde figment of the reall presence , and that abominable blasphemy of the cursed masse ; in especiall , how did england , heretofore termed asse , turn ape to the pope , and furnished it with all things necessary for an unbloody sacrifice , ready to set up the abomination of desolation , and close with the god maozim , who hath all their peculiar devotion at rome ? thirdly , they were in the management of men which had divers dangerous and pernicious qualifications ; as first , a false repute of learning , i say , a false repute for the greater part , especially of the greatest : and yet taking advantages of vulgar esteem , they bare out as though they had engrossed a monopoly of it : though i presume the world was never deceived by more empty pretenders ; especially in respect of any solid knowledge in divinity or antiquity : but yet their great preferments , had got them a great repute of great deservings , enough to blinde the eyes of poor mortals adoring them at a distance , and to perswade them , that all was not only law , but gospel too , which they broached : and this rendred the infection dangerous . secondly , a great hatred of godlinesse in the power thereof , or any thing beyond a form , in whomsoever it was found ; yea how many odious appellations were invented for bare profession , to render it contemptible ? especially in the exercise of their jurisdiction , thundring their censures against all appearance of zeal , and closing with all profane , impieties ; for were a man a drunkard , a swearer , a sabbath-breaker , an unclean person , so he were no puritan , and had money , patet atri janua ditis , the episcopall heaven was open for them all . now this was a dangerous and destructive qualification , which i beleeve is not professedly found in any party amongst us . thirdly , which was worst of all , they had centred in their bosoms an unfathomable depth of power civil and ecclesiasticall , to stampe their apostaticall errours with authority , giving them not only the countenance of greatnesse , but the strength of power , violently urging obedience ; and to me , the sword of errour , never cuts dangerously , but when it is managed with such an hand . this i am sure , that errours in such , are not recoverable without the utmost danger of the civil state . let now , i beseech you , these and the like things be considered , especially the strong combination that was thorowout the papall world for the seducing of this poor nation : that i say nothing , how this viall was poured out upon the very throne , and then , let us all be ashamed and confounded in our selves , that we should so undervalue and sleight the free mercy of god , in breaking such a snare , and setting the gospel at liberty in england . my intent was , having before asserted this restauration of jerusalem , to the good pleasure of god , to have stirred you up to thankefullnesse unto him , and self-humiliation in consideration of our great undeserving of such mercy ; but alas ; as far as i can see , it will scarce passe for a mercy : and unlesse every mans perswasion may be a josephs sheaf , the goodnesse of god shall scarce be acknowledged ; but yet let all the world know , and let the house of england know this day , that we lie unthankefully under as full a dispensation of mercy and grace , as ever nation in the world enjoyed , and that without a lively acknowledgement thereof , with our own unworthinesse of it , we shall one day know what it is ( being taught with briars and thorns ) to undervalue the glorious gospel of the lord jesus . good lord ! what would helplesse macedonians give for one enjoiment ? o that wales , o that ireland , o that france , where shall i stop ? i would offend none , but give me leave to say , o that every , i had almost said , o that any part of the world , had such helpes and means of grace , as these parts of england have , which will scarce acknowledge any mercy in it : the lord break the pride of our spirits , before it break the staff of our bread , and the helpe of our salvation . o that the bread of heaven , and the bloud of christ might be accounted good nourishment , though every one hath not the sauce he desireth . i am perswaded , that if every absolom in the land , that would be a judge for the ending of our differences , were enthroned ( he spoke the peoples good , though he intended his own power ) the case would not be much better then it is . well , the lord make england , make this honourable audience , make us all to know these three things . first , that we have received such a blessing , in setting at liberty the truths of the gospel , as is the crown of all others mercies , yea , without which they were not valuable , yea were to be despised : for successe without the gospel , is nothing but a prosperous conspiracy against jesus christ . secondly , that this mercy is of mercy , this love of free love , and the grace that appeareth , of the eternall hidden free grace of god . he hath shewed his love unto us because he loved us , and for no other reason in the world , this people being guilty of bloud and murder , of soul and body , adultery , and idolatry , and oppression , with a long catalogue of sins and iniquities . thirdly , that the height of rebellion against god , is the despifing of spirituall gospel-mercies ; should mordecai have troden the robes under his feet , that were brought him from the king , would it not have been severely revenged ? doth the king of heaven lay open the treasures of his wisedom , knowledge and goodnesse for us , and we despise them ? what shall i say , i had almost said , hell punishes no greater sin : the lord say it not our charge : o that we might be solemnly humbled for it this day , before it be too late . to discover unto us the freedom of that effectuall grace , which is dispensed towards the elect , under the with the preaching of the word : for if the sending of the outward means be of free underserved love , surely the working of the spirit under that dispensatior , for the saving of souls , is no lesse free : for , who hath made us differ from others , and what have we that we have not received ? o that god should say unto us in our bloud , live ; that he should say unto us in our blood , live ; that he should breath upon us when we were as dry bones , dead in trespasses and sins ; let us remember , i beseech you , the frame of our hearts , and the temper of our spirits , in the da●es wherein we know not god , and his goodnesse , but went on in a swift course of rebellion ; can none of you look back upon any particular daies or nights , and say , ah lord , that thou shouldest be so patient and so full of forbearance , as not to sent me to hell at such an instant ; but oh lord , that thou shouldest go further , and blot out mine iniquities for thine own sake , when i made thee serve with my sins ; lord , what shall i say it is ? it is the free grace of my god : what expression transcendeth that , i know not . of caution : england received the gospel of meer mercy , let it take heed , lest it lose it by justice ; the placer of the candlestick , can remove it ; the truth is , it will not be removed unlesse it be abused , and wo to them , from whom mercies are taken for being abused ; from whom the gospel is removed for being despised ; it had been better for the husbandman never to have had the vineyard , then to be slain for their ill using of it ; there is nothing left to do them good , who are forsaken for for saking the gospel . the glory of god was of late by many degrees departing from the temple in our land . that was gon to the threshold , yea to the mount : if now at the returne , thereof , it finde again cause to depart , it will not go by steps , but all at once ; this island , or at least the greatest part thereof , as i formerly intimated , hath twice lost the gospel ; once , when the saxons wrested it from the britains , when , if we may believe their own dolefull moaning historian , they were given over to all wickednes , oppression , and villany of life : which doubtles was accompanied with contempt of the word , though for faith and perswasion we do not finde that they were corrupted , and do finde that they were tenacious enough of antique discipline , as appeared in their following oppositions to the roman tyranny , as in beda . secondly , it was lost in regard of the purity and power thereof , by blinde superstition and antichristian impiety , accompanied also with abominable lewdnes , oppression , and all manner of sin , in the face of the sun , so that first prophanenes , working a despising of the gospel , then superstion ushering in prophanenes , have in this land shewed their power for the extirpation of the gospel ; oh , that we could remember the daies of old , that we could consider the goodnes and severity of god , on them which fell severity , but towards us goodnes , if we continue in that goodnes , for otherwise even we also shall be cut off : yet here we may observe , that though both these times there was a forsaking in the midst of the land , yet there was in it a tenth for to returne as a teyle-tree , and as an oak whose substance is in them when they cast their leaves , so was the holy seed and the substance thereof , isa 6. 13. at in the dereliction of the jews , so of this nation , there was a remnant that quickly took root , and brought forth fruit , both in the one devastation , and the other , though the watcher and the holy one from heaven , had called to cut down the tree of this nation , and to scatter its branches from flourishing before him , yet the stump and root was to be left in the earth with a band of iron , that it might spring again ; thus twice did the lord come seeking fruit of this vine , doing little more then pruning and dressing it , although it brought forth wilde grapes : but if he come the third time and finde no fruit , the sentence will be , cut it down , why cumbreth it the gronnd ? now to prevent this i shall not follow all those gospel-supplanting sins we finde in holy writ , onely i desire to cautionate you and us all in three things . first , take heed of pretending or holding out the gospel for a covert or shadow for other things . god will not have this gospel made a stalking horse for carnall designes : put not in that glorious name , where the thing it self is not clearly intended ; if in any thing it be , let it have no compeer ; if not , let it not be named ; if that you aim at be just , it needs no varnish ; if it be not , it is the worse for it . gilded pills lose not their bitternes , and painted faces are thought to have no native beauty ; all things in the world should serve the gospel ; and if that be made to serve other things , god will quickly vindicate it into liberty . from the beginning of these troubles , right honourable , you have held forth religion and the gospel , as whose preservation and restauration was principally in the aims , and i presume malice it self is not able to discover any insincerity in this , the fruits we behold proclaim to all the conformity of your words and hearts . now the god of heaven grant that the same minde be in you still , in every particular member of this honourable assembly , in the whole nation , especially in the magistracy and ministery of it , that we be not like the boatmen , look one way , and rowe another ; cry gospel , and mean the other thing ; lord lord , and advance our own ends , that the lord may not stir up the staffe of his anger , and the rod of his indignation against us as an hypocriticall people . secondly , take heed of resting upon , and trusting to the priviledge , how ever excellent and glorious , of the outward enjoyment of the gospel . when the jews cryed , the temple of the lord , the temple of the lord , the time was at hand that they should be destroyed . look onely upon the grace that did bestow , and the mercy that doth continue it ; god will have none of his blessings rob him of his glory , and if we will rest at the cisterne , he will stop at the fountain . thirdly , let us all take heed of barrennes under it , for the earth that drinks in the rain that cometh upon it , and beareth thornes and briers , is rejected , and nigh unto cursing , whose end is to be burned , heb. 6. 7 , 8. now what fruits doth it require ? even those reckoned , gal. 5. 22 , 23. the fruit of the spirit is love , joy , peace , long-suffering , gentlenesse , goodnesse , faith , meeknes , temperance ; oh that we had not cause to grieve for a scarcity of these fruits , and the abundant plenty of these works of the flesh recounted , ver. 19 , 20 , 21. oh that that wisedom which is an eminent fruit of the gospel might flourish amongst us , jam. 3. 17. it is first pure , then peaceable , gētle , easy to be entreated , that we might have lesse writing and more praying , lesse envy and more charity ; that all evil surmisings , which are works of the flesh , might have no toleration in our hearts , but be banished for nonconformity to the golden rule of love and peace , but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : come we now to the last proposition : no men in the world want help , like them that want the gospel . or , of all distresses want of the gospel cries loudest for relief . rachel wanted children , and she cries , give me children , or i die ; but that was but her impatience , she might have lived , and have had no children , yea , see the justice of god , she dies so soon as ever she hath children : hagar wants water for ishmael , and she will go farre from him , that she may not see him die ; an heavy distresse , and yet if he had died , it had been but an early paying of that debt , which in a few years was to be satisfied . but they that want the gospel may truly cry , give us the gospel or we die , and that not temporally with ishmael , for want of water , but eternally in flames of fire . a man may want liberty , and yet be happy , as joseph was : a man may want peace , and yet be happy , as david was : a man may want children , and yet be blessed , as job was : a man may want plenty , and yet be full of comfort , as micaiah was : but he that wants the gospel , wants every thing that should do him good . a throne without the gospel , is but the devils dungeon . wealth without the gospel , is fuell for hell . advancement without the gospel , is but a going high , to have the greater fall . abraham wanting a childe , complains , what will the lord do for me , seeing i go childelesse , and this eliezer of damascus must be my heire ? much more may a man without the means of grace complain , what shall be done unto me , seeing i go gospellesse ? and all that i have , is but a short inheritance for this lump of clay my body . when elisha was minded to do something for the shunammite who had so kindely entertained him , he asks her , whether he should speak for her to the king , or the captain of the host ? she replies , she dwelt in the middest of her own people , she needeth not those things : but when he findes her to want a childe , and tells her of that , she is almost transported . ah how many poor souls are there , who need not our word to the king or the captain of the host ; but yet being gospellesse , if you could tell them of that , would be even ravished with joy ? think of adam after his fall , before the promise , hiding himself from god : and you have a perfect pourtraicture of a poor creature without the gospel : now this appeareth , 1. from the description we have of the people that are in this state and condition without the gospel ; they are a people that sit in darknes , yea in the region and shaddow of death , matth. 4 16 , 17. they are even darknes it self , joh. 1. 7. within the dominion and dreadfull darknes of death ; darknes was one of egypts plagues , but yet that was a darknes of the body , a darknes wherein men lived : but this is a darknes of the soul , a darknes of death , for these men though they live , yet are they dead ; they are fully described , ephes. 2. 12. without christ , aliens from the common-wealth of israel , strangers from the covenants of promise , having no hope , and without god in the world . christles men , and godles men , and hopeles men , and what greater distresse in the world ? yea , they are called doggs , and unclean beasts , the wrath of god is upon them , they are the people of his curse and indignation . in the extream north , one day and one night divide the year ; but with a people without the gospel , it is all night , the sun of righteousnes shines not upon them , it is night whilest they are here , and they go to eternall night hereafter . what the men of china concerning themselves and others , that they have two eies , the men of europe one , and all the world besides is blinde , may be inverted too , the jews had one eye , sufficient to guide them , they who enjoy the gospel have two eies , but the men of china , with the rest of the nations that want it , are stark blinde , and reserved for the chains of everlasting darknes . 2. by laying forth what the men that want the gospel , do want with it . 1. they want jesus christ : for he is revealed onely by the gospel . austine refused to delight in cicero's hortensius , because there was not in it the name of jesus christ . jesus christ is all and in all , and where he is wanting , there can be no good . hunger cannot truly be satisfied without manna , the bread of life , which is jesus christ : and what shall a hungry man do that hath no bread ? thirst cannot be quenched , without that water or living spring , which is jesus christ : and what shall a thirsty soul do without water ? a captive as we are all , cannot be delivered without redemption , which is jesus christ : and what shall the prisoner do without his ransom ? fools as we are , all cannot be instructed without wisdom , which is jesus christ , without him we perish in our folly . all building without him , is on the sand , which will surely fall : all working without him , is in the fire , where it will be consumed : all riches without him , have wings , and will away : mallem ruere cum christo , quam regnare cum caesare , said luther , a dungeon with christ is a throne , and a throne without christ a hell . nothing so ill , but christ will compensate : the greatest evil in the world is sin , and the greatest sin was the first ; and yet gregory feared not to cry , o felix culpa quae talem meruit redemptorem , oh happy fault which found such a redeemer ; all mercies without christ are bitter , and every cup is sweet that is seasoned but with a drop of his blood , he truly is amor & delitiae humani generis , the love and delight of the sonnes of men , without whom they must perish eternally : for there is no other name given unto them , whereby they may be saved , act. 4. he is the way , men without him , are cains , wanderers , vagabonds : he is the truth , men without him are liars , devils , who was so of old : he is the life , without him men are dead , dead in trespasses and sins : he is the light , without him men are in darknes , and go they know not whither : he is the vine , those that are not graffed in him , are withered branches , prepared for the fire : he is the rock , men not built on him , are carried away with a flood : he is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the first and the last , the author and the ender , the founder and the finisher of our salvation ; he that hath not him , hath neither beginning of good , nor shall have end of misery . o blessed jesus , how much better were it , not to be , then to be without thee ? never to be borne , then not to die in thee ? a thousand hels come short of this , eternally to want jesus christ , as men do , that want the gospel . 2. they want all holy communion with god , wherein the onely happines of the soul doth consist ; he is the life , light , joy , and blessednes of the soul : without him , the soul in the body is but a dead soul , in a living sepulchre . it is true , there be many that say , who will shew us any good ? but unles the lord lift up the light of his countenance upon us , we perish for evermore . thou hast made us for thy self , ô lord , and our heart is unquiet , untill it come to thee . you who have tasted how gracious the lord is , who have had any converse and communion with him , in the issues and goings forth of his grace , those delights of his soul with the children of men , would you live ? would not life it self , with a confluence of all earthly endearements , be a very hell without him ? is it not the daily language of your hearts , whom have we in heaven but thee ? and in earth there is nothing in comparison of thee ? the soul of man is of a vast boundles comprehension , so that if all created good were centred into one enjoyment , and that bestowed upon one soul , because it must needs be finite and limited , as created , it would give no solid contentment to his affections , nor satisfaction to his desires . in the presence and fruition of god alone there is joy for evermore : at his right hand are rivers of pleasure , the welsprings of life and blessednes . now if to be without communion with god in this life , wherein the soul hath so many avocations from the contemplation of its own misery , ( for earthly things are nothing else ) is so unsupportable a calamity , ah what shall that poor soul do , that must want him for eternity ? as all they must do , who want the gospel . 3. they want all the ordinances of god , the joy of our hearts , and comfort of our souls . oh the sweetnes of a sabbath ! the heavenly raptures of prayer ! oh the glorious communion of saints , which such men are deprived of ! if they knew the value of the hidden pearl , and these things were to be purchased , what would such poor souls not part with for them ? 4. they will at last want heaven and salvation ; they shall never come to the presence of god in glory : never inhabite a glorious mansion : they shall never behold jesus christ , but when they shall call for rocks and mountains to fall upon them , to hide them from his presence : they shall want light , in utter darknes , want life , under the second death , want refreshment , in the middest of flames , want healing , under gnawing of conscience , want grace , continuing to blaspheme , want glory , in full misery : and which is the sum of all this , they shall want an end of all this , for their worme dieth not , neither is their fire quenched . thirdly , because being in all this want , they know not that they want any thing , and so never make out for any supply . laodicea knew much , but yet because she knew not her wants , she had almost as good have known nothing : gospellesse men know not that they are blinde , and seek not for eye-salve : they know not that they are dead , and seek not for life ; what ever they call for , not knowing their wants , is but like a mans crying for more weight to presse him to death : and therefore when the lord comes to any with the gospel , he is found of them that sought him not , and made manifest to them that asked not after him , rom. 10. 20. this is a seal upon their misery , without gods free-mercy , like the stone laid upon the mouth of the cave by joshua , to keep in the five kings , untill they might be brought out to be hanged . all that men do in the world , is but seeking to supply their wants ; either their naturall wants , that nature may be supplied , or their sinfull wants , that their lusts may be satisfied , or their spirituall wants , that their souls may be saved . for the two first , men without the gospel , lay out all their strength ; but of the last , there is amongst them a deep silence . now this is all one , as for men to cry out that their finger bleeds , whilest a sword is run thorow their hearts , and they perceive it not : to desire a wart to be cured , whilest they have a plague-sore upon them ; and hence perhaps it is , that they are said to go to hell like sheep , psal. 49. 14. very quietly , without dread , as a bird hasting to the snare , and not knowing that it is for his life , prov. 7. 23. and there ly down in utter disappointment and sorrow for evermore . 4. because all mercies are bitter judgements to men that want the gospel ; all fuell for hell ; aggravations of condemnation ; all cold drink to a man in a feaver : pleasant at the entrance , but increasing his torments in the close : like the book in the revelation , sweet in the mouth , but bitter in the belly . when god shall come to require his bread and wine , his flax and oil , peace and prosperity , liberty and victories , of gospellesse men , they will curse the day that ever they enjoyed them ; so unspirituall are many mens mindes , and so unsavoury their judgements , that they reckon mens happines , by their possessions , and suppose the catalogue of their titles , to be a roll of their felicities : calling the proud happy , and advancing in our conceits them that work wickednes , mal. 3. 15. but god will one day come in with another reckoning , and make them know , that all things without christ , are but as cyphers without a figure , of no value . in all their banquets where christ is not a guest , their vine is of the vine of sodom , and of the field of gomorrah , their grapes are grapes of gall , their clusters are bitter , deut. 32. 32 , 33. their palaces , where christ is not , are but habitations of zim and ochim , dragons and unclean beasts . their prosperity is but putting them into full pasture , that they may be fatted for the day of slaughter , the day of consumption decreed for all the bulls of bashan : the gospel bringing christ , is the salt that makes all other things savoury . to shew us the great priviledge and preeminence , which , by the free grace of god , many parts of this island do enjoy . to us that sat in darknes and in the shadow of death , a great light is risen , to guide us into the waies of peace . let others recount , the glories , benefits , profits , outward blessings of this nation , let us look only upon that which alone is valuable in it self , and makes other things so to be , the gospel of christ . it is reported of the heralds of our neighbour monarchs , that when one of them had repeated the numerous titles of his master of spain , the other often repeated france , france , france ; intimating that the dominion which came under that one denomination , would counterpoise the long catalogue of kingdomes and dukedoms , wherewith the other flourisht . were we to contend with the grand signieur of the east , about our enjoyments , we might easily bear down his windy pompous train of titles , with this one , which millies repetitum placebit , the gospel , the gospel : upon all other things you may put the inscription in daniel , mene , mene , tekel , they are weighed in the balance , and found wanting , but proclaim before those that enjoy the gospel , as haman before mordecai , lo , thus shall it be done to them whom the lord will honour . the fox in the fable had a thousand wiles to save himself from the hunters : but the cat knew unum magnum , one great thing that would surely do it . earthly supports and contentments , are but a thousand failing wiles , which will all vanish in the time of need : the gospel and christ in the gospel , is that unnm magnum , that unum necessarium , which alone will stand us in any stead . in this , this island is as the mountain of the lord , exalted above the mountains of the earth , it is true , many other nations partake with us in the same blessing : not to advance our own enjoyments , in some particulars wherein perhaps we might justly do it : but take all these nations with us , and what a molehill are we to the whole earth , overspread with paganisme , mahumetanisme , antichristianisme , which innumerable foolish haeresies ? and what is england , that it should be amongst the choice branches of the vineyard , the top boughs of the cedars of god ? shews that such great mercies , if not esteemed , if not improved , if abused , will end in great judgements ; wo be to that nation , that city , that person , that shall be called to an account for despising the gospel , amos 2. 2. you only have i known of all the families of the earth , what then ? surely some great blessing is coming to that people , whom god thus knowes , and so ownes , as to make himself known unto them . no : but , therefore will i visit upon you all your iniquities . how ever others may have some ease or mitigation in their punishments , do you expect the utmost of my wrath . luther said , he thought hell was paved with the bald sculls of friers ; i know nothing of that ; yet of this sure i am , that none shall have their portion so low in the ●●thermost hell , none shall drink so deep of the cup of gods indignation , as they , who have refused christ in the gospel . men will curse the day to all eternity , wherein the blessed name of iesus christ was made known unto them , if they continue to despise it . he that abuseth the choisest of mercies , shall have judgement without mercy ; what can help them , who reject the counsell of god for their good ? if now england have received more culture from god then other nations , there is more fruit expected of england , then other nations . a barren tree in the lords vineyard , must be cut down for cumbring the ground , the sheep of god must every one beare twins , and none be barren amongst them , cant. 4. 2. if after all gods care and husbandry , his vineyard brings forth wilde-grapes , he will take away the hedge , break down the wall , and lay it waste . for the present the vineyard of the lord of hosts is the house of england , and if it be as earth , which when the rain falls upon it , brings forth nothing but thornes and briers , it is nigh unto cursings , and the end thereof is to be burned , heb. 6. men utterly and for ever neglect that ground , which they have tried their skill about , and laid out much cost upon it , if it bring not forth answerable fruits . now here give me leave to say , ( and the lord avert the evil deserved by it ) that england , ( i mean these cities , and those other places , which since the beginning of our troubles , have enjoied the gospel , in a more free and plentifull manner then heretofore ) hath shewed it self not much to value it . 1. in the time of straits , though the sound of the gospel passed thorow all our streets , our villages enjoying them who preached peace , and brought glad tidings of good things , so that neither we , nor our fathers , nor our fathers fathers , ever saw the like before us ; though manna fell round about our tents every day : yet as though all were lost and we had nothing , manna was loathed as light bread , the presence of christ made not recompence for the losse of our swine : men had rather be again in aegypt , then hazard a pilgrimage in the wildernes . if there be any here , that ever entertained thoughts , to give up the worship of god to superstition , his churches to tyranny , and the doctrine of the gospel to episcopall corruptions , in the pressing of any troubles , let them now give god the glory , and be ashamed of their own hearts , lest it be bitternesse in the end . 2. in the time of prosperity , by our fierce contentions about mint and cummin , whilest the weightier things of the gospel have been undervalued , languishing about unprofitable questions , &c. but i shall not touch this wound lest it bleed . for exhortation , that every one of us , in whose hand there is any thing , would set in , for the help of those parts of this island , that as yet sit in darknesse , yea in the shadow of death , and have none to hold out the bread of life to their fainting souls . doth not wales cry , and the north cry , yea and the west cry , come and help us ? we are yet in a worse bondage , then any by your means we have been delivered from : if you leave us thus , all your protection will but yeeld us a more free and joviall passage to the chambers of death . ah , little do the inhabitants of goshen know , whil'st they are contending about the bounds of their pasture , what darknesse there is in other places of the land ; how their poor starved souls would be glad of the crums that fall from our tables : ô that god would stir up the hearts , 1. of ministers to cast off all by-respects , and to flee to those places , where in all probability , the harvest would be great , and the labourers are few or none at all . i have read of an heretick that swom over a great river in a frost , to scatter his errours : the old iewish , and now popish pharisees , compasse sea and land , to make proselytes ; the merchants trade not into more countreys , then the factours of rome do , to gain souls to his holinesse : east and west , farre and wide , do these locusts spread themselves , not without hazard of their lives , as well as losse of their souls , to scatter their superstitions : only the preachers of the everlasting gospel seem to have lost their zeal . o that there were the same minde in us that was in iesus christ , who counted it his meat and drinke , to doe his fathers will , in gaining souls . 2. of the magistrates , i mean of this honourable assembly , to turn themselves every lawfull way , for the help of poor macedonians : the truth is , in this , i could speak more then i intend , for perhaps my zeal , and some mens judgements , would scarse make good harmony . this only i shall say , that if iesus christ might be preached , though with some defects in some circumstances , i should rejoice therein . o that you would labour , to let all the parts of the kingdom , taste of the sweetnes of your successes , in carrying to them the gospel of the lord jesus : that the doctrine of gospel might make way for the discipline of the gospel , without which , it will be a very skeleton . when manna fell in the wildernesse from the hand of the lord , every one had an equall share : i would there were not now too great an inequality in the scattering of manna , when secondarily in the hand of men ; whereby some have all , and others none , some sheep daily picking the choise flowers of every pasture , others wandring upon the barren mountains , without guide or food : i make no doubt , but the best waies for the furtherance of this , are known full well unto you , and therefore have as little need to be petitioned in this , as other things . what then remains ? but that for this , and all other necessary blessings , we all set our hearts and hands to petition the throne of grace . soli deogloria . a short defensative about chvrch government , toleration and petitions about these things . reader , this , be it what it will , thou hast no cause to thank or blame me for . had i been mine own , it had not been thine . my submission unto others judgements , being the only cause of submitting this unto thy censure . the substance of it , is concerning things now adoing : in some whereof , i heretofore thought it my wisedom , modestly haesitare , ( or at least , not with the most , peremptorily to dictate to others my apprehensions , ) as wiser men have done in weightier things : and yet this , not so much for want of perswasion in my own minde , as out of opinion that we have already had too many needlesse and fruitlesse discourses about these matters . would we could agree to spare perishing paper , and for my own part had not the opportunity of a few lines in the close of this sermon , and the importunity of not a few friends urged , i could have slighted all occasions , and accusations , provoking to publish those thoughts which i shall now impart : the truth is , in things concerning the church , ( i mean things purely externall , of form , order and the like , ) so many waies have i been spoken , that i often resolved to speak my self , desiring rather to appear ( though conscious to my self of innumerable failings ) what indeed i am , then what others incuriously suppose . but yet the many , i ever thought unworthy of an apology , and some of satisfaction ; especially those , who would make their own judgements a rule for themselves and others : impatient that any should know , what they do not , or conceive otherwise then they , of what they do ; in the mean time , placing almost all religion in that , which may be perhaps a hinderance of it , and being so valued , or rather overvalued , is certainly the greatest . nay , would they would make their judgements , only so farre as they are convinced , and are able to make out their conceptions to others , and not also their impotent desires , to be the rule : that so they might condemn only that , which complies not with their mindes , and not all that also , which they finde to thwart their aims and designes . but so it must be . once more conformity is grown the touchstone , ( and that not in practice , but opinion , ) amongst the greatest part of men , however otherwise of different perswasions . dissent is the onely crime , and where that is all , that is culpable , it shall be made , all that is so . from such as these , who almost hath not suffered ? but towards such , the best defence is silence . besides , my judgement commands me , to make no known quarrell my own . but rather if it be possible , and as much as in me lieth , live peaceably with all men , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , i proclaim to none , but men whose bowels are full of gall : in this spring of humours , lenitives for our own spirits , may perhaps be as necessary , as purges for others brains . further , i desire to provoke none ; more stings then combs are got at 〈…〉 wasps : even cold stones , smitten together , sparkle 〈…〉 the wringing of the nose , bringeth forth blood . neither do i conceive it wisedom in these quarrelsome daies , to entrust more of a mans self with others , then is very necessary . the heart of man is deceitfull ; some that have smooth tongues , have sharp teeth : such can give titles on the one side , and wounds on the other . any of these considerations , would easily have prevailed with me , stul●i●ia hac caruisse , had not mine ears been filled , presently after the preaching of the precedent sermon , which sad complaints of some , and false reports of others , neither of the lowest ranke of men , as though i had helped to open a gate , for that which is now called a troian horse , though heretofore counted an engine likelier to batter the walls of babylon , then to betray the towers of sion . this urged some , to be urgent with me , for a word or two , about church government , according to the former suggestions undermined , and a toleration of different perswasions , as they said asserted . now truly to put the accusers to prove the crimination , ( for so it was , and held forth a grievous crime in their apprehensions ) ( what is really so , god will judge ) had been sufficient . but i could not so evade : and therefore , after my sermon was printed to the last sheet , i was forced , to set apart a few houres , to give an account , of what hath passed from me in both these things , which have been so variously reported ; hoping that the reading may not be unusefull to some , as the writing was very necessary to me . and here at the entrance , i shall desire at the hands of men , that shall cast an eye , on this heap of good meaning , these few , as i suppose , equitable demaunds . 1. not to prosecute men into odious appellations ; and then themselves , who feigned the crime , pronounce the sentence . like him , who said of one brought before him , if he be not guilty , it is fit he should be : involving themselves in a double guilt , of falsehood and malice , and the aspersed parties , in a double misery , of being belied , in what they are , and hated for what they are not : if a man be not , what such men would have him , it is ods , but they will make him what he is not : if what he really is , do not please , and that be not enough to render him odious , he shall sure enough be more . ithacius will make all priscillianists who are any thing more devout then himself : if men do but desire to see with their own eyes , presently they are enrolled of this , or that sect : every misperswasion , being beforehand , in petitions , sermons , &c. rendred odious and intolerable : in such a course , innocency it self cannot long goe free . christians deal with one another in earnest , as children in their plaies , clap anothers coat upon their fellows shoulder , and pretending to beat that , cudgell him they have cloathed with it . what shall be given unto thee , oh thou false tongue ? if we cannot be more charitable , let us be more ingenuous ; many a man hath been brought to a more favourable opinion of such as are called by dreadfull names , then formerly , by the experience of false impositions on himself . 2. not to cloath our differences with expressions , fitting them no better then sauls armour did david ; nor make them like a little man in a bumbast coat upon stilts , walking about like a giant : our little differences may be met at every stall , and in too many pulpits , swelled by unbefitting expressions , into such a formidable bulk , as poor creatures are even startled at their horrid looks and appearance : whilest our own perswasions are set out , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , with silken words , and gorg●ous apparell , as if we sent them into the world a wooing . hence , whatever it is , it must be temple building , gods government , christs scepter , throne , kingdom , the only way , that , for want of which , errours , haeresies , sins , spring among us , plagues , judgements , punishments come upon us . to such things as these , all pretend , who are very confident they have found out the only way . such bigge words as these , have made us believe , that we are mortall adversaries ; ( i speak of the parties at variance about government ) that one kingdom , communion , heaven , cannot hold us . now truly if this course be followed , so to heighten our differences , by adorning the truth we own , with such titles as it doth not merit , and branding the errours we oppose , with such marks , as in cold blood we cannot think they themselves , but only in their ( by us supposed ) tendance do deserve , i doubt not , but that it will be bitternesse unto us all in the end . and quaere whether by this means , many have not been brought to conceive the kingdom of jesus christ , which himself affirms to be within us , to consist in forms , outward order , positive rules , and externall government . i designe none , but earnestly desire , that the two great parties , at this day litigant in this kingdom , would seriously consider , what is like to be the issue of such proceedings ; and whether the mystery of godlines in the power thereof , be like to be propagated by it . let not truth be weighed in the balance of our interest ; will not a dram of that , turn the scale with some against many arguments ? power is powerfull to perswade . 3. not to measure mens judgements , by their subscribing , or refusing to subscribe petitions in these daies about church government ; for subscribers , would every one could not see , with what a zealous nescience , and implicite judgement many are lead . and for refusers , though perhaps they could close with the generall words , wherewith usually they are expressed , yet there are so many known circumstances , restraining those words to particular significations , directing them to by , and secundary tendences , as must needs make some abstain : for mine own part , from subscribing late petitions , about church-government , i have been withheld by such reasons as these . 1. i dare not absolutely assert , maintain , and abide by it , ( as rationall men ought to do every clause , in any thing owned by their subscription ) that the cause of all the evils , usually annumerated in such petitions , is , the want of church-govenrment , taking it for any government , that ever yet was established amongst men , or in notion otherwise made known unto me . yea , i am confident that more probable causes in this juncture of time might be assigned of them ; neither can any be ignorant , how plentifully such evils abounded , when church-discipline was most severely executed ; and lastly , i am confident , that who ever lives to see them suppressed by any outward means ( when spirituall weapons shall be judged insufficient ) will finde it to be , not any thing , either included in , or necessarily annexed unto church-discipline , that must do it , but some other thing , not unlike that , which in daies of yore when all the world wondered after the beast , suppressed all truth and errour , but only what the arch enemy of jesus christ , was pleased to hold out to be believed ; but of this afterward . 2. i dare not affirm that the parliament hath not established a government already , for the essentialls of it , themselves affirming that they have , and their ordinances about rulers , rules , and persons to be ruled , ( the requisita and materialls of government ) being long since extant . now to require a thing to be done , by them , who affirm that they have already done it , argues , either much weaknesse or supine negligence in our selves , not to ●nderstand what is ef●ected , or a strong imputation , on those that have done it , either fraudulently , to pretend that which is false , or foolishly to averse , what they do not understand ; yet though i have learned to obey as farre as lawfully ● may , my judgement is exceedingly farre from being enslaved , and according to that , by gods assistance , shall be my practice ; which if it run crosse to the prescriptions of authority , it shall cheerfully submit to the censure thereof ; in the mean time , all petitioning of any party about this businesse , seems to thwart some declarations of the house of commons , whereunto i doubt not , but they intend for the main , inviolably and unalterably to adhere . adde hereunto , that petitioning in this kinde , was not long since voted breach in priviledge , in them , who might justly expect , as much favour and liberty in petitioning , as any of their brethren in the kingdom , and i have more then one reason to suppose , that the purpose and designe of theirs and others , was one , and the same . 3. there are no small grounds of supposall , that some petitions have not their rise from amongst them by whom they are subscribed , but that the spring and master wheels giving the first motion to them , are distant and unseen ; my self having been lately urged to subscription , upon this ground , that directions were had for it from above , ( as we use to speak in the countrey ) yea in this , i could say more then i intend , aiming at nothing but the quieting of mens spirits , needlesly exasperated , only i cannot but say , that honest men ought to be very cautious , how they put themselves upon any engagement , that might make any party or faction in the kingdom ; suppose that their interest in the least measure , doth run crosse to that of the great councell thereof , thereby to strengthen the hands or designes of any , by occasioning an opinion that upon fresh or new divisions , ( which god of his mercy prevent ) we would not adhere constantly to our old principles , walking according to which , we have hitherto found protection and safety . and i cannot not but be jealous for the honour of our noble parliament , whose authority is every day undermined , and their regard in the affections of the people shaken , by such dangerous insinuations , as though they could in an houre put an end to all our disturbances , but refuse it . this season also for such petitions , seems to me very unseasonable , the greatest appearing danger impendent to this kingdom , being from the contest about church-government , which by such means as this , is exceedingly heightned , and animosity added to the parties at variance . 4. a particular form of church-discipline is usually in such petitions , either directly expressed , or evidently pointed at , and directed unto , as that alone which our covenant engageth us to embrace ; yea , as though it had long since designed that particular way , and distinguished it from all others ; the embracing of it , is pressed under the pain of breach of covenant , a crime abhorred of god and man . now truly to suppose that our covenant did ty us up absolutely to any one formerly known way of church-discipline , the words formally ingaging us into a disquisition out of the word , of that which is agreeable to the minde and will of god , is to me , such a childish , ridiculous , selfish conceit , as i believe no knowing men will once entertain , unlesse prejudice begotten by their peculiar interest , hath disturbed their intellectualls : for my part i know no church-government in the world already established amongst any sort of men of the truth , and necessity whereof , i am convinced in all particulars , especially if i may take their practice to be the best interpreter of their maximes . fourthly , another postulatum is , that men would not use an over-zealous speed , upon every small difference , to characterise men ( otherwise godly and peaceable ) as sectaries , knowing the odiousnesse of the name , among the vulgar , deservedly or otherwise imposed , and the evil of the thing it self , rightly apprehended , whereunto lighter differences do not amount ; such names as this , i know are arbitrary , and generally serve the wills of the greater number . they are commonly sectaries , who ( jure aut injuria ) are oppressed . nothing was ever persecuted under an esteemed name . names are in the power of the many things , and their causes are known to few . there is none in the world can give an ill title to others , which from some he doth not receive : the same right which in this kinde i have towards another , he hath towards me : unlesse i affirm my self to be infallible , not so he : those names which men are known by , when they are oppressed , they commonly use against others whom they seek to oppresse . i would therefore that all horrid appellations , as increasers of strife , kindlers of wrath , enemies of charity , food for animasity , were for ever banished from amongst us . let a spade be called a spade , so we take heed christ be not called beelzebub . i know my profession to the greatest part of the world is sectarisme , as christianity : amongst those who professe the name of christ , to the greatest number , i am a sectary , because a protestant : amongst protestants , at least the one half , account all men of my perswasion , calvinisticall sacramentarian sectaries : amongst these again , to some i have been a puritanicall sectary , an aerian haeretick , because anti-prelaticall : yea and amongst these last , not a few account me a sectary , because i plead for presbyteriall government in churches : and to all these am i thus esteemed , as i am fully convinced , causelesly and erroneously , what they call sectarisme , i am perswaded is ipsissima veritas , the very truth it self , to which they also ought to submit , that others also though upon false grounds , are convinced of the truth of their own perswasion , i cannot but believe ; and therefore as i finde by experience , that the horrid names of haeretick , schismatick , sectary , and the like , have never had any influence or force upon my judgement , nor otherwise moved me , unlesse it were unto retaliation ; so i am perswaded it is also with others , for homines sumus ; forcing them abroad in such liveries , doth not at all convince them , that they are servants to the master of sects indeed , but only , makes them wait an opportunity , to cast the like mantle on their traducers . and this usually is the beginning of arming the more against the few , with violence : impatient of bearing the burdens , which they impose on others shoulders : by means whereof , christendom hath been made a theatre of blood : and one amongst all , after that by cruelty and villany , he had prevailed above the rest , took upon him to be the only dictator in christian religion : but of this afterwards . now by the concession of these , as i hope not unequitable demands , thus much at least i conceive will be attained , viz. that a peaceable dissent in some smaller things , disputable questions , not-absolutely-necessary assertions , deserves not any rigid censure , distance off affections , or breach of christian communion and amity : in such things as these , veniam petimusque damusque vicissim : if otherwise , i professe i can hardly bring my minde to comply and close in with them , amongst whom almost any thing is lawfull but to dissent . these things being premised , i shall now set down and make publike , that proposall , which heretofore i have tendred , as a means to give some light into a way for the profitable and comfortable practice of church-government ; drawing out of generall notions what is practically applicable , so circumstantiated , as of necessity it must be : and herein i shall not alter any thing , or in the least expression go off from that which long since i drew up at the request of a worthy friend , after a discourse about it : and this , not only because it hath already been in the hands of many , but also because my intent is not , either to assert , dispute , or make out any thing further of my judgement in these things , then i have already done , ( hoping for more leasure so to do , then the few houres assigned to the product of this short appendix will permit ) but only by way of a defensative , to evince , that the rumours which have been spread by some , and entertained by others , too greedily about this matter , have been exceeding causelesse and groundlesse ; so that though my second thoughts have , if i mistake not , much improved some particulars in this essay , yet i cannot be induced , because of the reason before recounted ( the only cause of the publication thereof ) to make any alteration in it , only i shall present the reader with some few things , which gave occasion and rise to this proposall . as 1. a fervent desire to prevent all further division and separation , disunion of mindes amongst godly men , suspisions and jealousies in the people towards their ministers , as aiming at power and unjust domination over them , fruitles disputes , languishings about unprofitable questions , breaches of charity for trifles , exasperating the mindes of men one against another : all which growing evils , tending to the subversion of christian love , and the power of godlinesse , with the disturbance of the state , are too much fomented by that sad breach and division , which is here attempted to be made up . 2. a desire to work and draw the mindes of all my brethren ( the most i hope need it not ) to set in , for a thorow reformation , and for the obtaining of holy communion , to keep off indifferently the unworthy from church priviledges , and prophaning of holy things . whereunto , i presumed the discovery of a way whereby this might be effected , without their disturbance in their former station , would be a considerable motive . 3. a consideration of the paucity of positive rules in the scripture for church-government with the great difficulty of reducing them to practise in these present times , ( both sufficiently evidenced by the endlesse disputes , and irreconcilable differences of godly , precious and learned men about them , made me conceive , that the practice of the apostolicall churches , ( doubtlesse for a time observed in those immediately succeeding ) would be the best externall help for the right interpretation of those rules we have , and patern to draw out a church way by . now truly after my best search , and inquiry , into the first churches and their constitution , framing an idea and exemplar of them , this poor heap following , seems to me , as like one of them , as any thing that yet i have seen : nothing at all doubting , but that if a more skilfull hand had the limning of it , the proportions , features and lines , would be very exact , equall and paralell : yea , did not extream haste , now call it from me , so that i have no leisure , so much as to transcribe the first draught , i doubt not but , by gods assistance , it might be so set forth , as not to be thought altogether undesirable ; if men would but a little lay aside beloved preconceptions : but the printer staies for every line : only i must intreat every one that shall cast a candid eye , on this unwillingly exposed embryo , and rude abortion , that he would assume in his minde , any particular church mentioned in the scripture , as of h●erusalem , corinth , ephesus , or the like , consider the way and state they were th●n , and some ages after , in respect of outward immunities and enjoyments , and tell me , whether any rationall man can suppose , that either there were in those places , sundry particular churches , with their distinct peculiar officers , acting in most pastorall duties severally in them , as distinguished and divided into entire societies , but ruling them in respect of some particulars loyally in combination , considered as distinct bodies ; or else , that they were such single congregations , as that all that power and authority which was in them , may seem fitly and conveniently to be entrusted , with a small handfull of men , combined under one single pastour , with one , two , or perhaps no associated elders . more then this , i shall only ask , whether all ordinary power , may not without danger , be asserted to reside in such a church as is here described , reserving all due right and authority , to councels and magistrates . now for the fountain , seat , and rise of this power , for the just distribution of it , between pastours and people , this is no place to dispute ; these following lines were intended meerly to sedate and bury such contests , and to be what they are intitled , viz. notes, typically marginal, from the original text notes for div a90296e-650 ecclesia sicut lun● defectu● habet , & ortus frequentes ; sed defectibus suis crevit , &c. haec est ver● lun● , quae de fratris fui luce perpetua , lur●●en sibi immortalitatis & gratiae mutuatur amb. hex . lib 4. cap 8. psal. ●8 . 13. isa 54. 11. zach. 4 7. isa. 53. 3 , 4 , 5. 1 joh. 3 13. rev. 2. 10. 2 cor. 4. 4. isa. 53. 2. heb. 7. 25. cant. 2. 2. mat. 10. 16. psal 74. 19. eo ipso tempore quo ad omnes gentes praedicatio evangelij mittebatur , quaedam loca apostolis adire prohibebatur ab eo , qui vult omnes homines salvos fieri . prosp. ep ad rufin {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} hom. mal. 4. 2. 1. a quo . 2. ad quem . mod●● . temp●● . instrumentum . materia . isa. 1. 1. amos 1. 1. 〈◊〉 . 1. 1. obad. 1. jer. 1. 11. jer 1. 13. ezek. 1. 5 , 6 , 7. zech. 1. 8. & 3. 9 , 10 , &c. dan. 7. 8 , 9. zech. 2. 1. vid. aquin. 2. 2 q. 174. art. 3 , 4 scot . in dist. tert. a lapide , sanctius in locum , &c. me●● . apost. of later times . ●lut●rch . in vit. bru●i . calvin . in locum , dicebat se discernere , ( nescio quo s●pore , quem verbis explicare non poterat ) quid interesset inter deum revelantem , &c. aug. confes. acts 3. 6. ● lutarch , de defect . or●●u . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . respons . apoll. apud euseb. niceph. — a nullo duro corde resistitur , quid cor ipsum emollit . aug. ezek 36 26. deut. 30. 6. lapide . sanctius . in loc. rom script . synd ar . 1. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . ignat. epist. ad ep. irae lib. 3. cap. 3. qui causam quae sit voluntatis divinae , aliquid majus ●o quaerit , aug. voluntas dei nullo modo causam habet . aquin. p. q. 〈◊〉 . a 5. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . theophrast. . apud picum , de prov. providentia est ratio ordinis rerum ad finem . th. p. q. 22. a 1. c. ezek. 1. non tantum res , sed rerum modos . v●●etur ergo quod non s●t aliqua d●ordenatio , deformitas aut peccatum simpliciter in toto u●●verso , sed tantummodo respectu interiorum causarum , ordinationem superioris causa volentium , licet non vale●●ium pert●rbare . ●rad . de caus. dei l●b. 1. cap. 34. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . a●eo summa justitiae regula est dei volun ●as , ut quicquid vult , co●●so quo● vult justum ●abendum sit , aug. de gen. con ma● . l●b 1. isa. 46. 10. gen. 3 15. chap 4. 26. gen. 6. 5. gen. 5. ●5 . & 6. 18. gen. 12. 1. & 18. 1 , 2. psal. 76 1 , 2. joh. 4. 22. gal 4 4. joh. 12. 31. acts 17. 30. mark . 16 15. mal. 3. 4. prov 8. 31. see tertullian , lib. ad iudae . reckoning almost all the known nations of the world , and affirming that they all , that is , some in them , in his daies , submitted to the scepter of christ : he lived in the end of the second century . ioh. 7. 12. piscat. in loc. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} damascin satis imp●e . mat. 10. 29. iob 14. 5 ▪ prov. 16. 33. prov. 11. 1. ●0 . & 19 21. nihil fit , nisi omnipotens fieri velit , vel ipse faciendo , vel si●endo ut fiat . aug. gen. chap 4 , 5. 4 , 5 , 6 , 7. 1 king. 22. 19 , 20 , 21. 2 kin. 5. 18 , 19. psal. 76. 10. eccles. 7. 26. isa. 6. 9 , 10 , 11 , &c. deus no● operatur in malis , quod ei displicet , sed operatur per eos quod ei placet ; recipientur vero , non pro eo quod deus bene usus est ipsorum operibus malis , sed pro eo , quod ipsi mal● abusi sunt dei operibus bonis : fulgent . ad monim . 2 thes 2. acts 4. liberatur pars hominum , parte pereunte ; sed ●ur horum misertus sit deus , i●orum non misertus , quae scientia comprehendere potest ? later discretionis ratio , sed non late● ipsa discretio . prosp. de vocat . gen. rom. 8. 28 , 29. ephes. 1. 4. 2 tim. 2. 1● . ephes. 2. 2 , 12. non ob aliud dicit , non vos me elegistis , sed ego vos elegi , nisi quia non elegerunt eum , ut eligeret eos ; sed ut eligerent eum , elegit eos . non quia praescivit eos credituros , fed quia facturus ipse fuerit credentes . electi sunt itaque ante mundi constitutionem , ea praedestinatione , qua deus ipse sua futura facta praevidit : electi sunt autem de mundo e● vocatione , qua deus id quod praedestinavit implevit . august . de bon . persev . cap. 16 , 17. mat. 11 21. acts 13. 46. luk. 2. 34. 1 pet. ● . 7. ezek. 2. 5. matth. 2● . 15. rom. ● . 23. vse 1. n●h. 4. 17. zech. 4. 7. s●●l . de emend . temp. * i follow in this the vulgar or common account , otherwise there is no part of scripture chronologie so contended about , as these weeks of daniel : most concluding , that they are terminated in the death of christ , happening about the middest of the last week : but about their originall or rise there is no small debate , of the four decrees made by the persian kings about the building of ierusalem , viz. 1. by cyrus , 2 chron. 3. 6. 2. by darius ezek. 6. 3. 3. by arta●erxes , ezek. 7. of the same to nehemiah , chap. 2. following the account of their reign set down in profane stories , the last only holds exactly . tertullian ad iudae . begins it from darius , when this vision appeared to daniel , whom it seems he conceived to be darius hyslaspes , that followed the magi , and not medus , that was before cyrus : and so with a singular kinde of chronologie makes up his account . vid : euseb. demon . evan lib. 8. cap. 2. fun●c . com. in chron. beroald . chron. lib. 3. cap. 7 , 8 mon●acu . apparat. vse 2. prov. 18. ●0 . heb. 12. 11. pet ▪ mart. de relig. jud ▪ decad. . 1 l●b. 1. observ. 2. q●i liber●t●r , gra●iam diligat ▪ qui non liberatur , debitu●a a●roscar . aug. de bon ▪ persev . cap. 8. 1. ex nequissimis in ipso vitae exitu gratia invenit quos aaoplet ▪ cum multi , qui minus ●ocertes videantur , doni hujus alieni sunt . pros. de voc. gen. lib. 1. cap. 17. 1 cor , 1. 25 , 26. 2. act. 14. 16 , ●7 . ●h . ●7 . ●0 , 3● . 3. rom. ● . 22. joel 2. 28. joh. 17. 32. rom. 1 5 rom ▪ 10. 26. 2. rom. ● . 13. ephs ▪ 14 , 15. mat. ●8 19. august . si hoc voluntatum meritis voluerimus ascribere , ut malos negl●xisse gratia bon●s etegisse ●ideatu● . resistet vobis innumerabilium causa populorum , quibus per tot secula , coelest is doctrinae a●nu●tiatio non corruscavit , nec meltores ju●sse ●oru● posteros possumus ●icere , quibus scriptum est , gentium populus qui sedebat in ●encoris lucem vidit magnam , prosp de voc. gen. lib. ● . cap. 15. reason ● . si de d●bito quaeratur respectu creaturae , in deum cadere non pote●t , nisi ex a●i ●ua suppositione ipsi . deo volunt●ria , quae non potest esse nisi promissio aut pactio a●iqua , ex quibus fideli●at●s aut justitiae debitum ●●●risolet , zuat●z . de libert. divi . vol. disp. 1. sect. 2. num . 5. deus nulla ob ligatione tenetur ▪ antequam i●se fi●em suam astringat , ergo ante promissionem nulla justitia distributiva in deo reperitur . v●sq . in q. 21. ●1 . d●sp . ●6 . aqui● 2 , 2. q ● art . 7. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} justin . apo● , 2 2. obs. 1. hos. 11. 8 , 9. obser. 3. 2. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . ●●yrillus herol , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . revel. 13. 17. vse 1. britanoram inaccessa romanis locd , christo vero subdita . tertul. vse 2. britannian in christianam consentire religionem , o●●gen . hom. 4. in ezek. niceph. lib. 2. cap. 40. epist. eleuth . ad lucium , an , 16● . apud bar. anno 469. the saxons entred . nunc igitur si ● ▪ ominis edium ●st ▪ quis romirum reatus ? quae a●cu●atio vocabulo●●m ? nisi av● barbarum sonat aliqu● vox nominis , aut maledicum aut impudi●um . tertul. apol. ●d gen. cap. 3. see canterburian self-conviction , see ld dee . cell . &c. 2. coal from the altar . altare christianum . antedotum linco●n . case of greg. 3. 2. sapieatior sis socr●te ; doctior augustino , &c. clavinianus si modo dicare clam vel propalam , mox tartaris , moscis , afrus , turcisque saevientibus & jacc●is excaecratior , &c. 3. romes master-piece . royall favourite . vse . 2 non libertate gratiam , sed gratia libertatem consequimur . aug. de correp . & g●l . cap. 8. ezek 36. 26. acts 16. 14. p●il . 1. 39. & 2 , 13. vse ● gildas de excid . britanniae , omnia quae deo placebant & displicebāt aequali lance , pendebantur , non igitur admirandum est degeneres tales patria●illam am●ttere , quam praedicto modo maculabant . hist. m. s. apud foxum . obs. 3. ge● 30 1. gen. 35. 18. gen. 21. 16. gen. 15. 2. 2 king. 4. 13 , 14. gen. 3. 8. matth. 6. 23. luk. 1. 79. act. 26. 18. rom. 2. 19. ephes. 5. 8. col 1. 13. 1 pet. 1. 9. nomē iesu non erat ibi . joh. 6. 50. revel. 2. 17. joh. 4. 14. cant. 4. 1● . joh. 7. 37 , 38. 1 cor. 1. 30. paura igitur de christo . tertul. joh. 14. 5. joh. 1 3 , 4 , 5. ephes. 4. 18. mat. 7. 26 , 27. matth. 16 18. psal. 4. 6. psal. 42. 1 , 2. psal. 84. 1 , 2 , 3 , 4 , &c. revel. 6. 16. matth. 22. 13. luk. 16. 24. mark . 9. 43 , 44. isa. 66. 24. revel. 3. 17. josh. 10. 18. ego propero ad inferot , nec est ut aliquid pro me agas : advocatus quidam moriens apud bel. de arte mor lib. 2. cap. 10. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} vse 1. vse 2. vse 3. notes for div a90296e-32070 laudatur ab his , culpatur ab illis . see august . ep. 7. 28. 157. de orig. anim . — deferri in vicun vendentem thus & odores , & piper , & quicquid chartis amicitur ineptis . occidit miseros crambe repetita magistros . semper ego auditor tantum ? immortale odiū & nunquam sanabiic beliū , ardet adhuc , combos & tentyra , summas utrinque inde sucor culgo , quo● numina vicinorum odit uterque locus . juven. graece scire out polite loqui apud illos haeresis est : eras. de sc●olast . noli irritare crabrones , si lapidet teras nonne ignis erumpit ? ambros. lib. 1. cap. 21. prov. 30. 33. j●b 3● . 21. prov. 25. 18. vide remed. contra ●ravam , ratio 〈◊〉 germani●ae luth praesat . al lib. de concil. protest . 34. 〈…〉 . 4. conclus . that generally all writers at the beginning of the reformation . si accusasse suffic●et , quis erit innocens ? nec nos obniti contra , nec ten dere tantum sufficimus . sulo sever. epist. hist. eccles. plut. apoth. vid catal. baeret . aput tertul. de praescript . epiphan. aug. vincent . ●go ancillae tuae fidem ●a bui , nonne tu imp●den● , qui nec mihi ipsi credis ? philos. apud plut . apoth. nunc vero ●i nominis odium ●st , quis nominum reatus ? quae accusatio vocabulorum ? nisi aut barbarum sonat aliqua vox ●ominis ▪ aut maledicum , aut impud cum ? tertul apol. act. 24. 14. & 28. 22. haeresis christi . anorum . tertul secta christ . id . ●aeresit catholice , & haeresi● sancti●●ma , constant . epist. chr. syrac . mislenta systema : quo probare conatur calvinianos esse ●aeretices . hu● . calv. tur andrews epist ad moli●ae . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} pind , od. 10. oli●a . 〈◊〉 gospel grounds and evidences of the faith of god's elect shewing : i. the nature of true saving faith, in securing of the spiritual comfort of believers in this life, is of the highest importance, ii. the way wherein true faith doth evidence it self in the soul and consciences of believers, unto their supportment and comfort, under all their conflicts with sin, in all their tryals and temptations, iii. faith will evidence it self, by a diligent, constant endeavour to keep it self and all grace in due exercise, in all ordinances of divine worship, private and publick, iv. a peculiar way whereby true faith will evidence it self, by bringing the soul into a state of repentance / by john owen ... owen, john, 1616-1683. 1695 approx. 159 kb of xml-encoded text transcribed from 49 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a53700 wing o759 estc r9544 12329950 ocm 12329950 59627 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is 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(eebo-tcp ; phase 1, no. a53700) transcribed from: (early english books online ; image set 59627) images scanned from microfilm: (early english books, 1641-1700 ; 644:22) gospel grounds and evidences of the faith of god's elect shewing : i. the nature of true saving faith, in securing of the spiritual comfort of believers in this life, is of the highest importance, ii. the way wherein true faith doth evidence it self in the soul and consciences of believers, unto their supportment and comfort, under all their conflicts with sin, in all their tryals and temptations, iii. faith will evidence it self, by a diligent, constant endeavour to keep it self and all grace in due exercise, in all ordinances of divine worship, private and publick, iv. a peculiar way whereby true faith will evidence it self, by bringing the soul into a state of repentance / by john owen ... owen, john, 1616-1683. [4], 93, [1] p. printed by john astwood for william marshal ..., london : 1695. advertisement: p. [1] at end. reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng faith. 2005-03 tcp assigned for keying and markup 2005-04 apex covantage keyed and coded from proquest page images 2005-05 judith siefring sampled and proofread 2005-05 judith siefring text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion gospel grounds and evidences of the faith of god's elect : shewing i. the nature of true saving faith , in securing of the spiritual comfort of believers in this life , is of the highest importance . ii. the way wherein true faith doth evidence it self in the soul and consciences of believers , unto their supportment and comfort , under all their conflicts with sin , in all their tryals and temptations . iii. faith will evidence it self , by a diligent , constant endeavour to keep it self and all grace in due exercise , in all ordinances of divine worship , private , and publick . iv. a peculiar way whereby true faith will evidence it self , by bringing the soul into a state of repentance . examine your selves , whether ye be in the faith , prove your selves , know ye not your own selves how that jesus christ is in you , except you be reprobates , 2 cor. 13. 5 by john owen , d. d. london , printed by john astwood for william marshal , at the bible in newgate-street ; where you may be supplyed with most of dr. owen's , dr. beverly's and mr. caryl's works . 1695. to the reader . as faith is the first vital act that every true christian puts forth , and the life which he lives is by the faith of the son of god , so it is his next and great concern to know that he doth believe , and that believing he hath eternal life ; that his faith is the faith of god's elect , and of the operation of god , without s●me distinct believing knowledge of which , he cannot so comfortably assure his heart before god concerning his calling and election , so far as to carry him forth in all the ways of holiness , in doing and suffering the will of god with necessary resolution and chearfulness , the doing of which in a right manner , according to the tenor of the gospel , is no small part of spiritual skill ; whereunto two things are highly requisite : first , that he be well acquainted with the doctrine of christ , and knows how to distinguish the gospel from the law ; and , secondly , that he be very conversant with his own heart , that so by comparing his faith , and the fruits thereof , with the said doctrine of christ , he may some to see that as he hath received christ , so he walks in him ; all his reasonings concerning himself being taken up from the word of god , so that what judgment he passeth upon himself , may be a judgment of faith , and answer of a good conscience towards god ; for all tryals of faith must at last be resolved into a judgment of faith , before which is made , the soul still labours under staggerings , and uncertainties . the design of this ensuing treatise is to resolve this great question , whether the faith we profess unto , be true or no ? the resolution of which , upon an impartial enquiry , must needs be very grateful and advantageous to every one that hath but tasted that the lord is gracious . that the late reverend , learned , and pious dr. owen was the author , there needs be no doubt ; not only because good assurance is given by such as were entrusted with his writings , but also in that the stile and spirit running thro' the other of his practical writings is here very manifest , and accordingly with them is recommended to the serious perusal of every diligent enquirer unto the truth of his spiritual estate and condition . isaac chauncy . evidences of the faith of god's elect. the securing of the spiritual comforts of believers in this life , is a matter of the highest importance unto the glory of god , and their own advantage by the gospel . for god is abundantly willing that all the heirs of promise should receive strong consolation , and he hath provided ways and means for the communication of it to them ; and their participiation of it is their principal interest in this world , and is so esteemed by them . but their effectual refreshing enjoyment of these comforts is variously opposed by the power of the remainders of sin , in conjunction with other temptations . hence notwithstanding their right and title unto them by the gospel , they are oft-times actually destitute of a gracious sense of them , and consequently of that relief which they are s●ited to afford in all their duties , trials and afflications . now the root whereon all real comforts do grow , whence they spring and arise , is true and saving faith ; the faith of gods elect. wherefore they do ordinarily answer unto , and hold proportion with the evidences which any have of that faith in themselves ; at least they cannot be maintained without such evidences . wherefore that we may be a little useful unto the establishment or recovery of that consolation which god is so abundantly willing that all the heirs of promise should enjoy , i shall enquire , what are the principal acts and operations of faith , whereby it will evidence its truth and sincerity in the midst of all temptations and storms that may befall believers in this world : and i shall insist on such alone as will bear the severest scrutiny by scripture and experience . and , the principal genuine acting of saving faith in us , inseparable from it , yea , essential to such acting , consists in the choosing , embracing , and approbation of gods way of saving sinners , by the mediation of jesus christ , relying thereon , with a renuntiation of all other ways and means pretending unto the same end of salvation . this is that which we are to explain and prove . saving faith is our believing the record that god hath given us of his son , 1 john 5. 10. and this is the record that god hath given unto us , eternal life , and this life is in his son , verse 11. this is the testimony which god gives , that great and sacred truth which he himself bears witness unto , namely , that he hath freely prepared eternal life for them that believe , or provided a way of salvation for them . and what god so prepares he is said to give , because of the certainty of its communication . so grace was promised and given to the elect in christ jesus before the world began , 2 tim. 1. 9. tit. 1. 2. and that is so to be communicated unto them in and by the mediation of his son jesus christ ; that it is the only way whereby god will give eternal life unto any , which is therefore wholly in him , and by him to be obtained , and from him to be received . upon our acquiescency in this testimony , on our approbation of this way of saving sinners , or our refusal of it , our eternal safety or ruin doth absolutely depend . and it is reasonable that it should be so : for in our receiving of this testimony of god , we set to our seal that god is true , joh. 3. 33. we ascribe unto him the glory of his truth , and therein of all the other holy properties of his nature , the most eminent duty whereof we are capable in this world : and by a refusal of it , what lieth in us , we make him a liar , as in this place , v. 10. which is virtually to renounce his being . and the solemnity wherewith this testimony is entred is very remarkable , ver . 7. there are three that bear record in heaven , the father , the word , and the holy ghost ; and these three are one . the trinity of divine persons acting distinctly in the unity of the same divine nature , do give this testimony : and they do so by these distinct operations , whereby they act in this way and work of god's saving sinners by jesus christ , which are at large declared in the gospel . and there is added hereunto a testimony that is immediately applicatory unto the souls of believers , of this soveraign testimony of the holy trinity ; and this is the witness of grace and all sacred ordinances : there are three that bear witness on earth , the spirit , and the water , and the blood , and these three agree in one ; ver . 8. they are not all essentially the same in one and the same nature , as are the father , word , and holy ghost , yet they all absolutely agree in the same testimony ; and they do it by that especial efficacy which they have on the souls of believers to assure them of this truth . in this record , so solemnly , so gloriously given and proposed , life and death are set before us . the receiving and embracing of this testimony , with an approbation of the way of salvation testified unto , is that work of faith which secures us of eternal life . on these terms there is reconciliation and agreement made and established between god and men , without which men must perish for ever . so our blessed saviour affirms , this is life eternal , that we may know thee [ father . ] : the only true god , and jesus christ whom thou hast sent , joh. 17. 3. to know the father as the only true god , to know him as he hath sent jesus christ to be the only way and means of the salvation of sinners , and to know jesus christ as sent by him for that end , is that grace and duty which enstates us in a right unto eternal life , and initiates us in the possession of it : and this includes that choice and approbation of the way of god for the saving of sinners whereof we speak . but these things must be more distinctly opened . 1. the great fundamental difference in religion is concerning the way and means whereby sinners may be saved . from mens different apprehensions hereof arise all other differences about religion : and the first thing that engageth men really into any concernment in religion , is an enquiry in their minds how sinners may be saved , or what they shall do themselves to be saved : what shall we do ? what shall we do to be saved ? what is the way of acceptance with god ? is that enquiry which gives men their first initiation into religion : see acts 2. 37. of chap. 16. 30. micah 6. 6 , 7 , 8. this question being once raised in the conscience , an answer must be returned unto it : i will consider , saith the prophet , what i shall answer , when i am reproved , hab. 2. 1. and there is all the reason in the world that men consider well of a good answer hereunto , without which they must perish for ever : for if they cannot answer themselves here , how do they hope to answer god hereafter ? wherefore without a sufficient answer always in readiness unto this enquiry , no man can have any hopes of a blessed eternity . now the real answer which men return unto themselves is according to the influence which their minds are under from one or other of the two divine covenants , that of works , or that of grace . and these two covenants taken absolutely , are inconsistent , and gives answers in this case that are directly contradictory to one another : so the apostle declares , rom. 10. 5 , 6 , 7 , 8 , 9. the one says , the man that doth the works of the law , shall live by them ; this is the only way whereby you may be saved : the other wholly waves this return , and puts it all on faith in christ jesus . hence there is great difference , and great variety in the answers which men return to themselves on this enquiry ; for their consciences will neither hear nor speak any thing , but what complys with the covenant whereunto they do belong . these things are reconciled only in the blood of christ ; and how the apostle declared rom. 8. 3. the greatest part of convinced sinners seem to adhere to the testimony of the covenant of works , and so perish for ever . nothing will stand us instead in this matter , nothing will save us , but the answer of a good conscience towards god , by the resurection of jesus christ. 1 pet. 3. 21. 2. the way that god hath prepared for the saving of sinners is a fruit and product of infinite wisdom , and powerfully essicacious unto its end. as such it is to be received , or it is rejected . it is not enough that we admit of the notions of it as declared , unless we are sensible of divine wisdom and power in it , so as that it may be safely trusted unto . hereon upon the proposal of it , falls out the eternally distinguishing difference among men. some look upon it , and embrace it as the power and wisdom of god : others really reject it , as a thing foolish and weak , not meet to be trusted unto ; hereof the apostle gives an account at large , 1 cor. 1. 18 , 19 , 20 , 21 , 22 , 23 , 24. and this is mysterious in religion ; the same divine truth , is by the same way and means , at the same time , proposed unto sundry persons , all in the same condition , under the same circumstances , all equally concerned in that which is proposed therein : some of them hereon do receive it , embrace it , approve of it , and trust unto it for life and salvation ; others despise it , reject it , value it not , trust not unto it . to the one it is the wisdom of god , and the power of god ; to the other weakness and foolishness , as it must of necessity be one or the other , it is not capable of a middle state or consideration . it is not a good way , unless it be the only way ; it is not a safe , it is not the best way , if there be any other ; for it is eternally inconsistent with any other . it is the wisdom of god , or it is down-right folly. and here after all our disputes , we must resort unto eternal soveraign grace , making a distinction among them unto whom the gospel is proposed , and the almighty power of actual grace in curing that unbelief which blinds the minds of men , that they can see nothing but folly and weakness in gods way of the saving of sinners : and this unbelief worketh yet in the most of them unto whom this way of god is proposed in the gospel : they receive it not as an effect of infinite wisdom , and as powerfully essicacious unto its proper end. some are profligate in the service of their lusts , and regard it not ; unto whom may be applied that of the prophet , hear ve despisers , and wonder , and perish : some are under the power of darkness and ignorance , so as that they apprehend not , they understand not the mystery of it : for the light shineth into darkness , and the darkness comprehendeth it not . some are blinded by satan as he is the god of this world , by filling their minds with prejudice , and their hearts with the love of present things , that the light of the glorious gospel of christ , who is the image of god , cannot shine into them . some would mix with it their own works , ways and duties , as they belong unto the first covenant , which are eternally irreconcible unto this way of god , as the apostle teacheth , rom. 10. 3 , 4. hereby doth unbelief eternally ruin the souls of men ; they do not , they cannot approve of the way of god for saving sinners , proposed in the gospel , as an effect of infinite wisdom and power which they may safely trust unto , in opposition unto all other ways and means , pretending to be useful unto the same end. and this will give us light into the nature and actings of saving faith , which we enquire after . 3. the whole scripture , and all divine institutions from the beginning , do testifie in general that this way of god for the saving sinners is by commutation , substitution , attonement , satisfaction and imputation . this is the language of the first promise , and all the sacrifices of the law founded thereon . this is the language of the scripture : there is a way whereby sinners may be saved , a way that god hath found out and appointed . now it being the law wherein sinners are concerned , the rule of all things between god and them should seem to be by what they can do or suffer with respect unto that law : no , saith the scripture , it cannot be so ; for by the deeds of the law no man living shall be justified in the sight of god , psal. 142. 2. rom. 3. 20. gal. 2. 16. neither shall it be by their personal answering of the penalty of the law which they have broken : for they cannot do so , but they must perish eternally : for , if thou lord shouldst mark iniquities , o lord , who shall stand ? psal. 130. 3. there must therefore be , there is another way , of a different nature and kind from these , for the saving of sinners , or there is no due revelation made of the mind of god in the scripture . but that there is so , and what it is , is the main design of it to declare : and this is by the substitution of a mediator instead of the sinners that shall be saved , who shall both bear the penalty of the law which they had incurred , and fulfill that righteousness which they could not attain unto . this in general is gods way of saving sinners , whether men like it or no : for what the law could not do , in that it was weak through the flesh , god sending his own son in the likeness of sinful flesh , and for sin condemned sin in the flesh , that the righteousness of the law might be fulfilled in us , rom. 8. 3 , 4. see also heb. 10. 5 , 6 , 7 , 8 , 9 , 10. he made him to be sin for us , who knew no sin , that we might be made the righteousness of god in him , 2 cor. 5. 21. here unbelief hath prevailed with many in this latter age to reject the glory of god herein : but we have vindicated the truth against them sufficiently elsewhere . 4. there are sundry things previously required , to give us a clear view of the glory of god in this way of saving sinners : such are , a due consideration of the nature of the fall of our first parents , and of our apostacy from god thereby . i may not stay here to shew the nature or aggravations of them : neither can we conceive them aright , much less express them . i only say , that unless we have due apprehensions of the dread and terrour of them , of the invasion made on the glory of god , and the confusion brought on the creation by them , we can never discern the reason and glory of rejecting the way of personal righteousness , and the establishing this way of a mediator for the saving of sinners . a due sense of our present infinite distance from god , and the impossibility that there is in our selves of making any approaches unto him , is of the same consideration ; so likewise is that of our utter disability to do any thing that may answer the law , or the holiness and righteousness of god therein ; of our universal unconformity in our natures , hearts , and their actings unto the nature , holiness and will of god : unless , i say , we have a sense of these things in our minds , and upon our consciences , we cannot believe aright , we cannot comprehend the glory of this new way of salvation . and whereas mankind hath had a general notion , though no distinct apprehension of these things , or of some of them , many amongst them have apprehended that there is a necessity of some kind of satisfaction or atonement to be made , that sinners may be freed from the displeasure of god : but when god's way of it was proposed unto them , it was , and is generally rejected , because the carnal mind is enmity against god : but when these things are fixed on the soul by sharp and durable convictions , they will enlighten it with due apprehensions of the glory and beauty of god's way of saving sinners . 5. this is the gospel , this is the work of it , namely , a divine declaration of the way of god for the saving of sinners , through the person , mediation , blood , righteousness and intercession of christ. this is that which it revealeth , declareth , proposeth and tendreth unto sinners ; there is a way for their salvation . as this is contained in the first promise , so the truth of every word in the scripture depends on the supposition of it . without this there could be no more entercourse between god and us , than is between him and devils . again , it declares , that this way is not by the law or its works ; by the first covenant , or its conditions ; by our own doing or suffering ; but it is a new way found out in , and proceeding from infinite wisdom , love , grace and goodness ; namely , by the incarnation of the eternal son of god , his susception of the office of a mediator , doing and suffering in the discharge of it whatever was needful for the justification and salvation of sinners , unto his own eternal glory : see rom. 3. 23 , 24 , 25 , 26 , 27. chap. 8. 3 , 4. 2 cor. 5. 19 , 20 , 21. &c. moreover , the gospel adds , that the only way of obtaining an interest in this blessed contrivance of saving sinners , by the substitution of christ , as the surety of the covenant , and thereon the imputation of our sins to him , and of his righteousness unto us , is by faith in him . here comes in that trial of faith which we enquire after : this way of saving sinners heing proposed , offered and tendered unto us in the gospel , true and saving faith receives it , approves of it , rests in it , renounceth all other hopes and expectations , reposing its whole confidence therein . for it is not proposed unto us meerly as a notion of truth , to be assented to or denied , in which sense all believe the gospel that are called christians ; they do not esteem it a fable : but it is proposed unto us as that which we ought practically to close withall , for our selves to trust alone unto it for life and salvation . and i shall speak briefly unto two things . 1. how doth saving faith approve of this way ? on what accounts , and unto what ends. 2. how it doth evidence and manifest it self hereby unto the comfort of believers . first , it approves of it , as that which every way becomes god to find out , to grant and propose : so speaks the apostle , heb. 2. 10. it became him in bringing many sons to glory , to make the captain of their salvation perfect through sufferings . that becomes god , is worthy of him , is to be owned concerning him , which answers unto his infinite wisdom , goodness , grace , holiness and righteousness , and nothing else . this faith discerns , judgeth and determineth concerning this way , namely , that it is every way worthy of god , and answers all the holy properties of his nature : this is called the light of the knowledge of the glory of god in the face of christ jesus , 2 cor. 4. 6. this discovery of the glory of god in this way is made unto faith alone , and by it alone it is embraced . the not discerning of it , and thereon the want of an acquiescency in it , is that unbelief which ruines the souls of men. the reason why men do not embrace the way of salvation tendred in the gospel , is because they do not see , nor understand , how full it is of divine glory , how it becomes god , is worthy of him , and answers all the perfections of his nature . their minds are blinded , that the light of the glorious gospel of christ , who is the image of god , doth not shine into them , 2 cor. 4. 4. and so they deal with this way of god , as if it were weakness and folly. herein consists the essence and life of faith. it sees , discerns and determines , that the way of salvation of sinners by jesus christ proposed in the gospel , is such as becometh god and all his divine excellencies to find out , appoint and propose unto us . and herein doth it properly give glory to god , which is its peculiar work and excellency , rom. 4. 20. herein it rests , and refresheth it self . in particular , faith herein rejoyceth in the manifestation of the infinite wisdom of god. a view of the wisdom of god , acting it self by his power in the works of creation , ( for in wisdom he made them all ) is the sole reason of ascribing glory unto him in all natural worship , whereby we glorifie him as god ; and a due apprehension of the infinite wisdom of god , in the new creation , in the way of saving sinners by jesus christ , is the foundation of all spiritual , evangelical ascription of glory to god. it was the design of god in a peculiar way to manifest and glorifie his wisdom in this work. christ crucified is the power of god , and the wisdom of god , 1 cor. 1. 24. and all the treasures of wisdom and knowledge are hid in him , col. 2. 3. all the treasures of divine wisdom are laid up in christ , and laid out about him , as to be manifested unto faith in and by the gospel . he designed herein to make known his manifold wisdom , ephes. 3. 9 , 10. wherefore , according to our apprehension and admiration of the wisdom of god in the constitution of this way of salvation is our faith , and no otherwise : where that doth not appear unto us , where our minds are not affected with it , there is no faith at all . i cannot stay here to reckon up the especial instances of divine wisdom herein . somewhat i have attempted towards it in other writings ; and i shall only say at present , that the foundation of this whole work and way , in the incarnation of the eternal son of god , is so glorious an effect of infinite wisdom , as the whole blessed creation will admire to eternity . this of it self bespeaks this way and work divine . herein the glory of god shine in the face of christ jesus . this is of god alone ; this is that which becomes him , that which nothing but infinite wisdom could extend unto . whilst faith lives in a due apprehension of the wisdom of god in this , and the whole superstruction of this way , on this foundation it is safe . goodness , love , grace and mercy , are other properties of the divine nature , wherein it is gloriously amiable . god is love : there is none good but he : grace and mercy are among the principal titles which he every where assumes to himself ; and it was his design to manifest them all to the utmost in this work and way of saving sinners by christ , as is every where declared in the scripture ; and all these lie open to the eye of faith herein : it sees infinite goodness , love and grace , in this way , such as becomes god , such as can reside in none but him , which it therefore rests and rejoyceth in , 1 pet. 1. 8. in adherence unto , and approbation of this way of salvation , as expressive of these perfections of the divine nature , doth faith act it self continually . where unbelief prevaileth , the mind hath no view of the glory that is in this way of salvation , in that it is so becoming of god and all his holy properties , as the apostle declares , 2 cor. 4. 4. and where it is so , whatever is pretended , men cannot cordially receive it and embrace it ; for they know not the reason for which it ought to be so embraced : they see no form nor comeliness in christ , who is the life and center of this way , no beauty for which he should be desired , isa. 5● . 2. hence , in the first preaching of it , it was unto the jews a stumbling-block , and unto the greeks foolishness ; for by reason of their unbelief they could not see it to be what it is , the power of god , and the wisdom of god , and so it must be esteemed , or be accounted folly. yea , from the same unbelief it is , that at this day the very notion of the truth herein is rejected by many , even all those who are called socinians , and all that adhere unto them , in the disbelief of supernatural mysteries : they cannot see a suitableness in this way of salvation unto th glory of god , as no unbeliever can ; and therefore those of them who do not oppose directly the doctrine of it , yet do make no use of it , unto its proper end. very few of them comparatively who profess the truth of the gospel , have an experience of the power of it unto their own salvation . but here true faith stands invincibly , hereby it will evidence its truth and sincerity in the midst of all temptations , and the most dismal conflicts it hath with them ; yea , against the perplexing power and charge of sin thence arising : from this strong hold it will not be driven ; whilst the soul can exercise faith herein , namely , in steadily choosing , embracing and approving of gods way of saving sinners by jesus christ , as that wherein he will be eternally glorified , because it is suited unto , and answers all the perfections of his nature , is that which every way becomes him , it will have wherewith to relieve it self in all its trials . for this is faith , this is saving faith , which will not fail us ; that faith which works in the soul a gracious perswasion of the excellency of this way , by a sight of the glory , of the wisdom , power , grace , and love , and goodness of god in it , so as to be satisfied with it , as the best , the only way of coming unto god , with a renunciation of all other ways and means unto that end , will at all times evidence its nature and sincerity . and this is that which gives the soul rest and satisfaction , as unto its entrance into glory upon it departure out of this world. it is a great thing to apprehend in a due manner , that a poor soul that hath been guilty of many sins , leaving the body it may be under great pain , distress and anguish , it may be by outward violence , should be immediately admitted and received into the glorious presence of god , with all the holy . attendants of his throne , there to enjoy rest and blessedness for evermore . but here also faith discerns and approves of this great , of this ineffable divine opperation , as that which becomes the infinite greatness of that wisdom and grace which first designed it , the glorious efficacy of the mediation of christ , and the excellency of the sanctification of the holy spirit , without any expectation from any thing in it self , as a cause meritorious of an admission into this glory : neither did ever any man know what it is , or desire it in a due manner , who looked for any desert of it in himself , or conceived any proportion between it and what he is or hath done in this world. hence some of those who have not this faith have invented another state after men are gone out of this world , to make them meet for heaven , which they call purgatory : for , on what grounds a man should expect an entrance into glory on his departure out of this world , they understand not . let them who are exercised with temptations and dejections , bring their faith unto this trial. and this is the case in various degrees of us all . first then , examine strictly by the word whether this be a true description of the nature and acting of saving faith. sundry things are supposed or asserted in it ; as , ( 1. ) that the way of saving sinners by jesus christ , is the principal effect of divine wisdom , power , goodness , love and grace . ( 2. ) that the design of the gospel is to manifest , declare and testify that so it is , and so to make known the glory of god therein . ( 3. ) that saving faith is that act , duty and work of the soul , whereby we receive the record of god concerning these things , do ascribe the glory of them all unto him , as discovering it in the way of life proposed unto us . ( 4. ) that hereon it proceeds unto a renunciation of all other ways , means , hopes , reliefs , in opposition unto this way , or in conjunction with it , as unto acceptance with god in life and salvation . i say , in the first place examine these things strictly by the word , and if they appear to be ( as they are ) sacred , evangelical , fundamental truths , be not moved from them , be not shaken in them by any temptation whatever . and in the next place , bring your faith to the trial on these principles : what do you judge concerning gods way of saving sinners by jesus christ , as proposed in the gospel ? are you satisfied in it , that it is such as becomes god , and answers all the glorious attributes of his nature ? would you have any other way proposed in the room of it ? can you , will you commit the eternal welfare of your souls unto the grace and faithfulness of god in this way , so as that you have no desire to be saved any other way ? doth the glory of god in any measure shine forth unto you in the face of jesus christ ? do you find a secret joy in your hearts , upon the satisfaction you take in the proposal of this way unto you by the gospel ? do you in all your fears and temptations , in all approaches of death , renounce all other reserves and reliefs , and betake your whole confidence unto this way alone , and the representation of god made therein ? herein lies that faith , and its exercise , which will be an anchor unto your souls in all their trials . and this is the first and principal ground , or reason , whereon faith , divine and saving , doth accept , embrace and approve of the way of gods saving sinners by jesus christ ; namely , because it is such as doth become him , and every way answer unto all the holy properties of his nature , which are manifested and glorified therein . and where faith doth approve of it on this ground and reason , it doth evidence it self to be truly evangelical , unto the supportment and comfort of them in whom it is . secondly , it doth so approve of this way , as that which it finds suited unto the whole design , and all the desires of an enlightned soul. so when our lord jesus christ compares the kingdom of god ( which is this way of salvation ) unto a treasure , and a precious pearl , he affirms that those who found them had great joy , and the highest satisfaction , as having attained that which suited their desires , and gave rest unto their minds . a soul enlightned with the knowledge of the truth , and made sensible of its own condition by spiritual conviction , hath two predominant desires and aims , whereby it is wholly regulated ; the one is , that god may be glorified , and the other , that it self may be eternally saved . nor can it forgoe either of these desires , nor are they separable in any enlightned soul. it can never cease in either of these desires , and that to the highest degree . the whole world cannot dispossess an enlightned mind of either of them . profligate sinners have no concernment in the former ; no nor yet those who are under legal convictions ; if they have therewithal received no spiritual light. they would be saved , but for the glory of god therein , he may look to that himself , they are not concerned in it . for that which they mean by salvation , is nothing but a freedom from eternal misery ; this they would have , whether god be or no ; of what is salvation truly , they have no desire . but the first beam of spiritual light and grace , enstates an indefatigable desire of the glory of god in the minds and souls of them in whom it is : without this the soul knows not how to desire its own salvation : i may say , it would not be saved in a way wherein god should not be glorified : for , without that , whatever its state should be , it would not be that which we call salvation ; the exaltation of the glory of god belongs essentially thereunto , it consists in the beholding and enjoyment of that glory . this desire therefore is immovably fixed in the mind and soul of every enlightned person ; he can admit of no proposal of eternal things that is inconsistent with it . but moreover , in every such person there is a ruling desire of his own salvation : it is natural unto him , as a creature made for eternity ; it is inseparable from him , as he is a convinced sinner . and the clearer the light of any one is in the nature of this salvation , the more is this desire heightned and confirmed in him . here then lieth the enquiry , namely , how these two prevalent desires may be reconciled and satisfied in the same mind ? for , as we are sinners , there seems to be an inconsistency between them : the glory of god in his justice and holiness , requires that sinners should dye and perish eternally ; so speaks the law , this is the language of conscience , and the voice of all our fears : wherefore , for a sinner to desire in the first place , that god may be glorified , is to desire that himself may be damned . which of these desires shall the sinner cleave unto , unto whether of them shall it give the preheminence ? shall he cast off all hopes and desires of his own salvation , and be content to perish for ever ? this he cannot do , god doth not require it of him ; he hath given him the contrary in charge , whilst he is in this world. shall he then desire that god may part with and lose his glory , so as that one way or other he may be saved ? bring himself unto an unconcernment , what becomes of it ? this can be no mere in an enlightned mind , than it can cease to desire its own salvation . but how to reconcile these things in himself a sinner finds not . here therefore the glory of this way represents it self unto the faith of every believer : it not only brings these desires into a perfect consistency and harmony , but maketh them to encrease and promote one another . the desire of gods glory encreaseth the desire of our own salvation , and the desire of our own salvation enlargeth and inflameth the desire of glorifying god therein and thereby . these things are brought into a perfect consistency and mutual subserviency in the blood of christ , rom. 3. 24 , 25 , 26. for this way is that which god hath found out , in infinite wisdom to glorify himself in the salvation of sinners . there is not any thing wherein the glory of god doth or may consist , but in this way , is reconciled unto , and consistent with the salvation of the chiefest of sinners . there is no property of his nature , but is gloriously exalted in and by it : an answer is given in it , unto all the objections of the law , against the consistency of the glory of god and the salvation of sinners . it pleads his truth in his threatnings , in the sanction of the law , with the curse annexed ; it pleads his righteousness , holiness , and severity , all engaged to destroy sinners ; it pleads the instance of god's dealing with the angels that sinned , and calls in the witness of conscience to testifie the truth of all its allegations : but there is a full and satisfactory answer given unto this whole plea of the law , in this way of salvation . god declares in it , and by it , how he hath provided for the satisfaction of all these things , and the exaltation of his glory in them , as we shall see immediately . here true faith will fix it self in all its distresses : whatever , saith the soul , be my state and condition , whatever be my fears and perplexities , whatever oppositions i meet withall , yet i see in jesus christ , in the glass of the gospel , that there is no inconsistency between the glory of god and my salvation ; that otherwise insuperable difficulty laid by the law , in the way of my life and comfort , is utterly removed . whilst faith keeps this hold in the soul , with a constant approbation of this way of salvation by christ , as that which gives a consistency unto both its governing desires , that it shall not need forgoe either of them , so as to be contented to be damned , than god may be glorified , as some have spoken ; or to desire salvation , without a due regard unto the glory of god , it will be an anchor to stay the soul in all its storms and distresses . some benefit which will certainly ensue hereon , we may briefly mention . 1. the soul will be hereby preserved from ruining despair , in all the distresses that may befall it . despair is nothing but a prevalent apprehension of mind , that the glory of god and a mans salvation are inconsistent ; that god cannot be just , true , holy , or righteous , if he in whom that apprehension is , may be saved . such a person doth conclude that his salvation is impossible , because one way or other it is inconsistent with the glory of god ; for nothing else can render it impossible . hence ariseth in the mind an utter dislike of god , with revengeful ▪ thoughts against him , for being what he is . this cuts off all endeavours of reconciliation ; yea , begets an abhorrency of all the means of it , as those which are weak , foolish and insufficient . such are christ and his cross unto men under such apprehensions ; they judge them unable to reconcile the glory of god and their salvation . then is a soul in an open entrance into hell. from this cursed frame and ruin , the soul is safely preserved by faiths maintaining in the mind and heart a due perswasion of the consistency and harmony that is between the glory of god and its own salvation . whilst this perswasion is prevalent in it , although it cannot attain any comfortable assurance of an especial interest in it , yet it cannot but love , honour , value , and cleave unto this way , adoring the wisdom and grace of god in it , which is an act , an evidence of saving faith. see psal. 130. 3 , 4. yea , 2. it will preserve the soul from heartless dispondencies . many in their temptations , darknesses , fears , surprizals by sin , although they fall into ruining desperation , yet they fall under such desponding fears and various discouragements , us keep them off from a vigorous endeavour after a recovery : and hereon , for want of the due exercise of grace , they grow weaker and darker every day , and are in danger to pine away in their sins . but where faith keeps the soul constant unto the approbation of gods way of saving sinners , as that wherein the glory of god and its own salvation are not only fully reconciled , but made inseparable , it will stir up all graces unto a due exercise , and the diligent performance of all duties , whereby it may obtain a refreshing sense of a personal interest in it . 3. it will keep the heart full of kindness towards god , whence love and gracious hope will spring . it is impossible but that a soul overwhelmed with a sense of sin , and thereon ●illed with self-condemnation , but if it hath a view of the consistency of the glory of god with its deliverance and salvation , through a free contrivance of infinite wisdom and grace , it must have such kindness for him , such gracious thoughts of him , as will beget and kindle in it both love and hope , as mic. 7. 18 , 20. psal. 85. 8. 1 tim. 1. 15. 4. a steady continuance in the approbation of gods way of salvation , on the reason mentioned , will lead the mind into that exercise of faith , which both declares its nature , and is the spring of all the saving benefits which we receive by it . now this is such a spiritual light into , and discovery of the revelation and declaration made in the gospel , of the wisdom , love , grace and mercy of god in christ jesus ; and the way of the communication of the effect of them unto sinners by him , as that the soul finds them suited unto , and able for the pardon of its own sins , its righteousness and salvation , so as that it placeth its whole trust and confidence for these ends therein . this being the very life of faith , that act and exercise of it whereby we are justified and saved , and whereby it evidenceth its truth and sincerity against all temptations , i shall insist a little on the explanation of the description of it now given : and there are three things in it , or required unto it : 1. a spiritual light into , and discovery of the revelation and declaration made in the gospel , of the wisdom , love , grace and mercy of god in christ jesus . it is not a meer assent unto the truth of the revelation , or the authority of the revealer ; this indeed is supposed and included in it , but it adds thereunto a spiritual discerning , perception and understanding of the things themselves revealed and declared , without which , a bare assent unto the truth of the revelation is of no advantage : this is called the light of the knowledge of the glory of god , in the face of jesus christ , 2 cor. 4. 6. the encrease whereof , in all believers , the apostle doth earnestly pray for , eph. 1 , 16 , 17 , 18 , 19 , 20. so we discern spiritual things in a spiritual manner ; and hence ariseth the full assurance of understanding , to the acknowledgement of the mystery of god , and of the father , and of christ , col. 2. 2. or a spiritual sense of the power , glory and beauty of the things contained in this mystery : so , to know christ , as to know the power of his resurrection , and the fellowship of his sufferings , phil. 3. 10. faith affects the mind with an ineffable sense , taste , experience and acknowledgment of the greatness , the glory , the power , the beauty of the things revealed and proposed in this way of salvation . the soul in it is enabled to see and understand , that all the things belonging unto it are such as become god , his wisdom , goodness and love , as was before declared : and a spiritual light enabling hereunto , is of the essence of saving faith ; unless this be in us , we do not , we cannot give glory to god , in any assent unto the truth : and faith is that grace which god hath prepared , sitted and suited , to give unto him the glory that is his due ; in the work of our redemption and salvation . 2. upon this spiritual light into this revelation of god and his glory , in this way of saving sinners , the mind by faith finds and sees , that all things in it are suited unto its own justification and salvation in particular , and that the power of god is in them , to make them effectual unto that end. this is that act and work of faith , whereon the whole blessed event doth depend ; it will not avail a man to see all sorts of viands and provisions , if they be no way suited unto his appetite , nor meet for his nourishment : nor will it be unto a man's spiritual advantage , to take a view of the excellency of the gospel , unless he find them suited unto his condition : and this is the hardest task and work that faith hath to go through with . faith is not an especial assurance of a man 's own justification and salvation by christ that it will produce , but not until another step or two in its progress be over ; but faith is a satisfactory perswasion , that the way of god proposed in the gospel , is fitted , suited , and able to save the soul in particular , that doth believe , not only that it is a blessed way to save sinners in general , but that it is such a way to save him in particular : so is this matter stated by the apostle , 1 tim. 1. 15. this is a faithful saying , and worthy of all acceptation , or approbation , that christ jesus came into the world to save sinners , whereof i am chief . his faith doth nor abide here , nor confine it self unto this , that christ jesus came into the world to save sinners ; that this is the holy and blessed way of god , for the salvation of sinners in general ; but he puts in for his own particular interest in that way ; it is god's way , fitted and suited , and able to save me , who am the chiefest of sinners . and this , as was said , is the greatest , and the most difficult work of faith : for , we suppose concerning the person who is to believe , ( 1. ) that he is really and effectually convinced of the sin of nature , of our apostasie from god therein , the loss of his image , and the direful effects that ensue thereon . ( 2. ) that he hath due apprehensions of the holiness and severity of god , of the sanction and curse of the law ; with a right understanding of the nature of sin , and its demerit . ( 3. ) that he have a full conviction of his own actual sins , with all their aggravations , from their greatness , their number , and all sorts of circumstances . ( 4. ) that he hath a sense of the guilt of secret or unknown sins , which have been multiplied by that continual proneness unto sin , which he finds working in him . ( 5. ) that he seriously consider , what it is to appear before the judgment . seat of god , to receive a sentence for eternity , with all other things of the like nature , inseparable from him as a sinner . when it is really thus with any man , he shall find it the hardest in the world , and clogged with the most difficulties , for him to believe that the way of salvation proposed unto him , is suited , fitted , and every way able to save him in particular ; to apprehend it such , as none of his objections can rise up against , or stand before . but this is that , in the second place , that the faith of god's elect will do : it will enable the soul to discern and satisfie it self , that there is in this way of god , every thing that is needful unto its own salvation . and this it will do , on a spiritual understanding , and due consideration of ( 1. ) the infiniteness of that wisdom , love , grace and mercy , which is the original of soveraign cause of the whole way , with the ample declaration and confirmation made of them in the gospel . ( 2. ) of the unspeakable glorious way and means for the procuring and communicating unto us of all the effects of that wisdom , grace and mercy , namely , the incarnation and mediation of the son of god , in his oblation and intercession . ( 3. ) of the great multitude and variety of precious promises , engaging the truth , faithfulness and power of god , for the communication of righteousness and salvation from those springs , by that means . i say , on the just consideration of these things , with all other encouragements wherewith they are accompanied , the soul concludes by faith that there is salvation for it self in particular , to be attained in that way . 3. the last act of faith in the order of nature , is the souls acquiescency in and trust unto this way of salvation for its self , and its own eternal condition , with a renuntiation of all other ways and means for that end. and because jesus christ in his person , mediation and righteousness , is the life and center of this way , as he in whom alone god will glorifie his wisdom , love , grace and mercy ; as he who hath purchased , procured and wrought all this salvation for us , whose righteousness is imputed unto us for our justification , and who in the discharge of his office doth actually bestow it upon us , he is the proper and immediate object of faith , in this act of trust and affiance . this is that which is called in the scripture believing in christ , namely , the trusting unto him alone for life and salvation , as the whole of divine wisdom and grace is administred by him unto those ends. for this we come unto him , we receive him , we beleive in him , we trust him , we abide in him , with all those other ways whereby our faith in him is expressed . and this is the second ground or reason whereon faith doth close with , embrace and approve of god's way of saving sinners ; whereby it will evidence it self , unto the comfort of them in whom it is , in the midst of all their trials and temptations . thirdly , faith approves of this way , as that which makes the glory of god in the giving , and the sanction of the law , to be as eminently conspicuous , as if it had been perfectly fulfilled by every one of us in our own persons . the law was a just representation of the righteousness and holiness of god ; and the end for which it was given , was , that it might be the means and instrument of the eternal exaltation of his glory in those holy properties of his nature . let no man imagine that god hath laid aside this law , as a thing of no more use ; or , that he will bear a diminution of that glory , or any part of it , which he designed in the giving of it . heaven and earth shall pass away , but no jot or little of the law shall do so . no believer can desire , or be pleased with his own salvation , unless the glory of god designed by the law be secured . he cannot desire that god should forgo any part of his glory that he might be saved . yea , this is that on the account whereof he principally rejoyceth in his own salvation , namely , that it is that wherein god will be absolutely , universally and eternally glorified . now in this way of saving sinners by jesus christ , by mercy , pardon , and the righteousness of at other , of all which the law knows nothing , faith doth see and understand how all that glory which god designed in the giving of the law , is eternally secured and preserved entire , without eclipse or diminution . the way whereby this is done is declared in the gospel ; see rom. ● . 24 , 25 , 26. chap. 8. 2 , 3 , 4. chap. 10. 3 , 4. hereby faith is enabled to answer all the challenges and charges of the law , with all its pleas for the vindication of divine justice , truth and holiness : it hath that to offer which gives it the utmost . satisfaction in all its pleas for god : so is this answer managed , rom. 8. 32 , 33 , 34. and this is the first way , whereby the faith of gods elect doth evidence it self in the minds and consciences of them that do believe , in the midst of all their contests with sin , their trials and temptations , to their relief and comfort , namely , the closing with , and approbation of gods way of saving sinners by jesus christ , on the grounds and reasons which have been declared . the second evidence of the faith of god's elect. the second way whereby true faith doth evidence it self in the souls and consciences of beleivers , unto their supportment and comfort under all their conflicts with sin , in all their trials and temptations , is by a constant approbation of the revelation of the will of god in the scripture , concerning our holiness , and the obedience unto himself which he requireth of us . this faith will never forgo , whatever trials it may undergo , whatever darkness the mind may fall into : this it will abide by in all extremities . and that it may appear to be a peculiar effect or work of saving faith , some things are to be premised and considered : 1. there is in all men by nature a light , enabling them to judge of the difference that is between what is morally good , and what is evil , especially in things of more than ordinary importance . this light is not attained or acquired by us ; we are not taught it , we do not learn it : it is born with us , and inseparable from us : it prevents consideration and reflection , working naturally , and in a sort necessarily , in the first actings of our souls . and the discerning power of this light as to the moral nature of mens actions , is accompanied inseparably with a judgment that they make concerning themselves , as unto what they do of the one kind or other , and that with respect unto the superiour judgment of god about the same things : this the apostle expresly ascribes unto the gentiles , who had not the law , rom. 2. 14 , 15. the gentiles which have not the law , do by nature the things contained in the law ; these having not the law , are a law unto themselves , which shew the work of the law written in their hearts , their consciences also bearing witness , and their thoughts the mean while accusing or excusing one another . this is a most exact description of a natural conscience , in both the powers of it ; it discerns that good and evil which is commanded and forbidden in the law , and it passeth an acquiting or condemning judgment and sentence , according to what men have done . wherefore , this approbation of duties in things moral , is common unto all men. the light whereby it is guided may be variously improved , as it was in some of the gentiles : and it may bestisled in some , until it seem to be quite extinguished , until they become like the beasts that perish : and where the discerning power of this light remains , yet through a continual practice of sin , and obduracy therein , the judging power of it as unto all its efficacy may be lost : so the apostle declares concerning them who are judicially hardened and given up unto sin , rom. 1. 32. these knowing the judgment of god , that they which commit such things are worthy of death , not only do the same , but have pleasure in them that do them . they still discern what is evil and sinful , and know what is the judgment of god concerning such things ; but yet the love of sin and custom in sinning , do so far prevail in them , as to contemn both their own light and gods judgment , so as to delight in what is contrary unto them : these the apostle describes , eph. 4. 19. being past feeling ( all sense of convictions ) they give themselves over nnto lasciviousness , to work all uncleanness with greediness ; such as the world is filled withall at this day . this is not that approbation of obedience which we enquire after : it is in some measure in the worst of men , nor hath it any likeness unto that duty of faith which we treat of , as will immediately appear . 2. there is a farther knowledge of good and evil by the law , and this is also accompanied with a judgment acquiting or condemning : for the law hath the same judging power and authority over men that their own consciences have ; namely , the authority of god himself . the law is to sinners as the tree of knowledge of good and evil , it opens their eyes , to see the nature of what they have done : for by the law is the knowledge of sin , rom. 3. 20. and so is the knowledge of duty also ; for it is the adequate rule of all duty . there is , i say , a knowledge and conviction of duty and sin , communicated unto men by the law , and those far more clear and distinct than what is or can be found in men , from the meer light of nature ; for it extends to more instances , that being generally lost where it is alone , as unto many important duties and sins : and it declareth the nature of every sin and duty , far more clearly than natural light of it self can do . and this knowledge of good and evil by the law , may be so improved in the minds of men , as to press them unto a performance of all known duties , and an abstinence from all known sins , with a judgment on them all . but yet herein doth not consist that approbation of holiness and obedience which faith will produce . for , 1. as unto approbation or condemnation of good or evil : that which is by the law is particular , or hath respect unto particular duties and sins , according as occasion doth present them ; and extends not unto the whole law absolutely , and all that is required in it . i do not not say , it is always partial : there is a legal sincerity , that may have respect unto all known duties and sins , though it be very rare . hardly shall we find a person meerly under the power of the law , who doth not evidence an indulgence unto some sin , and a neglect of some duties : but such a thing there may be ; it was in paul , in his phariseisme ; he was , touching the righteousness which is in the law , blameless , phil. 3. 6. he allowed not himself in any known sin , nor in the neglect of any known duty , nor could others charge him with any defect therein ; he was blameless : but where this is , still this approbation or condemnation is particular ; that is , they do respect particular duties and sins , as they do occurr ; there is not a respect in them unto the whole righteousness and holiness of the law , as we shall see ; wherefore a man may approve of every duty in its season , as it is offered unto him , or when at any time he thinks of it by an act of his fixed judgment , and so on the contrary , as unto sin , and yet come short of that approbation of holiness and righteousness which we enquire after . 2. it is not accompanied with a love of the things themselves that are good , as they are so , and an hatred of the contrary : for the persons in whom it is , do not , cannot delight in the law of god in the inward man , as rom. 7. 22. so as to approve of it , and all that is contained in it , cleaving to them with love and delight . they may have a love for this or that duty , and an hatred of the contrary , but it is on various considerations , suited unto their convictions and circumstances ; but it is not on the account of its formal nature , as good or evil . wherefore , 3. no man without the light of saving faith , can constantly and universally approve of the revelation of the will of god , as unto our holiness and obedience . to make this evident , which is the foundation of our present discovery of the acting of saving faith , we must consider , ( 1. ) what it is that is to be approved . ( 2. ) what this approbation is , or wherein it doth consist . 1. that which is to be approved is the holiness and obedience which god requireth in us , our natures and actions , and accepts from us , or accepts in us . it is not particular duties , as they occur unto us , taken alone , and by themselves ; but the universal correspondence of our natures and actions unto the will of god. the scripture giveth us various descriptions of it , because of the variety of graces and gracious operations which concurr therein . we may here mention some of its principal concerns , having handled the nature of it at large elsewhere : for it may be considered , ( 1. ) as unto its foundation , spring and causes , and this is the universal renovation of our natures unto the image of god , eph. 4. 24. or the change of our whole souls in all their faculties and powers into his likeness , whereby we become new creatures , or the workmanship of god , created in jesus christ unto good works , 2 cor. 5. 17. eph. 2. 10. wherein we are originally and formally sanctified throughout in our whole spirit , soul and body , 1 thes. 5. 23. it is the whole law of god written in our hearts , transforming them into the image of the divine holiness , represented therein : and this , next unto the blood of christ and his righteousness , is the principal spring of peace , rest and complacency , in and unto the souls of believers : it is their joy and satisfaction , to find themselves restored unto a likeness and conformity unto god , as we shall see farther immediately . and where there is not some gracious sense and experience hereof , there is nothing but disorder and confusion in the soul : nothing can give it a sweet composure , a satisfaction in it self , a complacency with what it is , but a spiritual sense of this renovation of the image of god in it . 2. it may be considered as unto its permanent principle in the mind and affection : and this because of its near relation unto christ , its conjunction with him and derivation from him , is sometimes said to be christ himself ; hence we live , yet not so much we as christ liveth in us , gal. 2. 20. for without him we can do nothing , joh. 15. 5. for he is our life , col. 3. 4. as it resides in believers , it is a permanent principle of spiritual life , light , love and power , acting in the whole soul , and all the faculties of the mind , enabling them to cleave unto god , with purpose of heart , and to live unto him in all the acts and duties of spiritual life : this is that whereby the holy ghost is in them a well of water , springing up into everlasting life , joh. 4. 14. it is the spirit that is born of the spirit ; it is the divine nature , whereof we are made partakers by the promises : it is a principle of victorious faith and love , with all graces any way requisite unto duties of holy obedience ; as to the matter or manner of their performance , enabling the soul unto all the acts of the life of god , with delight , joy and complacency . this it is in its nature , however as unto degrees of its operation and manifestation it may be very low and weak in some true believers , at least for a season : but there are none who really are so , but there is in them a spiritually vital principle of obedience , or of living unto god , that is participant of the nature of that which we have described ; and if it be attended unto , it will evidence it self in its power and operations unto the gracious refreshment and satisfaction of the soul wherein it is ; and there are few who are so destitute of those evidences , but that they are able to say , whereas i was blind , now i see , tho' i know not how my eyes were opened ; whereas i was dead , i find motions of a new life in me , in breathing after grace , in hungring and thirsting after righteousness , though i know not how i was quickned . 3. it may be considered as unto its disposition , inclinations and motions ; these are the first actings of a vital principle : as the first actings of sin are called the motions of sin , working in our members , rom. 7. 5. such motions and inclinations unto obedience do work in the minds of believers , from this principle of holiness : it produceth in them a constant , invariable disposition unto all duties of the life of god : it is a new nature , and a nature cannot be without suitable inclinations and motions : and this new spiritual disposition consists in a constant complacency of mind in that which is good , and according to the will of god , in an adherence by love unto it , in a readiness and fixedness of mind with respect unto particular duties : in brief , it is that which david describes in the 119th . psalm throughout , and that which is siguratively foretold concerning the efficacy of the grace of the gospel , in changing the natures and dispositions of those that are partakers of it , isa. 11. 6 , 7 , 8. this every believer may ordinarily find in himself , for although this disposition may be variously weakned , opposed , interrupted by in-dwelling sin , and the power of temptation ; though it may be impaired by a neglect of the stirring up , and exercise of the principle or spiritual life , in all requisite graces , on all occasions , yet it will still be working in them , and will fill the mind with a constant displacency with it self , when it is not observed , followed , improved . no believer shall ever have peace in his own mind , who hath not some experience of an universal disposition unto all holiness and godliness in his mind and soul : herein consists that love of the law , of which it is said , those in whom it is have great peace , and nothing shall offend them , psal. 119. 165. it is that wherein their souls find much complacency . 4. it may be considered with respect unto all the acts , duties and works , internal and external , wherein our actual obedience doth consist : being on the principles mentioned , made free from sin , and becoming the servants of god , believers herein have their fruit unto holiness , whereof the end is everlasting life , rom. 6. 22. this i need not stay to describe . sincerity in every duty , and universality with respect unto all duties , are the properties of it . this is the will of god , even your sanctification , 1 thessal . 4. 3. that holiness , without which none shall see god , heb. 12. 14. that good and acceptable and perfect will of god which we are to approve , rom. 12. 2. our next enquiry is , what is that approbation of this way of holiness which we place as an evidence of saving faith ? and i say , it is such as ariseth from experience , and is accompanied with choice , delight , and acquiescency : it is the acting of the soul in a delightful adherence unto the whole will of god : it is a resolved judgment of the beauty and excellency of that holiness and obedience which the gospel reveals and requires , and that on the grounds which shall be immediately declared , and the nature thereof therein more fully opened . this approbation cannot be in any unregenerate person , who is not under the conduct of saving faith , who is destitute of the light of it : so the apostle assures us , rom. 8. 7. the carnal mind is enmity against god , for it is not subject unto the law of god , neither indeed can be . whatever work it may have wrought in it , or upon it , yet whilst it is carnal or unrenewed , it hath a radical enmity unto the law of god , which is the frame of heart which stands in direct opposition unto this approbation . it may think well of this or that duty , from its convictions , and other considerations , and so attend unto their performance , but the law it self , in the universal holiness which it requires , it doth utterly dislike ; those in whom it is , are alienated from the life of god , through the ignorance that is in them , eph. 4. 18. this life of god is that holiness and obedience which he requireth of us in their principles and duties : and to be alienated from it , is to dislike and disapprove of it ; and such is the frame of mind in all unregenerate persons . having thus prepared the way , i return unto the declaration and confirmation of the assertion , namely , that true and saving faith , in all storms and temptations , in all darknesses and distresses , will evidence it self , unto the comfort and supportment of them in whom it is , by a constant , universal approbation of the whole will of god , concerning our holiness and obedience , both in general , and in every particular instance of it . we may a little explain it : 1. faith will not suffer the mind on any occasion or temptation to entertain the least dislike of this way of holiness , or of any thing that belongs unto it . the mind may sometimes through temptations fall under apprehensions that one shall be eternally ruined , for want of a due compliance with it ; this makes it displeased with it self , but not with the obedience required , rom. 7. 10 , 11 , 12. the commandment which was ordained to life , i found to be unto death ; but the law is holy , and the commandment is holy , and just , and good . however it be with me whatever becomes of me , though i dye and perish , yet the law is holy , just , and good . it dislikes nothing in the will of god , though it cannot attain unto a compliance with it . sometimes the conscience is under perplexities and rebukes for sin ; sometimes the mind is burthened by the tergiversation of the flesh unto duties that are cross unto its inclinations and interests , sometimes the world threatens the utmost dangers unto the performance of some duties of religion , but none of these are able to provoke the soul that is under the conduct of faith to dislike , to think hard of any of those ways and duties whence these difficulties arise . and , 2. as it will not dislike any thing in this way of holiness , so it will not desire on any occasion , that there should be any alteration in it , or any abatement of it , or of any thing required in it . naaman the syrian liked well of the worship of the true god in general , but he would have an abatement of duty , as to one instance , in compliance with his earthly interest , which discovered his hypocrisie . such imaginations may befall the minds of men , that if they might be excused in this or that instance unto duties that are dangerous and troublesome , like profession in the times of persecution , or might be indulged in this or that sin , which either their inclinations are very prone unto , or their secular interest do call for , they should do well enough with all other things . accordingly the practice of many doth answer their inclination and desire ; they will profess religion and obedience unto god , but will keep back part of the price , will hide a wedge in their tents , through indulgence unto some corruption , or dislike of some duties in their circumstancees : they would give unto themselves the measure of their obedience , and according as mens practice is , so do they desire that things indeed should be , that that practice should please god which pleaseth them : this faith abhorrs ; the soul that is under the conduct of it , is not capable of any one desire that any thing were otherwise than it is in the will of god , concerning our holiness and obedience , no more than it can desire that god should not be what he is . no , though any imagination should arise in it , that by some change and abatement in some instances it might be saved , which now is uncertain whether that be so or no , it will admit of no such composition , but will choose to stand or fall unto the entire will of god. we shall therefore in the next place proceed to enquire , on what grounds it is that faith doth thus approve of the whole will of god , as unto our holiness and obedience ; as also , how it evidenceth it self so to do : and these grounds are two ; tho one respecting god , the other our own souls . 1. faith looks on the holiness required of us , as that which is suited unto the holiness of god himself ; as that which it is meet for him to require , on the account of his own nature , and the infinite perfections thereof ; the rule is , be ye holy , for i the lord your god am holy : i require that of you which becometh and answereth my own holiness ; because i am holy , it is necessary that you should be so ; if you are mine in a peculiar manner , your holiness is that which becometh my holiness to require . we have before declared what this gospel holiness is , wherein it doth consist , and what is required thereunto ; and they may be all considered either as they are in us , inherent in us , and performed by us , or as they are in themselves , in their own nature , and in the will of god. in the first way , i acknowledge that by reason of our weaknesses , imperfections , and partial renovation only , as to degrees in this life , with our manifold defects and sins , they make not a clear representation of the holiness of god : however they are the best image of it , even as in the meanest of believers that this world can afford ; but in themselves , and their own nature , as it lies in the will of god , they make up the most glorious representation of himself that god ever did or will grant in this world ; especially , if we comprize therein the exemplification of it , in the humane nature of christ himself ; for the holiness that is in believers is of the same nature and kind with that which was and is in jesus christ , though his exceed theirs inconceivably in degrees of perfection . wherefore , we are required to be holy , as the lord our god is holy ; and perfect , as our heavenly father is perfect ; which we could not be , but that in our holiness and perfection there is a resemblance and answerableness unto the holiness and perfection of god : and if a due sense hereof were continually upon our hearts , it would influence us into greater care and diligence in all instances of duty and sin ▪ than for the most part we do attain unto and preserve . if we did on all occasions sincerely and severely call our selves to an account , whether our frames , ways and actions , bear a due resemblance unto the holiness and perfections of god , it would be a spiritual preservative on all occasions . faith , i say then , discerneth the likeness of god in this holiness , and every part of it , sees it as that which becomes him to require , and thereon approves of it , reverencing god in it all ; and it doth so in all the parts of it , in all that belongs unto it . 1. it doth so principally in the inward form of it , which we before described ; in the new creature , the new nature , the reparation of the image of god that is in it : in the beauty hereof , it continually beholds the likeness and glory of god ; for it is created 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according unto god , after him , or in his image , in righteousness and true holiness , eph. 4. 24. the new man is renewed after the image of him that created him , col. 3. 10. when god first created all things , the heavens and the earth , with all that is contained in them , he left such foot-steps and impressions of his infinite wisdom , goodness and power , on them , that they might signifie and declare his perfection , his eternal power and godhead ; yet did he not , he is not said to have created them in his own image : and this was , because they were only a passive representation of him in the light of others , and not in themselves ; nor did they represent at all that wherein god will be principally glorified among his creatures , namely , the universal rectitude of his nature in righteousness and holiness : but of man , it is said peculiarly and only , that he was made in the image and likeness of god ; and this was , because in the rectitude of his nature he represented the holiness and righteousness of god , which is the only use of an image : this was lost by sin : man in his fallen condition doth no more represent god , there is nothing in him that hath any thing of the likeness or image of god in it , all is dead , dark , perverse and confused ; this new nature whereof we speak , is created of god for this very end , that it may a blessed image and representation of the holiness and righteousness of god. hence it is callled the divine nature , whereof we are partakers , 2 pet. 1. 4. and he that cannot see a representation of god in it , hath not the light of faith and life in him . hereon , i say , faith doth approve of the form and principle of this holiness , as the renovation of the image of god in us ; it looks upon it as that which becomes god to bestow and require , and therefore that which hath an incomparable excellency and desirableness in it : yea , when the soul is ready to faint under an apprehension , that it is not partaker of this holy nature , because of the power of sin in it , and temptations on it , it knows not whether it self be born of god or no , as is the case with many ; yet where this faith is , it will discern the beauty and glory of the new creation in some measure , as that which bears the image of god , and thereon doth it preserve in the soul a longing after it , or a further participation of it . by this work or act of it , doth faith discover its sincerity , which is that which we enquire after ; whilst it hath an eye open to behold the glory of god in the new creature , whilst it looks on it as that wherein there is a representation made of the holiness of god himself , as that which becomes him to require in us , and thereon approves of it as excellent end desirable , it will be an anchor unto the soul in its greatest storms : for this is a work beyond what a meer enlightned conscience can arise unto : that can approve or disapprove of all the acts and effects of obedience and disobedience , as unto their consequents , but to discern the spiritual nature of the new creature , as representing the holiness of god himself , and thereon constantly to approve of it , is the work alone . 2. it doth the same with respect unto the internal acts and effects of this new creature , or principle of new obedience : the first thing it producoth in us is a frame of mind spiritual and heavenly ; they that are after the spirit are spiritually-minded , rom. 8. 5 , 6. it looks on the opposite frame , namely , of being carnally minded , as vile and loathsome ; it consisting in a readiness and disposition of mind to actuate the lusts of the flesh ; but this spiritual frame of mind is a just constellation of all the graces of the spirit , influencing , disposing , and making ready the soul for the exercise of them on all occasions , and in all duties of obedience ; this is the inward glory of the kings daughter , which faith sees and approves of , as that which becometh god to require in us ; whatever is contrary hereunto , as a sensual , carnal , worldly frame of mind , it looks on as vile and base , unworthy of god , or of those who design the enjoyment of him . 3. it doth the same with respect unto all particular duties internal and external , when they are enlivened and filled up with grace : in them consists our walking worthy with god , col. 1. 10. 1 thessal . 2. 12. such a walk as is meet for god to accept that whereby and wherein he is glorified the contrary hereunto , in the neglect of the duties of holiness , or the performance of them , without the due exercise of grace , faith looks on as unworthy of god , unworthy of our high and holy calling , unworthy of our profession , and therefore doth constantly condemn and abhor . all this , as we observed before , faith will continue to do constantly under temptations and dissertions : there are seasons wherein the soul may be very weak , as unto the powers , effects and duties of this spiritual life ; such the psalmist often-times complains of in his own case , and it is evident in the experience of most ; few there are who have not found at one time or another great weakness , decays , and much deadness in their spiritual condition : and sometimes true beleivers may be at a loss as unto any refreshing experience of it in its operations . they may not be able to determine in the contest whether sin or grace have the dominion in them : yet even in all these seasons faith will keep up the soul unto a constant high approbation of this way of holiand obedience , in its root and fruits , in its principle and effects , in its nature , disposition , and duties : for when they cannot see the beauty of these things in themselves , they can see it in the promises of the covenant , in the truth of the gospel , wherein it is declared , and in the effects of it in others . and great advantage is to be obtained by the due exercise of faith herein . for , 1. it will never suffer the heart to be at rest in any sinful way , or under any such spiritual decays as shall estrange it from the pursuit of this holiness . the sight , the conviction of its excellency , the approbation of it , as that which in us and our measure answers the holiness of god , will keep up the mind unto endeavours after it , will rebuke the soul in all its neglects of it ; nor will it allow any quiet or peace within , without an endeavour after a comfortable . assurance of it . that soul is desparately sick which hath lost an abiding sense of the excellency of this holiness , in its answerableness unto the holiness and will of god. fears and checks of conscience are the whole of its security against the worst of sins , and they are a guard not to be trusted unto in the room of the peace of god. this is one great difference between believers and those that have not faith : fear of the consequents of sin , with an apprehension of some advantages which are to be obtained by a sober life and the profession of religion , do steer and regulate the minds of unbelievers , in all they do towards god or for eternity ; but the minds of believers are influenced by a view of the glory of the image and likeness of god in that holiness and all the parts of it which they are called unto : this gives them love unto it , delight and complacency in it , enabling them to look upon it as its own reward : and without these affections none will ever abide in the ways of obedience unto the end. 2. where faith is in this exercise , it will evidence it self unto the relief of the soul in all its darknesses and temptations . the mind can never conclude that it wholly is without god and his grace , whilst it constantly approves of the holiness required of us . this is not of our selves , by nature we are ignorant of it . this life is hid with christ in god , col. 3. 3. where we can see nothing of it ; hereon we are alienated from it , and do dislike it ; alienated from the life of god through the ignorance that is in us , ephes. 4. 18. and most men live all their days in a contempt of the principal evidences and duties of this life of god , and of the principle of it , which they look on as a fable : wherefore the mind may have great satisfaction in a sight of the beauty and approbation of this holiness , as that which nothing can produce but sincere and saving faith. secondly , faith approves of this way of holiness and obedience , as that which gives that rectitude and perfection unto our nature whereof it is capable in this world. it is the only rule and measure of them ; and whatever is contrary thereunto , is perverse , crooked , vile and base . some men think that their nature is capable of no other perfection but what consists in the satisfaction of their lusts ; they know no other blessedness , nothing that is suitable to their desires but the swinge of nature , in the pursuit of its corrupt lusts and pleasures : so are they described by the apostle , eph. 4. 19. the business of their lives is to make provision for the flesh , to fulfill it in the lusts thereof : they walk in the lusts of the flesh , fulfilling ( so far as they are able ) the desires of the flesh and of the mind , ephes. 2. 3. they neither know nor understand what an hell of confusion , disorder , and base degeneracy from their original constitution , their minds are filled withall ; this perfection is nothing but the next disposition unto hell , and it doth manifest its own vileness unto every one who hath the least ray of spiritual light. some among the heathen placed the rectitude of nature in moral virtues and operations , according unto them , and this was the utmost that natural light could could ever rise up unto : but the uncortainty and weakness hereof are discovered by the light of the gospel . it is faith alone that discovers what is good for us , in us , and unto us , whilst we are in this world : it is in the renovation of the image of god in us , in the change and transformation of our nature into his likeness ; in acting from a gracious principle of a divine life , in duties and operations suited thereunto , in the participation of the divine nature by the promises , that the good , the perfection , the order , the present blessedness of our nature do consist . hereby are the faculties of our souls exalted , elevated , and enabled to act primigenial powers , with respect unto god , and our enjoyment of him , which is our utmost end and blessedness . hereby are our affections placed on their proper objects , ( such as they were created meet for , and in closing wherewith their satisfaction , order , and rest doth consist ) namely , god and his goodness , or god as revealed in jesus christ by the gospel ; hereby all the powers of our souls are brought into a blessed frame and harmony in all their operations , whatever is dark , perverse , unquiet , vise and base , being cast out of them ; but these things must be a little more distinctly explained . 1. there is in this gospel-holiness , as the spring and principle of it , a spiritual saving light , enabling the mind and understanding to know god in christ , and to discern spiritual things in a spiritual saving manner ; for herein god shines into our hearts , to give us the knowledge of his glory in the face of jesus christ , 2 cor. 4. 6. without this , in some degree , whatever pretence there may be , or appearance of holiness in any , there is nothing in them of what is really so , and thereon accepted with god. blind devotion , that is , an inclination of mind unto religious duties destitute of this light , will put men on a multiplication of duties , especially such as are of their own invention , in a shew of wisdom in will-worship , humility , and neglecting of the body , as the apostle speaks col. 1. 23. wherein there is nothing of gospel-holiness . the new man is renewed in knowledge , after the image of him that created him , col. 3. 10. that this saving light and knowledge is the spring and principle of all real evangelical holiness and obedience , the apostle declares in that description which he gives us of the whole of it , both in its beginning and progress , col. 1. 9 , 10 , 11. we desire that you may be filled with the knowledge of his will , in all wisdom and spiritual understanding : that you might walk worthy of the lord , in all pleasing , being fruitful in every good work , and encreasing in the knowledge of god , strengthned with all might , according to his glorious power , unto all patience and long-suffering with joyfulness . it is a blessed account that is here given us of that gospel-holiness which we enquire after , in its nature , original , spring , progress , fruits and effects : and a serious consideration of it as here proposed , a view of it in the light of faith , will evidence how distant and different it is from those schemes of moral virtues which some would substitute in its room ; it hath a glory in it which no unenlightned mind can behold or comprehend ; the foundation of it is laid in the knowledge of the will of god , in all wisdom and spiritual-understanding ; this is that spiritual saving light whereof we 〈◊〉 , the encrease hereof is prayed for in believers by the apostle , ephes. 1. 17 , 18. even that the god of our lord jesus christ , the father of glory , would give unto you the spirit of wisdom and revelation in the knowledge of him ; the eyes of your understanding being enlightned , that you may know what is the hope of his calling , and what is the riches of the glory of his inheritance in the saints ; which here is called encreasing in the knowledge of god , ver . 10. the singular glory of this saving light in its original , its causes , use and effects , is most illustriously here declared , and this light is in every true believer , and is the only immediate spring of all gospel-holiness and obedience : for , the new man is renewed in knowledge , after the image of him that created him , col. 3. 10. this light , this wisdom , this spiritual understanding thus communicated unto believers , is the rectitude and perfection of their minds in this vvorld : it is that which gives them order , and peace , and power , enabling them to act all their faculties in a due manner , with respect unto their being and end : it is that which gives beauty and glory to the inward man , and which constitutes a believer an inhabitant of the kingdom of light ; whereby we are delivered from the power of darkness , and translated into the kingdom of the son of god's love , col. 1. 13. or , out of darkness into his marvellous light , 1 pet. 2. 9. that which is contrary hereunto , is that ignorance , darkness , blindness , and vanity , which the scripture declares to be in the minds of all unregenerate persons ; and they are really so , where they are not cured by the glorious working of the power and grace of god before-mentioned . now faith discerneth these things as the spiritual man discerneth all things , 1 cor. 2. 15. it sees the beauty of this heavenly light , and judgeth that it is that which giveth order and rectitude unto the mind ; as also that which is contrary unto it is vile , base , horrid , and to be ashamed of . as for those who love darkness more than light , because their deeds are evil , it knows them to be strangers unto christ and his gospel . 2. again , there is required unto this holiness a principle of spiritual life and love unto god : this guides , acts , and rules in the soul , in all its obedience , and it gives the soul its proper order in all its operations : that which is contrary hereunto is death , and enmity against god. faith judgeth between these two principles and their operations ; the former in all its actings it approves of as lovely , beautiful , desirable , as that which is the rectitude and perfection of the will ; and the other it looks on as deformed , froward , and perverse . 3. the like may be said of its nature and operations in the affections , as also of all those duties of obedience which proceed from it , as it is described in the place before-mentioned . it remaineth only , that we shew by what acts , ways , and means , faith doth evidence this its approbation of gospel-holiness , as that which is lovely and desirable in it self , and which gives all that rectitude and perfection unto our minds , which they are capable of in this world. and it doth so , 1. by that self-displacency and abasement which it works in the mind on all instances and occasions , where it comes short of this holiness : this is the chief principle and cause of that holy shame which befalls believers on every sin and miscarriage , wherein they come short of what is required in it , rom. 6. 21. the things whereof ye are now ashamed : now when by the light of faith you see how vile it is , and unworthy of you , what a debasement of your souls there is in it , you are ashamed of it . it is true , the principal cause of this holy shame , is a sense of the unsuitableness that is in sin unto the holiness of god , and the horrible ingratitude and disingenuity that there is in sinning against him : but it is greatly promoted by this consideration , that it is a thing unworthy of us , and that wherein our natures are exceedingly debased . so it it said of provoking sinners , that they debase themselves even unto hell , isa. 57. 9. or make themselves as vile as hell it self , by ways unworthy the nature of men . and this is one ground of all those severe self-reflections which accompany godly sorrow for sin , 2 cor. 7. 11. and hereby doth faith evidence it self and its own sincerity , whilst a man is ashamed of , and abased in himself for every sin , for every thing of sin , wherein it comes short of the holiness required of us , as that which is base and unworthy of our nature , in its present constitution and renovation ; though it be that which no eye sees but god's and his own , he hath that in him which will grow on no root but sincere believing . wherefore , whatever may be the disquieting conflicts of sin in and against our souls , whatever decays we may fall into , which be the two principles of darkness and fears in believers , whilst this inward holy shame , and self-abasement , on the account of the vileness of sin , is preserved ; faith leaves not it self without an evidence in us . 2. it doth the same by a spiritual satisfaction which it gives the soul in every experience of the transforming power of this holiness , rendring it more and more like unto god. there is a secret joy and spiritual refreshment rising in the soul from a sense of its renovation unto the image of god , and all the actings and encreases of the life of god in it augment this joy ; herein consists its gradual return unto its primitive order and rectitude , with a blessed addition of supernatual light and grace by christ jesus : it finds it self herein coming home to god from its old apostacy , in the way of approaching to eternal rest and blessedness : and there is no satisfaction like unto that which it receives therein . this is the second way wherein faith will abide firm and constant , and doth evidence it self in the soul of every believer ; however low and mean its attainments be , in this spiritual life , and the fruits of it , though it be overwhelmed with darkness and a sense of the guilt of sin , though it be surprized and perplexed with the deceit and violence thereof , yet faith will continue here firm and unshaken . it sees that glory and excellency in the holiness and obedience that god requireth of us , as it is a representation of his own glorious excellencies , the renovation of his image , and the perfection of our natures thereby , as it constantly approves of it , even in the deepest trials which the soul can be exercised withall ; and whilst this anchor holds firm and stable , we are safe . the third evidence of the faith of god's elect. thirdly , faith will evidence it self by a diligent , constant endeavour , to keep it self and all grace in due exercise , in all ordinances of divine worship , private and publick . this is the touch-stone of faith and spiritual obedience , the most intimate and difficult part of this exercise : where this is not , there is no life in the soul. there are two things whereby men do or may deceive themselves herein ; ( 1. ) abounding in the outward performance of duties , or a multiplication of them ; hereby hypocrites have in all ages deceived themselves , isa. 58. 2 , 3. and it was the covering that the church of rome provided for their apostacy from the gospel : an endless multiplication of religious duties was that which they trusted to , and boasted in ; and we may find those daily that pretend a conscience , as unto the constant observation of outward duties , and yet will abstain from no sin that comes in the way of their lusts. and men may and do oft-times abide constant in them , especially in their families , and in publick ; yea , multiply them beyond the ordinary measure , hoping to countenance themselves in other lusts , and neglects thereby . ( 2. ) assistance of gifts in the performance of them ; but as this may be , where where there is not one dram of grace , saving grace , so when rested in it , is a most powerful engine to keep the soul in formality , to ruin all beginning of grace , and to bring an incurable hardness in the whole soul. wherever faith is in sincerity it will constantly labour , endeavour , and strive to fill up all duties of divine worship with the living , real , heart-acting of grace ; and where it doth not so , where this is not attained , it will never suffer the soul to take any rest or satisfaction in such duties , but will cast them away as a defiled garment : he that can pass through such duties without a sensible endeavour for the real exercise of grace in them , and without self-abasement on the performance of them , will hardly find any other clear evidence of saving faith in himself . there are three evils that have followed the ignorance , or neglect , or weariness of this exercise of faith , which have proved the ruin of multitudes . 1. this hath been the occasion and original of all false worship in the world , with the invention of those superstitious rites and ceremonies wherein it consists : for men having lost the exercise of faith in the ordinances of worship that are of divine institution , they found the whole of it to be useless and burthensome unto them : for without this constant exercise of faith there is no life in it , nor satisfaction to be obtained by it ; they must therefore have something in it , or accompanying of it , which may entertain their minds , and engage their affections unto it : if this had not been done , it would have been utterly deserted by the most . hereon were invented forms of prayer in great diversity , with continual diversions and avocations of the mind from what is proposed : because it cannot abide in the pursuit of any thing spiritual , without the exercise of faith : this gives it some entertainment by the meer performance , and makes it think there is something where indeed is nothing ; hereunto are added outward ceremonies of vestments , postures , and gestures of veneration unto the same end ; there is no other design in them all , but to entertain the mind and affections with some complacency and satisfaction in outward worship , upon the loss or want of that exercise of faith which is the life and soul of it in believers : and as any persons do decay herein , they shall find themselves insensibly sinking down into the use of these lifeless forms , or that exercise of their natural faculties and memory , which is not one jot better : yea , by this means some from an eminency in spiritual gifts , and the performance of duties by vertue of them , have sunk into an ave-mary , or a credo , as the best of their devotion . 2. this hath caused many to turn aside , to fall off from , and forsake the solemn ordinances of divine worship , and to betake themselves unto vain imaginations for relief , in trembling , enthusiastical singing and seigned raptures ; from hence have so many forsaked their own mercies to follow after lying vanities , they kept for a while unto the observance of the divine institutions of worship , but not having faith to exercise in them , by which alone they are life and power , they became useless and burthensome unto them ; they could find neither sweetness , satisfaction , nor benefit in them . it is not possible that so many in our days , if ever they had tasted of the old wine , should so go after new ; if ever they had experience of that savour , power , and life , which is in the ordinances of divine worship , when acted and enlivened by the exercise of faith , should forsake them for that which is nothing : they went out from us , but they were not of us ; for had they been of us , they would have continued with us : had they known it , they would not have crucified the lord of glory . this therefore is the true reason why so many in our days , after they have for a season abode under and in the observation of the gospel-ordinances of worship , have fallen off from them , namely , not having faith to exercise in them , nor endeavouring after it , they did really find no life in them , nor benefit by them . some on the same ground fall into prophaneness , pretending to take up with a natural religion , without any instituted worship at all . of this sort of persons we have multitudes in the days wherein we live , having nothing of the light of faith , they can see no form or comeliness in christ , nor any thing that belongs unto him ; by these means are souls every day precipitated into ruine . herein therefore , i say , true faith will evidence it self , in all darknesses and distress whatsoever : it will always endeavour to keep it self and all other graces in a due and constant exercise in all duties of worship , private and publick ; it may soemtimes be weakened in its actings and operations , it may be under decays , it may be as a sleep , and that not only as unto particular duties and seasons , but as unto the inward habitual frame of the mind ; but where it is true and genuine , it will shake it self out of this dust , cast off the sin that doth so easily beset us , and stir up it self with all might and contention unto its duty : and there is no more dangerous state for a soul , than when it is sinking down into formality , and neglect of the exercise of faith , in a multitude of duties ; then is it assuredly ready to dye , if it be not dead already . if we are wise therefore , we will watch , and take care that we lose not this evidence of faith ; it will stand us in stead , when it may be all other things seem to be against us ; some have been relieved by the remembrance of this exercise of faith , when they have been at the door of desperation ; such or such a season they had experience of the work of faith in prayer , hath been their relief , an experience hereof is a jewel , which it may be of no great use whilst it lies by you locked up in a cabinet , but which you will know the worth of , if ever you come to need bread for your lives . it is therefore worth while to enquire what we ought to do , or what means we ought to use that we may keep up faith unto its due exercise in all the parts of divine worship , so as that it may give us a comforting evidence of it self in times of temptation and darkness ? and unto this end the ensuing directions may be of use . 1. labour to have your hearts always affected with a due sense of the infinite perfections of the divine nature in all our approaches unto him , especially of his sovereign power , holiness , immensity , and omnipresence ; and this will produce in us also a sense of infinite distance from him . as this is necessary , from the nature of the things themselves , so the scripture gives us such descriptions of god as are suited to ingenerate this frame in us ; this is that which joshuae aimed to bring the people unto , when he designed to engage them in the service of god in a due manner , josh. 24. 19 , 20 , 21 , 22. that which the apostle requireth in us , heb. 12. 28 , 29. and unto the same end glorious descriptions and appearances of god are multiplied in scripture : if we fail herein , if we do not on all occasions fill our minds with reverential thoughts of god , his greatness , and his holiness , faith hath no foundation to stand upon in its exercise in the duties of worship : this is the only inlet into the due exercise of grace ; where it is wanting , all holy thoughts and affections are shut out of our minds ; and where it is present , it is impossible but that there will be some gracious working of heart in all our duties ; if we are empty hereof in our entrance of duties , we shall be sure to be filled with other things , which will be cloggs and hindrances unto us : but reverential thoughts of god in our approaches unto him , will cast out all superfluity of naughtiness , and dissipate all carnal , formal frames , which will vitiate all our duties . keep your hearts therefore under this charge in all your accesses unto god , and it will constantly open a door unto that exercise of faith which we enquire after . hereon , and herewith we shall be affected with a sense of our infinite distance from him , which is another means to stir up faith unto its due exercise in reverence and godly fear : so abraham was affected , gen. 18. 27. which the wise man directs us unto , eccles. 5. 2. carnal boldness in the want of these things ruins the souls of men , rendring all their duties of worship unacceptable unto god , and unprofitable unto themselves . affect your hearts with a due sense of unsuitableness of our best duties unto his holiness and majesty , and of his infinite condescension in the acceptance of them . suppose there is in any of our duties the best and the most lively exercise of grace that we can attain unto , the most fervency in prayer , with the most diligent attendance of our minds , the most humility and contrite trembling in hearing the word , the most devout affection of our minds in other parts of worship ; alas ! what is all this to god , how little doth it answer his infinite holiness ! see job 4. 18 , 19. chap. 15. 15 , 16. our goodness extends not unto him , psal. 16. there are no measures , there is no proportion between the holiness of god and our best duties . there is iniquity in our holy things , they have need of mercy and pardon , of cleansing and justification by the blood of christ no less than our persons : and an infinite condescension it is in god to take any notice of us or them . yea , it is that which we must live in all holy admiration of , all our days . now if it be thus with our best duties , in our best frames , what an outrage of sloth and negligence is it , if we bring the carcass of duties unto god , for want of stirring up faith unto its due exercise in them ! how great is this folly , how unspeakable is the guilt of this negligence ! let us therefore keep a sense hereof upon our hearts , that we may always stir up our selves unto our best in duties of religious worship . for , 3. a negligence herein , or the want of stirring up faith unto a due exercise in all duties of worship , is the highest affront we can put upon god , arguing a great regardlesness of him ; whilst it is so with us , we have not , we cannot have a due sense of any of the divine perfections , of the divine nature , we turn god what lies in us into an idol , supposing that he may be put off with the out side and appearance of things . this the apostle cautioneth us against , heb. 4. 12 , 13. and which god detests , isa. 29. 13. and he pronounceth him a deceiver , and cursed , who offereth unto him the lame and blind while he hath a male in the flock , mal. 1. 14. yet thus is it with us in some degree , whenever we are negligent in stirring up faith into its proper exercise in holy duties : that alone renders them the male of the flock , without it they are lame and blind , a corrupt thing . it is a sad thing for men to lose their duties , to be at charge and trouble in the multiplication of them , and attendance unto them to no purpose : oh how much more sad is it , when they are all provocations of the eyes of god's glory ? when they tend to encrease the formality and hardness of their hearts , towards the ruine of their souls ? stand in awe therefore , and sin not , commune with your own hearts ; cease not , until on all occasions you bring them into that exercise of faith wherein you may glorifie god , as god , and not deal with him as an idol . 4. unto the same end , keep your souls always deeply affected with a sense of the things about which you are to treat with god in all the duties of his worship . they are referred unto two heads ( 1. ) those which concern his glory . ( 2. ) those which concern our own souls : without a constant due sense of those things on our hearts , faith will not act it self aright in any of our duties : without this intimate concern and deep sense , we know not whether we need faith in our prayers , or have an exercise of it ; formality will drown all . the best of our prayers is but an expression unto god of what sense we have of those things ; if we have none , we pray not at all , whatever we say or do ; but when these things dwell in our minds , when we think on them continually , when our hearts cleave unto them , faith will be at work in all our approaches to god. can you not pray ? charge your hearts with these things , and you will learn so to do . 5. watch diligently against those things which ye find by experience are apt to obstruct your fervency in duties : such are indispositions through the flesh , or weariness of the flesh , distracting foolish imaginations , the occasions of life revolving in our minds , and the like . if such impediments as these be not removed , if they be not watched against , they will influence the mind , and suffocate the exercise of faith therein . 6. above all , the principal rule herein is , that we would always carefully remember the concernment of christ in these duties , with respect unto his office : he is the high priest over the house of god ; through him , and under his conduct are we always to draw nigh to god , and his work it is to present the prayers and supplications of the church to god. now we have no way to come unto christ for his assistance in the discharge of his office on our behalf but by faith ; and in all our duties of holy worship we make a profession of our doing so , of our coming unto god by him as our high priest ; if we endeavour not therein to have faith in exercise , how do we mock , or make a shew to him of doing that which indeed we endeavour not to do . there can be no greater contempt of christ in his office , nor greater undervaluation of his love : but a due consideration hereof , namely , of the concernment of christ in all our duties , with respect unto the office which he dischargeth for us in heaven , is that which directly leads faith into its proper exercise : for through him , and that in discharge of his office , we believe in god. and when the mind is exercised with due thoughts of him , if there be any thing of true saving faith in the heart , it will act it self unto a blessed experience . these things may be of use to stir us up , and guide us unto that exercise of faith in all holy duties , an experience whereof abiding in the soul , will evidence the truth of it , unto our supportment and comfort in all temptations and distresses . some it may be will say , that their gift in prayer is mean and weak , that they cannot express themselves with earnestness and fervency , and so know not whether there be any faith in exercise in their prayers or no. i answer , there is nothing at all herein , for grace may be very high where where gifts are very low , and that frequently . and it may be others will complain of the meaness of their gifts on whom they attend in prayer , which is such as they cannot accompany them in the exercise of any grace . i answer , ( 1. ) there is no doubt but that there is a great difference in the spiritual gifts of men in this matter , some being much more effectual unto edification than others . ( 2. ) take care that you are called in providence and duty to join with them whom you intend , that you do not first voluntarily choose that which is unto your disadvantage , and then complain of it . ( 3. ) be their gifts never so mean , if grace in their own hearts be exercised by it , so it may be in ours ; where there is no evidence thereof , i confess the case is hard . ( 4. ) let the mind be still fixed on the matter or things uttered in prayer , so as to close with and act faith about what is a real object of it , and it will find its proper work in that duty . the fourth evidence of the faith of god's elect. i come in the next place to instance in a peculiar way whereby true faith will evidence it self , not always , but on some occasions ; and this is by bringing the soul into a state of repentance . and three things must be spoken unto . ( 1. ) in general , what i intend by this state of repentance . ( 2. ) what are the times and occasions , or who are the persons wherein faith will act it self unto this end. ( 3. ) what are the duties required unto such a state . 1. by this state of repentance i do not understand meerly the grace and duty of evangelical repentance : for this is absolutely inseparable from true faith , and no less necessary unto salvation than it self . he that doth not truly and really repent of sin , whatever he profess himself to believe , he is no true believer . but i intend now somewhat that is peculiar , that is , not common unto all , whereby on some occasions faith doth evidence its power and sincerity . neither yet do i mean a grace , duty or state that is of another kind or nature from that of gospel-repentance , which is common to all believers . there are not two kinds of true repentance , nor two different states of them that are truly penitent : all that i intend , is an eminent degree of gospel-repentance , in the habit or root , and in all the fruits and effects of it . there are various degrees in the power and exercise of gospel-graces , and some may be more eminent in one , and some in another ; as abraham and peter in faith , david and john in love. and there may be causes and occasions for the greater and higher exercise of some graces and duties at one time than at another ; for we are to attend unto duties according unto our circumstances , so as we may glorifie god in them , and advantage our own souls : so the apostle james directs us , chap. 5. 13. is any afflicted ? let him pray : is any merry ? let him sing psalms . several states , and various circumstances in them , call for the peculiar exercise of several graces , and the diligent performance of several duties . and this is that which is here intended , namely , a peculiar , constant , prevalent exercise of the grace and duties of repentance in a singular manner : what is required hereunto , shall be afterwards declared . 2. as unto the persons in whom this is required , and in whom faith will evidence it self by it , they are of various sorts . 1. such as have been by the power of their corruptions and temptations surprized into great sins : that some true believers may be so , we have presidents both in the old testament and in the new : such i mean as uncleanness , drunkenness , gluttony , theft , premeditated lying , oppression in dealing , and sailing in profession in the time of persecution : this latter in the primitive church was never thought recoverable , but by faith acting it self in a state of repentance . such sins will have great sorrows , as we see in peter , and the incestuous corinthian , who was in danger to be swallowed up of overmuch sorrow , 2 cor. 2. 1. where it hath been thus with any , true faith will immediately work for a recovery by a through humiliation and repentance , as it did in peter : and in case that any of them shall lye longer under the power of sin , through want of effectual convictions , it will cost them dear in the issue , as it did david ; but in this case , for the most part faith will not rest in the meer joynting again the bone that was broken , or with such a recovery as gives them peace with god and their own consciences , but by a just and due remembrance of the nature of their sin , its circumstances and aggravations , the shameful unkindness towards god that was in it , the grief of the holy spirit , and dishonour of christ by it , it will decline and dispose the soul to a humble contrite frame , to a mournful walking , and the universal exercise of repentance all its days . and indeed where it doth not so , mens recovery from great sins are justly to be questioned , as unto their sincerity . for want hereof it is that we have so many palliated cures of great sins , followed with fearful and dangerous relapses ; if a man subject to great corruptions and temptations hath by them been surprised into great actual sin , and been seemingly recovered through humiliation and repentance , if he again break the yoke of this stated repentance whereof we speak , he will quickly again be ovorcome , and perhaps irrecoverably . herein he alone that walketh softly , walketh safely . 2. it is necessary for such as have given scandal and offence by their miscarriages ; this will stick very close unto any who hath the least spark of saving faith. it is that which god is in a peculiar manner provoked with in the sins of his people , as in the case of david , 2 sam. 12. 14. so also ezek. 36. 20. rom. 2. 24. this keeps alive the remembrance of sin , and sets it before men continually , and is a spring in a gracious soul of all acts and duties of repentance ; it was so in david all his days , and probably in mary magdalen also . where it hath been thus with any , faith will keep the soul in an humble and contrite frame , watchful against pride , elation of mind , carelesness and sloath ; it will recover godly sorrow and shame , with revenge , or self-reflection , in great abasement of mind , all which things belong to the state of repentance intended . they that can easily shake of a sense of scandal given by them , have very little of christian ingenuity in their minds . 3. it is so unto such as have perplexing lusts and corruptions which they cannot so subdue but that they will be perplexing and desiling of them : for where there are such , they will in conjunction with temptations frequently disquiet , wound and desile the soul : this brings upon it weariness and outeries for deliverance , rom. 7. 24. in this state faith will put the soul on prayer , watchfulness , diligence , in opposition unto the deceit and violence of sin . but this is not all , it will not rest here , but it will give the mind such a sense of its distressed , dangerous condition , as shall fill it constantly with godly sorrow , self-abasement , and all duties of repentance . no man can hold out in such a conflict , nor maintain his peace on right grounds , who doth not live in the constant exercise of repentance , indeed who doth not endeavour in some measure to come up unto that state of it which we shall afterwards describe : for men who have untameable corruptions working continually in their minds , by imaginations , thoughts , and affections , to think to carry it in a general way of duties and profession , they will be mistaken , if they look either for victory or peace : this sort of men are of all others most peculiarly called unto this state and duty . 4. such as would be found mourners for the sins of the age , place , and time wherein they live , with the consequents of them , in the dishonour of god , and the judgments which will ensue thereon . there are times wherein this is an especial and eminent duty , which god doth highly approve of : such are they wherein the visible church is greatly corrupted , and open abominations are found amongst men of all sorts , even as it is at this day ; then doth the lord declare how much he values the performance of this duty , as he testifies ezek. 9. 4. they alone shall be under his especial care in a day of publick distress and calamity : a duty wherein it is to be feared that we are most of us very defective . now the frame of heart required hereunto cannot be attained , nor the duty rightly performed , without that state of repentance and humiliation which we enquire into ; without it we may have transcient thoughts of these things , but such as will very little affect our minds : but where the soul is kept in a constant spiritual frame , it will be ready for this duty on all occasions . 5. it becomes them , who having passed through the greatest part of their lives , do find all outward things to issue in vanity and vexation of spirit , as it was with solomon when he wrote his ecclesiastes . when a man recounts the various scenes and appearances of things which he hath passed through in his life , and the various conditions he hath been in , he may possibly find that there is nothing steady but sorrow and trouble . it may be so with some , i say , with some good men , with some of the best men , as it was with jacob : others may have received more satisfaction in their course ; but if they also will look back , they shall find how little there hath been in the best of their transcient comforts , they will see enough to make them say , there is nothing in these things , it is high time to take off all expectations from them : such persons seem to be called unto this especial exercise of repentance and mourning for the remainder of their lives . 6. such as whose hearts are really wounded and deeply affected with the love of christ , so as that they can hardly bear any longer absence from him , nor delight in the things wherein they are detained and kept out of his presence : this frame the apostle describes , 2 cor. 5. 2 , 4 , 6 , 8. they live in a groaning condition , throughly sensible of all the evils that accompany them in this absence of the bridegroom ; and they cannot but continually reflect upon the sins and follies which their lives have been and are filled withall , in this their distance from christ : whereas therefore their hearts are filled with inflamed affections towards him , they cannot but walk humbly and mournfully until they come unto him . it may be said , that those who have experience of such affection unto the lord jesus , cannot but have continual matter of joy in themselves , and so of all men have least need of such a state of constant humiliation and repentance . i say , it is so indeed , they have such matter of joy , and therewith christ will be formed in them more and more every day . but i say also , there is no inconsistency between spiritual joy in christ , and godly sorrow for sin. yea , no man in this life shall ever be able to maintain solid joy in his heart , without the continual working of godly sorrow also : yea , there is a secret joy and refreshment in godly sorrow , equal unto the chiefest of our joys , and a great spiritual satisfaction . these several sorts of persons , i say , are peculiarly called unto that exercise of faith in repentance which we enquire after . before i proceed to shew wherein this state i intend doth consist , and what is required thereunto , which is the last thing proposed , i shall premise some rules for the right judging of our selves with respect unto them . as , 1. faith will evidence its truth , ( which is that we enquire after ) in its sincere endeavour after the things intended , though its attainments as unto some of them be but mean and low : yea , a sense of its coming short in a full answering of them or compliance with them , is a great ingredient in that state called unto : if therefore faith keep up this design in the soul , with a sincere pursuit of it , though it fail in many things , and is not sensible of any great progress it makes , it will therein evidence its sincerity . 2. whereas there are sundry things , as we shall see , required hereunto , it is not necessary that they should be found all equally in all who design this state and frame . some may be more eminent in one of them , some in another ; some may have great helps and furtherances unto some of them in a peculiar manner , and some great obstructions in the exercise of some of them . but it is required , that they be all radically in the heart , and be put forth in exercise sometimes on their proper occasions . 3. this state in the description of it will sufficiently distinguish it self from that discontent of mind whereon some withdraw themselves from the occasions of life , rather condemning others than themselves on meer weariness of the disappointments of the world , which hath cast some into crooked paths . the first thing required hereunto is weanedness from the world : the rule of most men is , that all things are well enough with them , with respect unto the world , whilst they keep themselves from known particular sins , in the use of the things of it ; whilst they do so in their own apprehensions , they care not how much they cleave unto it , are even swalowed up in the businesses and occasions of it . yea , some will pretend unto , and make an appearance of a course of life more than ordinarily strict , whilst their hearts and affections cleave visibly to this world , and the things of it . but the foundation of the work of faith we enquire into must be laid in mortification , and weanedness from the world. in antient times , sundry persons designed a strict course of mortification and penitence , and they always laid the foundation of it in a renunciation of the world , but they fell most of them into a threefold mistake , which ruined the whole undertaking . for , 1. they fell into a neglect of such natural and moral duties as were indispensibly required of them : they forsook all care of duties belonging unto them in their relations , as fathers , children , husbands , wives , and the like , betaking themselves into solitudes , and hereby also they lost all that political and christian usefulness which the principles of humane society and of our religion do oblige us unto : they took themselves unto a course of life rendring the most important christian duties , such as respect other men of all sorts , in all fruits of love , utterly impossible unto them : they could be no more useful nor helpful in the places and circumstances wherein they were set by divine providence ; which was a way wherein they could not expect any blessing from god. no such thing is required unto that renunciation of the world which we design ; with nothing that should render men useless unto all men doth christian duties interfere . we are still to use the world whilst we are in it , but not abuse it : as we have opportunity , we must still do good unto all . yea , none will be so ready to the duties of life , as those who are most mortified to the world : thoughts of retirement from usefulness , unless a great decay of outward strength , are but temptations . 2. they engaged themselves into a number of observances no where required of them ; such were their outward austerities , fastings , choice of meats , times of prayer , whereunto at length self-maceration and disciplines were added . in a scrupulous superstitious obervance of these things , their whole design at length issued , giving rise and occasion unto innumerable evils . faith directs to no such thing , it guides to no duty , but according to the rule of the word . 3. at length they began to engage themselves by vow , into such peculiar orders and rules of a pretended religious life as were by some of their leaders presented unto them , and this ruined the whole . however , the original design was good , namely , such a renuntiation of the world as might keep it and all the things of it from being an hindrance unto us , in an humble walk before god , or any thing that belongs thereunto : we are to be crucified unto the world , and the world unto us , by the cross of christ , we are to be so in a peculiar manner , if we are under the conduct of faith , in a way of humiliation and repentance : and the things ensuing are required hereunto . 1. the mortification of our affections unto the desirable things of this life ; they are naturally keen and sharp , set upon them , and do tenaciously adhere vnto them : especially they are so when things have an inlet into them by nearness of relation , as husbands , wives , children , and the like . persons are apt to think they can never love them enough , never do enough for them ; and it is granted , they are to be preferred above all other earthly things ; but where they fill and possess the heart , where they weaken and obtund the affections unto things spiritual , heavenly , and eternal , unless we are mortified unto them , the heart will never be in a good frame , nor is capable of that degree in the grace of repentance which we seek . it is so with the most as unto all other useful things in this world , as wealth , estates , and peace : whilst they are conversant about them , as they suppose in a lawful manner , they think they can never over-value them , nor cleave too close unto them . but here we must begin , if we intend to take any one step into this holy retirement . the edge of our affections and desires must be taken off from these things : and hereunto three things are necessary . 1. a constant , clear view and judgment of their uncertainty , emptiness , and disability to give any rest or satisfaction . uncertain riches , uncertain enjoyments , perishing things , passing away , yea , snares , burthens , hindrances , the scripture represents them to be , and so they are . if the mind were continually charged home with this consideration of them , it would daily abate its delight and satisfaction in them . 2. a constant endeavour for conformity unto christ crucified , it is the cross of christ whereby we are crucified unto the world and all things in it . when the mind is much taken up with thoughts of christ as dying , how and for what he dyed , if it hath any spark of saving faith in it , it will turn away the eyes from looking on the desirable things of this world , with any delightful friendly aspect . things will appear unto it as dead and discoloured . 3. the fixing of them steadily on things spiritual and eternal , whereof i have discoursed at large elsewhere : the whole of this advice is given us by the apostle , col. 3. 1 , 2 , 3 , 4 , 5. herein faith begins its work , this is the first lesson it takes out of the gospel ; namely , that of self-denial , whereof this mortification is a principal part . herein it labours to cast off every burthen , and the sin that doth so easily beset us . unless some good degree be attained here , all further attempts in this great duty will be fruitless . do you then , any of you , judge your selves under any of those qualifications before mentioned , which render this duty and work of faith necessary unto you ? sit down here at the threshold , and reckon with your selves , that unless you can take your hearts more off from the world , unless your affections and desires be mortified and crucified , and dead in you , in a sensible degree and measure , unless you endeavour every day to promote the same frame in your minds , you will live and dye strangers to this duty . 2. this mortification of our affections towards these things , our love , desire , and delight . will produce a moderation of passions about them , as fear , anger , sorrow , and the like ; such will men be stirred up unto , in those changes , losses , crosses , which these things are subject unto . they are apt to be tender and soft in those things ; they take every thing to heart , every affliction and disappointment is aggravated , as if none almost had such things befall them as themselves : every thing puts them into a commotion : hence are they often surprized with anger about trifles , influenced by fear in all changes , with other turbulent passions ; hence are men morose , peevish , froward , apt to be displeased , and take offence on all occasions ; the subduing of this frame , the casting out of these dispositions and perverse inclinations , is part of the work of faith. when the mind is weaned from the world and the things of it , it will be sedate , quiet , composed , not easily moved with the occurences and occasions of life : it is dead unto them , and in a great measure inconcerned in them ; this is that moderation of mind wherein the apostle would have us excel , phil. 4. 5. for he would have it so eminent as that it might appear unto all men , that is , who are concerned in us , as relations , families , and other societies ; this is that which principally renders us useful and exemplary in this world ; and for the want whereof many professors fill themselves and others with disquietments , and give offence unto the world it self . this is required of all believers , but they will be eminent in it in whom faith works this weanedness from the world , in order unto a peculiar exercise of repentance . 3. there is required hereunto an unsollicitousness about present affairs and future events : there is nothing given us in more strict charge in the scripture , than that we should be careful in nothing , sollicitous about nothing , take no thought for to morrow , but to commit all things unto the sovereign disposal of our god and father , who hath taken all these things into his own care. but so it is come to pass , through the vanity of the minds of men , that what should be nothing unto them is almost their all . care about things present , and sollicitousness about things to come , in private and publick concerns , take up most of their thoughts and contrivances : but this also will faith subdue on this occasion , where it tends unto the promotion of repentance , by weanedness from the world. it will bring the soul into a constant , steady , universal resignation of it self unto the pleasure of god , and satisfaction in his will. hereon it will use the world as if it used it not , with an absolute inconcernment in it , as unto what shall fall out . this is that which our saviour presseth so at large , and with so many divine reasonings , mat. 6. 25 , to the 34. 4. a constant preferrence of the duties of religion before and above the duties and occasions of life : these things will continually interfere , if a diligent watch be not kept over them , and they will contend for preferrence ; and their success is acording to the interest and estimation which the things themselves have in our minds : if the interest of the world be there prevalent , the occasions of it will be preferred before religious duties ; and they shall for the most part be put off unto such seasons wherein we have nothing else to do , and it may be sit for little else . but where the interest of spiritual things prevails , it will be otherwise , according to the rule given us by our blessed saviour ; seek first the kingdom of god and the righteousness thereof , &c. mat. 6. 33. i confess this rule is not absolute , as unto all seasons and occasions , there may be a time wherein the observation of the sabbath must give place to the pulling an ox or an ass out of a pit ; and on all such occasions the rule is , that mercy is to be preferred before sacrifice . but in the ordinary course of our walking before god , faith will take care that a due attendance unto all duties of religion be preferred to all the occasions of this life ; they shall not be shuffled off on trifling pretences , nor cast into such unseasonable seasons as otherwise they will be . there also belongs unto that weanedness from this world which is necessary unto an eminency in degrees of humiliation and repentance , watching unto prayer . 5. willingness and readiness to part with all for christ and the gospel , this is the animating principle of the great duty of taking up the cross , and self-denial therein : without some measure of it in sincerity , we cannot be christ's disciples : but in the present case there is an eminent degree , which christ calls the hating of all things in comparison of him , that is required ; such a readiness as rejects with contempt all arguing against it , such as renders the world no burthen unto it in any part of our race ; such as establisheth a determinate resolution in the mind , that as god calls , the world and all the concernments of it should be forsaken for christ and the gospel . our countenances and discourses on difficulties do not argue that this resolution is prevalent in us , but so it is required in that work of faith which we are in the consideration of . 2. a second thing that belongs hereunto , is a peculiar remembrance of sin , and converse about it in our minds , with self-displicency and abhorrency . god hath promised in his covenant , that he will remember our sins no more ; that is , to punish them ; but it doth not thence follow that we should no more remember them , to be humbled for them . repentance respects sin always ; wherever therefore that is , there will be a continual calling sin to remembrance ; saith the psalmist , my sin is ever before me . there is a threefold calling our past sins unto remembrance : 1. with delight and contentment ; thus is it with proffligate sinners , whose bodies are grown unserviceable unto their youthful lusts ; they call over their former sins , roll them over in their minds , express their delight in them by their words , and have no greater trouble but that for the want of strength or opportunity they cannot still live in the practise of them ; this is to be old in wickedness , and to have their bones filled with the sins of their youth : so do many in this age , delight in filthy communication , unclean society , and all incentives of lust : a fearful sign of being given over unto a reprobate mind , an heart that cannot repent . 2. there is a remembrance of sin unto disquietment , terror and despair : where mens consciences are not seared with an hot iron , sin will visit their minds ever and anon with a troublesome remembrance of it self , with its aggravating circumstances . for the most part men hide themselves from this visitor , they are not at home , not at leisure to converse with it , but shift it off like insolvent debtors , from day to day , with a few transient thoughts and words . but sometimes it will not be so put off , it will come with an arrest , or a warrant from the law of god , that shall make them stand and give an account of themselves : hereon they are filled with disquietments , and some with horror and despair , which they seek to pacify and divert themselves from , by farther emerging themselves in the pursuit of their lusts , the case of cain , gen. 4. 13 , 16 , 17. 3. there is a calling former sins to remembrance , as a furtherance of repentance , and so they are a threefold glass unto the soul , wherein it hath a trebble object . 1. it sees in them the depravation of its nature , the evil quality of that root which hath brought forth such fruit : and they see in it their own folly , how they were cheated by sin and sathan ; they see the unthankfulness and unkindness towards god wherewith they were accompanied : this fills them with holy shame , rom. 6. 21. this is useful and necessary unto repentance . perhaps if men did more call over their former sins and miscarriages than they do , they would walk more humbly and warily than they do for the most part . so david in his age prays for a renewed sense of the pardon of the sins in his youth , psal. 25. 7. 2. the soul sees in them a representation of the grace , patience , and pardoning mercy of god : thus and thus was it with me , god might justly have cast me off for ever ; he might have cut me off in the midst of these sins , so as that i should have had no leisure to have cried for mercy ; and perhaps some of them were sins long continued in . o the infinite patience of god that spared me ! the infinite grace and mercy of god that forgave unto me these provoking iniquities ! this frame is expressed psal. 103. 3 , 4. 3. the soul sees herein the efficacy of the mediation and blood of christ , 1 joh. 2. 2. whence is it that i have deliverance from the guilt of these sins ? that way was made for the advancing of grace in the pardon of them ? whence is it that my soul and conscience are purged from the stain and filth of them ? here the whole glory of the love and grace of christ in his mediation , with the worth of the attonement that he made , and the ransom that he paid , with the efficacy of his blood to purge us from all our sins , is represented unto the mind of the believer : so out of the eater comes forth meat , and hereby a reconciliation is made between the deepest humiliation , and a refreshing sense of the love of god , and peace with him . this therefore a soul which is engaged into the paths of repentance will constantly apply it self unto : and it is faith alone whereunto we are beholding for the views of these things in sin ; in no other light will they be seen therein : their aspect in any other is horrid and terrifying , suited only to sill the soul with dread and horror , and thoughts of flying from god : but this view of them is suited to stir up all graces unto an holy exercise . 3. hereon godly sorrow will ensue ; this indeed is the very life and soul of repentance , so the apostle declares it , 2 cor. 7. 9 , 10 , 11. and it comprizeth all that is spoken in the scripture about a broken heart and a contrite spirit , which expresseth it self by sighs , tears , mourning , yea , watering our beds with tears , and the like . david giveth so great an instance in himself hereof , and that so frequently repeated , as that we need no other exemplification of it . i shall not at large insist upon it , but only shew ( 1. ) what it doth respect : and ( 2. ) wherein it doth consist , ( 3. ) how faith works it in the soul. ( 1. ) what it doth respect : and it hath a twofold object : 1. such past sins as by reason of their own nature or their aggravations , have left the greatest impressions on conscience : it respects indeed in general all past and known sins that can be called to remembrance , but usually in the course of mens lives there have been some sins whose wounds on various accounts have been most deep and sensible , these are the especial objects of this godly sorrow ; so was it with david in the whole course of his life , after his great fall , he still bewailed his miscarriage therein : the like respect he had unto the other sins of his youth ; and none have been so preserved , but they may fix on some such provocation as may be a just cause of this sorrow all their days . 2. it respects the daily incursions of infirmities in failings , negligences in our frames or actions , such as the best are subject to ; these are a matter of continual sorrow and mourning to a gracious soul that is engaged in this duty and way of repentance . ( 2. ) wherein it doth consist ; and the things following do concur therein : 1. self-judging ; this is the ground and spring of all godly sorrow , and thereon of repentance , turning away the displeasure of god , 1 cor. 11. 31. this the soul doth continually with reference unto the sins mentioned ; it passeth sentence on it self every day : this cannot be done without grief and sorrow ; for although the soul finds it a necessary duty , and is thereon well pleased with it , and yet all such self-reflection ; are like afflictions , not joyous but grievous . 2. the immediate effect hereof is constant humiliation : he that so judgeth himself , knows what frame of mind and spirit becomes him thereon : this takes away the ground from all pride , elation of mind , self-pleasing ; where this self-judging is constant they can have no place : this is that frame of mind which god approves so highly , and hath made such promises unto ; the humble are every where proposed as the especial object of his own care , his respect is to them that are of a broken heart , and of a contrite spirit : and this will grow on no other root . no man by his utmost diligence on any argument or consideration shall be able to bring himself into that humble frame wherein god is delighted , unless he lay the foundation of it in continual self-judging , on the account of former and present sins . men may put on a fashion , frame , and garb of humility ; but really humble they are not ; where this is wanting , pride is in the throne , in the heart , though humility be in the countenance and deportment : and herein doth this godly sorrow much consist . 3. there is in it a real trouble and disquietment of mind , for sorrow is an afflictive passion ; it is contrary to that compose which the mind would constantly be at . howbeit this trouble is not such as is opposed unto spiritual peace and refreshment , for it is an effect of faith , and faith will produce nothing that is really inconsistent with peace with god , or that shall impeach it ; but it is opposite unto other comforts . it is a trouble that all earthly things cannot take off and remove . this trouble of his mind in his sorrow for sin , david on all occasions expresseth unto god ; and sometimes it riseth to a great and dreadful height , as it is expressed psal. 88. throughout . hereby the soul is sometimes overwhelmed , yet so as to relieve it self by pouring out its complaint before the lord , psal. 102. 1. 4. this inward frame of trouble , mourning , and contriteness , will express it self on all just occasions , by the outward signs of sighs , tears , and mournful complaints , psal. 31. 10. so david continually mentions his tears on the like account , and peter on the review of his sin wept bitterly ; as mary washed the feet of christ with her tears , as we should all do , a soul filled with sorrow will run over and express its inward frame by these outward signs . i speak not of those self-whole jolly professors which these days abound with , but such as faith engageth in this duty will on all occasions abound in these things . i fear there is amongst us too great a pretence , that mens natural tempers and constitutions are incompliant with these things : where god makes the heart , soft and godly sorrow doth not only sometimes visit it , but dwell in it , it will not be wholly wanting in these expressions of it ; and what it comes short of one way , it may make up in another ; whatever the case be as to tears , it is certain that to multiply sighs and groans for sin , is contrary to no mans constitution , but only to sin ingrafted in his constitution . 5. this godly sorrow will constantly incite the mind unto all duties , acts and fruits of repentance whatever ; it is never barren nor heartless , but being both a grace and a duty , it will stir up the soul unto the exercise of all graces , and the performance of all duties that are of the same kind : this the apostle declares fully , 2 cor. 7. 11. this therefore is another thing which belongs unto that state of repentance which faith will bring the soul unto , and whereby it will evidence it self on the occasions before-mentioned : and indeed if this sorrow be constant and opperative , there is no clearer evidence in us of saving faith. they are blessed who thus mourn : i had almost said , it is worth all other evidences , as that without which they are none at all ; where this frame is not in some good measure , the soul can have no pregnant evidence of its good estate . 4. another thing that belongs to this state , is outward observances becoming it ; such are abstinence unto the due mortification of the flesh ; not in such things or ways as are hurtful unto nature , and really obstructive of greater duties : there have been great mistakes in this matter , most men have fallen into extreams about it , as is usual with the most in like cases ; they did retain in the papacy , from the beginning of the apostacy of the church , from the rule of the scripture , an opinion of the necessity of mortification unto a penitent state ; but they mistook the nature of it , and placed it for the most part in that which the apostle calls the doctrine of devils , when he foretold believers of that hypocritical apostacy , 1 tim. 4. 1 , 2 , 3. forbiding to marry , engaging one sort of men by vows against the use of that ordinance of god for all men , and enjoyning abstinence from meats in various laws and rules , under pretence of great austerity , was the substance of their mortification : hereunto they added habits , fasting , disciplines , rough garments , and the like , pretended self-macerations innumerable . but the vanity of this hypocrisie hath been long since detected , but therewithall most men are fallen into the other extream : men do generally judge that they are at their full liberty in and for the use of the things esteemed refreshments of nature ; yea , they judge themselves not to be obliged unto any retrenchment , in garments , diet , with the free use of all things in themselves lawful , when they are under the greatest necessity of godly sorrow , and express repentance . but there is here a no less pernicious mistake than in the former excess , and it is that which our lord jesus christ gives us in charge to watch against , luk. 22. 34 , 35 , 36. this therefore , i say , is required unto the state we enquire after ; those things which restrain the satisfaction of the appetite , with an aversation of the joyous enticements of the world , walking heavily and mournfully , expressing an humble and afflicted frame of spirit , are necessary in such a season . the mourners in zion are not to be ashamed of their lot and state , but to prosess it in all suitable outward demonstration of it ; not in fantastical habits and gestures , like sundry orders of the monks ; not in affected forms of speech and uncouth deportments , like some among our selves ; but in such ways as naturally express the inward frame of mind enquired after . 5. there is required hereunto a firm watch over solitudes and retirements of the night and day , with a continual readiness to conflict temptations in their first appearance , that the soul be not surprized by them ; the great design in the exercise of this grace , is to keep and preserve the soul constantly in an humble and contrite frame , if that be lost at any time , the whole design is for that season disappointed : wherefore faith engageth the mind to watch against two things ; ( 1. ) the times wherein we may lose this frame . ( 2. ) the means whereby . and , ( 1. ) for the times ; there are none to be so diligently watched over as our sollitudes and retirements by night or by day : what we are in them , that we are indeed , and no more ; they are either the best or the worst of our times , wherein the principle that is predominant in us will shew and act it self ; hence some are said to devise evil on their beds , and when the morning is light they practise it , mich. 2. 1. their sollitude in the night serves them to think on , contrive , and delight in all that iniquity which they intend by day to practise , according to their power . and on the other side , the work of a gracious soul in such seasons is to be seeking after christ , cant. 3. 1. to be meditating of god , as the psalmist often expresseth it . this therefore the humble soul is diligently watchful in , that at such seasons vain imaginations which are apt to obtrude themselves on the mind , do not carry it away , and cause it to lose its frame , though but for a season ; yea , these are the times which it principally lays hold on for its improvement : then doth it call over all those considerations of sin and grace which are meet to affect it and abase it . ( 2. ) for the means of the loss of an humble frame , they are temptations ; these labour to possess the mind either by sudden surprizals , or continued solicitations . a soul engaged by faith in this duty is aware always of their deceit and violence ; it knows that if they enter into it , and do entangle it , though but for a season , they will quite cast out or deface that humble , contrite , broken frame , which it is its duty to preserve : and there is none who hath the least grain of spiritual wisdom , but may understand of what sort these temptations are which he is obnoxious unto ; here then faith sets the soul on its watch and guard continually , and makes it ready to combate every temptation on its first appearance , for then it is weakest and most easily to be subdued ; it will suffer them to get neither time , nor ground , nor strength : so it preserves an humble frame , delivers it frequently from the jaws of this devourer . 6. although the soul finds satisfaction in this condition , though it be never sinfully weary of it , nor impatient under it ; yea , though it labour to grow and thrive in the spirit and power of it , yet it is constantly accompanied with deep sighs and groanings for its deliverance : and these groanings respect both what it would be delivered from , and what it would attain unto ; between which there is an interposition of some sighs and groans of nature , for a continuance in its present state . 1. that which this groaning respects deliverance from , is the remaining power of sin ; this is that which gives the soul its distress and disquietment : occasionally indeed its humility , mourning , and self-abasement are encreased by it , but this is thro' the efficacy of the grace of christ jesus : in its own nature it tends to hurt and ruine ; this the apostle emphatically expresseth in his own person , as bearing the place and state of other believers , ro. 7. 24. and this constant groaning for deliverance from the power of sin , excites the soul to pursue it unto its destruction : no effect of faith , such as this is , is heartless or fruitless , it will be opperative towards what it aims at ; and that in this case is the not being of sin ; this the soul groans after , and therefore contends for ; this is the work of faith , and faith without works is dead ; wherefore it will continually pursue sin unto all its retirements and reserves . as it can have no rest from it , so it will give neither rest nor peace unto it ; yea , a constant design after the not being of sin , is a blessed evidence of a saving faith. 2. that which it looks after , is the full enjoyment of glory , rom. 8. 23. this indeed is the grace and duty of all believers , of all who have received the first fruits of the spirit ; they all in their measure groan , that their very bodies may he delivered from being the subject and seat of sin , that they may be redeemed out of that bondage : it is a bondage to the very body of a believer to be instrumental unto sin : this we long for its perfect deliverance from , which shall compleat the grace of adoption in the whole person : but it is most eminent in those who excel in a state of humiliation and repentance ; they , if any , groan earnestly ; this they sigh , breath , and pant after continuually ; and their views of the glory that shall be revealed , gives them refreshment in their deepest sorrows ; they wait for the lord herein more than they that wait for the morning . do not blame a truly penitent soul , if he longs to be dissolved : the greatness and excellency of the change which he shall have thereby , is his present life and relief . 3. but there is a weight on this desire , by the interposition of nature , for the continuation of its present being , which is inseparable from it : but faith makes a reconciliation of these repugnant inclinations , keeping the soul from weariness and impatience ; and this it doth by reducing the mind unto its proper rock : it lets it know that it ought not absolutely to be under the conduct of either of these desires . first , it keeps them from excess , by teaching the soul to regulate them both by the word of god ; this it makes the rule of such desires and inclinations , which whilst they are regulated by , we shall not offend in them : and it mixeth a grace with them both that makes them useful , namely , constant submission to the will of god ; this grace would have , and this nature would have ; but saith the soul , the will and sovereign pleasure of god is my rule : not my will , holy father , but they will be done : we have the example of christ himself in this matter . 7. the last thing i shall mention , as that which compleats the state described , is abounding in contemplations of things heavenly , invisible and eternal : none have more holy and humble thoughts than truly penitent souls , none more high and heavenly contemplations ; you would take them to be all sighs , all mourning , all dejection of spirit ; but none are more above , none more near the high and lofty one : as he dwells with them , isa. 57. 15. so they dwell with him in a peculiar manner , by these heavenly contemplations . those who have lowest thoughts of themselves , and are most filled with self-abasement , have the clearest views of divine glory . the bottom of a pit or well gives the best prospect of the heavenly luminaries : and the soul in its deepest humiliations , hath for the most part the clearest views of things within the vail . finis . books lately printed of dr. owens , and sold by william marshal at the bible in newgate-street . 1. the true nature of a gospel-church . 2. a treatise of the dominions of sin and grace . 3. a breif and impartial account of the nature of the protestant religion . 4. a brief instruction in the worship of god. 5. an humble testimony unto the goodness and severity of god. 6. a discourse of temptations . 7. the principles of the doctrine of christ. 8. meditations and discourses on the glory of christ. 9. two discourses concerning the holy spirit and his work , the one of the spirit as a comforter , the other as he is the author of spiritual gifts , which is an addtion to the folio . in octavo bound 2 s. 10. a guide to church-fellowship and order according to the gospel institution , wherein these following particulars are distinctly handled : ( 1. ) the necessity of believers to joyn themselves in church order . ( 2. ) the subject matter of the church . ( 3. ) a continuation of a church state . ( 4. ) what sort of churches and disciples of christ may and ought to joyn themselves unto , as unto entire communion . drice bound 6 d. where you may be supplied with most of dr. owen's other books that are in print , at the bible in newgate-street . books written by other authors and effigies sold as above . caryl's exposition on the book of job . two volumes pool's synopsis in latine . five volumes . with the index's . pool's synopsis on the new testament . in two volumes , in latine , with the index , is sold very cheap , for 20 s. in quires , and 30 s. bound . index's of the old and new testament , to be sold alone . price . 5 s. clark's martyrology . dr. manton's effigies , price 6 d. dr. owen's effigies , price 6 d. mr. caryl's effigies , price 6 d. mr. bunyan's effigies , price 6 d. with several other ministers effigies . an humble testimony unto the goodness and severity of god in his dealing with sinful churches and nations, or, the only way to deliver a sinful nation from utter ruine by impendent judgments, in a discourse on the words of our lord jesus christ, luk. 13, 1, 2, 3, 4, 5 / by john owen. owen, john, 1616-1683. 1681 approx. 195 kb of xml-encoded text transcribed from 85 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a53702 wing o762 estc r17781 11863490 ocm 11863490 50059 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a53702) transcribed from: (early english books online ; image set 50059) images scanned from microfilm: (early english books, 1641-1700 ; 503:12) an humble testimony unto the goodness and severity of god in his dealing with sinful churches and nations, or, the only way to deliver a sinful nation from utter ruine by impendent judgments, in a discourse on the words of our lord jesus christ, luk. 13, 1, 2, 3, 4, 5 / by john owen. owen, john, 1616-1683. [14], 155 p. printed for nathanael ponder ..., london : 1681. reproduction of original in bristol public library, bristol, england. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -n.t. -luke xiii, 1-5 -criticism, interpretation, etc. 2005-03 tcp assigned for keying and markup 2005-03 aptara keyed and coded from proquest page images 2005-04 jonathan blaney sampled and proofread 2005-04 jonathan blaney text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion an humble testimony unto the goodness and severity of god in his dealing with sinful churches and nations . or , the only way to deliver a sinful nation from utter ruine . by impendent judgments , in a discourse on the words of our lord jesus christ , luk. 13. 1. 2 , 3 , 4 , 5. cry aloud , spare not , lift up thy voyce like a trumpet , and shew my people their transgressions , and the house of jacob their sins . isa. 58. 1. by john owen , d. d. in publico discrimine omnis homo miles est . london , printed for nathanael ponder at the peacock in the poultrey , near the church , 1681. to the reader . the ensuing discourse contains the substance of sundry sermons preached in a private congregation . some , who heard them , considering the subject-matter treated of , and the design in them , with respect unto the present state of things in this nation , did judge that it might be convenient and seasonable to make them more publick , for the use and benefit of others . but knowing how remote i was for any such intention in their first composure , and how naked they were of all ornaments that might render them meet for publick view , i was unwilling for a season to comply with their desires . neither was it their importunity ( which as they did not use , so i should not in this case have valued ) but their reasons that prevailed with me to consent , that they might be published by any that had a mind thereunto , which is all my concernment therein . for they said , that whereas the land wherein we live , is filled with sin , and various indications of god's displeasure thereon , yet there is an unexemplified neglect in calling the inhabitants of it unto repentance , for the diverting of impendent judgments . the very heathen , they said , upon less evidence of the approaches of divine vengeance , than is now amongst us , did always solemnly apply themselves to their deities , for the turning it away . wherefore this neglect amongst us , they supposed to be of such ill abode , as that the weakest and meanest endeavour for releif under it , might be of some use ; and of that nature i cannot but esteem this discourse to be . they added moreover , that whereas on various accounts , there are continual apprehensions of publick calamities , all mens thoughts are exercised about the ways of deliverance from them . but whereas they fix themselves on various and opposite ways and means for this end , the conflict of their counsels and designs encreaseth our danger , and is like to prove our ruine . and the great cause hereof , is a general ignorance and neglect of the only true way and means , whereby this nation may be delivered from destruction under the displeasure of god. for if their thoughts did agree and center therein , as it would insensibly work them off form their present mutual destructive animosities ; so also it is of such a nature , as would lead them into a coalescency in those counsels , whose fruit would be the establishment of truth with righteousness and peace . now this way is no other but sincere repentance , and universal reformation in all sorts of persons throughout the nation . that this is the only way for the saving of this nation from impendent judgments , and wasting desolations , that this way will be effectual unto that end , when all others shall fail , is asserted and proved in this discourse , from the authority of our lord jesus christ himself , to confront the wisdom of politicians , who are otherwise minded , with a plain word of truth and power . it was hoped also by them , that some intimation of their duty , might be hereby given unto those , who having the ministerial oversight of the generality of the people to divert their mindes unto the pet-petty differences and contests , whil'st the fire of gods displeasure for sin , is ready to devour their habitations . and the truth is , if they persist in their negligence , if they give not a publick evidence at this season , of their zeal for repentance and reformation of life , among all sorts of persons , going before them in their example and endeavours , unto the promotion of them , i understand not how they will give an account of their trust and duty to god or men. and therefore were i worthy to give advice to any of my brethren in the ministry , who are in the same condition with my self , as unto outward circumstances , it should be this only ; namely , that whilst others do seek to obstruct them in the whole discharge of their duty , and to deprive the church of the benefit of their labours , they would by their own personal example , by peculiar endeavours in their congregations , among all that hear them , and on every occasion , so press the present calls of god unto repentance , and so promote the work of a visible reformation , as eminently to help in saving of the nation from approaching judgments , and therein , of them also who design their trouble ; and i doubt not , but most of them are already engaged and forward herein . this shall be our testimony , and our peace , in whatever may befall us in this world. let us not satisfie our selves , that our congregations are in so good a posture , as that they may continue for our lives ; and so be like ill tenants , who care not if their houses fall upon the expiration of the term of their interest in them . that reparation is required of us , which may make them serve for succeeding generations . and when any church is so in observant of its own decays , as to be negligent of endeavours for proportionable reformation , if after a while , any will deliver their own souls , it must be by a departure from them that hate to be reformed . it is a fond imagination , that churches may render their communion useless and dangerous , only by heresie , tyranny , and false worship ; an evil , worldly , corrupt conversation in the generality of their members , contrary to the doctrine of the gospel , not opposed and contradicted , by a constant endeavour for sincere reformation , is no less ruinous unto the being of churches , than any of these other evils . on these and such like considerations i was not willing that this plain discourse should be exposed to publick view ; hoping that it might stir up others of greater abilities and opportunities , more effectually to pursue the same design , i do not think it needful to make any apology for the plainness both of the matter and stile in this small treatise . the least endeavour to attire a discourse of this nature , with the ornaments of speech or language , is even ridiculous ; it is more fit to bear the furrows of sighs and and tears , than to be smoothed and flourished with the oyly colours of elegance and rhetorick . and as for the obvious plainness of the matter contained in it , it is suited , as i judge , unto them whose good is principally designed therein . plain men have sinned as well as others , though it may be , not unto so high a degree , nor in such an outrage of excess . however , on many considerations they are likely first to suffer , unless impendent judgments are diverted by repentance . i do but a little plead with every man for himself , and in his own cause . neither however wise or learned men may be , is it meet in this case to treat them otherwise . it is to no purpose to make a fine speech unto such as are falling into a lethargy ; nor to discourse learnedly of the art of navigation , unto them that are ready to perish in a storm ; they must be plain words and plain things that are forcible in this case . and these by whom they are despised , from any principle of self-elation , give but an uncomfortable indication of what will be the issue of their dangers . let therefore the reader but candidly excuse , and pass by the trouble which he will be put unto by the frequent mistakes of the press , especially in mis-pointings , rendring the sence sometimes obscure and unobvious ; and i have on the behalf of the treatise it self , no more to desire of his forbearance . luke 13. 1. 2 , 3 , 4 , 5. there were present at that season , some that told him of the galileans , whose blood pilate had mingled with their sacrifices . and jesus answering , said unto them ▪ suppose ye that these galileans were sinners above all the galileans , because they suffered such things ? i tell you nay ; but except ye repent , ye shall all likewise perish . or those eighteen , upon whom the tower in siloam fell , and slew them ; think ye that they were sinners above all men that dwelt in jerusalem ? i tell you nay ; but except ye repent , ye shall all likewise perish . it is a part and duty of spiritual wisdom , as also an evidence of a due reverence of god , to take notice of extraordinary occurrences in the dispensations of his providence ; for they are instructive warnings , and of great importance in his government of the world. in them the voice of the lord crieth unto the city , and the man of wisdom shall see his name . and there is a mark left on them , as profligate persons , who will not see when his hand is so lifted up . an example of this wisdom is given us here in our blessed saviour ; who on the report that was made unto him of some severe providential accidents , then newly fallen out , gives an exposition of the mind of god in them , with an application of them , unto the present duty of them that heard him , and ours therein some things may be observed in general , to give light into the context , and the design of our saviour in this holy discourse . i. the time when the things mentioned did fall out , and wherein our saviour passed this judgement on them . 1. it was a time of great sin ; of the abounding of all sorts of sins : the nation as such , in its rulers and rule ; the church as such , in its officers , order and vvorship ; and the generality of the people , in their personal capacities , were all overwhelmed in provoking sins , hypocrisie , oppression , cruelty , superstition , vncleanness , persecution , impenitency , and security , all proceeding from unbelief , had filled the land , and defiled it . we have a sufficient account of this state of things in the story of the gospel ; so as that it needs no other confirmation . yea , so wicked were the people , and so corrupt the church-state , and so impenitent were the generality of them therein , that it suited the rightousness and holiness of god , to revenge on that generation , not only their own sins , but the sins also of all wicked persecutors from the foundation of the world ; a thing which he doth not do but on high provocations ; luke 11. 50. 51. that the blood of all the prophets , which was shed from the foundation of the world , may be required of this generation ; from the blood of abel , unto the blood of zacharias , which perished between the altar and the temple : verily i say unto you , it shall be required of this generation . there is in this commination an appearance of severity , beyond the rule established , exod. 20. 5. there god declares , that as he is a jealous god , which title he assumes to himself , with respect unto the highest provocations , that he will visit the iniquity of the fathers on the children to the third and fourth generation of them that hate him . but here the vengeance and punishment due unto the sins of an hundred generations , is threatned to be inflicted on that which was present . something in our passage may be spoken for the vindication of divine justice herein , seeing we may be more concerned in that divine commination than the most are aware . 1. the case here is particular . that in the commandmont respects the common case of all false worshippers , and their posterity ; but this respects persecution unto blood and death of the true worshippers of god. now though god be very much provoked with the sins of false worshippers , yet he can either bear with them , or pass over their sins with lesser punishments , or at least for a long season ; but when they come to persecution and the blood of them who worship him in spirit and in truth , in his appointed season he will not spare them ; their own , and the iniquities of their predecessors , shall be avenged on them which will be the end of the antichristian church-state , after all its present triumph . 2. all those who from the beginning of the world suffered unto blood , on the account of religion , suffered in the cause of christ , for their faith in him , and confession of him , namely , as he was promised unto the church . unto him and his office did abel , by faith , bear testimony in the bloody sacrifice that he offered . so it is said that moses , in his danger for killing the aegyptian , hare the reproach of christ , because he did it in faith of the promised seed , which was christ. they were therefore all slain in the cause of christ : and whereas this generation was to slay christ himself , and did so , they did therein approve of , and justifie all the blood that was shed in the same cause from the foundation of the world ; and made themselves justly liable unto the punishment due unto it . hence our saviour tels them . matth. 23. 35. that they , the men of that generation , slew zechariah , who was actually slain many hundred years before . 3. our blessed saviour mentions abel , and zechariah particularly . this zechariah , called the son of barachias , was undoubtedly the zechariah mentioned 2 chr. 24. 20 , 21 , 22. for concerning those two alone , it is observed , that the one dead , and the other dying , cryed for vengeance . so god testifieth of the blood of abel , gen. 4. 10. and zechariah when he died , said , the lord look upon it , and require it . hence the apostle affirms , that abel being dead , yet speaks , heb 11. 4. that is , his blood did so , it did so then , and it spake for vengance , as he intimates , ch. 12 , 24. it did so before and until the destruction of hierusalem : for in the rejection and absolute destruction of that apostatized church and people , the blood of all that suffered under the old testament , was expiated ; abel's blood cries no more ; nor doth god look any more on the blood of zechariah , to require it . but the same voice and cry is now continued by another sort of men ; namely , those who have suffered in the cause of christ , since his coming , according to the promise , rev. 6. 9. 10. and this cry shall be continued until the appointed time doth come for the utter destruction of the antichristian apostatized church-state . 4. when a sinfull church or people have passed the utmost bounds of divine patience and forbearance , they shall fall into such abominable crying sins and provocations , as shall render the utmost vengeance beneath their deserts . so josephus affirms of this generation , after they had rejected and slain the lord christ , that they fell into such an hell of provoking abominations , that if the romans had not come and destroyed them , god would have sent fire and brimstone upon them from heaven , as he did on sodom . and we may by the way , observe from hence . it is a dangerous thing to live in the times of declining churches , when they are hastning unto their fatal period in judgements ; such as will inevitably befall them all and every one . and it is so , for these three reasons : 1. because such times are perillous through temptations from the abounding of the lusts of men , in all uncleanness and wickedness . so the apostle states it , 2. tim. 3. 1 , 2 , 3 , 4 , 5. if any think they are free from danger , because as yet they feel no evil , whilst the lusts of men professing christian religion , visibly and openly abound and rage in the world , they will be mistaken . 2. though destruction do not immediately befall them , yet when they have passed the time of divine patience , designing their reformation ; they shall precipitate themselves into bloody abominations as did the church of the jews . 3. judgment shall at length overtake them , and god will revenge on them the sins and provocations , especially the persecutions and blood of them that went before them , and lead them into their apostacy . so when he shall come to destroy mystical babylon , or the antichristian church-state , it is said , that in her was found the blood of the prophets , and of saints , and of all that were slain upon the earth , rev. 18. 24. even the blood of saints , that was shed by pagan-rome , shall be avenged on antichristian rome , after she hath espoused the cause , and walked in the way of the other , justifying in her own practice , what they had done , ii. it was a time wherein judgments were near approaching ; so our saviour himself affirms it to have beeen , luke 19. 42 , 43 , 44. hadst thou known in this thy day , they had now but a day , and that now almost ready to expire , though they saw it not , ) nor would beleive it . but the day of their desolation approached continually , and when the apostle wrote his epistle to the hebrews , was making its entrance upon them chap. 10. 25. ye see the day approaching , and we may hence learn that , 1. in the approaching of desolating judgment on a sinfull provoking church or nation , god is pleased to give previous intimations of his displeasure , as well in the works of providence , as by the rule of his word ; such were those here so interpreted by our saviour in such a season . this , i say , is the ordinary process of divine providence ; and it may be no nation , heathen or christian ever utterly perished without divine warnings of their approaching desolation : some indeed seem to be taken away with a sudden surprisal , as god threatneth , psal. 58. 9 , 10 , 11. but this is from their own security , and not for want of warnings ; so the old world before the flood , had warnings sufficient of their destruction , by the preaching of noah , and the building of the ark , by which he condemned the world , heb. 11. 7. or left them unexcusable to divine vengeance . yet they took no notice of these things , but were suprised with the flood , as if they had never heard or seen any thing that should give them warning of it , as our saviour declares , mat. 24. 38 , 39. and when the time comes of the destruction of mystical-babylon , she shall say in that very day wherein her judgements come upon her , i sit as a queen , and shall see no sorrow ; notwithstanding all her warnings in the pouring out of the vials of previous judgments , rev. 18. 7 , 8. 2. it is the height of security in such a time and season , either to neglect the consideration of extraordinary providences , or to miss-interpret them as unto any thing , but tokens of approaching judgements , if not prevented . nothing can be questioned herein without an arraignment of the divine wisdom of our lord jesus christ , in the interpretation and application that he makes of these accidents . no doubt but they were neglected and despised by the most , as common things ; to take any great notice of such occurrences , is esteemed pusillanimity or superstition . so it is by many at this day , wherein all things , as we shall see afterwards , are filled with tokens of divine displeasure : but things will come shortly unto another account ; in the mean time it is safe to follow this divine example , so as to find out sacred warnings in such providential occurrences . 2. the providential accidents spoken of , are two , and of two sorts . 1. the first was that wherein the bloody cruelty of men had an hand . the galileans whose blood pilate had mingled with their sacrifices . when this was done , on what occasion , and what was the number of the persons so slain , the scripture is silent . however it is certain that it was done at hierusalem ; for sacrifices might not be offered any where else . thither came the galileans with their sacrifices ; that is either the beasts which they brought to the preists to offer for them ; for they might not offer sacrifices themselves , or the paschal lamb , which they might slay themselves . whil'st they were ingaged in this work pilate the bloody roman governour , on what occasion or provocation is unknown , came upon them , and slew them in a cruel manner , intimated in that expression , that he mingled their blood with their sacrifices . and this providence is the more remarkable , in that it fell out whil'st they were ingaged in their sacred worship ; which carries an indication of divine severity . and it may be there was , as it is in the ruine of mankind every day , occasion taken for it , from the difference that was between two wicked governours , pilate and herod , unto whose jurisdiction these galileans did belong , in whose blood pilate thought to revenge himself on his enemy . however they both combin'd at last in the killing of christ , as others use to do in the world ; and so made themselves freinds , leaving their example to their successors . 2. the other was a meer effect of divine providence , the death of eighteen men by the fall of a tower in siloam ; that is a place of waters , and a running stream in hierusalem it self . and our lord jesus christ declares herein , not only that all such accidents are disposed by the providence of god , but that he speaks in them for our instruction . both these , as they were warnings , as we shall see , so they were figures of the approaching destruction of the city and people : for that in the first place is the perishing here intended , as is manifest in the ensuing parable , wherein the church-state of the jews is compared unto a barren fig-tree , which was to be cut down and destroyed . and accordingly that destruction did befall them , partly by the bloody cruelty of the romans , and partly by the fall and ruine of the temple , towers , and walls of the city , both included in the vvord , likewise ; ye shall likewise perish , or in like manner . but although they were of various kinds , and men might evade the consideration of them on several pretences ; the one being nothing but the tyrannical fury of pilate , the other only a somewhat unusual accident , yet our lord jesus christ finds out the hand and councel of god in them both , and declares the same language to be spoken in them both . signs of the same event are doubled to shew the certainty of it , like pharaohs dreams . and we may observe ; that 1. all sorts of unusual accidents , or effects of providence in a season of sin and approaching judgements , are of the same indication , and ought to have the same interpretation . so is the same application made of both these different signs and warnings by our saviour ; they have , saith he ; the same language , the same signification . there was nothing at this time more hardened the jews unto their utter ruine , than the false application they made of providential signs and warnings which were all multiplyed among them , as boding their good and deliverance , when they were all tokens of their approaching ruine . for when such things are rejected as warnings calling to repentance and reformation , as they were by them on a presumption that they were signs of gods appearance on their behalf , they became to be nothing but certain forcrunners of greater judgements , and infallible tokens of destruction ; and so they will be to them likewise by whom they are yet despised . secondly , god is pleased sometimes to give warnings of approaching judgements , not only as unto the matter of them , that they shall be accompanied with severity ; but also as unto the especial nature and manner of them ; so was it with these two signs of blood by the sword , and death by the fall of the tower , representing as in a glass , that common calamity which was to befall the city and nation . and i pray god that the prodigious appearance of fiery-meteors , like swords , armies , and armes , with other things of the like nature may not be sent to point out the very kind and nature of the judgments which are coming on england if not diverted ; for as unto these signs , not only the scripture , but all heathen-stories , are filled with an account of them . before the approach of desolating judgements , nature the common parent of mankind , did always put forth it self in irregular , unusual actings , in fiery-meteors , comets , earthquakes , strange appearances in the air , voices heard , and the like . the brute elements tremble at the approaches of god in his judgement against the inhabitants of the earth ; so the prophet expresseth it , hab. 3. 10. the mountains saw the and they trembled , the overflowings of thee water passed by , the deep uttered his voice , and lift up his hand on high . they are as it were cast into a posture of trembling and supplication . and aschylus an heathen poet in justin martyr , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . when the dreadfull eye of god ( in his providence ) is lifted up , all things tremble before it . thirdly , in the interpretation and application made of these severe accidents by our saviour in his divine vvisdom , we may observe . 1. especial judgments in such a season , befalling in any , do not prove an especial guilt , or provocation in them . this our saviour expresly denies , and that with respect unto both the instances insisted on , and that distinctly , verse 2. v. 4. i do not hence absolutely establish a general rule as unto all times and persons . for. 1. the observation is here confined and limited , unto such a season as that under consideration ; namely a time of provoking sins in the generality of the people , and approaching judgments . in such a season no assignation of especial guilt ought to be made on especial calamitous sufferings . 2. some persons may be guilty of such daring presumptous sins , that if they are overtaken with especial judgements in this vvorld , it is the height of impiety not to own the especial revenging hand of god , in their destruction ; such was the death of herod , acts 12 , 22 , 23. 2. judgments on private men in such a season are warnings to the publick . this is intimated by our saviour in this place ; namely , that god uses a soveraignty herein , by singling out whom he pleaseth to make them examples unto others ; this saith he , was the sole reason , as far as you are concerned to judge or know , why god brought these sore destructions upon them ; namely , that by these warnings he might call you to repentance . yet i judge god doth not ordinarily exercise his soveraignty in this kind , unless it be when all have deserved to be destroyed ; and then , as in the sedition and mutiny of military legions , they decimated them , or slew some for an example and terrour unto others ; so god calls out of a guilty multitude whom he pleaseth , to make previous instances of approaching judgments . 3. those who first fall under judgments , are not always the worst that judgments shall befall , nor are the first judgments usually the most severe ; so it is plain in these instances . and because we have instances of this nature amongst us , we should consider how to make a right judgment concerning them ; and these three things we may safely determine . 1. that those who suffered were sinners also , though they were not so only , or in an especial manner . this is necessary unto the vindication of the justice of god. 2. that he who hath made them warnings unto us , might have made us warnings unto them ; herein his soveraignty and mercy towards us , who escape , is manifest . 3. that we also have an hand in that guilt , forerunning such providences so far as there is any thing poenal in them . for such private previous judgments are the effect of publick provocations . fourthly , here is a sure rule , given us , of the interpretation of severe providences in such a season , as that here intended . such i mean as we have had amongst us , in plague , and fire , and blood ; and such as we have the signs and tokens of at this time in heaven and earth . for three things we are here taught safely to conclude concerning them , 1. that they are warnings from god. this our saviour plainly declares in the interpretation and application of these two instances . 2. that their voice and language is a call to repentance and reformation : except ye repent , &c. 3. vvhen they are neglected as warnings , calling to repentance , they change their nature , and become certain signs of approaching destruction . and in the observation of these rules of interpretation of providential severities , given us by our saviour , we may be preserved from the excesses of neglecting on the one hand , what is contained in them ; and of rash judging of men or causes on the other . these things being premised for the opening of the words , the truth wherein we are instructed by them , appears to be this . when a land , a nation , a city , a church , is filled with sin , so as that god gives them warnings or indications of his displeasure by previous judgments ; or other extraordinary signs , if they are not as warnings complyed withal by repentance and reformation , they are tokens of approaching judgments , that shall not be avoided , this is that sacred truth which our lord jesus christ doth here recommend to our observation . it is the great rule of divine providence , with the especial seal of our lord christ annexed to it ; i tell you nay but unless you repent , you shall all likewise perish . when warnings for instruction are not received , they are tokens of destruction . this is a truth which none almost deny , and none almost believe . had it been believed , many desolating judgments in former ages had been prevented , nations and cities should have abode in prosperity , which are now sunk into ruine , yea , into hell. see luke 19. 41 , 42 , 43 , 44. mat. 11. 23. and were it believed in the days wherein we live , it would be the means of saving a poor nation from , otherwise inevitable ruine . the state is so with us , that unless we repent , we shall perish . i do not prescribe unto the soveraignty of god in his providential administrations . he can if he please , suffer all his warnings to be despised , all his calls neglected , yea scoffed at , and yet exercise forbearance toward us , as unto a speedy execution of judgment . but wo unto them with whom he so deals ; for it hath only this end , that they may have a space to fill up the measure of their iniquities , and so be sitted for eternal destruction , rom. 9. 22 : there is a threefold issue and event of the state we have described . 1. when a sinfull church or nation so atend unto gods warnings in previous judgments , and other signs of his displeasure , as to comply with them by repentance and reformation . this is a blessed issue which will certainly divert all impendent judgments ; as shall be afterwards declared . 2. when by reason of the neglect of them , and want of complyance with them , god doth bring distress and calamities upon a people in general . this is a sad event . but however , under it god doth often preserve a seed and remnant , which being brought through the fire , and thereby purged and purified , though but as a poor and afflicted people , yet they shall be preserved as a seed , and reserve for a better state of the church , see zach. 13. 8 , 9. isai. 6. 11. 12 , 13. chap. 14. 6. chap. 24. 13. zeph. 3. 12. ezek 5. 2 , 12. 3. when god utterly forsakes a people , will regard them no more ; but give them up unto idolatry , false-worship , and all sorts of wickedness . vvhen he says , why should you be stricken any more , you will revolt more and more . this is the sorest of judgments . vvo unto them saith the lord , when i depart from them , hosea , 9. 12. of such a people their shall be neither hope nor remnant , ezek. 47. 11. vvho would not rather see a nation suffering under some judgments as the effects of god's displeasure , for the neglect of his warnings , whereby it may be purged and purified , and restored , than to be left under idolatry and all manner of vvickedness for ever . but the way is here proposed for the avoidance of these evils . and these things will be more fully spoken unto afterwards . i shall first give some evidences of the truth laid down , and then the reason of it , which will make way for what i principally intend . i shall not insist on the especial kind of warnings or signs here mentioned , but only on the general nature of divine warnings by the word or otherwise , in such a season , as wherein an abounding of sin is accompanied with great evidences of approaching judgments . 1. according unto this rule was the dealing of god with the old world , which is set forth unto us for an example ; see 1 pet. 3. 20. with 2. 5. the men of the old world were a sinful provoking generation . god gave them warning of his displeasure by the preaching of noah , and other ways ; during his ministry , the long suffering of god waited for the repentance and reformation . for this was the end both of the season , and of the ministry granted unto them therein : but when it was not complyed withal , he brought the flood on those ungodly men . 2. so he dealt with the church under the old-testament . a summary account is given of it ; 2 chron. 36. 15 , 16 , 17. after a contempt of all gods previous warnings , with a neglect of repentance and reformation , the time came when there was no remedy , but the city and temple must be destroyed , and the people be partly slain , and partly carried into captivity . accordingly there is a general rule established for all times and seasons , prov , 29. 1. 3. neither have his dealings been otherwise with the churches of the new testament . all those of the first plantation have been ruined and destroyed by the sword of god's displeasure , for impenitency under divine calls and warnings . 4. god gave an eminent instance hereof in the ministry of jeremiah the prophet ; he gives him the law of his prophecy , chap. 18 , 7 , 8. at what instant i shall speak concerning a nation , and concerning a kingdom , to plùck up , and to pull down , and to destroy it , if that nation against whom i have pronounced , turn from their evil , i will repent of the evil that i thought to do unto them . here is the whole of the truth laid down represented unto us . the nation and kingdom especially intended , was that of the people and church of the jews . concerning them it is supposed , that they were evil , that sin abounded amongst them , in this state god gave them warning by the ministry of jeremiah as he did otherwise also . the voice of these warnings was that they should repent them of their evil , and reform their ways . on a supposition whereof he promises to remove the judgments which they had deserved , and which were impendent over them : upon their failure herein , he declares that fearfull desolation should befall them , as it did afterwards , verse 16 , 17. according to this rule the prophet persisted in his ministry the sum of his sermon ? was this ; it is a time of great sin and provocation , these and these are your sins ; these are evident tokens of god's displeasure against you , and of the near approaching of desolating judgments . in this state repent , return and reform your ways , and you shall be delivered : in case you do not , utter destruction shall come upon you . but the princes , the preists and generally all the people set themselves against him herein and would not believe his word . and by three things they countenanced themselves in their unbelief and impenitency , that they should be delivered , although they did not repent nor reform their vvays . first , by their priviledges ; that they were the only church and people of god ; who had the temple and his vvorship amongst them : as if he should say , the best reformed church in the world. this they directly confront his ministry withal , chap 7 , 3 , 4. they fear none of his threatnings , they despise his counsel for their safety , approve their ways and their doings , because they were the church , and had the temple for their security . secondly , by their own strengh for war , and their defence against all their enemies . they gloried in their wisdom , their might , and their riches ; as he intimateth . chap. 9. 23. thirdly , by the help and aid which they expected from others , especially from aegypt . and herein they thought once that they had prevailed against him , and utterly disprov'd his rule of safety by reformation only ; for when the chaldeans besieged the city , by whom the judgments he had threaned them withal , were to be executed , pharaoh the king of egypt coming up against them , they departed from jerusalem for fear of his army . ch. 27 , 5 , 11. hereon , no doubt , they triumphed against him , and were satisfied that their own way for deliverance , was better than that troublesome way of repentance and reformation , which he prescrib'd unto them . but he knew from whom he had his message , and that would be the event of the false hopes and joys which they had entertained : so he tells them , verse 9 , 10. deceive not your selves , saying , the chaldeans shall surely depart from us ; for they shall not depart : for though you had smitten the whole army of the chaldeans , that fight against you , and their remained but wounded men amongst them , yet should they rise up every man in his tent , and burn this city with fire . which accordingly came to pass . and so will it be with any other people , against all pleas and pretences to the contrary . let the case be stated according as it is laid down in the poposition , and explained in the instance of jeremiah . suppose a church or people do abound with provoking sins ; that during the time of god's patience towards them , and warning of them , there are signs and tokens of his displeasure , and of impendent judgments ; let them feed themselves so long as they please with hopes of deliverance and safety , unless they comply with the calls of god unto repentance and reformation they will fall under desolating judgments , or be utterly forsaken of god for ever . the grounds and reasons of this rule and order in divine dispensations , are many , plain and obvious , which i shall not at large insist upon . i shall only at present mention some of them , because those of the most evidence and importance will accrue afterwards unto our consideration . 1. this rule of proceeding is suited unto the righteousness of god in the government of the world , in the in-bred light of the minds of men. this notion . that judgment or divine vengeance will overtake impenitent sinners , who have been previously warned of their sin , is that which we are not taught , which we do not learn from one another , which is not only the voice of divine revelation , but that which is born with us , which is inseparable from our nature ; the light and conviction whereof , neither with respect unto our selves or others , we can avoid , this is the voice of nature in mankind impenitent sinners , incurable by warnings , are the proper objects of divine displeasure . and the absolute impunity of such persons , would be a great temptation unto atheism , as the suspension of deserved judgments on provoking sinners , is with some at this day . but ordinarily and finally god will not act contrary unto the inbred notions of his righteousness the government of the world , which he himself hath implanted in the minds of men. but as for the times , seasons and ways of the execution of his judgments , he hath reserved them unto his own sovereignty . 2. it is needfull unto the vindication of the faithfulness of god in his threatnings given out by divine revelation . by this he hath alwaies from the beginning of the vvorld , testified unto his own holiness and righteousness , whereof they are the most proper expressions . those first recorded of them are in the prophesie of enoch , jude 14 , 15 , and they have been since continued in all ages . but whereas the wisdom of god acting in righteousness , hah been accompanied with patience and forbearance , in the accomplishment of these threatnings , there have been , and yet are mockers and scoffers at these divine threatnings , as though they were a meer noise , of no efficacy or signification . so the apostle declares the thoughts of the minds of men prophane and ungodly , 2 pet. 3. 3 , 4. wherefore there is a condecency unto the divine excellencies , that god in his own way and time should vindicate his faithfulness in all his threatnings . 3. god hereby manifests himself to be a god hearing prayers , regarding the cries of his poor and distressed vvitnesses in the vvorld . when the vvorld abounds in provoking sins , especially in blood and persecution there is a conjunct crie unto god , of those that have suffered , and those that do suffer , in heaven and earth , for vengeance on obstinate impenitent sinners . see luke 18. 7 , 8. with rev. 6. 10. the voices of all those , i say , who have suffered unto death in foregoing ages , for the testimony of jesus , and are now in heaven , in a state of expectancy of compleat glory , with all those of them , whose sighs and groans under their oppressors , do at present ascend unto the throne of god , have the sence in them by divine interpretation , that punishment be inflicted on impenitent sinners ; as is plainly expressed by our saviour in that place of the gospel , affirming that he will avenge his elect speedily who cry unto him day and night . herein god will vindicate his glory , as the god that hears prayers . 4. a sence of this divine truth , is a great and effectual means of god's rule in the hearts of men in the world , setting bounds to their lusts , and restraining that superfluity of wickedness and villany , which would otherwise take away the distinction as to sin , between the earth and hell. if men can at any time free themselves from the terrour and restraining power of this consideration , that vengeance is alwaies approaching towards impenitent sinners , there is nothing so vile , so prophane , so flagitious , as that they would not wholly give up themselves unto it eccles. 8. 11. because judgment is not speedily executed against an evil work , the hearts of the sons of men is wholly set in them to do evil . and god knows , that if impunity in this world should alwaies accompany provoking sinners , the temptation would be too strong and powerful for the faith of weak believers , which he will therefore relieve by frequent instances of his severity . in a successive continuation of previous judgments on impenitent sinners , there is an incontroulable evidence given of the certainty of that final judgments which all mankind shall be called unto . so the apostle proves it , and intimates that it is a foolish thing , the effect of obstinacy in sin , if men do not learn the certain determination and approach of the eternal judgment , from the drowning of the old world , the conflagration of sodom , with the like instances of divine severity , 2. pet. 2. 3. my present enquiry hereon , is , what is our own concernment in these things , what are we for our own good to learn by the blessed instruction given us by our lord jesus christ , in his interpretation of the providential occurrences mentioned in the text. and this i shall manifest by an impartial enquiry into the things ensuing . 1. when doth a church , a nation , a people , or city so abound in sin , as to be immediately & directly concerned in his divine warning , and what in particular is the case of the nation wherein we live , and our own therein ? 2. of what sort are those desolating judgments which in one way & sence or another are impendent with respect unto such a church or nation , and consequently unto our selves at this season ? 3. what warnings , calls and indications of divine displeasures , and the approach of calamitous distresses doth god usually grant , and what he hath given , and is giving unto us at present ? 4. what is the equity , and wherein it doth consist of thy divine constitution here attested by our blessed saviour , that in such a case repentance and reformation , and nothing else shall save and deliver a church , a people , a nation from ruine . 5. whereas this rule is so holy , just and equal , whence is it that all sorts of men are so unwilling to comply with it , even in the utmost extremity , when all other hopes do fail and perish ; and whence is it so amongst our selves at this day ? 6. what is required unto that reformation , which may save any nation , this wherein we live , from desolating calamities , when they are deserved ? 7. from what causes at present such a reformation may be expected , and by what means it may be begun and accomplished , so as to prevent our utter ruine . 8. what is the duty , what ought to be the frame of mind in true believers , what their walk and work in such a season ; that in case all means of delivery do fail they may be found of christ in peace at his coming ; for it is but yet a little while , and he that shall come , will come , and will not tarry . these things are necessary to be inquired into , that we may help to beat out the paths of truth and peace , the only ways that lead unto our deliverance . the nation is filled with complaints and fears , mutual charges on one party and another , as unto the causes of our present troubles and approaching dangers ; various designs and contrivances , with vain hopes and vehement desires of this or that way or means of help and deliverance ; cruel hatreds and animosities on differences in religion , designing no less than the extirpation of all that is good therein , do abound in it , by all means rending it self in peices , wearying it self in the largeness of its ways , and yet says not there is no hope . but for the most part , the true causes of all our troubles and dangers , with the only remedy of them , are utterly neglected . the world is filled , yea , the better sort of men in it , with other designs , other discourses ; we here rarely of these things from the pulpits ( which are filled with animosities about petty interests , and private difference in the approaches of publick ruine ) nor in the council of those who pretend to more vvisdom . some shall think they shall do great things their vvisdom and counsel ; some by their authority and power , some by their number , some by owning the best cause as they suppose , and with many such like notions are the minds of men possessed . but the truth is , the land abounds in sin , god is angry , and risen out of his holy place , judgment lyes at the door , and in vain shall we seek for remedy or healing , any other way than that purposed . this therefore we shall enquire into . the first thing supposed in the proposition before laid down , was taken from the circumstance of the time wherein , and with reference whereunto our lord jesus christ delivered the rule of the necessity of repentance and reformation , unto an escape from total destruction ; and this was a time when sin greatly abounded in the church an nation . and this supposition is the foundation of the truth of the whole assertion ; for in other cases it may not always hold . our first enquiry therefore must be , when a people or nation is so filled with sin , or when doth sin so abound among them , as in conjunction with the things afterwards to be insisted on , to render their salvation or deliverance impossible without repentance and reformation ? and it doth so ; 1. when all sorts of sin abound in it . i do not judge that every particular sin , or kind of sinning that may be named , or may not be named , is required hereunto ; nor is it so , that there should be the same outrage in publick sins ; for instance , in blood and oppression , as there hath been at some times , and in some places of the world , the dark places of the earth being silled with habitations of cruelty ; nor ; is it so , that sin doth reign at that height , and rage at that rate , as it did before the flood , or in sodom , or before the final destruction of hierusalem , or as it doth in the kingdom of antichrist ; for in that case there is no room or place either for repentance or reformation ; god hides from them the things that concern their peace , that they may be utterly and irrecoverably destroyed . but this i will grant is required hereunto ; namely , that no known sin that is commonly passant in the world , can be exempted from having a place in the publick guilt of such a church or nation . if any such sin be committed in the roll of the indictment , peace may yet dwell in the land. it would be too long , and not to my purpose , to draw up a catalogue of sins , from the highest atheism through the vilest uncleaness , unto the lowest oppression , that are found amongst us . i shall only say on the other hand , that i know no provoking sin condemned as such , in the book of god , whereof instances may not be found in this nation . who dares make this a plea with god for it , namely , that yet it is free and innocent from such and such provoking sins ? produce your cause sayeth the lord , bring forth your strong reasons , sayeth the king of jacob ; let us stand up if we can , and plead for our selves herein . but the only way whereby we may come to plead with god in this matter , is fully described , isai. 15 , 16 , 17 , 18 , 19. 20. it must be repentance and reformation , laying a ground for pleading and arguing with god for pardon and mercy , that must save this nation if it be saved , and not a plea for exemption from judgments on the account of our innocency . this is that which of all things god most abhorred in the people of old , and which all the prophets testifyed against in them . but yet to speak somewhat more particularly unto the first part of the proposition in reference unto our selves . there are four sins , or four sorts of sins , or ways in sinning , which unless god prevent , will be the ruine of this nation . 1. the first is atheism , an abomination that these parts of the world were unacquainted with all untill these latter ages . i do ▪ not speak concerning speculative ▪ or opinionative atheism , in them that deny the being of god , or which is all one , his righteous government of the world ; for it will not avail any man to beleive that god is , unless withal he believe that he is the rewarder of them that diligently seek him . yet of this sort it is to be feared , that there , are many amongst us , yea some that make great advantages of religion , do live and talk as if they esteemed it all a fable . but i speak of that which is called practical atheism , when men live and act as if they were influenced by prevalent thoughts , that there is no god : such the nation is replenished withal , and it exerts it self especially two ways . 1. in cursed oaths and blasphemous execrations , whereby the highest contempt is cast on the divine name and being . the most excellent thuanus , giving an account of the parisian massacre , with the horrible desolations that ensued thereon , ascribes it in the first place unto the anger of god , revenging the horrid oaths and monstrous blasphemies , which from the court , had spread themselves over all the nation . histor. lib. 53 : nor is it otherwise among us at present , though not generally amongst all , yet amongst many , and those unpunished . 2. boldness , confidence , and security in sinning . many are neither ashamed nor afraid to act , avow , yea , and boast of the vilest of sins , the awe that men have of the knowledge , conscience and judgment of others , concerning their evil and filthy actions , is one means whereby god rules in the vvorld for the restraint of sin. vvhen the yoke hereof , is utterly cast away , and men proclaim their sins like sodom , it is the height of practical atheism . nor i think did it ever more abound in any age , than in that wherein we live . 2. the loss of the power of that religion whose outward form we do retain . vve are all protestants , and will abide to be of the protestant religion ; but wherein ? in the confession and all the outward forms of the rule and worship of the church . but are men changed , renewed , converted to god by the doctrine of this religion ? are they made humble , holy , zealous , fruitful in good works by it ? have they experience of the power of it in their own souls in its transforming of them into the image of god ? without these things it is of very little avail what religion men profess . this is that which is of evil abode to the professors of the protestant religion at this day through the world. the glory , the power , the efficacy of it , are , if not lost and dead , yet greatly decayed ; and an outward carcase of it , in articles of faith and forms of worship , doth only abide . hence have the reformed churches most of them a name to live , but are dead ; living only on a traditional knowledge , principles of education , advantages and interest , in all which the roman religion doth every way exceed them , and will carry the victory , when the contest is reduced unto such principles only . and unless god be pleased by some renewed effusion of his blessed spirit from above , to revive , and re-introduce a spirit of life , holiness , zeal , readiness for the cross , conformity unto christ , and contempt of the world , in & among the churches which profess the protestant religion , he will ere long take away the hedg of his protecting providence , which now for some ages he hath kept about them , and leave them for a spoil unto their enemies . so he threatneth to do in the like case , isai. 5. 5 , 6. such is the state described , 2 tim. ● . 1 , 2 , 3 , 4 , 5. 3. open contempt and reproach of the spirit of god in all his divine operations , is another sin of the same dreadfull abode . our lord jesus christ tells us , that he who speaks against the holy ghost , it shall not be forgiven him , neither in this world , neither in the world to come , mat. 12. 32. that is , those who persist in opposing or reproaching the holy ghost , and his dispensation and operations under the new testament , shall not escape vengeance and punishment even in this world ; for so it befell that generation unto whom he spake . for continuing to do despight unto the spirit of grace , wrath at length came upon them even in this world unto the utmost , which is the sense of the place . now scarcely where the name of christ was known , did this iniquity more abound , than it doth at this day amongst us , for not only is the divine person of the holy spirit by some denied , and the substance of the preaching and writing of many is to oppose all his peculiar operations but they are all made a scoff , a derision , and a reproach openly and on all occasions every day . especially as he is a spirit of regeneration and supplication , he is the object of multiplyed sober blasphemies . this iniquity will be revenged . 4. the abounding of vncleanness , which having broken forth from a corrupt fountain , hath overspread the land like a deluge , these sins i say among others have such a predominancy among us , as to threaten perishing without repentance . secondly , it is required , that all sorts and degrees of persons , are concerned in the guilt of some of these provoking sins . for destruction is threatned unto all ; you shall all likewise perish , all , not universally , pro singulis generum , but generally , pro generibus singulorum . therefore all must be some way guilty of them . and this they may be three ways . 1. personally in their own hearts , lives and practices , which includes a great multitude . 2. by not hindring and preventing these sins in others , so far as their duty leads , and their power enables them unto . what number of magistrates , of ministers , of parents , of masters of families are comprized herein , is evident unto all , especially ministers , see mal. 2 , 7 , 8. jer. 23. 14 , 15. 3. by not mourning for what they cannot help or remedy . for it is such alone as shall be exempted from publick calamities , ezek. 9. and this in some measure takes us in all . and the due consideration hereof , is necessary , upon a double account . 1. it is so unto the manifestation of the glory of god , in publick calamities and desolations ; when the sword slays suddenly , and destroys the righteous with the wicked ; one way or other , in one degree or another , we have all of us an excess unto the guilt of those things whereby such judgments are procured , who can say he is innocent ? who can complain of his share and interest in the calamities that are coming upon us ? who can plead that he ought to be exempted ? there will be at last an eternal discrimination of persons ; but as unto temporal judgments , we must own the righteousness of god , if we also fall under them . and , 2. it is so , for the humbling of our souls under a sense of sin , which would better become some of us , than feeding on the ashes of reserves for exemption in the day of distress . some may suppose that by reason of their personal freedom from those publick provoking sins which abound in the nation , that on one account or other , by one means or other , they shall be safe , as in some high place . whence they may look down and behold others in distress and confusion . but it is to be feared their mistake will serve only to increase their surprizal and sorrow . but yet farther , even the practice of provoking sins , abounds among all sorts of persons . i do not say that all individuals amongst us , are guilty of them : for were it so , our case were irreparable , like that of sodom , when there were not ten righteous persons to be found in it , that is , such as were free from the guilt of those sins , whose cry came up to heaven ; for then there would be no room for repentance or reformation . but whereas there are several sorts and degrees of persons , some high and some low , some rulers , and some ruled , some rich , and some poor , there is no order , sort , or degree , in court , city , country , church , or commonwealth , that are free from provoking sins : individuals of all sorts may be so , but no entire sort is so ; and this farther entitles a nation unto the condition enquired after , thirdly , it is so , when the world is fully of such sins as are its own , as are proper to it ; and the churches or professors such as are peculiar unto them . if either of these were free from their several provocations , there might be yet room for patience and mercy . and these are distinct . the sins of the world are , the lusts of the flesh , the lust of the eyes , and the pride of life . sensuality , luxury , uncleanness covetousness , ambition , oppression , and the like , with security . in these things the nation is fertil towards its own ruine . the sins peculiar unto churches and professors , are intimated by our blessed saour , in his charge on the asian churches rev. 2 , 3. decays in grace , loss of faith and love. barreness in good works , deadness , formality , coldness in profession , self-pleasing , pride , hypocrisie , want of zeal for god , and delight in him , divisions among themselves , and conformity unto the vvorld . and some of these things at present are so prevalent among us , that they can never be sufficiently bewailed . it is no small evidence that the day of the lord is nigh at hand , because the virgins are all slumbring . and it is not unlikely that judgment will begin at the house of god. all flesh hath corrupted its ways ; and therefore the end of all , as to its present condition , is at hand . fourthly , it is so , when the sins of a people are accompanied with the highest aggravations that they are capable of in this world ; and those arise from hence , when they are committed against warnings , mercies and patience . these comprize the ways and means which god in his goodness and wisdom useth to reclaim and recall men from their sins : and by whomsoever they are despised , they treasure up unto themselves wrath against the day of wrath , and the revelation of the righteous judgments of god , rom. 2. 4 , 5. what can save a people by whom the only remedies of their relief are despised ? what warnings and previous judgments we have had in this nation , shall be afterwards spoken unto . that there hath been no effect , no fruit of them , is evident unto all . their language is , except ye repent ye shall perish . who hath complied with the calls of god herein ? what reformation hath been engaged in on this account ? have we not turned a deaf ear to all the calls of god ? who hath mourned , who hath trembled , who hath sought for an entrance into the chambers of providence in the day of indignation ? by some these warnings have been despised and scoffed at , by some put off unto others , as their concernment , not their own , by the most neglected , or turned into matter of common discourse , without laying them to heart . and as for mercies , the whole earth hath been turned into a stage for the consumption of them on the lusts of men. the nation hath been soak'd with showers of mercies , enough to have made it very fruitful unto god ; but through a vicious malignant humor in the hearts of men , there have been truly brought forth nothing but pride , vanity , gallantry , luxury , and security in city and country every where . the pestilent deceitful art of sin hath turned the means of our conversion unto god into instruments of rebellion against god. how will england answer for abused mercies in the day of visitation ? and in all these things hath the patience also of god been abused , which hath been extended unto us , beyond all thoughts and expectations . and yet men of all sorts please themselves , as if that they were over this or that difficulty , all would be well again without any return unto god. fifthly , these things render impendent judgments inevitable without repentance and reformation , when they are committed in a land of light and knowledge . such the land hath been , and wherein yet there is any defect therein , it is a part of the sin and punishment of the nation . see isa. 26. 10. from the light that was in it , it might well be esteemed a land of uprightness : but how hath it been rebelled against , hated , opposed , maligned and persecuted in all the fruits of it , is rather for the sake of some to be bewailed , than declared . and thus much may suffice to be spoken unto the first supposition in our proposition concerning the sins of a church , nation or people , which unavoidably expose them unto desolating judgments , when god gives indication of their approach , unless they are prevented by repentance ; and we have seen a little , and but a little of what is our concernment herein . 2. our second enquiry is , of what sort those judgments are , which in a time of great provocation , are to be looked on as impendent , and ready to seize on us . and they are of three sorts . 1. such as are absolute , decretory , and vniversal . there is mention in the scripture of judgments threatned , which god hath as it were repented him of , and changed the actings of his providence , that they should not be inflicted . see amos 7 , 3 , 6. and there are judgments threatned , which have been diverted by the repentance of men ; as it was in the case of nineveh . but in this case , neither will god repent , nor shall man repent ; but those judgments shall be universal and unavoidable : and of this sort we have three instances recorded in scripture , two are past , and one is yet for to come . 1. the first is that of the old world : it is said . that upon their provocations , god repented him that he had made man , on the earth ; that is , he would deal with him as if he had done so , which must be by an universal destruction . he would not repent of the evil he had determined ; but positively declared , that the end of all flesh was come before him . nor did man repent ; for as our saviour testifies , they continued in their security until the day that noah entred into the ark , matth. 24. yet it may be observed , that after things were come to that pass , that there was no possibility of turning away the judgment threatned , yet god exercised forbearance towards them , and gave them the outward means of repentance and reformation , 1 pet. 3. 20. they had amongst them the ministry of noah , a preacher of righteousness , and that continued for a long season in the patience of god. [ and let none please themselves , that they have the outward means of the ministry continued unto them ; for not withstanding that fruit of gods patience , their destruction may be inevitable . for as god may grant unto them to satisfie his own goodness , and glorisie his patience , so unto them , it may be no other end , but the hardning of them in their sin , and the aggravation of their sins , isa. 6. 9. 10 , 11 , 12. and this example of the old world , is frequently proposed , and that to christians , to professors , to churches , to deliver them from security in a time of approaching judgments . ] 2. the second instance hereof was in the judaical church-state ; the people , nation , temple , worship , and all that was valuable among them . this judgment also in its approach , was such , as with respect whereunto , god would not repent , and man could not repent , although a day , a time and space of repentance was granted unto them . so it is declared by our lord jesus christ , luke 19. 41. 42 , 43 , 44 , they had a day , it was theirs in a peculiar manner , a day of patience and of the means of conversion , in the ministry of christ and his apostles . yet saith he , the things of thy peace are now hid from thee , so as that they must irrecoverably and eternally perish . so is their state described by the apostle ; 1 thes. 2. 14. 15 , 16. but it may be said , if their destruction was so absolutely determined , that it was impossible it should be either longer suspended or diverted . unto what end did god grant them a day , such a day of grace and patience which they could not make use of ? i answer he did it for the manifestation of the glory of his grace , righteousness and severity ; and that these two ways . 1. in the calling , conversion , and gathering of his elect out of the perishing multitude of them that were hardned . during the continuance of that day of grace , and patience among them , for about the space of fourty year , all the elect of that generation were converted to god , and delivered from the curse that came upon the church and nation . for although i will not say , but some of them might suffer , yea fall in the outward publick calamities of that season , yet they were all delivered from the wrath of god in them , and saved eternally . hereof the apostle gives an account , rom. 11. 5 , 6 , 7 , 8 , 9 , 10. it is therefore in a time of great provocations , no certain evidence , that inevitable publick judgments are not approaching , because the word , and other means of grace , are effectual to the conversion of some amongst us ; for god may hereby be gathering of his own unto himself , that way may be made for the pouring out of his indignation on them that are hardned , 2. he did it that he might be an aggravation of their sin , and a space to fill up the measure of their iniquity ; to the glory of his severity in their destruction ; towards them that fell , severity . they had time to contract all the guilt mentioned by the apostle , 1 thes. 2. 14 , 15 , 16. and were brought into the state and condition described by the same apostle ; heb. 10. 26 , 27 , 28 , 29 , 30. see isaiah . 6 , 10 , 11. 12. of this judgment and destruction , that of the old world was a precedent and token ; which was despised by those obdurate sinners , 2 pet. 3. 5 , 6 , 7. 3. the third instance of a judgment of this nature which is yet to come , is in the destruction of antichrist , and the idolatrous kingdom of the great adultress , and the persecuting beast . with respect hereunto also , god will not repent , nor shall men do so ; so that it is inevitable . so is it declared , rev. 18. 8. this god hath determined , and it shall be accomplished in its appointed season ; for strong is the lord god who judgeth them , and none shall deliver them out of his hand ; because of the improbability of it because of the great power of babylon , in its self , and in its allyes , the kings and merchants of the earth . the omnipotency of god is engaged to secure the church of its destruction ; strong is the lord god who judgeth her . she also hath her day , wherein she will not , wherein she shall not repent . when god begins to execute his plagues against her , none that belong unto her will repent of any of their abominations , rev. 9. 20. 21. and chap. 16. 9 , 11. yet is there a day of patience continued unto this idolatrous persecuting church , partly that they may fill up the measure of their iniquities ; and partly that god may by the word and means of grace , gather out all his people from amongst them according unto his calls ; rev. 8. 14. and our slowness in coming forth from them , is probably one means of prolonging the day of her desolation . and now the lord jesus christ seems to say unto his people , what the angel said unto lot , when he led him out of sodom ; make hast to escape , for i cannot do any thing until you are escaped , gen. 19. 22. and i hope the time is approaching , wherein he will deal with his people as the angel dealt with lot , v. 16. they are apt to linger , and know not how to leave the outward accommodation of the babylonish state , nor clear themselves of innumerable prejudices received therein . but he being merciful unto them , will at length lay hold on them by the word of his power , and take them out of the city , in a compleat relinquishment of that cursed state. now unto this sort of judgments , there are two things concurring . 1. that there is a determinate decree concerning them . that there is a a judicial obduration upon the people , whom they are determined against , accompanying them ; that no calls to repentance or reformation shall be complyed withal , so as to divert them . i am satisied upon such evidence as i shall give afterwards , that this is not the condition of england ; howbeit , we have cause enough to tremble at the severest of divine judgments . secondly , the second sort of judgments are , such as are deservedly threatned , and determined , yet so as that no judicial hardness doth absolutely go a long with them , to make utterly void the proceeding day of grace and patience , and all reformation impossible . they cannot , they shall not be utterly remov'd by a total deliverance from them , but yet they may have many alleviations , and mitigations ; and be sanctisied unto them whom they do befall ; a full instance hereof we have in the babylonish captivity , as an account is given us of it , 2 kings 23. 25 , 26 , 27. like unto him was there no king before him , that turned to the lord with all his heart , and with all his soul , and with all his might , according to all the law of moses never after him arose there any like him . notwithstanding , the lord turned not from the fierceness of his wrath wherewith his anger was kind●ed against judah , because of all their pro●●cations that manasseh had provoked him withal . and the lord said , i will removed judah also out of my sight , as i have removed israel , and will cast off this city hierusalem which i have chosen , and the house of which i said , my name shall be there . god hath decreed and determined to cast off judah and jerusalem for their sin , to bring a wasting desolation upon them . when this judgment was approaching , josiah endeavours a through reformation of all things in the land , religious , civil , and moral . yet would not god revoke his sentence of a great calamity on the whole nation . the secret reason hereof was , that the body of the people was hypocritical in that reformation , and quickly returned unto their former abomination , ver , 3. 10. judah hath not turned to me with her whole heart , but feignedly saith the lord. see chap. 4. 18. howbeit this reformation of josiah was accepted with god , and had its influence into the mitigation or sanctification of the ensuing desolation . and this sort of judgment is very different from that before insisted on : for , 1. it is but partial ; there is a remnant alwaies left among a people , that shall escape it . so was there in those days ; there was an escape of it , a remnant , whom god delivered and preserved ; which were as a blessing in the cluster , on the account whereof , the whole was not utterly destroyed , this the scripture very much insists on , isai 65. 6 , 7. zech 3. 11 , 12. amos 9. 8 , 9. as it is not total , so it is not final ; even in the severity of his wrath god designed the recovery of that people again in the appointed season ; giving promises thereof unto them that feared him : and so it came to pass in the return of their captivity . see the history hereof jer. 31. 32. god may have , for our sins , determined a desolating calamity on this nation ; yet if there be not a judiciary hardness upon us , it may only be partial and recoverable , not as it was with israel 1 kings 14. 10. see jer. 4. 27. chap. 5. 18. chap. 30. 31 , 32. 3. it was sanctified and blessed unto them who were upright and sincere , and who endeavoured the removal of it by reformation , though they suffered in the outward calamity . the good figs , or those typed by them , were carried into captivity ; but the dealing of god with them therein , was in mercy , jer. 24. 5. 6 , 7. i will ( saith god ) set mine eyes upon them for good ; i will build them up , and not pull them down ; and i will give them an heart to know me , that i am the lord , and they shall be my people , and i will be their god. whatever was their outward condition , those internal , spiritual mercies and priviledges made it sweet and useful unto them ; the third part was brought through the fire , zech 13. 8. 9. 4. god makes this sort of judgment a means fully to reclaim and reform them , as many of those who in general suffer under them . they are gods furnace , but not to burn ; they purifie and cleanse as silver is tried , and not burn up as stubble is consumed : so was that church by their captivity , purged from their idols for ever . and many other differences of the like nature might be assigned . and in the consideration of this sort of judgments lies our concernment . who knows but that god , for our horrible 〈◊〉 and contempt of the gospel , with all the cursed immoralities and abominations which have ensued thereon , and the cold dead frame of professors under various means of instruction , hath determined to bring a wasting calamity on this nation , and that he will not turn away from the fierceness of this wrath , but it shall overtake us ? if their be a jùdicial hardness upon the land , so as that there is no repentance , no reformation endeavoured in this day of patience and forbearance which we yet enjoy , our desolation will be total , unsanctified , irrevocable ; and through another people may be raised up to profess the gospel in the land , yet shall we be unconcerned in the mercy , so hath it been before in this nation , and in all the christian nations of europe . wo unto us , if we thus betray the land of our nativity ; if we thus give it up to be an hissing and astonishment . hearken not unto vain words ; this or that way we shall be delivered ; it is the day of our trial , and who knows what will be the evening thereof ? but on the other hand , although a publick calamity should be determined irrevocably against us , if we use the day of forbearance unto the ends of it , in repentance and returning unto god , we shall at length have all the advantages beforementioned : it will be but partial , it will be but for a time , it will be sanctified , it will purifie the church , and restore it unto a more glorious state than ever before . 3. there are judgments which are deserved , and threatned , but not decreed and determined , which may be absolutely diverted and escaped . this sort of judgments is frequently mentioned in the scripture , and so also are frequent deliverances from them , by the ways and means of gods appointment . and concerning them , we may observe , 1. that this threatnings of approaching judgments , which yet may be averted , is a declaration of the ordinary rule of divine justice , according whereunto , a nation , or people , without an interposition of sovereign mercy , ought to be destroyed . god doth not threaten , he doth not give warnings , signs or indications of approaching judgments , but when they are deserved , and may righteously be executed ; nor is there any known rule of the word , to give an assurance of the contrary . all that can be said , is , who knows but that the lord may repent and turn from the fierceness of his wrath ? 2. the threatnings of them is an ordinance of god , to call us unto the vse of such means as whereby they may be prevented . he foretells our destruction , that we may not be destroyed ; as it was in the case of nineveh . and this is the only symptom whereby we find out and discern the nature of threatned impendent judgments . if the consideration of them , be an ordinance of god , stirring us up to the diligent use of the means whereby they may be prevented , the design of god is , to give in deliverance in the issue . if it doth not , they are inevitable . god holds the ballance yet in his hand , and we know not which way we incline . the best prognostication we can take , is from the frame of our own hearts , , under the threatnings of them , here lies the trial of this poor land and nation at this day ; judgment is deserved , judgment is threatned , judgment is approaching , the clouds are the dust of his feet , if all sorts of men turn not to god by repentance , if we are not humbled for our contempt of the gospel , and outrage against it , if we leave not our provoking sins , evil will overtake us ; and we shall not escape . and yet on the other hand , by a due application unto him who holds the ballance in his hand , mercy may glory against justice , and we may have deliverance . those great men who suppose all things pervious unto their wisdom , and conquerable by their industry , who have a thousand flattering contrivances , for the safety of a nation , cannot more despise these things , than i do all their councels without them . and when they shall be at a loss , and shall find one disappointment following on the neck of another , those who attend unto the advice of god in this case , shall find rest and peace in their own souls . and as for them who scosf at these things , and say , where is the promise of his coming ? ( that is , in the way of judgment ) for since the fathers fell asleep , all things continue as they were from the creation : there needs no regard unto god in these things ; trouble us not with the fooleries of your repentance and reformation , god will laugh at their calamity , &c. prov. 1. 26. to the end. this is the second thing we were to insist on for the clearing and confirmation of the general proposition before laid down . iii. our third enquiry is , what evidences we have at present , or what warnings we have had of approaching judgments ? for this also belongs unto the indispensable necessity of repentance and reformation , upon the approaching of troubles . and they are the ordinances of god unto that end ; which , when they are despised , desolating judgments will ●nsue . and we may unto this end , observe these things . 1. ordinarily god doth not bring wasting , desolating judgments on any people , church or nation , but that he gives them warnings of their approach . i say , he doth not ordinarily do so ; for he may , if he please , surprize a wiced , provoking generation of men with the most dreadfull destructions ; as he did sodom and gomorrah of old : and very many dayly are so surprized , as unto their own apprehensions ; though really god had given them signs of what was coming upon them , but they regarded them not , and so perished as in a moment . but ordinarily before he executes great and severe judgments , he gives such indications , signs and warnings of their coming as that men should be forced to take notice of them , unless they be absolutely hardned and blinded . so he dealt with the old world , in the building of the ark , and the ministry of noah : so he dealt with the church under the old testament , in and by the ministry of the prophets ; see amos 3. 6 , 7 , 8. and so he hath done with all others , who have had any knowledge of him or of his ways . they that are wise may discern these things , hosea the last , mat. 16. 3. micah 6. 9. dan. 12. 10. and in all heathen stories of the times that passed over them , we find remarks of strange indications of approaching desolations . and he doth it for two ends. 1. for the satisfaction of his own goodness and love to mankind in the exercise of patience and forbearance unto the utmost , hosea 6. 4. as also for the manifestation of the glory of his justice , when he comes to execute the severity of his wrath. when men are surprised with publick calamities , they shall not be able to say , would none tell us of their approach , would none give us warning of them ? had we been told of the terrour of the lord in his judgments , we would have turned from our iniquities , that we might have escaped . in this case , it is usual with god in the scripture to call heaven and earth to witness against men , that he did warn them by various means of what would befall them in the end. this is our principal reason why this weak , but sincere testimony for god is published . and this shall be an aggravation of their misery in the day of their distress , when they shall seriously reflect upon themselves as unto their folly , guilt , and obstinacy , in despising the warnings which they had received ; which is a great part of the punishment of the damned in hell , ezek. 39. 23 , 24. 2. god doth it for the end under consideration ; namely that they may be a means to call a poor guilty people unto that repentance and reformation , whereby impendent judgments may be divertted secondly , there are five ways whereby god giveth warning of the approach of desolating judgments , vvhen a land is full of sin. 1. he doth it by a lesser previous judgments and severities : so was it in the instances in the text. the destruction of some by the sword , and the fall of a tower , was a warning to the whole nation of the approach of a publick calamity , unless they repented . as particular instances are given us hereof in the scripture , so we have a general account of this method of divine providence , amos 4. 1 , 2 , 3 , 3 , 4 , 5 , 6 , 7 , 8 , 9. first god sent the judgment of the grashoppers , which eat up all the grass of the land , and so occasioned a famine . this judgment being not improved unto repentance , he called to contend by fire , which devoured the great deep , and did eat up a part , or consumed their treasure , devouring a part of their substance . but when this also was neglected , then came the plumb-line of a levelling desolation . 2. he doth it by extraordinary and preternatural operations in the works of nature : such as are comets , or blazing-stars , fiery meteors , dreadfull phantsins or appearances in the air , voices , predictions of uncertain original , mighty winds , earthquakes , stopping the course of rivers , and the like . an account of these things , as they were to fortel and fore-signify the fatal destruction of hierusalem , is given us by our saviour ; luke 21. 25 , 26. and the story of the event in josephus , is an admirable exposition of this prophecy of our blessed saviour ; see rev. 6. 13 , 14. the frame of nature , is as it were cast into a trembling disorder , upon the approaches of god in his wrath and fury , and puts it self forth in extraordinary signs of its astonishment ; trembling for the inhabitants of the earth , and calling on them to repent , before the wrath of the terrible one do seize upon them . so in the scripture , the seas , and rivers , mountains , and hills are represented as mourning , shaking , trembling at the presence of god ; when he comes to execute his judgments , see hab , 3. 6. 7 , 8 , 10 he drove asunder the nations , and the everlasting mountains were scattered , the perpetual hils did bow ; was the lord displeased against thy rivers ? was thine anger against thy rivers ? was thy wrath against the sea ? the mountains saw thee and they trembled : the overflowing of the water passed by : the deep uttered his voice , and lift up his hands on high . the mountains , hills , seas , rivers , bowed , trembled , and lifted up their hands , as crying for compassion , see psal. 97. 2 , 3 , 4 , 5 , 6. by these signs and tokens in heaven and earth doth god give warnings of his coming to judge the inhabitants of the earth . god doth not work these strange things in heaven above , and the earth beneath , that they should be gazed at only , and made a matter of talk ; not that they should be subjects of some mens curiosity , and of the scorn of others . there is a voice in them all , a voice of god , and it will be to their hurt by whom it is not heard and understood . 3. he doth the same constantly by the light of his vvord . the general rule of gods ordinary dispensations of providence is fully laid down in the scripture . god hath magnified his vvord above all his name : so as that no vvorks of providence shall be unsuited to the rule of the word , much less contrary to it , or inconsistent with it . and if we were wise to make application of it unto present affairs and occasions , we should in most instances know in general what god is doing . of old it was said , surely the lord god will do nothing , that is , in the way of judgments , but he reveals his secret to his servants the prophets , amos 3. 7. what they had by immediate revelation , we may have in a measure by the rule of the word , and the declaration which god hath made therein , how he will deal with a sinful provoking people . so having threatned various sorts of judgments , the prophets adds , search you out of the book of the lord , and read , no one of these shall fail , isai. 34. 16. that this great means of divine vvarnings may be usefull unto us , we are to consider , 1. vvhat are the stable rules given in the scripture concerning sin , repentance , impenitence , and judgments . such rules abound in it : and no dispensations of providence shall interfer with them ; god will no give such a temptation unto faith , that any of his works should be contradictions unto his vvord . and if we will learn our present condition from these rules , it will be an antidote against security . 2. consider the instances recorded therein of gods dealings with sinfull provoking nations and churches , this god himself directed the people of old unto , when they boasted of their church-priviledges , sending them to shiloh , which he had destroyed . and when we find a record in the book of god concerning his severity towards any nation in our circumstances , it is our duty to beleive , that he will deal so with us also , in his time , unless we repent . 3. always bear in mind our infallible guidance as unto gods final dealing with impenitent sinners . this the whole scripture constantly , equally , universally witnesses unto ; that it shall be eternal destruction : and this will preserve us from distracting surprisals , when we find things fall out beyond our expectation in a way of severity . 4. consider those signs , marks and tokens of approaching judgments , which are set up in the vvorld ; which , whoso doth wisely consider , he will not fail in his prognostication of future events . among these , abounding in sin with security , in such persons , nations , cities and churches , as god is pleased by the gospel to take near unto himself in a peculiar manner , is the most eminent . for those signs are buoys fixed to shew when we shall certainly make shipwrack , if we approach unto them . vvhen these rules are observed , when they are diligently attended unto , and complied withal , so as that we receive instruction from them , i shall say with some confidence , that every believer shall know what god is doing in a way of judgment , so far as is necessary unto his guidance in his own duty , wherein he shall find acceptance , and not provoke god in the neglect of it . 5. god hath appointed the ministry of the word unto the same end . the principal end of the ministery under the gospel , is the dispensation of the word of reconciliation . but neither is yet this work of giving warning of approaching judgments , exempted from that office and duty . christ himself , in his ministry preacheth here on this subject . they are watchmen and overseers ; and their duty herein is graphically expressed , ezek. 34. 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9. when god placeth any as a vvatchman for a people , one part of his duty is to look diligently after the approach of dangers and evils ; such i mean , as come on the account of sin , and thereon to awaken and stir up the people to take care of themselves , that they be not destroyed . the shepard is not only to provide good pasture for his sheep , but to keep them from danger . the watchman hearkned diligently , with much heed , and he cryed a lyon , isai. 21 , 7 , 8 , having made a discovery of approaching danger , he cries out to the people to warn them of it . but if the watchmen are slothful , and sleepy , if they are dumb dogs and cannot bark when evil cometh , if they are light and treacherous persons , blind guides that have no vision ; if they also are under a spirit of slumber and security , so as that the people are not warned by them of their danger ; this is one of the most severe tokens of wrath approaching . it is a great warning , when god takes away the means of warning ; when he says unto a people , i will warn you no more , by giving them such watchmen as are neither faithful , nor able to warn them , and by taking away those that are . 6. god gives warnings hereof , by bringing a people into such a posture , condition , and circumstances , as do in their own nature tend unto ruine such are cross interests among themselves , incurable divisions , contrary and unsteddy counsels , weakness in spirit and courage , mutual distrusts , effeminacy through luxury , with one or other insuparable entanglement ; which are the ways and means whereby nations precipate themselves into calamitous condition . in general , as unto this previous warning of approaching judgments , god threatens to send among a people who are tending towards ruine , a moth and an hornet . the moth he threatens isai. 51. 8. hosea 5. 12. somewhat that shall eat up and devour the strength and sinews of the counsels of a nation , as a moth devoureth a garment . whilst it lies still , it seems , it may be , to be sound and firm ; hold it up to the light , and it appears full of holes , and is easily torn with the finger . so is it with a nation ; whatever outward peace it seems to enjoy , when it is decaied in the vvisdom and strength of its counsels , it is easily torn in pieces . and in like manner he sends the hornet unto the same end , exod. 23. 28 , deut. 7. 20. that is , that which shall vex , disquiet and torment them , that they shall be ready every one to strike himself , or the next that he meeteth withal ; as many of these hornets are at present among us . these are some of the vvays whereby god warneth a people , church or nation of approaching judgments . it concerneth us now to enquire how it is , how it hath been with us , with reference hereunto . and i say , it is not necessary that god should use all these ways of warning of a sinful people , of approaching desolations , if not prevented by repentance : it is enough unto the ends of this dispensation of divine vvisdom and goodness , if he make use of some of them , or of any one of them in an eminent manner , wherefore if any of them have been wanting among us , yet if we have had others of them , it is sufficient to render us excusable , if we repent not . but , 2 , the truth is , we have , upon the matter , had them all , and they have abounded amongst us vve have had the previous judgments of plague , fire and war. some may say , they were desolating judgments themselves ; and so indeed they were : but whereas sin still aboundeth , and no reformation ensued upon them , in any places , among any sort of persons , they were but warnings of what is yet to come , if not prevented . and their language is , except you repent , you shall all likewise perish . we have had a multiplication of signs in the heaven above , and in the earth beneath ; such as all mankind have ever esteemed forerunners of publick calamities ; and the more they are despised , the lowder is their voice to the same purpose . god hath continued hitherto his word amongst us , wherein the ordinary rule of his providence in these things is openly declared . and if those unto whom the declaration of the word of god in the dispensation of it is committed , have not faithfully warned the people of their danger , their blood may be found at their door . herein at present lies our greatest streight ; the efficacy of all other calls of god unto repentance , depends much on the application of them unto the souls and consciences of men in the preaching of the word . but whilst by some this work is despised , at least counted unnecessary ; by some it is neglected utterly , and others by reason of their private capacities , whereby they are disenabled to speak unto magistrates , cities , or the community of the people , think not themselves concern'd therein , it is almost wholly laid aside . for what will some say , doth this speaking unto a few in a retirement signifie as unto a general reformation of the people of the land ? but whereas we have all sinned in one measure , churches , and all sorts of more strict professors of religion , it is every ones duty to be pressing these warnings of god within his own bounds and precincts and if each of us should prevail but with one , to return effectually to god , it will be accepted with him , who in such a season , seeks for a man to stand in the gap , to turn away his wrath ; and will save a city for the sake for ten , if they be found therein . let us not pretend that the repentance and reformation called for , respects the publick enormous sins of the nation , in atheism , prophaneness , sensuality , luxury , pride , oppression , hatred of the truth , contempt of the ministry of the gospel , and the like ; they do so indeed , but not only , they respect also the decays in faith , love , zeal , with love of the world , conformity unto it , lukewarmness , that are found amongst the most eminent professors of religion . this is our present wound ; here lies our weakness ; namely , in the want of a quick , active , zealous ministry , to call and stir up magistrates and people to effectual repentance and turning to god. unless this be given unto us , i fear we cannot be saved . if it be otherwise , if we have a ministry that really do attend unto their duty in this matter , i beg their pardon for other apprehensions ; but then i shall think it the most pregnant sign of approaching destruction ; seeing it is apparent unto all , that their endeavours have neither fruit nor success . so far have we proceeded with our proposition ; namely ; that sin abounds amongst us ; that judgments are approaching ; that god hath given us manifold warnings of their so doing . 4. that which in the next place we are to speak unto is , the equity of this divine constitution , that in the ordinary way of gods rule , and dispensation of his providence repentance and reformation shall turn away impendent judgments , and procure unto a people a blessed deliverance , and nothing else shall do it . except you repent you shall perish . that upon repentance they shall be saved and delivered , is intended in the same rule . this is the unalterable law of divine providence ; this shall do it , and nothing else shall so do . the vvisdom and power of men shall not do it ; fasting and prayer , whilst we continue in our sins , shall not do it . repentance alone is made the condition of deliverance in this state of things . upon this rule , did god vindicate the equity of his ways against repining israel , ezek. 18. 29 , 30 , 31. can any thing be more just and equal ? ruine and utter desolation are ready to fall upon the whole people : this you have deserved by your iniquities , and multiplied provocations . in strict justice they ought immediately to come upon you : but my ways are equal ; i will not deal with you in a way of strict justice ; i will do it in equity , which is a meet temperature of justice and mercy . and this i make evident unto you herein , in that , whilst the execution of judgment is only threatned and suspended , if you make unto your selves a new heart and a new spirit , in sincere repentance , if you cast away all your transgressions , by a thorough reformation of your lives , iniquity shall not be your ruine . what can be more just , righteous . and equal ? who can complain , if after all this , evil doth overtake you , and you shall not escape ? the same he pleads again , chap. 33. 10 , 11. as in many other places . that this divine constitution , namely , that repentance and reformation shall save a church , people or nation in the state before described , and that nothing else shall do so , however men may please and pride themselves in their own imaginations , is equal , just and good , that it is meet it should be so , that it hath a condecencie unto the divine excellencies , and the rule of righteousness in government , is evident for , 1. the notion of this rule is inbred in mankind by nature , as was mentioned before . there is no man , unless he be atheistically profligate , but when he apprehends that evil and ruine , especially as unto his life , is ready to overtake him , & seize upon him , but he reflects on his sins , and comes to some resolutions of forsaking them for the future , so he may be at present delivered from his deplorable condition . now all this ariseth from these indelible notions ingrafted on the minds of men ; that all evil of punishment is from god , that it is for sin , that there is no way to avoid it but by repentance and reformation : and those who will not improve this natural light , with respects unto the publick , will be found , as it were , whether they will or no , to comply with it , when it comes to be their own case in particular . herein lies a thousand testimonies unto the equity of this divine constitution . 2. when this rule is complied withal , when repentance and reformation do ensue upon divine warnings , whereby peace with god is in some measure attained ; it will give men trust and confidence in him , with expectation of divine relief in their distress , which is the most effectual means for men to be instrumental unto their own deliverance . and on the other side , when it is neglected , when evil approaches , guilt and terrour will haunt the minds of men , and they shall not be able to entertain one thought of divine help , which will render them heartless , helpless , senceless , and betray them into cowardise and pusillanimity , however they may boast at present , if these two sorts are opposed , ten shall chase an hundred , and an hundred put a thousand to flight . and if any nation do openly refuse a compliance with this constitution , if god should send an other to invade them in a way of judgment , they would melt away before them as wax before the fire . when evils compass us about , and are ready to seize upon us , a reduction on the neglect of this rule , will disturb our counsels , distract our thoughts , distress our minds , weaken our confidence in god , and dishearten the stoutest of the sons of men , giving them up a prey to their enemies . 3. this rule or constitution hath an impression of all divine excellencies upon it ; namely , of the goodness , patience , wisdom , righteousness and holiness of god. if when judgments are approaching , and deserved , men could divert them by their wisdom , courage or diligence , it would reflect dishonour on god in the government of the world ; see isa. 22. 7 , 8 , 9 , 10 , 11 : but in this way of the deliverance of any people , there is a salvo for the glory of , all the divine excellencies , as is manifested unto all . when therefore in this state , impendent judgments are not absolutely determined , yet so deserved , as that upon a supposition of continuance in those sins whereby they are deserved , the glory of divine justice cannot be vindicated in the absolute impunity ; and whereas god hath now prepared all things , and made them ready for their execution , all means and instruments being girt unto the work , his sword is whetted , and his arrows are fixed in the bow , he will first give warning , then give space and time for repentance , and requires no more for the laying aside of all his preparations for destruction , surely his ways are equal , kind , and full of mercy , if men will look for , if they will expect deliverance , without a complyance with these good , holy , just , gracious , equal terms , they will find themselves in the issue wofully deceived . and if after all this , we in this nation should be found in a neglect hereof , if the nation should continue in its present frame , wherein , of all other means of safety , this seems to be least thought of or regarded , what shall we plead for our selves ? who shall pity us in the day of distress ? most men now despise these , things , but can their hearts endure , or can their hands be strong in the day that the lord shall deal with them ? but , 5. whereas this way , this means of deliverance is so just , so equal , so reasonable , manifesting it self to the consciences and reason of mankind , owned by the very heathens , and fully confirmed by divine revelation , our next enquiry must be , whence it is that there is such an unreadiness , such an unwillingness to comply with this duty as there is ? that so many difficulties are esteemed to be in it ; so as that there is little hope it will be found among us in a prevalent degree ? if men , especially such as are great , and esteem themselves to be wise , are told that this is the way to save and deliver the nation , they turn away in a wrath , as naaman did , when the prophet bid him wash and be clean , when he would have rather expected an injunction of some heroick exploits : these are thoughts for weak and pusillanimous souls , who understand nothing of state-affairs . but it will ere long appear who is wisest , god or men. but an hard thing it is to prevail with any to think well of it , or to go about it , or to judge that it is the only balm for our wounds . to find out the cause hereof , i shall breifly consider all sorts of persons who are concerned to plant this healing tree , whose root is repentance , and whose fruit is reformation of life . and they are of three sorts . 1. magistrates . 2. ministers . 3. the people themselves unless there be a concurrence of the endeavours of them all in their several places and duties , there will be no such publick work of repentance and reformation wrought as is suited unto the turning away of publick calamities . but yet though it be the express duty of them all , though it be their interest , though it cannot be omitted , but at their utmost peril , as unto temporal and eternal events , yet it is a marvellous hard and difficult work to prevail with any of them to engage vigorously in it . some do not think it necessary , some after conviction of its necessity , either know not how to go about it , or linger in its undetaking , or are quickly wearied ; some wish it were done , so as that they may not be at the trouble of it . let us consider them distinctly . 1. as unto magistrates . when jehoshaphat set himself to reform the church , or his kingdom , to escape the judgment that was denounced against them , he appointed for magistrates and judges , men fearing god , and hating covetousness : and his charge unto them was , let the fear of the lord be upon you ; take heed and do it ; thus shall you do in the fear of the lord , faithfully and with a perfect heart , 2 chron. 19. 6. 9. without this , there will be no publick reformation ; and therefore the first difficulty of it ariseth from this sort of persons , and that upon two accounts . first , that magistrates themselves do live in sin , and love it , and hate to be personally reformed ; yea take delight in them that openly live in sin also , which is the heigth of wickedness , rom. 1. 32. when magistrates are prophane swearers , or scoffers , at the power of religion , or drunkards , or unclean persons , or covetous oppressors , a great obstruction must needs be laid in the way of publick repentance and reformation ; neither doth this difficulty at present arise meerly from their personal sins and miscarriages , but also from the want of conviction , and a sence of their duty in their places , with the account which they must give thereof . for. secondly , they seem not to believe that the attempting of this work is any part of their duty , or that they are concerned therein : let it therefore be never so reasonable , so equal , so important , so necessary unto the deliverance and salvation of any people , if those who should further it in the first place , do obstruct and hinder it , it will be attended with difficulties . ill examples and negligence have ruined this nation . wherefore we may lay it down as an assured truth , which the text will confirm ; that unless magistrates , who have the visible conduct of the people , are convinced , that it is their duty to promote the work of repentance and reformation , at this time , by their own example , and in the discharge of their offices , the case of this nation is deplorable , and not to be relieved but by sovereign grace and mercy : for what shall the people do , when they see their guides , unto whose pattern they conform themselves , utterly regardless of any such thing ? this is one means of the difficulty which is found among us , of affecting the minds of men with this equal constitution . 2. those who are principally concern'd herein , are ministers , or those who have the administration of the word and ordinances of the gospel committed unto them . unto these , is this work given in charge , in an especial manner . they have the principal means of repentance and reformation committed to their management . from them is the beginning and carrying on of this work expected and required . hereof , as unto their sincerity and diligence , they must give an account at the last day . and if this spring be stopped , whence should the refreshing vvaters of repentance and reformation arise ? but yet herein the principal difficulty of the whole vvork doth consist : for. first , some there are pretending unto this office in whom lies no small part of the evil that is to be refomed . persons who labour among the most forward to sill up the measure of the iniquities of this nation ; such as whose ignorance . negligence , prophaneness and debauchery , are in all their effects transfused and communicated unto all that are about them : shall we expect that such persons will be instrumental in the reforming of others , who hate to be reformed themselves ? jer. 23. 15. it was so of old . but , secondly , there are very few of this sort of persons , who will be at the charge of carrying on this work. they may quickly find what it will cost them ; for unless they are exemplary in it themselves , it is in vain once to attempt the pressing of it upon others . they cannot go about it , without great retrenchings of that which they have esteemed their liberty in the course of their conversations . all compliance with unreformed persons , for secular ends , all conformity unto the course of the world , in jolities , and pride of life , all ostentation of riches , wealth and power , all self-seeking , and self-pleasing , all lightness , and carnal confidences , must utterly be cast away : and not only so , but unless by uncessant prayers and supplications , with earnestness and perseverance , they labour for fresh annointings with the spirit of grace in their own souls , that faith and love and zeal for god , and compassion for the souls of men , and readiness for the cross , may revive and flourish in them , they will not be usefull nor instrumental in this work. and is it any wonder , that the most of them think it better to suffer things to go on at the present rate , than to venture at that which will cost them so dear in its pursuit ? the truth is , i know very few , if any , who are meet and fit to engage in this work in a visible eminent manner : those who have the best , almost the only oppertunities for it , seem to be asleep . thirdly , besides the charge they must be at themselves , they perceive the opposition they shall meet with all from others . they find that they shall not only disoblige and provoke all sorts of persons , and lose many of their usefull friends , but also expose themselves unto obloquy , scron contempt and reproach of all sorts . he is a lost man in this world , who with out respect of persons , will engage seriously in this work ; every day he shall find one or other displeased , if not provoked . this neither they nor their families can well bear withal . indeed the hardest and most difficult service that ever god called any of his ministers unto , excepting only jesus christ and his apostles , hath been in the endeavouring the reformation of back sliding or spiritually decay'd churches . these are the two witnesses which in all ages have prophesied in sackcloth . such was the ministry of elijah , which brought him unto that conclusion , and an earnest longing to be delivered by death from his work and ministry , 2 kings 19. 4. so , was that of jeremiah , in the like season , whereof he so complains , chap. 15. 10. john the baptist in the same work , lost first his liberty , then his life . and in after-ages chrysostom , for the same cause was hated by the clergy , persecuted by the court , and at length driven into banishment , where he died . most men care not how little a share they have in such a work as this , whose reward will reach them according to the proportion of their engagement in it . all churches , all persons almost , would willingly be let alone in the condition wherein they are : they that would press them unto due refor●ation , ever were , and ever will be looked on as their troublers . hence then it is , that our wound is incurable . few of this sort are convinced of the present necessity of this duty ; they hope things are indifferently well with them and their flocks , that they may endure their time well enough : few are willing to undergo the charge and trouble of it , to put all their present circumstances into disorder , few have received an annointing for thee ; many are able to dispute against any attempts of it ; and not a few have expectations of strange deliverances without it ; what is left us in this case , shall afterwards be declared . 3. it is difficult also on the account of the people that are to be reformed . it is hard to convince them of its necessity ; hard to perswade them to endeavour it ; hard to get them to perservere in attempts for it . some of the reasons hereof we may breifly consider : as , 1. that self-justification and approbation of themselves , which all sorts of persons , both by nature , and by incurable prejudices , are inclined unto , lie at the bottom of this fatal negligence . vvhen they see all things amiss , they will grant that there is some reformation necessary ; but that it is so for others , and not for them . those that are worse than they ( as there are but few who do not think on one pretence or other , that there are many worse than themselves ) they suppose this duty is necessary unto ; but not unto them . and if there are none visibly so , yet they will make them and judge them so to be . but whilst men have a form of godliness , though they deny the power thereof they will justifie themselves from all need of reformation . churches will do so , and all sorts of professors of religion will do so ; especially if they have any peculiar notion or practice , which they value themselves upon . so was it with the jews of old , jer. 7. 6 , 7. and with the pharisees in the days of our saviour , john 9. 40. it is so at this day ; and it is a rare thing to meet with any who will own themselves to stand in need of real laborious reformation . hence it is that no churches would ever reform themselves , which have been the cause of all division and seperation , whereby some have been saved from a general apostasie . they all approve themselves in their state and condition , which is come to that height in the papal church that they boast themselves infallible , and not capable of reformation in any thing . i pray god secure others from the like presumption ; it will be their ruine by whom they are entertained ; yet so it is at this day . most churches think they need more revenues , more honour , more freedom from opposition , more submission of all men unto them ; but they almost abhor the thoughts that they stand in need of any reformation . 2. the nature of the work it self renders it difficult ; for it requires a general change of the course wherein men have been engaged ; a thing as difficult , as to cause the streams of a mighty river to change their course , and run backward . vicious habits must be subdued , inclinations reveted in the mind by long practice , and custom , be cast out , ways of conversation promoted and strengthened by all sorts of circumstances changed ; which render the work unto some men impossible . so the prophet declares it , jer. 13. 23. can the aethiopian change his skin , or the leopard his spots ? then may ye also do good , who are accustomed to evil. men cannot easily unlearn what they have been so taught or accustomed unto . the mighty power of god on the souls of men , both as unto individual persons , and whole societies , is required unto this change ; so it may be wrought and not otherwise isa. 11. 6 , 7 , 8 , 9. 3. the advantage which many make unto themselves , by the present posture of things , and fear of alterations by reformation , is a mountain in the way , a mighty obstacle against entertaining serious thoughts about it . 4. the scripture most frequently casts the cause hereof on mens security in their earthly enjoyments . this keeps them safe from hearing gods calls , or taking notice of his warnings : and therefore it is laid down , as the cause and constant forerunner of all desolating judgments . it is at large insisted upon by our saviour himself , matth. 24. 3● , ●8 . 〈◊〉 17. 26. now this security is like the disease in the body , which is commonly called the scurvy ; it is not any single distemper or disease , but a complication or concurrence of many prevalent distempers . security is not the name of any one vicious habit or inclination of the mind , but it is a concurrent complication of many ▪ spiritual stupidity and sloth , called a spi●●t of slumber , love of the world , carnal wisdom , groundless hopes of life , all proceeding from vnbelief , do concur in its constitution . and if a practice in a course of sin , have for some season ensued on these principles , whereby conscience comes to be seared , or is made senceless , the case of those in whom it is , is for the most part remediless . and not a few of this sort are amongst us . and many other reasons there are , rendring this vvork full of difficulty , though it be so necessary , so just and equal . as for those by whom all these things are despised , and even scoffed at , something shall be spoken afterwards unto them , or concerning them . but yet this consideration ought not to deter any from endeavouring the discharge of their own duty herein : for as we have seen , it is indispensably necessary , that we and the nation may be saved from desolating judgments ; so we shall see afterwards how and by what means this difficulty may be surmounted , and those obstacles removed out of the way . however , happy will they be , be they ever so few , never so poor , never so unknown to the world , whom god shall find so doing , when he ariseth out of his place to shake the earth terribly vi. i shall therefore in the next place , to bring all things nearer home , enquire , what is the nature of that repentance and reformation which at this time god requires of us all , that we may not perish in his sore displeasure . after a devastation made of the treasure of the roman empire , by sundry tyrants successively , vespasian coming to the government , acquainted the senate , that there was need of so many millions of money , that the empire might stand ; not that it might flourish and grow vigorus , whereunto much more was required ; but that it might be preserved from dissolution and ruine : and i shall propose not what is requisite , to render the church of god in this nation , orderly , beautiful , and vigorous , but only what is necessary , that it may stand and live , by a deliverance from desolating judgments . and , 1. the repentance which in any case , god requireth absolutely , is that which is internal , and real , in sincere conversion unto himself accompanied with fruits meet for such repentance . so is it declared , ezek. 18. 30 , 31 therefore i will judge you , o house of israel , every one according unto his ways , saith the lord god : repent and turn your selves from all your transgressions , so iniquity shall not be your ruine . cast away from you all your transgressions , whereby you have transgressed , and make you a new heart , and a new spirit , for why will you die , o house of israel ? a new heart , and a new spirit , or real internal conversion unto god by the grace of the covenant , is required in this repentance , as the renunciation and relinquishment of all iniquities , must be the fruit of it . so also is it expressed , isai. 1. 16 , 17. internal purification of the heart , with the practice of universal obedience , and abstinence of all sin , is that which god requires . this is that repentance which was the subject of the ministry of john the baptist ; on the neglect whereof , he threatned the people with final excision ; which accordingly not long after befell them , mat. 3. 8 , 9 , 10. god doth not require a feigned repentance , or that which is meerly outward and temporary : in this case , see joel 2. 12 , 13. but , 2. where there is repentance and reformation that are real in the root or cause of them , which is an effectual conviction of sin , and sense of ensuing , approaching judgments , giving testimony of sincerity in its fruits , by an abstinence from open provoking sins , and the performance of known duties , unto its sincerity ; in both which , a sense and reverence of god is owned , though it be not in m●ny , in the most , it may be in few , absolutely sincere and holy , yet may it prevail to the turning away of threatned judgments , at least for a season . these things therefore are required unto this repentance . 1. a real conviction of sin , in them that are called unto it , or do make profession of it . if this lie not in the foundation , no expression of repentance , no profession of reformation is of any value in the sight of god : yea , it is a mocking of him , which is the highest provocation . men without this conviction , may be driven to somewhat that looks like repentance and reformation ; as the keeping of days of fasting or humiliation , by outward force or compulsion of law ; but there is nothing in what they do , of what we enquire after . by such days and ways they shall never save the nation , jerem. 3. 10. 2 : a real sence of gods displeasure , and the approach of desolating judgments . it is not enough that we have a conviction and sence of our own sins , but we must have them also of the sins of the nation , whereby god is provoked to anger ; and apprehensions of his displeasure are to influence our minds in all that we go about herein . unless these abide and dwell in our minds , unless they accompany us continually in all our ways and occasions , rise and lie down with us , we shall not cordially engage in this duty 3. real reformation is an abstinence from all known sin , and the avowed fruits of a reformed converstion are required hereunto , mat. 3. 10. 4. that it be persisted in , hos. 6. 1. on these suppositions , that this repentance is usefull unto the end proposed , is made fully evident in the instances of nineveh , and of ahab , 1 kings 21. 27 , 28 , 29. ahab in his repentance and humiliation , manifested a deep sense of the guilt of sin , and divine displeasure . seest thou , saith god , to elijah , how he humbleth himself ? it might easily be known and taken notice of . there is an humiliation described by the prophet isaiah , chap. 58. v , 1 , 2 , 3 , 4 , 5. which god abhorreth , and which shall be profitable for nothing . such have been the humiliations among us for the most part : but although it be the duty of every man , to endeavour that his repentance and reformation do consist in a sincere , internal , cordial conversion unto god , which the divine calls do intend ; without which , it will not be of advantage unto his own soul , as unto his eternal condition ; yet as unto the turning away of temporal calamities , at least , as to the suspension of them , such a publick repentance and reformation as evidence themselves in their fruits , do proceed from a real sense of sin and judgment , may be usefull and prevalent . in breif , the repentance which god requireth , with respect to his covenant , that the souls of men may be saved , unto the glory of his grace by jesus christ , is eternal , spiritual , supernatural , whereby the whole soul is renewed , changed and turned unto himself . but as god is the supream governour of the world in temporal things , with respect unto the dispensation of his providence in mercies and judgments , there may be a repentance and reformation , wherein his glory is vindicated in a visible compliance with his calls and warnings , and an acknowledgment of him in his righteous judgments , which may be of use unto the end proposed . besides , where-ever there is a general reformation of life sincerely attempted , it is to be believed , that in many it is spiritual and saving . 3. the repentance and reformation required , must be suited unto the state and condition of those who are called ther●unto . all are to consider what is amiss in them , as unto their own state and condition , isai. 55. 7. let the wicked forsake his way , and the unrigheous man his thoughts , every one his own way and thoughts in their present condition . wherefore the persons intended in this call , are of two sorts . 1. such as are wicked , as unto their state and condition , persons unconverted , unregenerate , not born of god. and as are sincere believers , really converted unto god. the call of god is unto both sorts : repentance and reformation are required of them both : and they are so in a suitableness unto their different conditions in each of these sorts , there are various degrees of sin and provocation . some of the first sort are openly flagitious , publick habitual sinners , such as whose sins go before-hand unto judgment , as the apostle speaks , 1 tim. 5. 24. and some are more sober in their outward conversation . the call of god respects them all in their several degrees of sinning . let the wicked man forsake his ways , and the unrighteous man his thoughts , those which are his own , which are proper to him . none doubts , unless it be themselves , that the first sort ought to reform themselves ; the generality of men cry out against them , and fear , that for their sins , especially if they be persons in high places , the judgments of god will come upon the land. but if those of the other sort also , who are apt to justifie themselves , because they run not out unto the same excess of riot with them , do not apply themselves unto the repentance and reformation which are proper unto their state and condition , the will of god is not answered in his warnings . yet , it is the impenitency of this sort of men , that is the most dangerous symptome at this day in the nation . their unshaken security keeps all that truly fear god in a trembling posture . 6. it is so with churches peculiarly reformed , and true believers in them ; as also all other true beleivers , who walk more at large . they also are called unto repentance and reformation , and that according to their state , and their respective degrees therein : for some are more guilty than others , in decays of faith , love , zeal , holiness and fruitfulness in obedience . with conformity to the world. and if their should be a publick reformation in the nation , as to outward provoking sin ; yet if these of this sort , do not reform themselves , according as their condition doth require , the desired deliverance would scarcely be obtained . and wo be to such persons , if through their neglect of their duty , the whole nation should be exposed to ruine . wherefore , 4. the reformation called for , as the condition of escaping of impendent judgments , must be vniversal , at least general ; amongst all sorts and degrees , all orders and estates of men. all sorts have sinned , all sorts are threatned ; and therefore repentance is required of all , if we would not perish . it is so of magistrates and ministers , of nobles and common people in city and country ; and that to be evidenced by its fruits ; so as that it may be said of us see you not how they humble themselves . but if this be so , some may be apt to say , it seems if all do not set their hearts and hands unto this work , if all sorts do not engage in it , there is no good effect to be hoped or looked for : but when shall we see any such thing ? when shall we see the generality of all sorts of men in this nation cordially to go about this work of repentance and reformation ? as good therefore let it alone , as go about to attempt it . i answer , 1. if you cannot be content to perish with the impenitent and unreformed , you may chuse to do as they do : if you would avoid their punishment , you must avoid their sin , especially their refusal to turn on the call of god. 2. some must begin this work , and be exemplary unto others . and blessed are they of the lord , who shall receive the grace and honour so to do , let us not then sit looking on others to see what they will do , but immediately engage unto our own duty . 3. the duty herein , of no one private person , much less of whole churches shall be lost , though the nation should not be reformed in general . for , 1 , they shall deliver their own souls and if they be not saved ( as i believe they would be in an eminent manner ) from somewhat of the outward part of a publick calamity , yet they should be from all the wrath and displeasure of god in it . 2. a few , for ought i know , one man , may sometimes prevail with god , for the suspending , at least of judgments threatned unto a whole nation . and hereby , 3. they shall give unto others a farther season of repentance , which god can bless and make effectual unto them . there are therefore blessed encouragements unto all churches , unto all individual persons to endeavour a compliance with the present calls of god , though the body of the people should not be gathered . vii . our next enquiry is , whence , or from what causes such a reformation may be expected , as may be useful unto the turning away of impendent judgments ? and these causes are either supream , or subordinate . the supream cause hereof , must be the sovereign grace of god , in fresh effusions of his spirit on the souls of men , to turn them unto himself . without this , all other ways and means of attaining it will be in vain . this is every where in the scripture attested unto , as the only supream efficient cause of the conversion of men unto god. and unto that state are things come to amongst us , that unless we are made partakers of it in a somewhat more than ordinary manner , our breaches cannot be healed ; whether we have grounds or no to expect any such thing , shall be afterwards considered : at present there seems to be no other hopes of it , but only because it is a sovereign act of divine grace , which hath been exemplified in the church of old . there seems indeed rather as yet , to be a withdrawing drawing of the communications of the holy spirit in effectually prevalent grace , on the part of god , and a contempt of them , on the part of men : but sovereignty can conquer all obstacles . this way did god heal and recover his church of old when all other means , all mercies , afflictions and judgments failed , ezek. 36. 22 , 23 , 24 , 25 , 26 , 27 , 28 , 29. and it may at present be for a lamentation , that this work of grace is so disregarded by the most , so despised by many , and so little cried for by the residue . but without it , in vain shall we use any other remedies , we shall not be healed . it is not the best projections of men for reformation by this or that order or state of things in church or state , that without this , will be of advantage unto us . the subordinate causes hereof , must be the diligent discharge of their duty , by magistrates and ministers . i shall but name these things , that i give no place to complaints or indignation , though just and almost necessary . and , first , as unto the furtherance of it by magistrates , it must consist in three things . 1. by evidencing that the promotion of it is their interest . unless it be understood so to be , whatever else they do in the countenance of it , will be of no use nor advantage . for this is that which the generality will conform unto , or comply with all . and if it be once understood , that reformation is what they desire , what they design , what they place their cheif interest in , as it was with david , hezekiah , josiah , and others , it will have an influence on the people , not inferiour unto what the design of jeroboam in pursuit of his corrupt interest , had on the people of israel , to sin , all other means are dead , unless they are enlivened by an evidence of reality in the minds of magistrates , and an high concernment in the prosperity of their work. let them make what laws and orders they please , appoint what outward means they can devise , unless it be made uncontroulably evident , that it is their cordial design , and what they place their cheif interest in , they will not be available . add hereunto , 2. the due execution of laws against flagitious immoralities . and , 3. an encouraging example in their own persons ; without which , all things will grow worse and worse , whatever else be done . men seem to be weary in some measure , of the dismal effects of sin ; but they seem not to be weary of sin. unto this weariness , they yet want motives , encouragements and examples . and it is strange unto me , that in all our fears and dangers , in the divisions of our councels , and confusions amongst all sorts of men , under an high profession of zeal for the protestant religion , in the nation , and the preservation of it , that this only expedient for our relief and safety lies wholly neglected , as unto ministers , the faithful discharge of his duty in preaching , prayer , and example is required hereunto . should i stay to shew the necessity hereof at this season ; as also what is required thereunto , what care , what diligence , what watchfulness , what compassion , what zeal , what exercise of all gospel-grace , with the over-neglect of these things among many , it would take up a volume , rather than become a place in this present enquiry . but i proceed unto that which is more our immediate concernment . wherefore , viii . what if all these means do fail ? what if all expectations from them be in vain ? what is incumbent on them in particular , who are really sensible of these things ; namely of the abounding of provoking sins , and the near approach of deserved judgments ? that which i design herein , is to give some directions , as unto what frame of heart ought to be found in us , and the practice of what duties we ought to be found in at such a season as this is . it is no common , no easie thing to wait for the lord in the way of his judgments , isai. 26 , 8 , 9. there is inward soul-work night and day , as well as outward duties required unto it . that god may be glorified in a due manner , that we may be found in peace , whatever be the event of things ; that we may be usefull unto others ; and in all serve the will of god in our generation , are all expected from us in a way of duty , unto this end , the ensuing directions may be made use of . 2. take heed of stout-heartedness , and a contempt or neglect thereby of divine warnings . there is a generation , who either really , or in pretence , are bold , fearless , stout-hearted , regardless of these things ; they seem to provoke and dare god to do his utmost , all that he seems to threaten . so they speak , isai. 5 , 19. let him make speed , and hasten his work , that we may see it ; and let the counsel of the holy one of israel draw nigh , that we may know it . here is much talk indeed of the judgments of god , and of their near approach ; when shall we see them ? why do not they come ? when shall he bring forth his work ? this hath been the great controversie between the church and the wicked world from the beginning of it . those that truly feared god , were always testifying that god would come , and take vengeance on them for their impieties and impenitency . but because these judgments were not speedily executed , the sinful world did always despise their warnings , and scoff at their message , so enoch the seventh from adam , he preached and prophesied of these things ; namely of the coming of god to take vengeance of ungodly men , jude 14 , 15. and this message was scoffed at , as is evident , because no reformation ensued thereon , until the flood took them all away . so was it with noah , and his preaching ; and so it hath been with all that fear god , in their several generations ; and this was one especial thing that the pagans laughed and mocked at the primitive christians about ; as is plain in lucian's philopatr . so the apostle peter gives us an account both of what was past , and what would afterwards come to pass , 2 pet. 3. 3 , 4 , 5 , 6. unto the end. and such as these abound amongst us : all the warnings of god have been turned into ridicule , previous judgments despised , and sin it self made a scoff of . but of all others , god most abhorreth this sort of men. they are said to be far from righteousness , isai. 46. 12. unto such he speaks in his wrath , hear ye despisers , wonder , and perish . yea , the scripture is full with the severest threatnings against this sort of men ; nor shall any in the appointed season , drink deeper of the cup of gods indignation . see isai : 28 , 14 , 15. deut. 29. 19. 20. such secure despisers , such scoffers at approaching judgments , such deriders of the signs and tokens of them god will deal withal . and some there are , who it may be , not from the same spirit of open prophaneness , but out of prejudices , corrupt arguings , pretended observations of things past , disbelief of all they do not feel , and such like effects of long security , do utterly scorn and scoff at all these things . they account it a matter of weakness , pusillanimity , or superstition to concern themselves in these warnings of providence , or the explication of them by the word : but their judgment sleepeth not . and it may be observed , and will be found true , that when judgments do really approach , of all sorts of men , they are the most cowardly , distracted , fearfull and void of counsel : for when god begins to deal with them , their hearts cannot indure , nor their hands be strong , he smites through their loins , and filleth them with a spirit of horrour and fear , that they shall tremble like the leaves of the forrest . in that day you may say unto them , as zebul did to boasting gaal , upon the approach of abimelech , his enemy , where is now thy mouth wherewith thou saidst , who is abimelech ? where is now your mouth and your vauntings , with respect unto these judgments of god ? so micaiah the prophet told zedekiah the false prophet , in his boasting and confidence of success , 1 kin. 22. 25. with all thy confidence & boasting , thou shalt be one of the first that shall endeavour to fly and hide thy self . yea , this sort of persons are commonly the most ridiculous and contemptible , when real danger overtakes them , of any sort of men in the world . that which god requires of us in such a season , is called in scripture trembling ; they that tremble at my word . this he regards , this he accepts , this he approveth of , isai. 66. 2 , 5. jer. 5. 22. it is not a weakning , an astonishing , heartless consternation of spirit that is intended ; not such a dread and terrour as should obstruct us in the chearfull performance of duty , and preparation to comply with the will of god , such is that mentioned , deut. 18 , 66 , 67. which is the most severe of judgments . but it is an awful reverence of the greatness and holiness of god , in the way of his judgments , casting out all carnal security , self-confidence , and contempt of divine warnings , so bringing the soul into a submissive compliance with the will of god in all things . but look well in the first place , that this evil on no pretences do make any approach unto you . if one evil seems to be diverted , do not say with agag , surely the bitterness of death is past ; which will prove an entrance into this evill frame , and so grow regardless of your duty : god expects other things from you . the lion , saith he , hath roared , who will not fear ? amos 3. 8. there is the voice of a lion roaring for his prey , in the present divine warnings : take heed that you despise not that , which when it comes to pass , you can neither abide , nor avoid . 2. take heed of a frame of heart that is regardless of these things we have a sort of men , who although they will not , they dare not openly , as others , despise divine warnings , yet they see all things in such a light , as suffers them not to take notice of any concernment of their own in them , psal. 28. 5. jer. 36. 24. the land is filled with sin ; it is true , but they are the sins of other men , not theirs ; there are tokens and signs of gods displeasure in heaven above , and the earth beneath , but men are not agreed whether these things be of any signification or no ; some say yea , and some nay ; but they are new and strange , and so are meet to be the subject of discourse ; previous judgments have been upon us ; they are but such accidents as fall out frequently in the world . but the divisions among our selves , and contrivances of our adversaries , seem to threaten ruine to the nation ; it may be so ; but these things belong unto our rulers ; and men are divided about this also ; some say one thing , and some another : some say there was a plot , and some say there was none . in the mean time , they are filled with their own occasions , and will not be diverted from them , unto any serious regard of god in his present dispensations ; like the wild ass in her occasion , who can turn her away ? jer. 1. 24. of this frame the prophet complains , as that which god will surely avenge , isa. 26. 11. lord , when thy hand is lifted up , they will not see ; but they shall see and be ashamed , for their envy at the people ; yea the fire of thine enemies shall devour them . others look on all things in another light , and under another notion ; for whereas it is part of our sin and punishment in this nation , an evident fruit of the evil of our ways , that we are divided into designing parties the one seeking the ruine of the other , they consider all providences as relating unto such differences . this gives them a zealous concernment in them , and continued talk about them ; but the will , work and design of god in them is not laid to heart . some are so well pleased with their present advantages , in promotions , dignities and wealth , as their interest , that they cannot endure to think of these things . whatever warnings are portended of approaching judgments , they look on them as the threatnings of such as have ill will against them , and would have these things to portend their trouble : guilt makes them fearful and sensible : and they think it best to hide those things from themselves , which , if they are so , they cannot remedy . to free us from this miscarriage also this unanswerableness unto the mind of god in his present dispensation , we may consider , 1. that a deep consideration of , and enquiry into the mind of god in such a season as we have described , is required of us in a way of duty . it is our sin to neglect it , and that attended with many aggravations . it is not a thing that we may attend unto or omit as it seems convenient ; but it is required as a duty of us , without which we cannot glorifie god in a due manner . he that is not daily exercised with prevalent thoughts about the present ways of god in the approach of his judgments , lives in such a neglect of duty , as will bring in a negligence and coldness in all other duties whatsoever ; for this is certain , that when god calls unto any especial duty in an extraordinary way or manner , in any season , those by whom it is neglected , are really cold , formal , and negligent in all other ordinary duties whatever . that grace which will not be excited unto especiall duties on extraordinary occasions , is very lifeless in all other things . this is the best note to try , if not the truth , yet the power of grace . when it is in its vigor and due exercise , it makes the soul to be ready , inclinable and disposed unto all intimations of the divine will and pleasure ; as speaks the psalmist ; thou shalt guide me by thine eye and lead me with thy counsel . he attended to each look and guidance of divine providence to company with it , when others must be forced with strong curbs and bridles , like the horse and mule. 2. it is such a duty , as whereunto real wisdom and diligence are required . we think it needfull to use our wisdom about other things , our own affairs : but in this it is most necessary . the voice of the lord crieth unto the city , the man of wisdom shall see thy name ; micah 6. 9. ordinary , slight and transient thoughts will not answer this duty . such , all men that are sober cannot but have ; and their discourse is answerable thereunto . but consideration with diligence and prudence is required of us : let these testimonies be consulted to this purpose , psal. 65. 9. deut. 12. 10. hos. 4. last . psal. 107. 43. prayer , study and meditation are all diligently to be engaged herein . 2. take heed of vain confidences . men are apt in such seasons , to fix on one thing or other , wherewith they relieve and support themselves . and there is not any thing that is more effectual to keep them off from this duty , and the frame of spirit which is required in them . if you speak with any man almost , you may with a little heed discover wherein his confidence doth lie , and what it is that he trusts unto . but saith the prophet unto such persons , the lord hath rejected thy confidences , and thou shalt not prosper in them , jer. 2. 37. there are sundry sorts of vain confidences wherewith men are apt to relieve their minds in such a season , so as to countenance themselves in their security and a neglect of this especial duty . two in particular i shall onely mention , as i do only name the heads of things , which might be much enlarged . i. the first is some certain priviledges , whereon they trust for an exemption from common calamities : they are the church , they are the people of god , they are separated from the world , and persecuted by it ; and hence there is a secret reserve in their minds , that indeed they shall not be in trouble as other men . so was it with the jews of old ; when they were threatned with the judgments of god for their sins , and called thereon to repentance , they justified themselves in their ways , and despised all divine warnings , on a confidence they had in their church-priviledges . they cried against the prophet , the temple of the lord , the temple of the lord , the temple of the lord are these , and no evil shall come nigh us , jer. 7. 4. and in confidence hereof , namely , that they were the church , and enjoyed the priviledges belonging thereunto , and the solemn worship of god therein , they gave themselves up unto all abominable immoralities , under an assurance of impunity by their priviledges as the prophet upbraids them , v. 8. 9. behold ye trust in lying words that cannot profit . will you steal , murder , and commit adultery , and swear falsly , and burn incense unto baal , and walk after other gods whom ye know not ; and say you shal be delivered ? at this day all sorts of men claim a refuge in their priviledges . those who design the ruine of the nation , and of all true religion therein , do it with confidence of success from hence , that they are the church , that the temple of god is with them , that all the priviledges belonging unto the church are theirs , and so are the promises made unto it . and such is the infatuating efficacy of their prejudicate peswasion herein , that it hath had two marvellous effects ; the one against the light of nature , and the other against the fundamental principals of religion . for first , under the influence of this confidence , they have engaged into as vile immoralities as ever were perpetrated under the sun. murder , persecution , assassinations , dying in falshoods , with a general design to pursue the same ways unto the utmost , in the destruction of multitudes of innocent persons ; as they did formerly in ireland . but what if they do all those abominations ? yet they are the church ; the promises and priviledges of it are theirs , and all they do is accepted with god ; a principal tending directly to the vilest atheism . again , although god in a marvellous , yea a miraculous manner , hath discovered and frustrated their hellish designs-and brought many of them into the pit they digged for others , yet they will accept of no rebuke from god , but go on in an obstinate presumption that they are the church , and shall prevaile at last . and that church which shall prevail by these means , no doubt they are . some indeed pretend highly to be the church , but they lay claim , so far as i can find , to no other advantages thereby , but dignities and promotions . and others also are apt to relieve themselves with this confidence , that they are the people of god , and shall have an especial interest in deliverance on that account . and i say , far be it from me , to weaken any perswasion of gods especial regard of those that are truly his . god hath a peculiar people in the world , let the world scoss at it whilst they please , unto whom all the promises of the scripture , and all the priviledges of the church do belong . these promises they ought to mix with faith , and plead before god continually and they shall be all accomplished towards them in the way and time of gods appointment . nor do any sort of dissenting professions , as they are called , that i know of , appropriate this right and priviledge unto themselves , unto the exclusion of others ; but extend it to all who are sincere believers . but this is that which i say concerning all sorts of men . that if an apprehension or perswasion , that they are the church or people of god , do keep them off from that duty of repentance and reformation , which god cals unto , it is a confidence which god rejecteth , and in which they will not prosper . i desire to ask of any , hath not the church sinned ? have not prosessors sinned ? are there not sins amongst us against the lord our god , proper unto our state , and according to our measure ? if it be so , our being the people of god , any of us , if we are so , unless we repent , doth only , as unto these providential dispensations , expose us unto his just severity , for judgment must begin at the house of god ; it must begin at us . take heed of this failing reserve : i have observed much security to arise from hence , and great negligence of known duties . if you are the people of god , you had the more need to tremble at his judgments , and at the tokens of his displeasure . especially ought it to be so with you at this day , when god seems in a peculiar manner to be displeased with the rivers , as the prophet speaks , hab. 3. 8. those who should send forth streams of refeshment unto the nation . to me at present all things appear in that condition , that there is no reserve left as unto publick judgments , but only in sovereign grace and mercy , to be waited for in a way of repentance and reformation . as unto our priviledges , god speaks unto us , as he did to the people of old , concerning their ornaments , exod. 33. 5. put them off , that i may know to do unto you . we are to lay aside our pleas and pretences , betaking our selves to sovereign grace and mercy alone . 2. another ground of vain confidence may be , an unjust expectation of such an accomplishment of scripture-promises , prophesies and predictions , as are not applicable unto our present condition . it is undeniable that there are such promises , prophesies and predictions concerning the deliverance of the church , the ruine of its adversaries , the glory and beauty of the kingdom of christ , as those intended . for although the most of that kind in the old testament , are of a spiritual interpretation , and have their accomplishment in all the elect in every age , whatever be their outward state and condition ; yet that there are such also as concern the state of the church in this world , and the ruine of all its antichristian enemies , with peace and glory ensuing thereon , cannot be denied . and concerning them , we may observe sundry things , that we may not abuse them into vain groundless confidences in such a season this as is . 1. that we ought to have a firm faith of their accomplishment in their proper season . the rule of them all is that of the prophet ; i the lord will hasten it in his time , isai. 60. 22. as it is also , hab. 2. 2 , 3. though they seem to be prolonged and tarry beyond their proper season , yet they have their fixed and determinate time , beyond which they shall not tarry . and two things i would offer on this occasion . 1. that we are not only to believe their accomplishment , but to be in the actual exercise of faith about it . for without this , we shall want a great supportment of patient long-suffering in every time of trial. and by this faith do we take in the power and comfort of things promised things not actually enjoyed . for faith is the substance of things hoped for , heb. 11 1. that which gives a previous subsistance in the mind and soul , as unto the benefit and comfort of them , of the things hoped for . and those whose minds are exercised unto these things , do know what benefit they have by such a preception of them . they are carryed sometimes by a way of believing into communion with them who lived in the old world , as they had with us in the expectation of what we enjoy ; and into the same kind of communion with those who herafter shall enjoy the accomplishment of those promises which may be yet afar off . 2. this faith ought to be most firm when all things seem to conspire in rendring the accomplishment of such promises not only improbable , but also impossible , as unto present outward causes , as in the state of things at this day in the world . there are no visible or appearing means of the fulfilling any of them ; yet the whole world is joyned in a conspiracy to defeat them ; but true faith riseth against those oppositions , and is prevalent against them all . for having god alone , his power , faithfulness and truth for its objects , it values not the opposition that men can make against them . that shall be done in this kind , which god is able to do , let men do what they please . god laughs all their proud attempts to scorn , and so may the virgin daughter of sion also . 2 it is our duty to pray for the accomplishment of all the promises and predictions that are on record in the book of god concerning the kingdom of christ and his church in this world. god will do these things , yet for all of them , he will be sought unto by the house of israel . this hath been the practice of believers in all ages both under the old testament and the new , prayer for the accomplishment of promises , hath been the life-breath of the church in all ages ; and faith hereby brings in great refreshment unto the soul. and the greatest evidence of its approach will be a plentiful effusion of the holy spirit in the hearts of believers , be they few or more at any time in the world , stirring them up and enabling them to pray effectually and fervently for their accomplishment , as in the example of daniel , chap. 9. 1 , 2 , 3. wherefore , 3. there are three things considerable in such promises and predictions . 1. the grace and mercy that is in them . 2. the suitableness of that grace and mercy unto the state of believers at any time . 3. the litteral accomplishment of them in their outward circumstance . the two former belong unto us at all times , and we may plead with god in faith , for the effects of them in all our trials and distresses . with respect hereunto , it is , that the people of god have faith in him against the world , with all their enemies and oppressors , which they have been so reproached withal , as the lord christ was with his faith unto the same purpose , psal. 22. 8. when thing● seem to go evil with them , when they are shut up in the hands of their enemies and oppressors , as the lord christ was upon the cross , the world is ready to approach them with their confidence in god , and there owning themselves to be his people ; but they faint not herein . however things may go for a season , they are secur'd of the grace and mercy which is the promises , which are suited unto all their wants , all that they can desire absolutely ; yea , their full deliverance , when it is best for them : but , 4. remember , that as unto the application of the accomplishment of such promises and predictions in their outward effects , unto certain times and seasons , many have been wofully mistaken , which hath been the ground and occasion of very scandalous miscarriages : the world hath scarce seen greater outrages of sin and wickedness that have been countenanced by this pretence , that such or such a time was now come , and that therein such and such things were to be done by those who made such interpretations and applications . for when such a conceit befalls the minds of men , it sets them loose from all rules but their own inclinations and many have from such apprehensions fallen under sad and scandalous disappointments . vvherefore , such an expectation or confidence of the events of promises , prophesies , and predictions , as hinders men from applying their minds throughly unto the present duties that god calls for , is heedfully to be watched against . i have heard many arguing and pleading for the strengthening of such confidences , but i never saw good effect of them ; they please for the present , they profit not . the story of the prophets jeremiah and hananiah , is applicable in this case , jer. 28. and it is certain that before the final destruction of hierusalem , that which principally hardened the people unto their utter ruine , so as they would hearken neither to the voice of god nor man for their safety , was a presumption they had , that at that time their messiah would come and save them , 6. few know of what sort day of the lord will be , which they desire long for an expect . we know how it proved unto the church of the jews , mal. 3. 1. 2 , a day may be coming , which , although it may be a glorious issue , yet it may consume all the hopes that men have treasured up in their expectation of it . but i will not touch farther on these things : my design is only to take us all off from such vain confidences as may obstruct us in a diligent attendance unto those duties , which god at this season calls us unto ; which shall be declared immediately . 3. some place their confidence in secret reserves which they have in themselves , that however it go with others , yet they shall escape well enough . they are rich , and they intend to be wise : they intend not to be ingaged in any thing civil or religious , that should prejudice them in their possessions : whilst things pass at the cheap rate of talking , they will be like unto others ; but when trials come , they will make a safe retreat . we have their character and their doom , jer. 28. 15 , 17 , 18. 4. a fourth direction for our deportment in such a season is , that we diligently consider and search our own hearts , and ways , to find out and understand how it is between god and our souls . this direction is given us lam. 3. 39. 40. wherefore doth a living man complain , a man for the punishment of his sins ? let us search and try our ways , and turn again to the lord. when trials and punishments draw nigh , or are upon us , it is not our business nor duty to lie complaining under them , but so to search and try our ways , as to turn unto the lord. this is the first word of the voice of god in approaching judgments , search your selves , try your hearts and your ways , try how it is with you . at such a season to pass by the consideration of our selves , of our state , of our vvalk , of our actions , in an ordinary manner , or with slight or common thoughts , is to despise the voice of god. god speaks aloud , the voice of god cryeth unto the city ; he doth so by the ways before-mentioned ; he speaks articulately , distinctly , so as that a man of wisdom may see his name , and know his mind ; he speaks unto us ; and says , search now your selves . and in this search , respect is to be had unto the things ensuing . 1. in general , search into your state and condition ; try whether it be built on a good foundation ; on the rock by faith ; or on the sand , by profession only ; whether it will hold his trial who will bring it to the refiners fire ; he shall slay the hypocrite with the breath of his mouth . and many dreadfull discoveries will be made of the false and rotten states of men when the lords day of trial shall come . this is one certain end of a fiery trial ; namely , to discover and consume the profession of hypocrites , as hath been done in part already . 2. with respect unto those ways and sins which are the peculiarly provoking sins of churches and professors ; such as the lord christ testifieth his displeasure against in them , and which may have as great an influence into the procurement of temporal judgments , as the more flagitious sins of open sinners : such are decays in love , zeal and fruits of obedience , want of delight , vvarmth and life in the ordinances of gospel-vvorship : with pride , elation of mind , self-conceit , and barrenness in good vvorks . if we would know what are the sins in churches and professors , that the lord christ is so displeased with us , as to threaten his departing from them , we cannot better learn it , than in the declaration of his mind , which he makes unto the churches of asia , rev 2 and 3. and these are the things which he chargeth on them : for persons under the capacities of church-members and professors , to content themselves with such a search of their outward actions and duties , of all sorts , religious , moral and civil , as none may justly cast blame upon them , it know way answers the search that god calls them unto . how is it as unto the inward frame of the heart ? what is the vigour and power of faith and love in you ? how do they act themselves ; what is your real delight in the ways of god ? where is your fruitfulness in works of charity and mercy ? vvhere is your readiness to forgive your enemies ? are there no failings , no decays in these things ? are there no indispositions , deadness and coldness in duties , grown upon you ? how is it as unto constant meditation on spiritual things , and the fixing your affections on things that are above ? vvith respect unto these things , ought we to search our selves diligently in such a day as this is ; and if we find our selves under decays in them , let us know of a truth that god calls us unto repentance or pain of his highest displeasure . for our parts , we cannot search into , we cannot judge the hearts of others , any other way but by the application of the word unto their consciences . but i must needs say , that if mens outward actions be an indication of the inward frame of their minds , there is reason enough for the most of us to be jealous over our selves herein . 2. with respect unto your callings , circumstances and inclinations , and the sins that are peculiar unto them . there are sins which are very apt to insinuate themselves into the callings and circumstances of men , both of high and low degree , that do easily beset them ; as hardness , oppression , severity and unmercifulness , in those that are great , and have large possessions ; and deceit , equivocations , over-reaching , in those of more ordinary employments . i speak not of these at present : they are of the number of those which go before-hand unto judgment : but these things , namely , mens callings , circumstances and inclination are apt to influence their mind with vicious habits , and to render their ways crooked . pride of life , self-conceit , negligence in holy duties , destempered passions and lusts , devouring cares , carnal fears , with other hurtful evils , do spring from these things , if not watched against . in reference unto them therefore are we called to search our selves in day wherein god is pleading with us . with respect unto them ought we to be exceding jealous over our selves ; for verily they have rendred the vvays and vvalkings of the generality of professors a great provocation unto christ jesus . 4. in an especial manner with a respect unto love of the world , and conformity thereunto . this is that which the lord jesus christ will not alwaies bear withal in his churches ; for it lies in opposition unto the whole work of faith , and all the precepts of the gospel ; it is not against this or that command only , but it is against the whole design of the gospel , and the grace administred therein . now at present concerning our outward conformity unto the vvorld there needs no great search to be made : it is open and evident unto all ; so that as unto attire , fashions , manner of ordinary converse , mispence of time , feastings of rich ones , and jolities , there is little difference left between professors and the world , which god will not long bear with them in ; especially not in those who have increased their wealth in , and grown into conformity with the vvorld , whilst others under the same profession , have been harrassed , imprisoned , impoverished and ruined by the vvorld . and as for inordinate love unto the vvorld , i have spoken so often to it , treated so much of it , that i shall not here again insist upon it : i shall only say , that when men grow proud , high-minded , and value themselves according to the increase of their earthly enjoyments , and think themselves wronged if others do not also so value them , it is in vain for them to pretend that their hearts do not inordinately cleave unto the vvorld , and the things of it . the self-searching is the first duty we are at this season called unto ; and if we are negligent or overly herein , we shall not answer the mind and vvill of god in any one duty or instance of any other kind . vve are therefore herein to call in god and men unto our aid and assistance as also to stir up our selves unto it with diligence and perseverance . so the psalmist , lest , he should not be able to make a diligent effectual examination of himself and his ways , cries unto god , to search and try him , that he might be known unto himself , especially with respect unto any evil way of sin or wickedness , psal. 139. 23 , 24. so we ought to cry for fresh communications of the holy spirit of god in his convincing efficacy , to acquaint us throughly with our selves , and to deliver us from all self-deceivings in this matter . for when we go about this search , a thousand pretences and arguings will arise , to the concealment or countenance of self and sin , against a discovery and pursuit . nothing can remove and scatter them , but the power of the holy spirit acting in his convincing efficacy . the whole deceit of the heart in such a season will be put forth , to hide , palliate , excuse and countenance such frames and actings as ought to be seized on and brought to judgment . there is need of the candle of the lord to search the inward parts of the belly , prov. 20. 27. of spiritual light , to look into the secret recesses of the mind and affections , to discover what is amiss in them . and there is need of spiritual strength , to cast down all the srong holds and fortifications of sin , which will be all set up at such a time , and will not be demolished or scattered without powerfull actings of grace . this therefore in the first place , we are to apply our selves unto , if we intend any success in this work of self-examination . so also are we to pray , that the word in the preaching and dispensation of it , may be effectual unto the same end , that we may find it quick and powerfull , heb. 4. 12. that it may so judge the secrets of our hearts , 1. cor. 14. 25. that we may fall down and judge our selves also . to hide our selves at such a season , , from the power of the word , is an open evidence of a ruining security . this work in the use of these means , is to be called over and persisted in , if we design a compliance with the present calls of god , or an endeavour to be found of him in peace , when he cometh . 5. to be deeply humbled before the lord for our own sins , with a relinquishment of them all thereon , is the principal part of our duty in this season . this the whole scripture testifieth unto , speaking of these things . without this , all that we do , or can do , signifies nothing as unto a compliance with the calls of god. this is the end of the search before insisted on . we are to find out , to know every one the plague , the stroke , the disease of his own heart , so as to be humbled before the lord for it . and unto this humiliation it is required , 1. that it be internal and sincere . there is an humiliation commonly expressing it self in the observation of days of fasting and prayer , which oftentimes is but the hanging down of the head like a bulrush for a day . however , it may be so carried sometimes , as to divert or prolong the execution of threatned judgments : but that which god requireth of us , is to be in the fixed affections of the heart . vvhen the lord christ comes to enjoyn repentance and reformation , he gives himself that title , i am he that searcheth the reins and hearts , rev. 2. 23. it is an internal hidden work , which he looks after in our humiliation for sin. so saith david in the same case ; thou requirest truth in the inward parts , psal. 51. truth or sincerity in the affections , is that which god regards in our humiliation ; which answers the charge in the prophet , rend your hearts , and not your garments : inward power , not outward signs , are accepted with god in this matter . let us every one take it on our own souls , every one charge his own conscience in private with the performance of this duty : god will bear no longer with pretences ; no outward appearances or evanid affections in a temporary humiliation for a day , though in the observation of the most solemn duties , required on such a day , will answer the mind of god herein . for 2. it must be extraordinary . humiliation for our own sins , is a duty constantly incumbent on us . to walk humbly with god , is the principal thing that he requires of us in this world , micah 6. 9. hereof self-abasement in a sence of sin is the life and soul , the principle of all other acts and duties belonging thereunto . but when the calls of god are extraordinary , as they are at this day , it is necessary that we attend hereunto in an extraordinary manner . failing in the necessary degrees of a duty , renders it ineffectual and unacceptable . if as unto times and seasons , vvays , means and manner of this duty , we do not apply our selves unto it with more than ordinary diligence , and with great intention of mind , we sail in what is expected from us . to deal with god on extraordinary occasions , in an ordinary frame of spirit , is to despise him , or argues at least no due reverence of him in his judgments , nor a due apprehensions of our own concerns in them . 3. it is required that humiliation for sin be accompanied with a relinquishment of sin : he that confesseth his sins , and forsaketh them , shall find mercy . confession is grown a cheap and easie labour , whether it be read out of a book , or discharged by vertue of spiritual gifts . humiliation may be pretended , when it is not ; and expressed , when it is transitory , no way answering the mind and will of god. but the real relinquishment of sinful frames , sinful ways , sinful neglects , can neither be pretended , nor represented better than it is . he that thinks he hath nothing to forsake , no evil way , no sinfull negligence , no frame of heart , will be awakened to a better kowledge of himself , when it is too late . this we may therefore evidently try our selves by ; what real change hath there been in us , in compliance with the calls of god ? what have we relinquished in our ways , frames or actings ? what vain thoughts are utterly excluded , whereunto we have given entertainment ? what passions or affections have been reduced into order , which have exceeded their due bounds and measures ? what vain communication , formerly accustomed unto , hath been watched against and prevented ? what dissimulation in love hath been cured or cast out ? what irregular actings in our persons , families or occasions of life have been forsaken ? an enquiry into these things , will give us real , sensible evidence , whether our humillation for our own sins be compliant with the present calls of god. 6. another duty of the season is , that we mourn for the sins of others ; of those especially in whom we are providentially concerned ; as relations , churches , the whole people of the land of our nativity , with whom we are engaged by manifold bonds and means of conjunction . it is well known that this sincere mourning for the sins of the places and times wherein we live , of the people and churches whereunto we do belong , is eminently approved of god , and a token unto themselves , in whom that sence is , of deliverance in a day of calamity , ezek. 9. 4. 5 , 6. to have minds careless and regardless of the sins of other men , is a great evidence of want of sincerity in our profession of the detestation of sin. many pretences there are of it ; as that they will not hear us , we are not concerned in them ; that they are wicked enemies of god , and the worse they are , the more will their destruction be hastened : by such pretences do men deceive their souls into a neglect of this duty , yea , unto provoking sin such as this is . it is a matter of sorrow unto them that truly fear god , and have any concernment in his glory , or the honour of christ , that the whole vvorld , so far as we know , is filled with all abominable provoking sins ; it lies under a deluge of sin , as it lay of old under a flood of waters only here and there appeareth an ark , that is carried above it . atheism , anti scripturism , disbelief of gospel-mysteries , contempt of the religion which they themselves profess ; amongst all sorts of christians , the loss of all publick faith and trust ; with a litter of unclean lusts ambition , pride , covetousness , in many who have the outward conduct of the church , have spread themselves over the face of the earth . vvhen god thus deals with the world , when he gives it up unto this open profligate excess which now abounds in it , it becomes unto all that truly fear him , a place of darkness and sorrow , which calls for a mourning frame of heart . it is so much more as unto the land of our nativity . from a conjunction with this people in blood , language , manners , laws civil interests , relations , arising form the common law of nativity , in a place limited and bounded by providence unto especial ends , we cannot but have a great concernment in their good or evil. it is greater from hence , that the same true religion hath been professed in the whole nation , with innumerable priviledges accompanying it . on these and the like considerations , the whole nation is laid under the same . law of providence for good or evil . in the sin therefore of this people we are in a peculiar manner concerned ; and shall be so in their sufferings . whether sin abound in the land at present , we have already made enquiry ; and nothing , spoken before , shall be repeated . if we have not a sense of these provocations , if we endeavour not to affect our hearts with them , and mourn over them , we are very remote from that frame which god calls unto . and this mourning for the sins of others from a double spring . zeal for the glory of god. 2. compassion for the souls of men ; yea , for the woful calamitous state and condition which is coming upon them , even in this world. surely those who are true believers cannot but be concerned in all the concerns of the glory of god. if in all our afflictions he is afflicted , in all the sufferngs of his glory , we ought to suffer . in the blessed direction given us for our prayers , as unto what we ought to pray for , that which in the first place is prescribed , as that which principally and eminently we ought to insist on , is the glory of god in the sanctification of his name , the progressive coming of the kingdom of christ , and the accomplishment of his vvill by the obedience of men in the world . if we are sincere herein , if we are servent in these supplications , is it nothing unto us , when all these things are quite contrary amongst us ? when the name of god is blasphemed , and all things whereon he hath placed his name are derided ; when the whole internal interest and kingdom of christ are opposed , and the outward court of the temple , given every where to be trodden down of the gentiles ? when all manner of sins abound in opposition unto the will and commands of god ; when the earth is almost as unlike unto heaven , as hell it self ; is their nothing to be mourned for herein ? vve are for the most part selfish , and so it may go well with our selves , according to the extent of our relations and circumstances , we are not greatly moved with what befals others . there is evil enough herein ; but shall we be moreover so minded towards jesus christ , that whilst we are in safety , we care not though his concernments are in the utmost hazard ? do we love the name of god , the ways of god , the glory of god in his kingdom and rule , we cannot but be deeply affected with the suffering of them all in these days . the other spring of this mourning-frame , is compassion for the souls of sinners , and their persons also in the approach of calamitous desolations . i am hastening to an end , and cannot insist on these things : this only i shall say , he that can take a prospect of the eternally miserable condition of multitudes among whom we live , and the approaching miseries , which , without repentance and reformation will not be avoided , and not spend some tears on them , hath a heart like a flint or adamant , that is capable of no impression . 7. it is a season wherein we are called to a diligent , heedfull attendance unto the duties of our stations places and callings . duties in our church-relations , duties in our families ; duties in our callings and manner of conversation in the world. this is the advice given by the apostle , with respect unto such a season , 2 pet. 3 , 13 , 14. seeing that all these things shall be dissolved , what manner of persons ought ye to be , in all manner of conversation and godliness : wherefore be diligent that you may be found of him in peace , without spot and blemish . without a sacred diligence in all these duties , we cannot be found in peace of the lord christ when he comes to judge the world , and purifie his church with a fiery trial. negligence , coldness and sloth in these things are tokens of approaching judgments and of some of them at this day the generality of professors seem to be almost weary of , and to attend unto them in a very indifferent and overly manner . but we may know assuredly , that if we thrive not in our diligence in these things , if the vigour of our spirits in watchfulness be not engaged in them , we are not compliant with the present calls of god. 8. it is required of us that we cry earnestly , continually , with preserverance , for such an effusion of the holy spirit from above , as may dispose and work the inliabitants of the land unto repentance and reformation . that this is the only way , the only means of releif , of a sanctified deliverance from desolating judgments . hath been declared . and this is the only way which some of us have to help and assist the nation in its distress . wherefore by a constant continuance in supplication for such fffusion of the holy spirit , we shall have a threefold advantage . 1. we shall hereby discharge the duty we owe unto the land of our nativity , in such a way as none can deny or hinder . we owe a duty unto it on all good accounts , moral , political , spiritual . we are , for the most of us , shut up from giving any other assistance unto it , by advice , counsel , or action ; this is that which none can hinder ; wherein the poorest may be as useful and serviceable as the mighty . and if i● be diligently attended unto , it will be far above whatever can be contributed by wisdom , wealth or strength unto the same end. for by this means we shall be saved or perish . 2. it will preserve our own hearts in the best frame for what we our selves may be called unto . he that is earnest and sincere in his supplications for the communication of the spirit unto others , shall not want blessed supplies of him in his own soul : he will not withdraw from them , as unto themselves , who so esteem , prize and value his vvork towards others . 3. vve shall hereby give testimony unto god and his grace , against the cursed prophaneness of the world ; who reject and despise this only means of relief and deliverance : for when all other remedies fail , if god will not utterly forsake a church or people , he doth constantly assign this , as the only means of their safety . see jer. 31. 31 , 32. 33. ezek. 11. 17 , 18 , 19. chap. 36. 25 , 26 , 27. this way the vvorld despiseth , regardeth not ; wherefore we can in nothing give a greater testimony unto god , than by insisting on this way , with faith and patience , contemning the reproaches of the world , on the account of it . 9. let us labour our selves to be exemplary in reformation , thereby to promote it among others . let us plead and exhort what we will , unless we give an evidence in our own persons , of the necessity which we judge that there is of present reformation , we shall we be of little use unto the promotion of it . many retrenchments of liberty in conversation may be made among the best of us ; many duties may be attended with more diligence ; many causes offence avoided ; many evidences given of a deep sence of deserved judgments , and of our reverence of the name of god therein ; much fruitfulness in charity and good works be declared . i have heard , that in the country , where a man is looked on to be a wise man , and a good husband , among his neighbours , they will n●te the times of his plowing , sowing and manuring his ground , and not undertake any thing , until they find him going before them in it , and if men are looked on in a peculiar manner as professors of religion at such a time as this , under calls and warnings from god for repentance and reformation , the eyes of other men will be towards them , to see what they do on this occasion . and if they find them as unto all outward appearance , careless and negligent , they will judge themselves unconcerned , and abide in their security . wherefore , so far as i know , if such persons be not exemplary , not only in repentance . but also in the evidence and demonstration of it , by its outward fruits , they may be , and are the great obstructers of the reformation of the cities , towns and places wherein they do inhabit ; nor can any contract the guilt of a greater sin. and if god should bring an overflowing scourge on the inhabitants of this land , because they have not turned unto him at his calls , it is most righteous that they should share in the judgment also , who were an occasion of their continuance in security ; a matter we have all just cause to tremble at . finis notes, typically marginal, from the original text notes for div a53702-e1280 these things were spoken on the burning of several persons to death , in one of the late fires in london . a review of the true nature of schisme, with a vindication of the congregationall churches in england, from the imputation thereof unjustly charged on them by mr d. cawdrey, preacher of the word at billing in northampton-shire. / by john owen d.d. owen, john, 1616-1683. this text is an enriched version of the tcp digital transcription a90287 of text r203102 in the english short title catalog (thomason e1664_1). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 225 kb of xml-encoded text transcribed from 94 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a90287 wing o803 thomason e1664_1 estc r203102 99863179 99863179 115364 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a90287) transcribed from: (early english books online ; image set 115364) images scanned from microfilm: (thomason tracts ; 208:e1664[1]) a review of the true nature of schisme, with a vindication of the congregationall churches in england, from the imputation thereof unjustly charged on them by mr d. cawdrey, preacher of the word at billing in northampton-shire. / by john owen d.d. owen, john, 1616-1683. [6], 181, [1] p. printed by henry hall printer to the university, for thomas robinson., oxford, : m.dc.lvii. [1657] a defense of his "of schisme" in reply to "independencie a great schism" by daniel cawdrey. annotation on thomason copy: "7ber [i.e. september] 25". reproduction of the original in the british library. eng owen, john, 1616-1683. -of schisme -early works to 1800. cawdrey, daniel, 1588-1664. -independencie a great schism -early works to 1800. congregationalism -apologetic works -early works to 1800. schism -early works to 1800. a90287 r203102 (thomason e1664_1). civilwar no a review of the true nature of schisme,: with a vindication of the congregationall churches in england, from the imputation thereof unjustl owen, john 1657 38464 23 75 0 0 0 0 25 c the rate of 25 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-06 tcp assigned for keying and markup 2007-06 apex covantage keyed and coded from proquest page images 2008-04 john latta sampled and proofread 2008-04 john latta text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion a review of the true nature of schisme , with a vindication of the congregationall churches in england , from the imputation thereof unjustly charged on them by mr d. cawdrey , preacher of the word at billing in northampton-shire . by john owen d. d. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 2 tim. 2. 24. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : tit. 1. 7. oxford , printed by henry hall printer to the university , for thomas robinson . m. dc . lvii . christian reader . it is now about three weekes since , that there was sent unto me , a book intituled , independency a great schisme ; as the frontispeece farther promiseth , undertaken to be mannaged against something written by me , in a treatise about the true nature of schisme , published about a yeare agoe ; with an addition of a charge of inconstancy in opinion , upon my selfe : of the one , and the other , the ensueing discourse will give a farther and full account . coming unto my hands at such a season , wherein , as it is knowne , i was pressed with more then ordinary occasions of sundry sorts , i thought to have deferred the examination of it , untill farther leasure might be obtained , supposing that some faire advantage would be administred by it , to a farther christian debate , of that discovery of truth , and tender of peace , which in my treatise i had made . engaging into a cursory perusall of it , i found the reverend authors designe , and discourse , to be of that tendency , and nature , as did not require , nor would admit of any such delay : his manifold mistakes in apprehending the intention of my treatise and of the severalls of it his open presumption of his owne principles , as the sourse and spring of what pretends to be argumentative in his discourse , arbitrarily inferring from them , without the least attempt of proofe , whatever tenders its assistance to cast reproach on them with whom he hath to do , his neglect in providing a defence for himselfe by any principles not easily turned upon him , against the same charge which he is pleased to mannage against me : his avowed laying the foundation of his whole fabrick , in the sand of notoriously false suppositions , quickly delivered me from the thoughts of any necessity to delay the consideration of what he tendred to make good the title of his discourse . the open and manifest injury done , not only to my selfe , in laying things to my charge which i know not , lading me with reproaches , tending to a rendring of me odious to all the ministers and churches in the world , not agreeing with me in somefew things concerning gospell administrations , but also to all other churches and persons of the same judgment with my selfe , called for a speedy account of the true state of the things contended about . thou hast therefore here christian reader the product ( through the grace of him who supplyeth seed to the sower ) of the spare houres of foure or five daies , in which space of time this ensuing discourse was begun and finished : expect not therefore any thing from it , but what is necessary for the refutation of the book , whereunto it is opposed ; and as to that end and purpose , i leave it to thy strictest judgment . only i shall desire thee to take notice , that having kept my selfe to a bare defence , i have resolvedly forborne all recharge on the presbyterian way , either as to the whole of it , whence by way of distinction it is so called , or as to the differences in judgment and practise of them who professe that way , among themselves , which at this day , both in this and the neighbour nation , are more and greater , then any that our author hath as yet been able to find amongst them whom he doth principally oppose . as the ensuing sheets were almost wrought of at the presse , there came to my hand a vindication of that eminent servant of god ▪ mr john cotton , from the unjust imputations and charge of the reverend person with whom i have now to do , written by himselfe not long before his death ; the opportunity of publishing that discourse , with the ensueing , being then lost , i thought meet to let the reader know , that a short season will furnish him with it . farewell , and love , truth , and peace . ch : ch : coll : oxon : july : 9. 1657. a vindication of the treatise about the true nature of schisme . &c. chap. 1. the present state of things in the christian world , will on a slight consideration yeeld this account of controversies in religion ; that when they are driven to such an issue , as by forraigne coincidences to be rēdered the interest of parties at variance , there is not any great successe to be obtained by a mannagement of thē , though with never so much evidence and conviction of truth . an answering of the profession that is on us , by a good and lawfull meanes , the paying of that homage and tribute we owe to the truth , the tendring of assistance to the safe-guarding of some weaker professours thereof , from the sophismes and violence of adversaries , is the most that in such a posture of things , the most sober writers of controversies can well aime at . the winning over of men to the truth we seeke to maintaine , where they have beene preingaged in an opposition unto it , without the alteration of the outward state of things , whence their engagements have insensibly sprung and risen , is not ordinarily to be expected . how farre i was from any such thoughts in the composing and publishing my treatise of the nature of schisme , i declared in sundry passages in the treatise its selfe . though the thing contended about , whatsoever is pretended to the contrary , will not be found amongst the most important heads of our religion , yet knowing how farre on sundry accounts the stated , fixed interest of severall sorts of men , ingageth them to abide by the principles they owne in reference thereunto ▪ i was so farre from hoping to see speedily any visible fruits of the efficacie of the truth i had mannaged , that i promised my selfe a vigorous opposition , untill some urgent providence , or time , altering the frame of mens spirits should make way for its acceptance . freely i left it in the hand of him , whose truth , i have good security i had in weaknesse maintained , to dispose of it with its issues and events at his pleasure . i confesse knowing severall parties to be concerned in an opposition to it , i was not well able to conjecture from what hand the first assault of it would arise . probability cast it on them , who looked on themselves in the nearest proximitie of advantage by the common notion of schisme opposed . the truth is , i did apprehend my selfe not justly chargeable with want of charity , if i thought that opposition would arise from some other principles , than mere zeale for a supposed truth , and therefore tooke my aime in conjecturing at the prejudices that men might feare themselves and interests obnoxious unto by a reception and establishment of that notion of schisme , which i had asserted . mens contentednesse to make use of their quietnesse in reference to popery , socinianism , arminianism , daily vented amongst us , unlesse it were in some declamatory expressions against their toleration , which cost no more than they are worth , if shaken off by a speedy engagement against my treatise , confirmed such thoughts in mee . after therefore it had passed in the world for some season , and had found acceptance with many learned and godly persons , reports began to be raised about a designe for the refutation of it ; that so it should be dealt withall i heard was judged necessary at sundry conventions ; what particular hand it was likely the taske would fall upon , judging my selfe not concerned to know , i did not enquire . when i was informed how the disposall of the businesse did succeed , as i was not at all surprized in reference to the party in generall from which it did issue , so i did relieve my selfe under my fears , and loathing to be ingag'd in these contests by these ensuing considerations . 1. that i was fully perswaded that what i had written was for the substance of it the truth of god , and being concern'd in it only on truths account , if it could be demonstrated that the sentence i had asserted , was an unlawfull pretender thereunto , i should be delivered from paying any further respect or service to that , whereunto none at all was due . 2. that in the treatise its selfe so threatned , i had laid in provision against all contending about words , expressions , collaterall assertions , deductions , positions , all and every thing , though true , that might be separated from the life or substance of the notion , or truth pleaded for . 3. that whereas the whole weight of the little pile turned on one single hing , and that visible & cōspicuous , capable of an ocular demonstration , as to its confirmation or refutation , i promised my selfe that any man who should undertake the demolishing of it , would be so farre from passing that by , and setting himselfe to the superstruction , that subsists in its single strength and vigour , that indeed finding that one thing necessary for him , he would solely attempt that , and therein rest . this i knew was evident to any considering person that should but view the treatise , that if that foundation were cast downe , the whole superstructure would fall with its owne weight : but if left standing , an hundred thousand volumes against the rest of the treatise could not in the least prejudice the cause undertaken to be mannaged in it . men might indeed by such attempts manifest my weaknesse and want of skill , in making inferences and deductions from principles of truth , wherein i am not concern'd , but the truth its selfe contended for , would still abide untouched . 4. having expresly waved mans day , and judgement , i promised my selfe security from a disturbance by urging against me the authority of any , of old or late ; supposing that from the eviction of their severall interests , i had emancipated my my selfe from all subjection to their bare judgements in this cause . 5. whereas i had confin'd my selfe to a bare defensative of some , not intending to cast others from the place , which in their owne apprehensions they do enjoy , ( unlesse it was the roman party ) i had some expectations that peace-loving godly men , would not be troubled that an apparent immunity from a crime was without their prejudice or disadvantage manifested in behalfe of their brethren , nor much paine themselves to reinforce the charge accounted for . so that the bare notion of schisme , and the nature of it abstracted from the consideration of persons , would come under debate . indeed i questioned whether in that friendly composure of affections , which for sundry yeares hath been carrying on betweene sober and godly men of the presbyterian and congregationall judgement , any person of reall godlinesse would interest himselfe to blow the coale of dissension , and engage in new exasperations . i confesse i alwaies thought the plea of cicero for ligarius against tubero most unreasonable ; namely , that if he had told ( as he calls it ) an honest and mercifull lye in his behalfe , yet it was not the part of a man to refell it , especially of one who was accused of the same crime : but yet i must needs say , a prompt readinesse to follow most questionable accusations against honest defēsatives , frō good men unjustly accused by others of the same crime , i did not expect . i added this also in my thoughts , that the facility of tendring a discourse to the purpose , on the businesse under consideration , was obviated by its being led out of the common rode , wherin common place supplies would be of litle use to any that should undertake it : not once suspecting that any man of learning and judgment would make a returne unto it out of vulgar discourses about ministers calling , church government or the like . how farre these and the like considerations might be a releife unto my thoughts , in my feares of further controversiall ingagements , having the pressure of more business upō me than any one mā i know of my calling in the whole nation , i leave it to the judgment of them who love truth and peace . but what litle confidence i ought in the present posture of the minds of men , to have placed in any or all of them , the discourse vnder consideration hath instructed me : that any one thing hath fallen out according to my expectations and conjectures , but only its being a product of the men , of the perswasion owned therin , i am yet to seeke . the truth is i cannot blame my adversary viis et modis to make good the opposition he is ingaged in ; it concernes him and his advisers beyond their interest in the appearing skirts of this controversy . perhaps also an adjudged necessity of indeavoring a disreputation to my person and writings , was one ingredient in the undertaking . if so , the whole frame was to be carried on by correspondent medium's . but let the principles and motives to this discourse be what they will , it is now made publick , there being a warmer zeale acting therin , then in carrying on some other thinges , expected from the same hand . to what may seeme of importance in it , i shall with all ▪ possible plainesse give a returne . had the reverend author of it thought good , to have kept within the bounds , by me fixed , and candidly debated the notion proposed , abstracting from the provocations of particular applications , i should most willingly have taken paines for a further clearing and manifesting of the truth contended about . but the whole discourse wherewith i have now to do , is of another complexion , and the designe of it , of another tendency ; yea so mannaged sometimes , that i am ready to question whether it be the product and fruite of his spirit whose name it bears : for though he be an utter stranger to me , yet i have received such a character of him , as would raise mee to an expectation of any thing from him , rather then such a discourse . the reader will be able to perceive an account of these thoughts in the ensuing view of his treatise . 1. i am without any provocation intended , and i hope given , reviled from one end of it to the other ; and called , partly in down right termes , partly by oblique intimations , whose reflections are not to be waved , sathan , atheist ; sceptick , donatist , heretick , schismaticke , sectarie , pharisee , &c. and the closure of the book is merely an attempt to blast my reputation , whereof i shall give a speedy account . 2. the professed designe of the whole is to prove independency , as he is pleased to call it , which what it is , he declares not , nor ( as he mannages the businesse ) do i know , to be a great schisme , and that independents , ( by whom it is full well knowne whom he intends ) are schismaticks , sectaries , the troublers of england . so that it were happy for the nation , if they were out of it ; or discovering sanguinary thoughts in reference unto them ; and these kinds of discourses fill up the booke , almost from one end to the other . 3. no christian care doth seeme to have been taken , nor good conscience exercised from the beginning to the ending , as to imputation of any thing unto me , or upon mee , that may serve to help on the designe in hand . hence i think it is repeated neare an hundred times , that i deny their ministers to be ministers , & their churches to be churches , that i deny all the reformed churches in the world , but onely our owne ( as he calls them ) to be true churches , all which is notoriously untrue , contrary to my knowne judgement , professedly declared on all occasions , contrary to expresse affirmations in the booke he undertakes to confute , and the whole designe of the booke its selfe . i cannot easily declare my surprizall on this account . what am i to expect from others , when such reverend men as this author , shall by the power of prejudice be carried beyond all bounds of moderation , and christian tendernesse in offending ? i no way doubt but that sathan hath his designe in this whole businesse . he knowes how apt we are to fixe on such provocations , and to contribute thereupon to the increase of our differences . can he according to the course of things in the world , expect any other issue , but that in the necessary defensative i am put upon , i should not wave such reflexions and retortions on him , and them with whom i have to do , as present themselves with as faire pleas , and pretences unto me , as it is possible for me to judge , that the charges before mentioned ( i meane of schisme , heresie , and the like ) did unto him . for as to a returne of any thing in its owne nature false and untrue , as to matter of fact , to meet with that of the like kind wherewith i am entertained , i suppose the divell himselfe was hopelesse to obtaine it . is he not filled with envie to take notice in what love without dissimulation i walk with many of the presbyterian judgment ? what christian entercourse , and communion i have with them in england , scotland , holland , france , fearing that it may tend to the furtherance of peace & union among the churches of christ ? god assisting i shall deceive his expectations , and though i be called schismatick , and heretick a thousand times , it shall not weaken my love or esteeme , of , or towards any of the godly ministers , or people of that way and judgment with whom i am acquainted , or have occasion of converse . and for this reverend author himself , i shall not faile to pray , that none of the things , whereby he hath , i feare , administred advantage unto satan to attempt the exasperations of the spirits of brethren one against another , may ever be laid to his charge . for my owne part i professe in all sincerity , that such was my unhappinesse , or rather happinesse in the constant converse which in sundry places i have with persons of the presbyterian judgment , both of the english and scottish nation , utterly of another frame of spirit , then that which is now shewed , that untill i saw this treatise , i did not believe that there had remained in any one godly , sober , judicious person in england , such thoughts of heart in reference to our present differences , as are visible and legible therein : tantaené animis coelestibus irae ? i hope the reverend author will not be offended , if i make bold to tell him , that it will be no joy of heart to him one day , that he hath taken paines to cast oyle on those flames , which it is every ones duty to labour to extinguish . but that the whole matter in difference may be the better stated and determined , i shall first passe through with the generall concernments of the book it selfe , and then consider the severall chapters of it , as to any particulars in them that may seem to relate to the businesse in hand . it may possibly not a little conduce towards the removall of those obstructions unto peace and love , laid in our way by this reverend author , and to a clearer stating of the controversie ▪ pretended to be ventilated in his discourse , to discover and lay aside those mistakes of his , which being interwoven with the main discourse from the beginning to the end , seeme as principles to animate the whole , and to give it that life of trouble , whereof it is partaker . some of them were , as absolutely considered , remarked before ; i shall now renew the mention of them , with respect to that influence which they have into the argumentative part of the treatise under consideration . 1. first then it is strenuously supposed all along , that i deny all , or any churches in england , to be true churches of christ , except only the churches gathered in the congregationall way , and upon their principles : then that i deny all the reformed churches beyond the seas to be true churches of christ . this supposition being laid , as the foundation of the whole building , a confutation of my treatise is fixed thereon , a comparison is instituted betweene the donatists and my selfe : arguments are produced to prove their churches to be true churches , and their ministers true ministers . the charge of schisme on this bottome is freely given out and asserted , the proofe of my schismaticall separation from hence deduced , and many termes of reproach are returned as a suitable reply to the provocation of this opinion . how great a portion of a small treatise may easily be taken up with discourses relating to these heads , is easie to apprehend . now lest all this paines should be found to be uselesse , and causlesly undergone , let us consider how the reverend author proves this to be my judgment . doth he evince it from any thing deliver'd in that treatise he undertakes to confute ? doth he produce any other testimonies out of what i have spoken , deliver'd , or written else where , and on other occasions to make it good ? this i suppose he thought not of , but took it for granted , that either i was of that judgment , or it was fit i should be so , that the difference between us might be as great , as he desired to have it appeare to be . well to put an end to this controversie , seeing he would not believe , what i told the world of my thoughts herein in my book of schisme , i now informe him again , that all thes surmises are fond & untrue . and truly for his own sake with that respect which is due to the reputation of religion , i here humbly intreate him not to entertain what is here affirm'd with un-christian surmizes , which the apostle reckons amongst the works of the flesh , as though i were of another mind but durst not declare it , as more then on●● in some particulars he insinuates the state of things with me to be . but blessed be the god of my salvation , and of all my deliverances , i have yet liberty to declare the whole of my judgment in and about the things of his worship . blessed be god , it is not as yet in the power of some men to bring in that their conceited happiness into england , which would in their thoughts accrew unto it , by my removall from my native soyle , with all others of my judgment and perswasion . we are yet at peace , and we trust that the lord will deliver us from the hands of men , whose tender mercies are cruell . however be it known unto them that if it be the will of the lord upon our manifold provocations to give us up to their disposall , who are pleased to compasse us with the ornaments of reproaches before mentioned , that so we might fall as a sacrifice to rage or violence , we shall through his assistance and presence with us , dare to professe the whole of that truth , and those waies of his , which he hath been pleased to revea● unto us . and if on any other account this reverend person suppose i may foster opinions and thoughts of mine owne and their waies which i dare not owne , let him at any time give me a command to waite upon him , and as i will freely and candidly answer to any enquiries he shall be pleased to make after my judgment , and apprehensions of these things , so he shall find that ( god assisting ) i dare owne , and will be ready to maintaine what i shall so deliver to him . it is a sufficient evidence that this reverend author is an utter stranger to me , or he would scarce entertaine such surmizes of me as he doth . shall i call in witnesses as to the particular under consideration ? one evidence by way of instance lies so neare at hand , that i cannot omit the producing of it : not above 14 daies before this treatise came to my hands , a learned gentleman whom i had prevailed withall to answer in the vespers of our act , sent me his questions by a doctor of the presbyterian judgment , a friend of his , and mine . the first question was , as i remember , to this purpose : utrū ministri ecclesiae anglicanae habeant validam ordinationem ; i told the doctor , that since the questions were to passe under my approbation , i must needs confesse my selfe scrupled at the limitation of the subject of the question in that terme ecclesia anglicana , which would be found ambiguous and aequivocall in the disputation ; and therefore desired that he would rather supply it with ecclesiarum reformatarum , or some other expression of like importance , but as to the thing it selfe aimed at , namely the assertion of the ministry of the godly ministers in england , i told him and so now do the reverend author of this treatise , that i shall as willingly ingage in the defence of it , with the lawfulnesse of their churches , as any man what ever . i have only in my treatise questioned the institution of a nationall church , which this author doth not undertake to maintaine , nor indeed hath the least reason so to do , for the asserting of true ministers and churches in england ; i meane those of the presbyterian way . what satisfaction now this reverend author shall judge it necessary for him to give me , for the publicke injury which voluntarily he hath done me , in particular for his attempt to expose me to the censure and displeasure of so many godly ministers and churches as i owne in england , as a person denying their ministry , and church station , i leave it to himselfe to consider . and by the declaration of this mistake how great a part of his book is waved as to my concernments therein , himsefe full well knows . a second principle of like importance which he is pleased to make use of , as a thing granted by me , or at least which he assumes , as that which ought so to be , is that what ever the presbyterian ministers and churches be , i have separated from them , as have done all those whom he calls independants . this is another fountaine out of which much bitter water flows . hence we must needs be thought to condemne their ministry and churches . the brownists were our fathers , and the anabaptists are our elder brothers , we make an harlot of our mother , and are schismaticks and sectaries from one end of the book to the other . quod erat demonstrandum . but doth not this reverend author know that this is wholly denyed by us ? is it not disproved sufficiently in that very treatise which he undertakes to answer ? he grants , i suppose , that the separation he blames , must respect some union of christs institution : for any other , we professe our selves unconcerned in its maintenance , or dissolution , as to the businesse in hand . now wherein have we separated from them as to the breach of any such union ? for an individuall person to change from the constant participation of ordinances in one congregation , to do so in another , barely considered in its selfe , this reverend author holds to be no separation . however for my part , who am forced to beare all this wrath and storme , what hath he to lay to my charge ? i condemne not their churches in generall , to be no churches , nor any one that i am acquainted withall in particular . i never disturb'd , that i know of , the peace of any one of them , nor separated from them ; but having already received my punishment , i expect to heare my crime by the next returne . 3. he supposeth throughout that i deny not only the necessity of a successive ordination , but as farre as i can understand him , the lawfulnesse of it also . by ordination of ministers many upon a mistake understand onely the imposition of hands that is used therein . ordination of ministers is one thing , and imposition of hands another , differing as whole and part ; ordination in scripture compriseth the whole authoritative translation of a man from among the number of his brethren into the state of an officer in the church . i suppose he doth not thinke that this is denied by mee , though he tels me with the same christian candor , and tendernesse , which he exerciseth in every passage almost of his booke , of making my selfe a minister , and i know not what ; i am , i blesse the lord , extreamly remote from returning him any of his own coyne in satisfaction for this love . for that part of it which consists in the imposition of hands by the presbytery , ( where it may be obtained according to the mind of christ . ) i am also very remote from mannaging any opposition unto it . i thinke it necessary by vertue of precept , and that to be continued in a way of succession . it is , i say , according to the mind of christ , that he who is to be ordained unto office in any church , receive imposition of hands from the elders of that church , if there be any therein . and this is to be done in a way of succession , that so the churches may be perpetuated . that alone which i oppose is the denying of this successive ordination , through the authority of antichrist . before the blessed and glorious reformation , begun ●nd carried on by zuinglius , luther , calvin , and others , there were , and had been two states of men in the world , professing the name of christ , and the gospell , as to the outward profession thereof . the one of them in glory , splendor , outward beauty , and order , calling themselves the church , the only church in the world , the catholike church ; being indeed , and in truth in that state wherein they so prided themselves the mother of harlots , the beast , with his false prophet . the other party poore , despised , persecuted , generally esteemed and called hereticks , schismaticks , or as occasion gave advantage for their farther reproach , waldenses , albigenses , lollards , and the like . as to the claime of a successive ordination down from the apostles , i made bold to affirme , that i could not understand the validity of that successive ordination , as successive , which was derived downe unto us from , and by the first partie of men in the world . this reverend authors reply hereunto , is like the rest of his discourse , pag. 118. he tels me , this casts dirt in the face of their ministry , as do all their good friends the sectaries , and that he hath much a doe to forbeare saying , the lord rebuke thee . how he doth forbeare it , having so expressed the frame of his heart towards me , others will judge : the searcher of all hearts knowes , that i had no designe to cast dirt on him , or any other godly man's ministry in england . might not another answer have been returned without this wrath : this is so , or it is not so , in reference to the ministry of this nation . if it be not so , and they plead not their successive ordination from rome , there is an end of this difference . if it be so , can mr. c. hardly refraine from calling a man sathan , for speaking the truth ? it is well if we know of what spirit we are . but let us a little farther consider his answer in that place . he asketh first , why may not this be a sufficient foundation for their ministry , as well as for their baptisme ? if it be so , & be so acknowledged , whence is that great provocation that arose from my enquiry after it : for my part i must tell him , that i judge their baptisme good and valid , but to deale clearly with him , not on that foundation . i cannot believe , that that idolater , murtherer , man of sin , had , since the dayes of his open idolatry , persecution , and enmity to christ , any authority more or lesse from the lord jesus committed to him , in or over his churches . but he addes , secondly , that had they received their ordination from the woman flying into the wildernesse , the two witnesses , or waldenses , it had been all one to mee , and my party ; for they had not their ordination from the people ( except some extraordinary cases ) but from a presbytery , according to the institution of christ . so then , ordination by a presbytery , is it seemes opposed by me and my party ; but i pray sir , who told you so ? when , wherein , by what meanes have i opposed it ? i acknowledge my selfe of no party . i am sory so grave a minister should suffer himselfe to be thus transported , that every answer , every reply , must be a reflection , and that without due observation of truth and love . that-those first reformers had their ordination from the people , is acknowledged ; i have formerly evinced it by undeniable testimony . so that the proper succession of a ministry amongst the churches that are their off-spring , runs up no higher than that rise . now the good lord blesse them in their ministry , and the successive ordination they enjoy , to bring forth more fruit in the earth to the praise of his glorious grace . but upon my disclaiming all thoughts of rejecting the ministry of all those , who yet hold their ordination on the accompt of its successive derivation from rome , he cries out , egregiam verò laudem , and saies that yet i secretly derive their pedigree from rome : well then he doth not so ; why then , what need these exclamations ? we are as to this matter wholly agreed ; nor shall i at present farther pursue his discourse in that place , it is almost totally composed and made up of scornefull revilings , reflections , and such other ingredients of the whole . he frequently & very positively affirms without the least hesitation , that i have renounced my own ordination , & adds hereunto , that what ever else they pretend , unlesse they renounce their ordination , nothing will please me . that i condemn all other churches in the world as no churches ; but who i pray told him these things ? did he enquire so far after my mind in them , as without breach of charity to be able to make such positive and expresse assertions concerning them ? a good part of his book is taken up in the repetition of such things as these , drawing inferences and conclusions from the suppositions of them , and warming himselfe by them into a great contempt of my selfe and party , as he calls them . i am now necessitated to tell him , that all these things are false , and utterly , in part and in whole untrue , and that he is not able to prove any one of them . and whether this kind of dealing becomes a minister of the gospell , a person professing godlinesse , i leave it to himselfe to judge . for my owne part i must confesse that as yet i was never so dealt withall by any man , of what party soever , although it hath been my unhappinesse to provoke many of them . i do not doubt but that he will be both troubled and ashamed when he shall review these things . that whole chapter , which he entitles , independentisme is donatisme , as to his application of it unto me , or any of my perswasion , is of the same importance , as i have sufficiently already evinced . i might instance in sundry other particulars , wherein he ventures without the least check or supposition , to charge me with what he pleaseth , that may serve the turn in hand ; so that it may serve to bring in , he and his party are schismaticks , are sectaries , have separated from the church of god , are the cause of all our evills and troubles , with the like tearmes of reproach , and hard censures , lying in a faire subserviency to a designe of widening the difference between us , and mutually exasperating the spirits of men , professing the gospell of jesus christ , one against another , nothing almost comes amisse . his sticking upon by matters , diverting from the maine business in hand , answering arguments by reflections , and the like , might also be remarked . one thing wherein he much rejoyceth , and fronts his book with the discovery he hath made of it , namely concerning my change of judgment as to the difference under present debate , which is the substance and designe of his appendix , must be particularly considered , and shall be , god assisting , in the next chapter accordingly . chap. 2. an answer to the appendix of mr. c● . charge . though perhaps impartiall men will be willing to give me an acquitment from the charge of altering my judgment in the matters of our present difference , upon the generall account of the copartnership with me of the most inquiring men in this generation , as to things of no lesse importance ; and though i might against this reverend brother and others of the same mind and perswasion with him , at present relieve my selfe sufficiently by a recrimination , in reference to their former episcopall engagements , and sundry practices in the worship of god them attending , pleading in the meane time the generall issue of changing from error to truth , ( which that i have done as to any change i have really made , i am ready at any time to mainetaine to this author ) yet it being so much insisted upon by him as it is , and the charge thereof in the instance given , accompanied with so many evill surmisings , and uncharitable reflections , looking like the fruits of another principle then that whereby we ought in the mannagement of our differences to be ruled , i shall give a more particular account of that , which hath yeilded him this great advantage . the sole instance insisted on by him , is a small treatise published long agoe by me , intitled , the duty of pastors and people distinguished ; wherein i professe my selfe to be of the presbyterian judgment . excerpta out of that treatise , with animadversions and comparisons thereon , make up the appendix , which was judged necessary to be added to the book , to help on with the proofe that independency is a great schisme : had it not been indeed needfull to cause the person to suffer , as well as the thing , some suppose this paines might have been spared . but i am not to prescribe to any , what way it is meet for them to proceed in , for the compassing of their ends aimed at . the best is , here is no new thing produced , but what the world hath long since taken notice of , and made of it the worst they can . neither am i troubled that i have a necessity laid upon me to give an account of this whole matter . that little treatise was written by me in the yeare 1643 , and then printed , however it received the addition of a yeare in the date affixed to it by the printers , which for their owne advantage is a thing usuall with them . i was then a young man my selfe , about the age of 26. or 27. yeares . the controversie between independencie and presbytery was young also ; nor indeed by mee clearly understood , especially as stated on the congregationall side . the conceptions delivered in the treatise were not ( as appeares in the issue ) suited to the opinion of the one party , nor of the other ; but were such as occurred to mine owne naked consideration of things , with relation to some differences that were then upheld in the place where i lived , only being unacquainted with the congregationall way , i professed my selfe to owne the other party , not knowing but that my principles were suited to their judgement and profession ; having looked very little further into those affaires , then i was led by an opposition to episcopacy & ceremonies . upon a review of what i had thē asserted , i found that my principles were far more suited to what is the judgment and practice of the congregationall men , then those of the presbiterian . only whereas i had not received any farther cleare information in these waies of the worship of god , which since i have been ingaged in , as was said , i professed my selfe of the presbyterian judgment , in opposition to democraticall confusion ; and indeed so i do still ; and so do all the congregationall men in england , that i am acquainted withall ▪ so that when i compare what then i wrote with my present judgment , i am scarce able to find the least difference between the one and the other ; only a misapplication of names and things by me , gives countenance to this charge . indeed not long after , i set my selfe seriously to enquire into the controversies then warmly agitated in these nations . of the congregationall way i was not acquainted with any one person , minister or other ; nor had i to my knowledg seen any more then one in my life . my acquaintance lay wholly with ministers , and people of the presbyterian way . but sundry books being published on either side , i perused , and compared them with the scripture , and one another , according as i received ability from god . after a generall view of them , as was my manner in other controverses , i fixed on one to take under peculiar consideration , and examination , which seemed most methodically , and strongly to maintaine that which was contrary as i thought to my present perswasion . this was mr. cotton's book of the keyes . the examination and confutation hereof , meerly for my owne particular satisfaction , with what diligence , and sincerity i was able , i ingag'd in . what progresse i made in that undertaking , i can manifest unto any , by the discourses on that subject , and animadversions on that book yet abiding by me . in the pursuit and management of this work , quite besides , and contrary to my expectation , at a time , and season wherein i could expect nothing on that account but ruine in this world , without the knowledge or advice of , or conference with any one person of that judgment , i was prevailed on to receive that and those principles , which i had thought to have set my selfe in an opposition unto . and indeed this way of impartiall examining all things by the word , comparing causes with causes , and things with things , laying aside all prejudicate respects unto persons , or present traditions , is a course that i would admonish all to beware of , who would avoid the danger of being made independents . i cannot indeed deny , but that it is possible i was advantaged in the disquisition of the truth i had in hand , from my former imbracing of the principles laid down in the treatise insisted on ; now being by this means setled in the truth , which i am ready to maintaine to this reverend and learned auhor , if he , or any other suppose they have any advantage hereby against me , as to my reputation , which alone is sought in such attempts as this : or if i am blameably liable to the charge of inconstancy , and inconsistency with my owne principles , which he thought meet to front his book withall , hereupon i shall not labour to devest him of his apprehension , having abundant cause to rejoice in the rich grace of a mercifull and tender father , that men seeking occasion to speake evill of so poor a worme , tossed up and down in the midst of innumerable temptations , i should be found to fix on that , which i know will be found my rejoicing in the day of the lord jesus . i am necessitated to adde somewhat also to a surmise of this reverend man , in reference to my episcopall compliances in former daies , and strict observation of their canons . this indeed i should not have taken notice of , but that i find others besides this author pleasing themselves with this apprehension , and endeavoring an advantage against the truth i professe thereby . how little some of my adversaries are like to gaine , by branding this as a crime is known ; and i professe i know not the conscience , that is exercised in this matter . but to deliver them once for all from involving themselves in the like unchristian procedure hereafter , let them now know what they might easily have known before ; namely , that this accusation is false , a plain calumny , a ly . as i was bred up from my infancy under the care of my father , who was a non-conformist all his daies , & a painfull labourer in the vineyard of the lord ; so ever since i came to have any distinct knowledge of the things belonging to the worship of god , i have been fixed in judgment against that which i am calumniated withall ; which is notoriously known to all that have had any acquaintance with me ; what advantage this kind of proceeding is like to bring to his owne soule , or the cause which he mannageth , i leave to himselfe to judge . thus in generall ; to take a view of some particular passages in the appendix destined to this good worke ; the first section tries with much wit and rhetorick to improve the pretended alteration of judgment to the blemishing of my reputation ; affirming it to be from truth to error ; which as to my particular , so farre as it shall appeare i am cōcern'd , ( i am little moved with the bare affirmation of men , especially if induced to it by their interest . i desire him to let me know when and where , i may personally wait upon him , to be convinced of it : in the mean time so much for that section : in the second , he declares what my judgment was in that treatise about the distance between pastors and people , and of the extreams that some men on each hand run into : and i now tell him , that i am of the same mind still , so that that note hath little availed him . in the third he relates what i delivered , that a man not solemnly called to the office of the ministry by any outward call , might do as to the preaching of the gospell in a collapsed church-state . unto this he makes sundry objections ; that my discourse is darke , not cleare , and the like ; but remembring that his businesse was not to confute that treatise also , but to prove from it my inconstancie , and inconsistencie with my selfe : he sayes , i am changed from what i then delivered : this is denied , i am punctually of the same judgment still : but he proves the contrary by a double argument . 1. because i have renounced my ordination . 2. because i thinke now , that not only in a compleat church-state , but when no such thing can be charged , that gifts and consent of the people is enough to make a man a preacher in office ; both untrue and false in fact . i professe i am astonished , to thinke with what frame of spirit , what neglect of all rules of truth and love this businesse is mannaged . in the fourth section , he chargeth me to have delivered somewhat in that treatise about the personall indwelling of the holy ghost in believers , and my words to that purpose are quoted at large . what then ? am i changed in this also ? no , but that is an error in the judgment of all that be orthodox : but that is not the businesse in hand , but the alteration of my judgment ; wherfore he makes a kind of exposition upon my words in that treatise , to shew that i was not then of the mind that i have now delivered my selfe to be of , in my book of schisme ; but i could easily answer the weakenesse of his exceptions , and pretended expositions of my former assertions , and evidence my consistency in judgment with my selfe in this businesse ever since ; but this he saith is an error which he gathered out of my book of schisme ; and some body hath sent him word from oxford that i preached the same doctrine at st. maries . i wish his informer had never more deceived him ; it is most true i have done so , and since printed at large what then i delivered , with sundry additions thereunto ; and if this reverend author shall think good to examine what i have published on that account , ( not in the way in this treatise proceeded in , which in due time will be abhorred of himself & all good men , but with candor , and a spirit of christian ingenuity and meeknesse , ) i shall acknowledg my selfe obliged to him ; and in the mean time i desire him to be cautious of large expressions , concerning all the orthodox , to oppose that opinion , seeing evidences of the contrary lie at hand in great plenty : and let him learne from hence how little his insulting in his book on this account is to be valued . sec. the 5. he shews that i then proved the name of priests not to be proper , or to be ascribed to the ministers of the gospell ; but that now ( as is supposed in scorne ) i call the ministers of their particular congregations parochiall priests ; untrue ! in the description of the prelaticall church i shewed what they esteemed and called parish ministers amongst them . i never called the presbyterian ministers of particular congregations parochiall priests . love truth and peace ; these things ought not thus to be . sec. the 6. he labours to find some difference in the tendency of severall expressions in that treatise , which is not at all to the purpose in hand , nor true as will appeare to any that shall read the treatise it selfe . in the 7. 8. 9. 10. 11. sec : he takes here and there a sentence out of the treatise and examins it , interlacing his discourse with untrue reflections , surmizes and prognostications : and in particular p. the 238 & 239. but what doth all this availe him in reference to his designe in hand ? not only before , but even since his exceptions to the things then delivered , i am of the same mind that i was , without the least alteration . and in the viewing of what i had then asserted , i find nothing strange to me , but the sad discovery of what frame of spirit the charge proceeded from . sec. 12. doth the whole worke ; there i acknowledge my selfe to be of the presbyterian judgment , and not of the independent or congregationall . had this reverend author thought meet to have confined his charge to this one quotation , he had prevented much evill that spreads it selfe over the rest of his discourse , and yet have attained the utmost of what he can hope for , from the whole ; and hereof i have already given an account . but he will yet proceed , and sec. 13. informe his reader that , in that treatise i aver , that two things are required in a teacher , as to formall ministeriall teaching . 1. gifts from god , 2 authority frō the church : well ! what then ? i am of the same mind still : but now i cry down ordination by presbytery , what , & is not this a great alteration and signe of inconstancy . truly , sir , there is more need of humiliation in your selfe , then triumphing against me ; for the assertion is most untrue , and your charge altogether groundlesse ; which i desire you would be satisfied in , and not to be led any more by evill surmises , to wrong mee , and your owne soule . he addes sect. 14. two cautions , which in that treatise i give to private christians in the exercise of their gifts , and closeth the last of them with a juvenile epiphonema , divinely spoken , and like a true presbyterian : and yet there is not one word in either of these cautions that i do not still own and allow ; which confirmes the unhappinesse of the charge . of all that is substantiall in any thing that followes , i affirme the same , as to all that which is gone before . onely as to the liberty to be allowed unto them which meet in private , who cannot in conscience joyne in the celebration of publike ordinances , as they are performed amongst us , i confesse my selfe to be otherwise minded at present , than the words there quoted by this author do expresse . but this is nothing to the difference between presbytery and independency : and he that can glory , that in 14. yeares , he hath not altered or improved in his conception of some things , of no greater importance then that mentioned , shall not have me for his rivall . and this is the summe of m● . c. appendix ; the discourse whereof being carried on with such a temper of spirit as it is , and suited to the advantage aimed at , by so many evill surmises , false suggestions , and uncharitable reflections , i am perswaded the taking of that paines , will one day be no joy of heart unto him . chap. 3. a review of the chargers preface . his first chapter consists for the most part , in a repetition of my words , or so much of the discourse of my first chapter as he could wrest , by cutting off one , and another parcell of it from its coherence in the whole , with the interposure of glosses of his own , to serve him to make biting reflexions upōthem with whom he hath to deale . how unbecoming such a course of procedure is , for a person of his worth , gravity and profession , perhaps his {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , have by this time convinced him . if men have a mind to perpetuate controversies unto an endlesse , fruitlesse reciprocation of words and cavils , if to provoke to easie and facile retorsions , if to heighten and aggravate differences beyond any hope of reconciliation , they may do wel to deale after this manner with the writings of one another . mr. c. knowes how easie it were to make his owne words , dresse him up in all those ornaments wherein he labours to make me appeare in the world , by such glosses , inversions , additions , and interpositions , as he is pleased to make use of ; but meliora speramus . some particulars that seem to be of any importance to our businesse in hand , may be remarked as we passe through it : pag. 1. he tels us the donatists had two principles : 1. that they were the onely church of christ in a corner of africk , and left no church in the world but their owne . 2. that none were truly baptized , or entred members of the church of christ , but by some minister of their party . these principles , he saies , are againe improved by men of another party : whom though yet he name not , yet it is evident whom he intends : and pag : 3. he requires my judgement of those principles . because i would not willingly be wanting in any thing that may tend to his satisfaction , though i have some reason to conjecture at my unhappinesse in respect of the event : i shall with all integrity give him my thoughts of the principles expresséd above . 1. then , if they were considered in reference to the donatists who owned them , i say they were wicked , corrupt , erroneous principles , tending to the disturbance of the communion of saints , and everting all the rules of love , that our lord jesus christ hath given to his disciples , and servants to observe : if he intend my judgment of them in reference to the churches of england , which he calls independent , i am sorry that he should thinke he hath any reason to make this inquiry . i know not that man in the world who is lesse concerned in obteining countenance to those principles then i am . let them who are so ready on all occasions or provocations to cast abroad the solemne formes of reproach , schismaticks , sectaries , hereticks , and the like , search their owne hearts , as to a conformity of spirit unto these principles . it is not what men say , but what men doe , that they shall be judged by . as the donatists were not the first who in story were charged with schisme , no more was their schisme confined to africk . the agreement of multitudes in any principles , makes it in its selfe not one whit better , and in effect worse . for my part i acknowledge the churches in england , scotland and france , helvetia , the netherlands , germany , greece , muscovia , &c. as far as i know of them , to be true churches ; such for ought i know may be in italy or spaine ; and what pretence or colour this reverend person hath to fix a contrary perswasion upon me , with so many odious imputations and reflections , of being one of the restorers of all lost churches , and the like , i professe i know not . these things will not be peace in the latter end ; shall the sword devour for ever ? i dare not suppose that he will aske why then do i separate from them ? he hath read my booke of schisme , wherein i have undeniably proved , that i have separated from none of them , and i am loath to say , though i feare before the close of my discourse i shall be compelled to it , that this reverend author hath answered a matter before he understood it , & confuted a book , whose maine and chiefe designe he did not once apprehend . the rest of this chapter is composed of reflections upon me from my owne words wrested at his pleasure , and added to according to the purpose in hand , and the taking for granted unto that end that they are in the right , we in the wrong , that their churches are true churches , and yet not esteemed so by me , that we have separated from those churches , with such like easie suppositions . he is troubled that i thought the mutuall chargings of each other with schisme , between the presbyterians , and independents was as to its heat abated and ready to vanish : wherein he hath invincibly compelled me to acknowledge my mistake ; and i assure him i am heartily sorry that i was mistaken , it will not be some joy one day that i was so . he seems to be offended with my notion of schisme , because if it be true , it will carry it almost out of the world , and blesse the churches with everlasting peace . he tells me that a learned dr. said my book was one great schisme , i hope that is but one drs. opinion ; because being non-sence it is not fit it should be entertained by many . in the processe of his discourse he culls out sundry passages deliverd by me in reference to the great divisions and differences , that are in the world among men professing the name of christ , and applies them to the difference between the presbyterians and independents , with many notable lashes in his way ; when they were very little in my thoughts , nor are the things spoken by me in any tolerable measure applicable to them . i suppose no rationall man will expect , that i should follow our reverend author in such waies and pathes as these ; it were easie in so doing to enter into an endlesse maze of words , to little purpose , and i have no mind to deale with him as he hath done by me , i like not the copy so well as to write by it ; so his first chapter is discussed , and forgiven . chap. 4. of the nature of schisme . the second chapter of my booke , whose examination this author undertakes in the second of his , containing the foundation of many inferences that ensue , and in particular of that description of schisme which he intends to oppose , it might have been expected , that he should not have culled out passages at his pleasure to descant upon , but either have transcribed the whole , or at least under one view have laid downe clearly what i proposed to confirmation , that the state of the controversie being rightly formed , all might understand , what we say , and whereof we do affirme : but he thought better of another way of procedure , which i am now bound to allow him in ; the reason whereof he knowes , and other men may conjecture . the first words he fixes on are the first of the chapter . the thing whereof we treat being a disorder in the instituted worship of god ; whereunto he replyes , it is an ill signe or omen , to stumble at the threshold in going out : these words are ambiguous , and may have a double sence , either that schisme is to be found in matter of instituted worship onely , or onely in the differences made in the time of celebrating instituted worship , and neither of these is yet true , or yet proved , and so a mere begging of the thing in question : for saith he , schisme may be in , and about other matter besides instituted worship . what measure i am to expect for the future from this entrance or beginning , is not hard to conjecture . the truth is , the reverend author understood me not at all , in what i affirmed : i say not , that schisme in the church is either about instituted worship , or onely in the time of worship , but that the thing i treat of , is a disorder in the instituted worship of god , and so it is , if the being , and constitution of any church be a part of god's worship : but when men are given to disputing , they think it incumbent on them to question every word and expression , that may possibly give them an advantage : but we must , now we are engaged , take all in good part as it comes . having nextly granted my request of standing to the sole determination of scripture in the controversie about the nature of schisme : he insists on the scripture use and notion of the word , according to what i had proposed : only in the metaphoricall sense of the word , as applyed unto civill and politicall bodies , he endeavours to make it appeare , that it doth not only denote the difference and division that falls among them in judgement , but their secession also into parties ; which though he proves not from any of the instances produced , yet because he may not trouble himselfe any further in the like kind of needlesse labour ; i do here informe him that if he suppose that i deny that to be a schisme , where there is a separation , and that because there is a separation , as though schisme were in its whole nature exclusive of all separation , and lost its being when separation ensued , he hath taken my mind as rightly , as he hath done the whole designe of my booke , and my sense in his first animadversions on this chapter . but yet because this is not proved , i shall desire him not to make use of it for the future as though it were so . the first place urged is that of john 7. 43. there was a schisme among the people : it is not pretended that here was any separation : acts 14. 4. the multitude of the city was divided , that is , in their judgment about the apostles and their doctrine : but not only so , for {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , is spoken of them , which expresses their separation into parties : what weight this new criticisme is like to finde with others , i know not , for my part i know the words inforce not the thing aymed at ; and the utmost that seemes to be intended by that expression , is the siding of the multitude , some with one , some with another , whilst they were all in a publique commotion , nor doth the context require any more . the same is the case , acts 23. 7. where the sadduces and pharisees were divided about paul , whilst abiding in the place where the sanedrim sate , being divided into parties long before : and in the testimony cited in my margent for the use of the word in other authors , the author makes even that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to stand in opposition , only to {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : nor was it any more . there was not among the people of rome , such a separation as to break up the corporation , or to divide the government , as is known from the story . the place of his owne producing , acts 19. 9. proves indeed that then and there , there was a separation , but as the author confesses in the margent , the word there used to expresse it hath no relation to {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . applied to ecclesiasticall things , the reverend author confesses with me , that the word is onely used in the first epistle to the corinthians 1 cor. 19. ch. 11. 18. and therefore that from thence the proper use and importance of it is to be learned . having laid downe the use of the word to denote difference of mind and judgment , with troubles ensuing thereupon , amongst men met in some one assembly about the compassing of a common end and designe . i proceed to the particular accommodation of it , to church-rents and schisme in that solitary instance given of it in the church of corinth : what saies our authour hereunto ? sayes he , pag. 26. this is a fore-stalling the readers judgement , by a meer begging of the thing in question : as it hath in part been proved from the scripture its selfe , where it is used for separation into parties , in the politicall use of the word ; why it may not so be used in the ecclesiasticall sense , i see no reason : but if this be the way of begging the question , i confesse i know not what course to take to prove what i intend . such words are used sometimes in warm disputes causelessely ; it were well they were placed where there is some pretence for them ; certainly they will not serve every turne . before i asserted the use of the word , i instanced in all the places where it is used , and evinced the sense of it from them ? if this be begging , it is not that lazy trade of begging , which some use ; but such as a man had as good professedly worke as follow . how well he hath disproved this sense of the word from scripture we have seen , i am not concerned in his seeing no reason why it may not be used in the ecclesiasticall sense , according to his conception , my enquiry was how it was used , not how it might be used in this reverend authors judgment . and this is the substance of all that is offered to overthrow that principle , which if it abide and stand , he must needs confesse all his following pains to be to no purpose . he sees no reason but it may be as he saies . after the declaration of some such suspitions of his , as we are now wonted unto , and which we cannot deny him the liberty of expressing , though i professe he do it unto my injurie , he saies , this is the way on the one hand to free all church-separation from schisme , and on the other to make all particular churches more or lesse inschismaticall : well , the first is denyed ; what is offer'd for the confirmation of the second ? saith he , what one congregation almost is there in the world , where there are not differences of judgment whence ensue many troubles about the compassing of one common end and designe ; i doubt whether his owne be free therefore . if my testimony may remove his scruple , i assure him through the grace of god , hitherto it hath been so , and i hope it is so with multitudes of other churches , those with whome it is otherwise , it will appear at last to be more or lesse blameable on the account of schisme . omitting my farther explication of what i had proposed , he passes unto p. 27. of my book , and thence transcribes these words : they had differences among themselves about unnecessary things , on these they engaged into disputes and sidings even in the solemne assemblies , probably much vaine janglings , alienation of affections , exasperations of spirit , with a neglect of due offices of love ensued hereupon , whereunto he subjoines , that the apostle charges this upon them is true , but was that all ? were there not divisions into parties as well as in judgments ? we shall consider that ere long , but i am sorry he hath waved this proper place of the consideration of this important assertion ; the truth is , hic pes fig●ndus , if he remove not this position , he labours , in vain for the future . i desire also to know what he intends by divisions into parties ; if he intend that some were of one party , some of another , in these divisions and differences , it is granted : there can-be no difference in judgment amongst men , but they must on that account be divided into parties : but if he intend thereby , that they divided into severall churches , assemblies , or congregations , any of them setting up new churches on a new account , or separating from the publick assemblies of the church whereof they were , and that their so doing is reproved by the apostle under the name of schisme ; then i tell him that this is that indeed whose proofe is incumbent on him . faile he herein , the whole foundation of my discourse continues firme and unshaken ; the truth is , i cannot meet with any one attempt to prove this , which alone was to be proved , if he intended that i should be any farther concerned in his discourse , then onely to find my selfe revil'd and abused . passing over what i produce to give light and evidence unto my assertion , he proceeds to the consideration of the observations and inferences i make upon it . p. 29. and onward . the first he insists upon is , that the thing mentioned is entirely in one church , amongst the members of one particular society : no mention is made of one church divided against another , or separated from another . to this he replies 1. that the church of corinth , was a collective church , made up of many congregations , and that i my selfe confesse they had solemne assemhlies , not one assembly onely ; that i beg the question by taking it for one single congregation . but i suppose one particular congregation may have more then one solemne assembly , even as many , as are the times , wherein they solemnly assemble . 2. i supposed , i had proved that it was only one congregation , that used to assemble in one place , that the apostle charged this crime upon ; and that this reverend author was pleased to overlook what was produced to that purpose , i am not to be blamed . 3. here is another discovery , that this reverend person never yet clearly understood the designe of my treatise , nor the principles i proceed upon . doth he think it is any thing to my present businesse , whither the church of corinth were such a church as presbyterians suppose it to be , or such a one as the independents affirme it ? whilst all ackowledge it to be one church , be that particular church of what kind it will ; if the schisme rebuked by the apostle consisted in division in it , and not in separation from it as such , i have evinced all that i intended by the observation under consideration . yet this he againe persues , and tells me , that there were more particular churches in and about corinth , as that at cenchrea , and that their differences were not confined to the verge of one church ( for there were differences abroad out of the church ) and saies , that at unawares i confess that they disputed from house to house , and in the publick assemblies : but i will assure the reverend author i was aware of what i said : is it possible he should suppose that by the verge of one church i intended the meeting place , and the assembly therein ? was it at all incumbent on me , to prove that they did not manage their differences in private , as well as in publick ? is it likely any such thing should be ? did i deny that they sided and made parties about their divisions and differences ? is it any thing to me , or to any thing i affirme , how , where , and when , they managed their disputes , and debated their controversies ? it is true there is mention of a church at cenchrea , but is there any mention that that church made any separation from the church of corinth ? or that the differences mention'd were between the members of these severall churches ? is it any thing to my present designe , though there were 20 particular congregations in corinth , supposing that on any consideration they were one church ? i assure you sr. i am more troubled with your not understanding the business and designe i mannage , then i am with all your reviling termes , you have laden me withall . once for all ; unlesse you prove that there was a separation frō that church of corinth ( be it of what constitution it may by any be supposed ) as such , into another church , and that this is reproved by the apostle under the name of schisme , you speak not one word to invalidate the principle by me laid downe : and for what he addes ; that for what i say there was no one church divided against another , or separated from another , is assumed , but not proved unlesse by a negative , which is invallid ; he wrests my words : i say not , there was no such thing , but that there was no mention of any such thing : for though it be as cleare as the noone day , that indeed there was no such thing , it sufficeth my purpose that there was no mention of any such thing , and therefore no such thing reproved under the name of schisme . with this one observation , i might well dismisse the whole ensuing treatise , seeing of how litle use it is like to prove , as to the businesse in hand , when the author of it indeed apprehends not the principle which he pretends to oppose ; i shall once more tell him , that he abide not in his mistake , that if he intend to evert the principle here by me insisted on , it must be by a demonstration that the schisme charged on the corinthians by paul consisted in the separation from , and relinquishment of that church , whereof they were members , and congregating into another not before erected or established ; for this is that which the reformed churches are charged to do by the romanists , in respect of their churches , and accused of schisme thereupon . but the differences which he thinks good to mannage and maintain , with , and against the independents do so possesse the thoughts of this reverend author , that what ever occurres to him , is immediately measured by the regard which it seems to bear , or may possibly bear thereunto , though that consideration were least of all regarded in its proposall . the next observation upon the former thesis that he takes into his examination , so far as he is pleased to transcribe it , is this ; here is no mention of any particular man or number of men separating from the assembly of the whole church ) or subducting of themselves from its power ; only they had groundlesse causlesse differences amongst themselves ; hereunto our author variously replyes and saies , 1. was this all ? were not separations made , if not from that church , yet in that church as well as divisions ? let the scripture determine , chap. 1. 11. ch. 5. 3. i am a disciple of paul said one , and i a disciple of apollo said another : in our language ; i am a member of such a ministers congregation , saies one , such a man for my money : and so a third , and hereupon they most probably separated themselves into such and such congregations ; ana is not separation the ordinary issue of such envyings ? i doubt not but that our reverend author supposeth that he hath here spoken to the purpose , and matter in hand ; and so perhaps may some others think also . i must crave leave to enter my dissent upon the account of the insuing reasons ; for , 1. it is not separation in the church by mens divisions and differences whilst they continue members of the same church , that i deny to be here charged under the name of scisme , but such a separation from the church , as was before described ; 2. the disputes amongst them about paul and apollos , the instruments of their conversion cannot possibly be supposed to relate unto ministers of distinct congregations among them . paul and apollos were not so , and could not be figures of them that were ; so that those expressions do not at all answer those which he is pleased to make parallell unto them . 3. grant all this , yet this proves nothing to the cause in hand , men may crye up some the minister of one congregation , some of another , and yet neither of them separate from the one , or other , or the congregations themselves fall into any separation , wherefore ( 4 ) he saies , probably they separated into such and such congregations ; but this is most improbable ; for first , there is no mention at all of those many congregations that are supposed , but rather the contrary , as i have declared , is expressly asserted : 2. there is no such thing mentioned or intimated , nor , 3. are they in the least rebuked for any such thing , though the forementioned differences which are a lesse evill are reproved again , and againe , under the name of schisme : so that this most improbable improbability or rather vaine conjecture , is a very mean refuge and retreat from the evidence of expresse scripture , which in this place is alone inquired after-doth indeed the reverend author think , will he pretend so to do , that the holy apostle should so expresly , weightily , and earnestly , reprove their dissentions in the church , whereof they were members , and yet not speak one word , or give the least intimation of their separation from the church ; had there indeed been any such thing ? i dare leave this to the conscience of the most partially addicted person under heaven , to the authors cause , who hath any conscience at all ; nor dare i dwell longer on the confutation of this fiction , though it be upon the matter the whole of what i am to contend withall . but he farther informes us that ▪ there was a separation to parties in the church of corinth , at least as to one ordinance of the lords supper , as appears c. 11. v. 18 , 21 , 22 , 23. and this was part of their schisme . v. 16. and not long after they separated into other churches , sleighting and undervaluing the first ministers and churches , as nothing or lesse pure then their owne , which we see practised sufficiently at this day . a. were not this the head & seate of the first part of the controversie insisted on , i should not be able to prevaile with my selfe , to cast away precious time in the consideration of such things as these , being tendered as suitable to the businesse in hand ; it is acknowledged that there were differences amongst them , and disorders in the administration of the lords supper , that therein they used respect of persons , as the place quoted in the margin by our author , jam. 2. 1 , 2 , 3. manifests that they were ready to do in other places ; the disorder the apostle blames in the administration of the ordinances was , when they came together in the church , v. 18. when they came together in one place ; v. 20. there they tarried not one for another as they ought v. 33. but coming unprepared , some having eaten before , some being hungry v. 21. all things were mannaged with great confusion amongst them v. 22. and if this prove not , that the schisme they were charged withall consisted in a separation from that church with which they came together in one place , we are hopelesse of any farther evidence to be tendred to that purpose . that there were disorders amongst them in the celebration of the lords supper is certain ; that they separated into severall congregations on that account , or one from another , or any from all , is not in the least intimation signified ; but the plaine contrary shines in the whole state of things , as there represented : had that been done , and had so to do , been such an evill , as is pleaded , ( as causlesly to do it is no small evill ) it had not passed unreproved from him , who was resolved in the things of god , not to spare them . 2 that they afterwards fell into the separation aimed at to be asserted our reverend author affirmes , that so he may make way for a reflection on the things of his present disquietment ; but as we are not as yet concerning our selves , in what they did afterwards ; so when we are , we shall expect somewhat more then bare affirmations for the proofe of it : being more then ordinarily confident , that he is not able from the scripture , or any other story of credit , to give the least countenance to what he here affirmes . but now as if the matter were well discharged , when there hath not one word been spoken ; that in the least reaches the case in hand ; he saith 3. by way of supposition that there was but one single congregation at corinth ; yet ( said he ) the apostle dehorts the brethren from schisme , and writes to more then the church of corinth , ch. 1. v. 2. a. i have told him before , that though i am full well resolved that there was but one single congregation at corinth in those daies , yet i am not at all convinced as to the proposition under confirmatiō to assert any such thing , but will suppose the church to be of what kind my author pleaseth , whilst he will acknowledge it to be the particular church of corinth . i confesse the apostle dehorts the brethren from schisme , even others as well as those at corinth , so far as the church of god in all places , and ages , are concerned in his instructions and dehortations , when they fall under the case stated , parallel with that which is the ground of his dealing with them at corinth ; but what that schisme was from which he dehorts them , he declares only in the instance of the church of corinth : and thence is the measure of it to be taken , in reference to all dehorted from it . unto the 3d. observation added by me , he makes no returne , but only laies down some exceptions to the exemplification given of the whole matter , in another schisme that fell out in that church about 40 yeares after the composure of this , which was the occasion of that excellent epistle unto them from the church of rome , called the epistle of clement ; disswading them from persisting in that strife and contention , and pressing them to unity and agreement among themselves : some things our reverend author offers as to this instance , but so , as that i cannot but suppose , that he consulted not the epistle on this particular occasion ; and therefore now i desire him that he would do so , and i am perswaded he will not a second time give countenance to any such apprehension of the then state of the church , as though there were any separation made from it , by any of the members thereof , doeing or suffering the injury there complained of , about which those differences and contentions arose . i shall not need to go over againe the severalls of that epistle ; one word mentioned by my selfe , namely {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} he insists on , and informes us , that it implies a separation into other assemblies ; which he saies i waved to understand . i confesse i did so in this place , and so would he also , if he had once consulted it . the speech of the church of rome is there to the church of corinth , in reference to the elders whom they had deposed . the whole sentence is ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . and the words immediately going before are ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : then follows that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; our author i suppose , understands greek , and so i shall spare my pains of transcribing mr. youngs latin translation ; or adding one in english of mine own ; and if he be pleased to read these words , i think we shall have no more of his {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . if a faire opportunity call me forth to the farther mannagement of this controversy , i shall not doubt but from that epistle , and some other pieces of undoubted antiquity , as the epistle of the church of vienna and lyons , of smyrna , with some publick records of those daies , as yet preserved , worthy all of them to be written in letters of gold , to evince that state of the churches of christ in those daies , as will give abundant light to the principles i proceed upon in this whole businesse . and thus have i briefly vindicated what was proposed as the precise scripture notion of schisme , against which indeed not any one objection hath beenraised , that speaks directly to the thing in hand . our reverend author being full of warme affections against the independents , and exercised greatly in disputing the common principles which either they hold , or are supposed so to do ; measures every thing that is spoken , by his apprehension of those differences , wherein as he thinks their concernment doth lie : had it not bin for some such prejudice , ( for i am unwilling to ascribe it to more blameable principles ) it would have been almost impossible that he should have once imagined that he had made the least attempt towards the eversion of what i had asserted ; much lesse that he had made good the title of his book ▪ though he scarce forgets it , or any thing concerning it but its proofe , in any one whole leafe of his treatise . it remaines then that the nature and notion of schisme as revealed and described in the scripture , was rightly fixed in = my former discourse ; and i must assure this reverend author , that i am not afrighted from the embraceing and maintaining of it , with those scare crowes of new light ; singularity , and the like , which he is pleased frequently to set up to that purpose . the discourse that ensues in our author concerning a parity of reason , to prove that if that be schisme , then much more is separation so , shall afterwards if need be , be considered , when i proceed to shew what yet farther may be granted without the least prejudice of truth , though none can necessitate me to recede from the precise notion of the name and thing delivered in the scripture . i confess i cannot but marvell , that any man undertaking the examination of that treatise , and expressing so much indignation at the thoughts of my discourse , that lyeth in this businesse , should so sleightly passe over that , whereon he knew that i laid the great weight of the whole . hath he so much as indeavourd to prove , that that place to the corinthians , is not the only place wherein there is in the scripture any mention of schisme in an ecclesiasticall sense ; or that the church of corinth was not a particular church : is any thing of importance offerd to impaire the assertion that the evill reproved was within the verge of that church , and without separation from it ? and do i need any more to make good to the utmost that which i have asserted ; but of these things afterwards . in all that followes to the end of this chapter , i meet with nothing of importance that deserves farther notice ; that which is spoken is for the most part built upon mistakes ; as that when i speak of a member or the members of one particular church , i intend onely one single congregation exclusively to any other acceptation of that expression , in reference to the apprehension of others : that i denie the reformed churches to be true churches , because i denie the church of rome to be so ; and denie the institution of a nationall church , which yet our author pleads not for . he would have it for granted that because schisme consists in a difference among church members , therefore he that raises such a difference , whither he be a member of that church wherein the difference is raised , or of any other or no ( suppose he be a mahumetan or a jew ) is a schismatick ; pleads for the old definition of schisme , as suitable to the scripture , after the whole foundation of it is taken away : wrests many of my expressions ! as that in particular , in not making the matter of schisme to be things relating to the worship of god , to needlesse discourses about doctrine and discipline , not apprehending what i intended by that expression of the worship of god ; and i suppose it not advisable to follow him in such extravagancies . the usuall aggravations of schisme he thought good to reinforce , whither he hoped that i would dispute with him about them , i cannot tell . i shall now assure him that i will not , though if i may have his good leave to say so , i lay much more weight on those insisted on by my selfe , wherein i am encouraged , by his approbation of them . chap. 5. the third chapter of my treatise consisting in the preventing and removing such objections as the precedent discourse might seem lyable and obnoxious unto , is proposed to examination , by our reverend author , in the third chap. of his booke : and the objections mentioned undertaken to be managed by him , with what successe , some few considerations will evince . the first objection by me proposed was taken from the common apprehension of the nature of schisme , and the issue of stateing it as by me layd down ; namely hence it would follow that the separation of any man or men from a true church , or of one church from others is not schisme . but now waving for the present the more large consideration of the name & thing , which yet in the processe of my discourse i do condescend upon , according to the principle layd down ; i say that in the precise signification of the word , and description of the thing as given by the holy ghost this is true ; no such separation is in the scripture so called , or so accounted , whither it may not in a large sence be esteemed as such , i do not dispute , yea i afterwards grant it so farre , as to make that concession the bottome and foundation of my whole plea , for the vindication of the reformed churches from that crime . our reverend author reinforces the objection by sundry instances ; as , 1. that he hath disproved that sence or precise signisication of the word in scripture , how well let the reader judge . 2. that supposing that to be the onely sence mentioned in that case of the corinthians , yet may another sence be intimated in scripture and deduced by regular and rationall consequence : perhaps this will not be so easy an undertaking , this being the onely place where the name is mentioned , or thing spoken of in an ecclesiasticall sence : but when any proofe is tendred of what is here affirmed , we shall attend unto it . it is said indeed that if separation in judgment in a church be a schisme , much more to separate from a church ! but our question is about the precise notion of the word in scripture , and consequences from thence , not about consequents from the nature of things , concerning which if our author had been pleased to have staid a while , he would have found me granting as much as he could well desire . 3. 1 john 2. 19. is sacrificed {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and interpreted of schisme . where ( to make one venture in imitation of our author ) all orthodox interpreters , and writers of controversies expound it of apostacy ; neither will the context or arguing of the apostle admit of another exposition ; mens wresting of scripture to give countenance to inveterate errours is one of their worst concomitants ; so then that seperation from churches is oftentimes evill is readily granted : of what nature that evill is , with what are the aggravations of it , a judgment is to be made , from the pleas and pretences that its circumstances afford : so farr as it proceeds from such dissensions as before were mentioned , so far it proceeds from schisme , but in its own nature absolutely considered it is not so . to render my former assertions the more unquestionably evident , i consider the severall accounts given of mens blameable departures ' from any church , or churches mentioned in scripture , and manifest that none of them come under the head of schisme . apostasy , irregularly of walking , and professed sensuality , are the heads , whereunto all blameable departures from the churches in the scripture are referred . that there are other accounts of this crime , our author doth not assert ; he onely saies , that all , or some of the places i produce , as instances of a blameable separation from a church , do mind the nature of schisme as precedaneous to the separation ; what ere the matter is i do not find him speaking ▪ so faintly and with so much caution through his whole discourse as in this place : all , or some do it ; they mind the nature of schisme ; they mind it as precedaneous to the separation , so the summe of what he aims at in contesting about the exposition of those places of scripture is this ; some of them do mind ( i know not how ) the nature of schisme , which he never once named as precedaneous to separation ; therefore the precise notion of schisme in the scripture doth not denote differences and divisions in a church only ; quod erat demonstrandum : that i should spend time in debating a consideration so remote from the state of the controversie in hand , i am sure will not be expected by such as understand it . pag. 77. of my treatise i affirm that for a man to withdraw or withold himselfe from the communion externall and visible of any church or churches , on that pretention or plea ( be it true or otherwise ) that the worship , doctrine , or discipline instituted by christ is corrupted among them , with which corruption he dares not defile himselfe , is no where in the scripture called schisme , nor is that case particularly exemplified , or expressely supposed , whereby a judgment may be made of the fact at large , but we are left , upon the whole matter , to the guidance of such generall rules and principles as are given us for that end and purpose : such is my meanesse of apprehension that i could not understand , but that either this assertion must be subscribed unto , as of irrefragable verity , or else that instances to the contrary must have been given out of the scripture ; for on that hinge alone doth this present controversie ( and that by consent ) turne it selfe : but our reverend author thinks good to take another course ( for which his reasons may easily be conjectured ) and excepts against the assertion it selfe in generall : first , as ambiguous and fallacious , and then also intimates that he will scan the words in perticular ; mihi jussa capessere , &c. 1. he saies , that i tell not whither a man may separate where there is corruption in some one of these onely or in all of them , nor 2. how farre some or all of these must be corrupted before we separate . a. this is no small vanity under the sunne , that men will not onely measure themselves by themselves , but others also by their own measure : our author is still with his finger in the sore , and therefore supposes that others must needs take the same course . is there any thing in my assertion whither a man may separate from any church or no ? any thing upon what corruption he may lawfully so do ? any thing of stating the difference betwixt the presbiterians and independants ? do i at all fix it on this fo●t of account when i come so to doe ? i humbly beg of this author , that if i have so obscurely and intricately delivered my selfe and meaning , that he cannot come to the understanding of my designe , nor import of my expressions , that he would favour me with a command to explain my selfe , before he engage into a publicke refutation of what he doth not so clearly apprehend ! alas , i do not in this place in the least intend to justify any separation , nor to shew what pleas are sufficient to justify a separation , nor what corruption in the church separated from , is necessary thereunto , nor at all regard the controversie his eye is allwaies on ; but onely declare what is not comprised in the precise scripture notion of schisme , as also how a judgment is to be made of that which is so by me excluded , whither it be good or evill . would he have been pleased to have spoken to the businesse in hand , or any thing to the present purpose , it must not have been by an inquiry into the grounds & reasons of separation , how farre it may be justified by the plea mentioned , or how farre not ▪ when that plea is to be allowed , and when rejected ; but this only was incumbent on him to prove ! namely , that such a separation upon that plea , or the like , is called schisme in the scripture , and as such a thing condemned . what my concernment is in the ensuing observations ; that the judaicall church was as corrupt as ours , that if a bare plea true or false will serve to justifie men , all separatists may be justified , he himselfe will easily perceive : but however , i cannot but tell him by the way , that he who will dogmatize , in this controversy from the judaicall church , and the course of proceedings amongw them , to the direction and limitation of duty , as to the churches of the gospel , considering the vast & important differences between t he constitutions of the one & the other , with the infallible obligation to certain principles , on the account of the typicall institution in that primitive church , when there neither was nor could be any more in the world , must expect to bring other arguments to compasse his designe , then the analogie pretended . for the justification of separatists of the reason , if it will ensue , upon the examination for separation , and the circumstances of the seperating , whereunto i referre them , let it follow , and let who will complain ; but to fill up the measure of the mistake he is ingaged in , he tells us pag. 75. that this is the pinch of the question , whither a man or a company of men may separate from a true church , upon a plea of corruptiō in it , true or false , & set up another church , as to ordinances , renouncing that church to be a true church . this ( saith he ) is plainely our case at present , with the doctor and his associates ; truly i do not know that ever i was necessitated to a more sad and fruitlesse imployment in this kind of labour and travaile . is that the question in present agitation ? is any thing , word , title , or iota spoken to it ? is it my present businesse to state the difference between the presbyterians and independents ? do i anywhere do it upon this account ? do i not every where positively deny that there is any such separation made ? nay can common honesty allow such a state of a question , if that were the businesse in hand to be put upon me ? are their ordinances and churches so denied by me as is pretended ? what i have often said , must again be repeated , the reverend author hath his eye so fixed on the difference between the presbyterians and the independants , that he is at every turn lead out of the way into such mistakes , as it was not possible he should otherwise be overtaken withall ; this is perhaps mentis gratissimus error : but i hope it would be no death to him to be delivered from it . when i laid downe the principles which it was his good will to oppose , i had many things under consideration , as to the settling of conscience in respect of manifold oppositions ; and to tell him the truth , least valued that which he is pleased to mannage , and to look upon as my sole intendment ; if it be not possible to deliver him from this strong imagination , that carries the images and species of independency alwaies before his eies , we shall scarce speak ad idem in this whole discourse . i desire then that he would take notice , that as the state of the controversy he proposes , doth no more relate to that which peculiarly is pretended to ly under his consideration , then any other thing whatever that he might have mentioned ; so when the peculiar difference between him and the independents comes to be mannaged , scarce any one terme of his state will be allowed . exceptions are in the next place attempted to be put in to my assertion , that there is no example in the scripture of any one churches departure from the union which they ought to hold with others , unlesse it be in some of their departures from the common faith , which is not schisme ; much with the same successe as formerly : let him produce one instance , and , en herbam . i grant the roman church on a supposition that it is a church ( which yet i utterly deny ) to be a schismaticall church upon the account of the intestine divisions of all sorts ; or what other accounts other men urge them with the same guilt i suppose he knows by this , that i am not concern'd . having finished this exploit , because i had said , if i were unwilling , i did not understand how i might be compelled to carry on the notion of schisme any farther ; he tells me , though i be unwilling , he doubts not but to be able to compell me : but who told him i was unwilling so to do ? do i not immediately without any compulsion very freely fall upon the worke ? did i say i was unwilling ? certainly it ought not to be thus ; of his abilities in other things i do not doubt ; in this discourse he is pleased to exercise more of something else . there is but one passage more that needs to be remarked , and so this chapter also is dismissed ; he puts in a caveat that i limit not schisme to the worship of god , upon these words of mine ; the consideration of what sort of union in reference to the worship of god ( where he inserts in the repetition ; marke that ) is instituted by jesus christ , is the foundation of what i have further to offer ; whereto he subjoined the designe of this in that he may have a fair retreat , when he is charged with breach of union in other respects , and so with schisme ; to escape by this evasion : this breach of union is not in reference to the worship of god in one assembly met to that end . i wish we had once an end of these mistakes , and false uncharitable surmises . by the worship of god i intend the whole compasse of institutions , and their tendency thereunto . and i know that i speak properly enough in so doing ; i have no such designe as i am charged withall , nor do i need it ; i walke not in feare of this authors forces , that i should be providing before hand to secure my retreat . i have passed the bounds of the precise notion of schisme before insisted on , and yet doubt not but god assisting to make good my ground . if he judge i cannot , let him command my personall attendance on him at any time , to be driven from it by him ; let him by any meanes prove against me at any time a breach of any union instituted by jesus christ , and i will promise him , that with all speed i will retreate from that state , or thing , whereby i have so done . i must professe to this reverend author , that i like not the cause he mannages one whit the better for the way whereby he mannageth it . we had need watch and pray that we be not lead into temptation : seeing we are in some measure not ignorant of the devices of sathan . now that he may see this door of escape shut up , that so he may not need to trouble himselfe any more in taking care , least i escape that way , when he intends to fall upon me with those blowes , which as yet i have not felt , i shall shut it fast my selfe , beyond all possibility of my opening againe : i here then declare unto him , that when ever he shall prove that i have broken any union of the institution of jesus christ , of what sort soever , i will not in excuse of my selfe , insist on the plea mentioned , but will submit to the discipline , which shall be thought meet by him to be exercised towards any one offending in that kind : yet truely on this engagement i would willingly contract with him , that in his next reply he should not deale with me , as he hath done in this , neither as to my person , nor as to the differences between us . chap. 6. having declared and vindicated the scripture proper notion of schisme , and thence discovered the nature of it with all its aggravations , with the mistakes that men have run into , who have suited their apprehensions concer●ing it , unto what was their interests to have it thought to be , and opened a way thereby for the furtherance of peace among professors of the gospell of jesus christ , for the further security of the consciences of men unjustly accused and charged with the guilt of this evill , i proceeded to the consideration of it in the usuall common acceptation of the word , and things , that so i might obviate what ever with any tollerable pretence is insisted on , as deduced by a parity of reason from what is delivered in the scripture , in reference to the charge managed by some or other against all sorts of protestants . hereupon i grant , that it may be looked on in generall as {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a branch of union , so that it be granted also , that that union be an union of the institution of jesus christ . to find out then the nature of schisme under the consideration of the condescention made : and to discover wherein the guilt of it doth consist : it is necessary that we find out what that union is , and wherein it doth consist , whereof it is the brcadth and interruption , or is supposed so to be over and above the breach above mentioned and described . now this union being the union of the church , the severall acceptations of the church in scripture are to be investigated , that the union inquired after , may be made known . the church in scripture being taken either for the church catholick or the whole number of elect beleivers in the world ( for we lay aside the consideration of that part of this great family of god , which is already in heaven , from this distinction ) or else for the generall visible body of those who professe the gospell of christ , or for a particular society joining together in the celebration of the ordinances of the new testament , instituted by christ to be so celebrated by thē ; the union of it , with the breach of that union , in these severall respects with the application of the whole , to the businesse under consideration , was to be enquired after : which also was performed . i began with the consideration of the catholick invisible church of christ , and the union thereof ; having declared the rise of this distinction , and the necessity of it from the nature of the things themselves ; as to the matter of this church , or the church of christ as here militant on earth , i affirme , and evince it to be , all and only elect believers ; the union of this church consists in the inhabitation of the same spirit in all the members of it , uniting them to the head christ jesus , and therein to one another . the breach of this union , i manifested to consist in the losse of that spirit , with all the peculiar consequences and effects of him in the hearts of them , in whom he dwels ; this i manifest according to our principles to be impossible , and upon a supposition of it , how remote it would be from schisme , under any notion or acceptation of the word ; so closing that discourse with a charge on the romanists of their distance from an interest in this church of jesus christ . our reverend author professes that he hath but little to say to these things , some exceptions he puts in unto some expressions used in the explication of my sense , in this particular : that which he chiefely insists upon , is the accommodation of that promise matth. 16. 28. upon this rock will i build my church , to the church in this sense , which he concludes to belong to the visible church of professors ; now as i am not at all concerned , as to the truth of what i am in confirmation of , to which of these it be applyed , so i am far from being alone in that application of it to the catholick church which i insist upon ; all our divines that from hence prove , the perseverance of all individuall believers , as all do that i have met withall , who write on that subject , are of the same mind with me . moreover the church is built on this rock in its individuals ; or i know not how it is so built . the building on christ , doth not denote a meer relation of a generall body to his truth , that it shall allwaies have an existence , but the union of the individualls with him in their being built on him , to whom the promise is made . i acknowledg it for as unquestionable a truth as any we believe , that christ hath had , and ever shall have to the end of the world , a visible number of those that professe his name , and subjection to his kingdome ; because of the necessary consequence of profession upon believing ; but that , that truth is intended in this promise any farther but in respect of this consequence , i am not convinced . and i would be loath to say that this promise is not made to every particular believer , and only unto them ; being willing to vindicate to the saints of god , all those grounds of consolation which he is so willing they should be made partakers of . as to the union of this church and the breach of it , our reverend author , hath a little to say : because there may be some decaies in true grace in the members of this church : he affirms that in a sort there may be said to be a breach in this union , and so consequently a schisme in this body . he seemed formerly to be affraid lest all schisme should be thrust out of the world ; if he can retrive it on the account of any true believers failing in grace , or falling for a season , i suppose he needs not fear the losse of it , whilst this world continues : but it is fit , wise , and learned men should take the liberty of calling things by what names they please ; so they will be pleasd withall , not to impose their conceptions and use of tearms on them who are not able to understand the reasons of them . it is true there may be a schisme among the members of this church , but not as members of this church , nor with reference to the union thereof . it is granted that schisme is the breach of union ; but not of every union much lesse not a breach of that , which , if there were a breach of , it were not schisme : however by the way i am bold to tell this reverend author , that this doctrine of his , concerning schisme in the catholick invisible church , by the failings in grace in any of the mēbers of it for a season , is a new notion , which as he cannot justify to us , because it is false , so , i wonder how he will justify it to himselfe , because it is new . and what hath been obtained by the author against my principles in this chapter . i cannot perceive . the nature of the church in the state considered , is not opposed ; the union asserted not disproved ; the breach of that union , is denyed ( as i suppose ) no lesse by him then my selfe ; that the instances that sōe saints , as mēbers of this church may sometimes fail in grace more or lesse for some season ; & that the members of this church , though not as members of this church , yet on other considerations may be guilty of schisme , concern not the businesse under debate , himselfe i hope is satisfied . chap. 7. our progresse in the next place is to the consideration of the catholick church visible . who are the members of this church , whereof it is constituted , what is required to make them so , on what account men visibly professing the gospell may be esteemed justly devested of the priviledge of being members of this church , with sundry respects of the church in that sense , are in my treatise discussed . the union of this church that is proper and peculiar unto it as such , i declared to be the profession of the saving doctrine of the gospell , not everted by any of the miscarriages , errors , or oppositions to it , that are there recounted . the breach of this union i manifest to consist in apostasy , from the profession of the faith , and so to be no schisme , upon whomsoever the guilt of it doth fall ; pleading the immunity of the protestants as such from the guilt of the breach of this union , and charging it upon the romanists , in all the waies whereby it may be broken , an issue is put to that discourse . what course our reverend author takes in the examination of this chapter , & the severalls of it , whereon the strength of the controversie dothly ; is now to be consideed ; doth he deny this church to be a collection of all that are duly called christians in respect of their profession ? to be that great multitude who throughout the world , professe the doctrine of the gospell , and subjection to jesus christ ? doth he denie the union of this church , or that whereby that great multitude are incorporated into one body as visible and professing , to be the profession of the saving doctrines of the gospell , & of subjection to jesus christ according to them ? doth he denie the dissolution of this union as to the interest of any member by it in the body , to be by apostasy from the profession of the gospell ? doth he charge that apostasy upon those whom he calls independents as such , or if he should , could he tolerably defend his charge ? doth he prove that the breach of this union , is under that formality properly schisme ? nothing lesse ! as far as i can gather : might not then the trouble of this chapter have been spared ? or shall i be necessitated to defend every expression in my book , though nothing at all to the main businesse under debate , or else independency must goe for a great schisme . i confesse this is somewhat an hard law , and such as i cannot proceed in obedience unto it , without acknowledging his ability to compell me to go on further then i am willing ; yet i do it with this ingagement , that i will so looke to my selfe , that he shall never have that power over me any more ; nor will i upon any compulsion of useless needlesse cavils & exceptions do so again ▪ so that in his reply he now knowes how to order his affairs so , as to be freed from the trouble of a rejoinder . his first attempt in this chapter , is upon a short discourse of mine , in my processe , which i professe not to be needfull to the purpose in hand , relating to some later disputes about the nature of this church , wherein some had affirmed it to be a genus to particular churches , which are so many distinct species of it , and others that it was a totum made up of particular churches as its parts , both which in some sense i denyed ; partly out of a desire to keep off all debates about the things of god , frō being enwrapped and agitated in and under philosophicall notions and faigned tearms of art , which hath exceedingly multiplied controversies in the world and rendred them endlesse , and doth more or lesse streighten or oppose every truth that is so dealt withall : partly because i evidently saw men deducing false consequents from the supposition of such notions of this church : for the first way , our reverend author lets it passe , onely with a remarke upon my dissenting from mr hooker of new england , which he could not but note by the way , although he approves what i affirme . a worthy note ! as though all the brethren of the presbyterian way , were agreed among themselves in all things of the like importance ; or that i were in my judgment enthralled to any man or men , so that it should deserve a note when i dissent from them . truly i blesse god , i am utterly unacquainted with any such frame of spirit , or bondage of mind , as must be supposed to be in them whose dissent from other men is a matter of such observation . one is my master , to whom alone my heart and judgement are in subjection : for the latter i do not say absolutely that particular churches are not the parts of the catholique visible , in any sense , but that they are not so parts of it as such , so that it should be constituted & made up by thē , & of thē , for the order and purpose of an instituted church , for the celebration of the worship of god , and institutions of christ , according to the gospell ; which when our author proves that it is : i shall acknowledge my selfe obliged to him . he saies indeed , that it was once possible that all the members of the catholique church , should meet together , to heare one sermon , &c. but he is to prove , that they were bound to do so , as that catholique church , and not that it was possible for all the members of it under any other notion , or consideration so to convene . but he saies , they are bound to do so still , but that the multitude makes it impossible : credat apella : that christ hath bound his church to that which himselfe makes impossible . neither are they so bound : they are bound , by his own acknowledgement , to be members of particular churches : & in that capacity , are they bound so to convene ; those churches being by the will of god , appointed for the seat of ordinances . and so what he adds in the next place of particular churches , being bound according to the institution of christ to assemble for the celebration of ordinances , is absolutely destructive of the former figment . but he would know a reason why 40 or more , that are not members of one particular church , but only of the catholick , meeting together , may not join together in all ordinances , as well as they may meet to heare the word preached , and often doe ; to which i answer ; that it is because jesus christ hath appointed particular churches , and there is more required to them , then the occasionall meeting of some , any , or all , if possible of the members of the catholick church as such , will afford . his reflexions upon my selfe , added in that place , are now growne so common , that they deserve not any notice . in his ensuing discourse , if i may take leave to speak freely to our reverend author , he wrangles about termes and expressions , adding to , and altering those by me used in this businesse at his pleasure , to make a talke to no purpose . the summe of what he pretends to oppose is , that this universall church , or the universality of professors considered as such , neither formally as members of the church catholick , mistically elect , nor as any members of any particular church , have not as such , any church forme of the institution of christ , by virtue whereof , they should make up one instituted church , for the end and purpose of the celebration of the ordinances of the gospell therein . if he suppose he can prove the contrary , let him cease from cavilling at words , and by expressions , which is a facile taske for any man to engage in , and no way usefull , but to make controversies endlesse ; and answer my reasons against it , which here he passeth over , and produce his testimonies and arguments for that purpose . this triviall ventilation of particular passages cut off from their influence into the whole , is not worth a nut-shell , but is a businesse fit for them who have nothing else to employ themselves about . coming to consider the union that i assigne to this church , after whose breach an enquiry is to be made , which is the maine , and only thing of his concernment , as to the aime he hath proposed to himselfe , he passeth it over very slightly : taking no notice at all of my whole discourse , frō p. 116. top . 133. of my treatise ; wherein i disprove the pretensions of other things to be the union , or bond of union to this church ; he fixes a very little while on what i assigne to be that union . this i say is profession of the faith of the gospell , and subjection to jesus christ according to it : to which he adds , that they are bound to more then this , viz : to the exercise of the same specificall ordinances , as also to love one another , to subjection to the same discipline , and where it is possible to the exercise of the same numericall worship . all this was expresly affirm'd by me before ; it is all virtually contained in their profession , so far as the things mentioned are revealed in the gospell : only as to the celebrating of the same numericall ordinances , i cannot grant that they are obliged hereunto as formally considered members of that church , nor shall , untill our reverend author shall think meet to prove , that particular congregations are not the institutions of jesus christ . but hereupon he affirms , that that is a strange assertion used by me pa : 117. namely , that if there be not an institution of joining in the same numericall ordinances , the union of this church is not really a church union . this is no more but what was declared before , nor more then what i urged the testimony of a learned presbyterian for : no more but this , that the universality of christians throughout the world , are not under such an institution , as that , to assemble together for the celebration of the same numericall ordinances ; the pretence of any such institution being supplied by christ's acknowledged institutiō of particular churches for that purpose . what i have offered in my treatise , as evidence that protestants are not guilty of the breach of this union , and that where any are , their crime is not schisme but apostacy , either as to profession or conversation , i leave to the judgment of all candid , sober , and ingenious readers ; for such as love strife , and debates , and disputes , whereof the world is full , i would crave of them , that if they must chuse me for their adversary , they would allow me to answer in person , vivâ voce , to prevent this tedious trouble of writing , which for the most part is fruitlesse and needlesse . some exceptions our author laies in , against the properties of the profession by me required , as necessary to the preservation of this union : as to the first of professing all necessary saving truths of the gospell , he excepts that the apostles were ignorant of many necessary truths of the gospell for a season , and some had never heard of the holy ghost . act. 29. and yet they kept the union of the catholick church . and yet our author before he closeth this chapter , will charge the breach of this union on some , whose errors cannot well be apprehended to lie in the deniall of any necessary truth of the gospell , that is , indispensably necessary to salvation . as to his instance of the apostles , he knows it is one thing not to know clearly and distinctly for some season , some truths in hypothesi , and another to deny them being sufficiently and clearly revealed in thesi ; and for those in the acts , it is probable they were ignorant of the dispensations of the holy ghost , with his marvelous effects under the gospell , rather then of the person of the holy ghost : for even in respect of the former it is absolutely said that the holy ghost was not yet , because jesus was not yet glorified . i shall not pursue his other exceptions , being sorry that his judgment leads him to make them ; that which alone beares any aspect to the business in hand , he insists on pag. 99. in these words . i have intimated and partly proved , that there may be a breach of union , with respect to the catholick church upon other considerations ( namely besides the renuntiation of the profession of the gospell : ) as first , there is a bond that obliges every member of this church , to joine together in exercising the same ordinances of worship : when then any man shall refuse to joine with others , or refuse others to joine with him , here is a breach of love and union among the members of the catholick church ; and in the particular churches as parts of the catholick . the reader must pardon me for producing and insisting on these things , seeing i do it with this profession , that i can fix on nothing else so much to the purpose in hand : and yet how little these are so , cannot but be evident upon a sleight view to the meanest capacities . for 1. he tells us there may be a breach of union with respect to the catholick church , on other considerations : not that there may be a breach of the uniō of the catholick church . 2. that there is a bond binding men to the exercise of ordinances ; so there is binding man to all holinesse ; and yet he denies the vilest profane persons to break that bond or this union . 3. that there may be a breach of union among the members of the church : but who knows it not , that knows all members of particular churches , are also members of this church generall . our enquiry is after the union of the catholick-church visible , what it is , how broken , and what the crime or evill is , whereby it is broken , what obligations lie on the members of that church , as they stand under any other formall consideration ; what is the evill they are any of them guiltie of , in not answering these obligations , we were not at all enquiring , nor doth it in this place concerne us so to do . and in what he afterwards tells us of some proceedings contrary to the practise of the universall church she intends i suppose all the churches in the worldj wherein the members of the universall church have walked or do so ; for the universall church as such , hath no practice as to cecelebration of ordinances ; & if he suppose it hath , let him tell us what it is , and when that practice was . his appeale to the primitive believers , and their small number will not availe him : for although they should be granted to be the then catholick visible church ( against which he knowes what exceptions may be laid from the believers amongst the jewes , such as cornelius , to whom christ had not as yet been preached , as the messiah come , and exhibited ) yet as such , they joined not in the celebration of ordinances , but ( as yet they were ) as a particular congregation ; yea though all the apostles were amongst them , the foundation of all the churches that afterwards were called . he concludes this chapter with an exception to my assertion , that if the catholick church be a politicall body , it must have a visible politicall head , which nothing but the pope claimes to be . of this he saies , 1. there is no necessity , for saith he , he confesses the common wealth of the jews , was a politicall body , and god who is invisible , was their politicall head : 2. jesus christ is a visible head , yea sometimes more , visus , seen of men whilst on earth , though now for a time in majesty ( as some great princes do , ) he hath withdrawn himselfe from the sight of men on earth , yet is he seen of angels and saints in heaven . a. 1. i confesse god was the king and ruler of the jewes , but yet that they might be a visible politicall body , the invisible god , appointed to them under him , a visible head ; as the pope blasphemously pretends to be appointed under jesus christ . 2. jesus christ is in his humane nature still visible , as to his person , wherein he is the head of his church , he ever was , and is still invisible . his present absence , is not upon the account of majesty , seeing in his majesty he is still present with us ; and as to his bodily absence he gives other accounts , then that here insinuated . now it sufficeth not to constitute a visible politicall body , that the head of it , in any respect may be seen , unlesse as that their head he is seen : christ is visible , as this church is visible ; he in his lawes , in his word ; that in its profession , in its obedience . but i marvell that our reverend author thus concluding for christ to be the politicall head of this church , as a church , should at the same time contend for such subjects of this head as he doth , p. 96. namely persons , contradicting their profession of the knowledge of god , by a course of wickedness , manifesting principles of profaneness , wherewith the beliefe of the truth they profess , hath an absolute inconsistency ; as i expresly describe the persons , whose membership in this church , and relation thereby to christ their head he pleads for . are indeed these persons any better thēmahumetans as to church priviledges ? they are indeed in some places , as to providentiall advantages of hearing the word preached ; but woe unto them on that account ; it shall be more tolerable for mahumetans in that day of christ , then for them : shall their baptisme availe them ? though it were valid in its administration , that is , was celebrated in obedience to the cōmād of christ , is it not null to thē ? is not their circumcision uncircūcision ? shall such persons give their children any right to church priviledges ? let them if you please be so subjects to christ , as rebells and traitors are subject to their earthly princes : they ought indeed to be so , but are they so ? do they owne their authority ? are they obedient to them ? do they enjoy any priviledge of lawes ? or doth ▪ the apostle anywhere call such persons as live in a course of wickednesse , manifesting principles utterly inconsistent with the profession of the gospell , brethren ? god forbid we should once imagine these things so to be ! and so much for that chapter . chap. viii . of independentisme and donatisme . the title of our authors book is , independency a great schisme , of this chapter that it may be the better known what kind of schisme it is , independentisme is donatisme . men may give what title they please to their books and chapters , though perhaps few books make good their titles . i am sure this doth not as yet , nisi accusasse sufficiat : attempts of proof we have not as yet met withall : what this chapter will furnish us withall , we shall now consider . he indeed that shall weigh the title , independentisme is donatisme , & then casting his eye upon the first lines of the chapter it selfe , find , that the reverend author saies , he cannot but acknowledge , that what i plead for the vindication of protestants from the charge of schisme in their separation from rome , as the catholick church , to be rationall , solid , and judicious ; will perhaps be at a losse in conjecturing how i am like to be dealt withall in the following discourse ; a little patience will let him see , that our author laies more weight upon the title , then the preface of this chapter ; and that with all my fine trappings i am enrolled in the black booke of the donatists : but 1 quod fo rs feret feramus aequo animo ; or as another saith , debemus optare optima , cogitare difficulima , ferre quaecunque erunt ; as the case is fallen out , we must deal with it as we can . 1. he saith ; he is not satisfied , that he not only denies the church of rome ( so called ) to be a particular church , pag. 154. but also affirms it to be no church at all . that he is not satisfied , with what i affirm of that synagogue of sathan where he hath his throne , i cannot helpe it , though i am sorry for it : i am not also without some trouble , that i cannot understand , what he means by placeing my words , so as to intimate , that i say , not only that the church of rome is no particular church , but also that it is no church at all ; as though it might in his judgment or mine , be any church , if it be not a particular church ; for i verily suppose neither he nor i judg it to be that catholick church , whereto it pretends . but yet as i have no great reason to expect that this reverend author should be satisfied in any thing that i affirme , so i hope that it is not impossible , but that without any great difficulty , he may be reconciled to himselfe affirming the very same thing , that i do p. 113. it is of rome in that sence , wherein it claims it self to be a church , that i speak : & in that sence he saies it is no church of christs institution , and so for my part , i account it no church at all ; but he adds , that he is far more unsatisfied that i undertake the cause of the donatists , and labour to exempt them from schisme , though i allow them guilty of other crimes . but do i indeed undertake the cause of the donatists ? do i plead for thē ? will he manifest it by saying more against them in no more words , then i haved one ? do i labour to exempt them from schisme ? are these the waies of peace , love and truth that the reverend author walks in ? do i not condemne all their practises , and pretensions from the beginning to the end ? can i not speak of their cause in reference to the catholick church and its union , but it must be affirmed that i plead for them ? but yet as if righteousnesse and truth had been observ'd in this crimination , he undertakes as of a thing granted to give my grounds of doing , what he affirms me to have done : the first is , as he saies , his singular notion of schisme , limiting it only to differences in a particular assembly . 2. his jealousy of the charge of schisme to be objccted to himselfe , and party , if separating from the true churches of christ be truly called schisme . a. what may i expect from others , when so grave and reverend a person as this author is reported to be , shall thus deal with me ? sr i have no singular notion of schisme , but embrace that which paul hath long since declared , nor can you manifest any difference in my notion from what he hath delivered ; nor is that notion of schisme at all under consideration in reference to what i affirme of the donatists , ( who in truth were concerned in it , the most of them to them to the utmost ) but the union of the church catholick and the breach thereof ; neither am i jealous or fearfull of the charge ' of schisme , from any person living on the earth , and least of all from men proceeding in church affaires upon the principles you proceed on . had you not been pleased , to have supposed what you please , without the least ground , or colour , or reason , perhaps you would have as little satisfyed your selfe in the charge you have undertaken to manage against me , as you have done many good men , as the case now stands , even of your own judgment in other things . having made this entrance , he proceeds in the same way , and pag. 164. laye's the foundation of the title of his booke & this chapter , of his charge of donatisme in these words . this lies in full force against him and his party , who have broken the union of our churches , and separated themselves from all the protestant churches in the world , not of their own constitution , and that as no true churches of christ : this i say is the foundatiō of his whole ensuing discourse ; all the groūd that he hath to stand upon in the defence of the invidious title of this chapter ; and what fruit he expects from this kind of proceeding i know not ; the day will manifest of what sort this work is ; although he may have some mistaken apprehensions to countenance his conscience in the first part of his assertion , or that it may be forgiven to inveterate praejudice though it be false ; namely ; that i and my party ( that 's the phraseology , this author in his love to unity delights in ) have broken the union of their churches ( which we have no more done , then they have broken the union of ours , for we began our reformation with them , on even tearms , and were as early at work as they ) yet what coulour , what excuse can be invented to alleviate the guilt of the latter part of it , that we have separated from all the reformed churches as no churches ? and yet he repeats this again . pag. 106. with especiall reflexion on my selfe : i wonder not saith he , that the doctor hath unchurched roome , for he hath done as much to england and all forraign protestant churches , and makes none to be members of the church , but such as are by covenant and consent joyned to some of their congregations . now truly though all righteous laws of men in the world , will afford recompence and satisfaction for calumniating accusations and slaunders of much lesse importance then this here publickly ownd by our reverend author , yet seeing the gospell of the blessed god , requires to forgive , and passe by greater injuries , i shall labour in the strength of his grace to bring my heart unto conformity to his will therein ; notwithstanding which , because by his providence i am in that place and condition , that others also that fear his name may be some way concern'd in this unjust imputatiō , i must declare that this is open unrighteousness , wherein neither love nor truth hath been observed . how little i am concernd in his following parallell of independentisme and donatisme , wherein he proceeds with the same truth and candor , or in all that followes thereupon , is easy for any one to judg . he proceeds to scan my answers to the romanists , as in reference to their charge of schisme upon us ; and saies , i do it sutable to my own principles . and truly if i had not , i think i had been much to blame . i referre the reader to the answers given in my book , and if he like them not , notwithstanding this authors exceptions , i wish he may fix on those that please him better ▪ in them there given , my conscience doth acquiesce . but he comes in the next place to arguments , wherein if he prove more happy then he hath done in accusations , he will have great cause to rejoyce . by a double argument , as he saies , he will prove that there may be schisme besides that in a particular church . his first is this . schisme is a breach of union , but there may be a breach of union in the catholick visible church . his second this ; where there are differenccs raysed in matter of faith professed , wherein the union of the catholick church consists , there may be a breach of union , but there may be differences in the catholick , or among the members of the catholick church in matter of faith professed , ergo . having thus laid down his arguments , he falls to conjecture what i will answer , and how i will evade ; but it will quickly appear that he is no lesse unhappy in arguing and conjecturing , then he is , and was in accusing . for to consider his first argument : if he will undertake to make it good as to its forme , i will by the same way of arguing , ingage my selfe to prove what he would be unwilling to find in a regular conclusion . but as to the matter of it , 1. is schisme every breach of union ? or is every breach of union schisme ? schisme in the ecclesiasticall notion is granted to be in the present dispute , the breach of the union of a church , which it hath by the institution of christ ; and this not of any union of christs institution , but of one certaine kind of union ; for as was proved , there is an union , whose breach can neither in the language of the scripture , nor in reason , nor common sense be called or accounted schisme , nor ever was by any man in the world , nor can be without destroying the particular nature of schisme , and allowing only the generall notion of any separation , good or bad , in what kind soever . so that secondly , it is granted , not onlie that there may be a breach of union in the catholick church , but also that there may be a breach of the union of the catholick church , by a deniall or relinquishment of the profession wherein it consists ; but that this breach of union is sehisme , because sehisme is a breach of union , is as true , as that every man who hath two eyes , is every thing that hath two eyes . for his second , it is of the same importance with the first ; there may be differences in the catholick church , and breaches of union among the members of it , which are far enough from the breach of the union of that church , as such . two professors may fall out and differ , and yet i think continue both of them professors still . paul and barnabas did so ; chrysostome and epiphanius did so ; cyrill and theodoret did so . that which i denied was , that the breach of the union of the catholick church as such , is schisme . he proves the contrary by affirming there may be differences among the members of the catholick church , that do not break the union of it , as such . but he saies though there be apostasy , or heresy , yet there may be schisme also ; but not in respect of the breach of the same union , which only he was to prove . besides evill surmizes , reproaches , false criminations , and undue suggestions , i find nothing wherein my discourse is concerned to the end of this chap. pag. 109. upon the passage of mine ; we are thus come off from this part of schisme for the relinquishment of the catholick church , which we have not done , and so to do , is not schisme , but a sin of another nature , and importance ; he adds , that the ground i goe upon why separation from a true church ( he must meane the catholick church , or he speaks nothing at all the businesse in hand ) is no schisme , is that afore mentioned , that a schisme in the scripture notion is onely a division of jugment in a particular assembly . but who so blind as they that will not see ? the ground i proceeded on evidently , openly , solely , was taken from the nature of the catholick church its union , and the breach of that union , and if obiter i once mention that notion , i do it upon my confidence of its truth , which i here againe tender my selfe in a readinesse to make good to this reverend author , if at any time he will be pleased to command my personall attendance upon him to that purpose . to repeat more of the like mistakes and surmizes , with the wranglings that ensue on such false suppositions to the end of this chapter , is certainly needlesse ; for my part , in and about this whole businesse of separation from the catholick church , i had not the least respect to presbyterians or independents as such , nor to the differences betweē them , which alone our author out of his zeale to truth and peace attends unto : if he will fasten the guilt of schisme on any on the account of separation from the catholick church , let him prove that that church is not made up of the universality of professors of the gospell throughout the world , under the limitations expressed ; that the union of it as such , doth not consist in the profession of the truth ; and that the breach of that union whereby a man ceases to be a member of that church is schismes , otherwise to tell me that i am a sectary , a schismatick , to fill up his pages with vaine surmizes and supposalls , to talke of a difference and schsme among the members of the catholick church , or the like impertinencies , will never farther his discourse among men , either rationall , solid , or judicious . all that ensues to the end of this chapter is about the ordination of ministers , wherein however he hath beē pleased to deal with me in much bitternesse of spirit , with many clamours and false accusations ; i am glad to find him ( p. 120. ) renouncing ordination from the authority of the church of rome as such , for i am assured , that by his so doing , he can claime it no waie from , by , or through rome ; for nothing came to us from thence , but what came , in and by the authority of that church . chap. ix . we are now gathering towards what seems of most immediate concernment as to this reverend authors undertaking ; namely to treate of the nature of a particular church , its union and the breach of that union ; the description i give of such a church is this ; it is a society of men called by the word to the obedience of the faith in christ , and joint performance of the worship of god in the same individuall ordinances according to the order by him prescribed . this i professe to be a generall description of its nature , waving all contests about accurate definitions , which usually tend very little to the discovery or establishment of truth : after some canvassing of this description , our author tells us that he grants it to be the definition of a particular church , which is more then i intended it for ; only he adds that according to this description , their churches are as true as ours ; which i presume by this time he knowes was not the thing in question . his ensuing discourse of the will of christ , that men should joine not all in the same individuall congregation , but in this or that , is by me wholly assented ūto , and the matter of it contended for by me , as i am able ; what he is pleased to adde about explicite covenanting and the like , i am not at all for the present concerned in ; i purposely waved all expressions concerning it , one way or other , that i might not involve the businesse in hand with any unnecessary contests ; it is possible somewhat hereafter may be spoken to that subject , in a tendency unto the reconciliation of the parties at variance . his argument in the close of the section for a presbyterian church from acts 20. 17. because there is mention of more elders then one in that church , and therefore it was not one single congregation i do not understand ; i think no one single congregation is wholly compleated according to the mind of christ , unlesse there be more elders then one it ; there should be elders in every church ; and for my part , so we could once agree practically in the matter of our churches , i am under some apprehension that it were no impossible thing to reconcile the whole difference , as to a presbyterian church , or a single congregation . and though i be reproved a new for my pains , i may offer ere long to the candid consideration of godly men , something that may provoke others of better abilities and more leasure , to endeavour the carrying on of so good a work . proceeding to the consideration of the unity of this church , he takes notice of three things laid down by me , previously to what i was farther to assert ; all which he grants to be true , but yet will not let them passe without his animadversions . the two first are that 1. a man may be a member of the catholick invisible church , and 2 of the visible catholick church , and yet not be joyned to a particular church . these , as i said , he ownes to be true , but askes how i can reconcile this with what i said before , namely , that the members of the catholick visible church are initiated into the profession of the faith by baptisme ; but where lies the difference ? why saith he , baptisme according to his principles is an ordinance of worship only to be enjoyed in a particular church , whilst he will grant ( what yet he doth denie , but will be forced to grant ) that a minister is a minister to more then his owne church , even to the catholick church , and may administer baptisme out of a particular church , as phillip did to the eunuch . a. how well this author is acquainted with my principles , hath been already manifested ; as to his present mistake i shall not complaine , seeing that some occasion may be administred unto it , from an expression of mine , at least as it is printed , of which i shall speak afterwards ; for the present he may be pleased to take notice , that i am so far from confining baptisme subjectively to a particular congregation , that i do not believe that any member of a particular church was ever regularly baptized : baptisme precedes admission into church membership , as to a particular church ; the subject of it , is professing believers and their seed ; as such they have right unto it , whither they be joined to any particular church or no ; suitable to this judgment hath been my constant and uninterrupted practise . i desire also to know , who told him that i deny a minister to be a minister to more then his own church , or averred that he may perform ministeriall duty only in and towards the members of his own congregation : for so much as men are appointed the objects of the dispensation of the word i grant a man in the dispensation of it to act ministerially towards not only the members of the catholick church , but the visible members of the world also in contradistinction thereunto : the third thing laid down by me , whereunto also he assentes is , that every believer is oblieged to join himselfe to some one of those churches , that there he may abide in doctrine and fellowship and breaking of bread and prayer : but my reasons whereby i prove this , he saies he likes not so well : and truly i cannot helpe it ; i have little hope he should like any thing well which is done by me : let him be pleased to furnish me with better , and i shall make use of them ; but yet when he shall attempt so to doe , it is odds but that one or other , will find as many flawes in them as he pretends to do in mine ; but this , he saith he shall make use of , and that , he shall make advantage of , and i know not what , as if he were playing a prize upon a stage . the third reason is that which he likes worst of all , and i like the businesse the better , that what he understands least , that he likes worst ; it is , that christ hath given no direction for any duty of worship , meerly and purely of soveraign institution , but only to them and by them who are so joined ; hereupon he askes : 1. is baptisme a a part of worship ? a : yes , and to be so performed by them , that is a minister in , or of them ; i fear my expression in this place lead him to his whole mistake in this matter : 2. prayer and reading of the word in private families are they no duty of worship : an : not meerly and purely of soveraign institution . 3. is preaching to convert heathens a duty of worship ? not ( as described ) in all cases ; when it is , it is to be performed by a minister ; and so he knowes my answer to his next invidious inquiry , relating to my own person ; against my fourth reason taken from the apostles care to leave none out of this order , who were converted , where it was possible : he gives in the instance of the eunuch , and others converted where there were not enough to ingage in such societies ; that , is in them with whom it was impossible : my fift is from christ's providing of officers for these churches ; this also he saith is weak as the rest , for first , christ provided officers at first for the catholick church , that is the apostles . 2. all ordinary officers are set first in the catholicke church , and every minister is first a minister to the catholick church , and if ( saith he ) he deny this , he knowes where to find a learned antagonist . a. but see what it is to have a mind to dispute : will he deny that christ appointed officers for particular churches , or if he should have a mind to do it , will his arguments evince any such thing ; christ appointed apostles , catholick officers , therefore he did not appoint officers for particular churches ; though he commanded that elders should be ordained in every church ; pastors and teachers are set first in the catholick church , therefore christ hath not ordained officers for particular churches ; but this is the way with our author ! if any word offers it selfe , whence it is possible to draw out the mention of any thing , that is , or hath at any time been in difference between presbiterians and independents , that presently is run away withall ; for my part i had not the least thought of the controversie which to no purpose at all he would here lead me to : but yet i must tell him that my judgment is , that ordinary officers are firstly to be ordained in particular churches : and as i know where to find a learned antagonist as to that particular , so i do , in respect of every thing that i affirme or deny in the businesse of religion , and yet i blesse the lord i am not in the least disquieted or shaken in my adherence to the truth i professe . my last reason , he saith , is fallacious and inconsequent , and that because he hath put an inference upon it never intended in it . now the position that these reasons were produced to confirm being true , and so acknowledged by himselfe , because it is a truth that indeed i lay some more then ordinary weight upon , it being of great use in the daies wherein we live : i would humbly intreat this reverend author to send me his reasons whereby it may be confirmed , and i shall promise him if they be found of more validity then those which according to my best skill i have allready used , he shall obtain many thanks , and much respect for his favour ; what he remarks upon , or adds to my next discourse about instituted worship in generall , i shall not need to insist on : onely by the way i cannot but take notice of that which he calls a chiefe piece of independencie , and that is ! that those who are joined in church fellowship are so confined that they cannot or may not worship god in the same ordinances in other churches : how this comes to be a cheife peice of independency , i know ▪ not . it is contrary to the known practise of all the churches of england that i am acquainted with , which he calls independents . for my part i know but one man of that mind , and he is no child in these things . for the ensuing discourse about the intercision of ordinances , it being a matter of great importance , and inquired into by me meerly in reference to the roman apostacy , it needs a more serious disquisition , then any thing at present administred by our author will give occasion unto : possibly in convenient time i may offer somewhat farther towards the investigation of the mind of god therein : every thing in this present contest is so warped to the petty difference between presbyterians and independents , that no faire progresse nor opportunity for it can be afforded : if it may be , in my next debate of it , i shall wave al mentiō of those meaner differences : & as i remember i have not insisted on them in what i have allready proposed to this purpose , so possibly the next time i may utterly escape . for the present , i do not doubt but the spirit of god in the scripture , is furnished with sufficient authority to erect new churches , and set up the celebration of all ordinances on supposition that there was an intercision of them . to declare the way of his exerting his authority to this purpose , with the obviating of all objections to the contrary , is not a matter to be tossed up and down in this scambling chase : and i am not a litle unhappy , that this reverend person was in the dark to my designe and aime all along , which hath intangled this dispute with so many impertinences ; but however i shall answer a question which he is pleased to put to me in particular : he askes me then whither i do not think in my conscience that there were no true churches in england untill the brownists our fathers , the anabaptists our elder brothers , and our selves arose and gathered new churches . with thanks for the civility of the inquiry in the manner of its expression , i answer no! i have no such thoughts , and his pretence of my insinuation of any such thing , is most vaine , as also is his insultation thereupon ; truly if men will in all things take liberty to speak what they please , they have no reason but to think that they may at one time or other heare that which will displease ; having investigated the nature of a particular church , i proceed in my treatise of schisme , to inquire after the union of it , wherein it doth consist , and what is the breach thereof ; the summe is the joint consent of the members to walke together in celebration of the same numericall ordinances , according to the mind of jesus christ , is that wherein the union of such a church doth consist . this is variously excepted against : and i know not what disputes about an implicit and explicit covenant , of specificating forms , of the practise of new and old england , of admission of church members , of the right of the members of the catholick church to all ordinances , of the miscarriage of the independents , of church matriculations and such like things , not once considered by me in my proposall of the matter in hand ; are fallen upon . by the way he fals upon my judgment about the inhabitation of the spirit , calls it an error , and saies so it hath been reputed by all that are orthodox ; raising terrible suspitions and intimations of judgments on our way from god , by my falling into that error ; when yet i say no more then the scripture saith in expresse tearms forty times , for which i referre him to what i have written on that subject , wherein i have also the concurrence of polanus , bucanus , dorchetus with sundry others lutherans and calvinists ; it may be when he hath seriously weighed what i have offered to the clearing of that glorious truth of the gospell , he may entertain more gentle thoughts both concerning it and mee . the rest of the chapter i have passed thorow , once and againe , and cannot fix on any thing worthy of farther debate : a difference is attempted to be found in my description of the union of a particular church , in this and another place : because in one place i require the consent of the members to walke together , in another mention only their so doing , when the mention of that only , was necessary in that place , not speaking of it absolutely , but as it is the difference of such a church from the church catholick , some impropriety of expression is pretended to be discovered : ( id populus curat scilicet : ) which yet is a pure mistake of his , not considering unto what especiall end and purpose the words are used : he repeats sundry things as in opposition to me , that are things laid down by my selfe and granted : doth he attempt to prove that the union of a church is not rightly stated : he confesseth the form of such a church consists in the obscrvance and performance of the same ordinances of worship numerically : i aske , is it the command of christ that believers should so doe ? is not their obedience to that command , their consent so to do ? are not particular churches instituted of christ ? is it not the duty of every believer to join himselfe to some one of them ? was not this acknowledged above ? can any one do so without his consenting to do so ? is this consent any thing but his voluntary submission to the ordinances of worship therein ? as an expresse consent and subjection to christ in generall is required to constitute a man a member of the church catholick visible ; so if the lord jesus hath appointed any particular church for the celebration of his ordinances ; is not their consent who are to walke in them , necessary thereunto ? but the topick of an explicite covenant , presenting its selfe with an advantage , to take up some leaves , would not be waved , though nothing at all to the purpose in hand . after this , my confession made in as much condescension unto compliance as i could well imagine , of the use of greater assēblies , is examined , and excepted against , as being in my esteem , he saith , though it be not so indeed , a matter of prudence only : but i know full well , that he knows not what esteeme or disesteem i have of sundry things of no lesse importance . the consideration of my postulata , proposed in a preparation to what was to be insisted on , in the next chapter , as influenced from the foregoing dissertations alone remaines , and indeed alone deserve our notice . my first is this . the departing of any man or men from any particular church , as to the communion peculiar to such a church , is no where called schisme , nor is so in the nature of the thing it selfe , but is a thing to be judged and recieve a title according to the circumstances of it ; to this he adjoines ; this is not the question , a simple secessiō of a man or mē upon some just occasion is not called schisme , but to make causless differences in a church , and then separating from it , as no church , denying communion with it , hath the nature and name of schisme in all mens judgments but his own . an. what question doth our reverend author meane ? i feare he is still fancying of the difference between presbyterians and independents , and squaring all things by that imagination ; whether it be a question stated to his mind or no , i cannot tell , but it is an assertion expressive of mine owne , which he may do well to disprove if he can . who told him that raising causlesse differences in a church , and then separating from it , is not in my judgment schisme ? may i possibly retaine hopes of making my selfe understood by this reverend author ? i suppose though , that a pertinacious abiding in a mistake , is neither schisme nor heresy . and so this may be passed over . my second is , one church refusing to hold that communion with another , which ought to be between them , is not schisme properly so called . the reply hereunto is twofold ▪ 1. that one church may raise differences in , and with another church , and so cause schisme . 2 that the independents deny any communion of churches , but what is prudentiall , and so that communion cannot be broken . to the first i have spoken sufficiently before ; the latter is but an harping on the same string : i am not speaking of independent churches , nor upon the principles of independents , much lesse on them , which are imposed on them ; let the reverend author suppose or aver what communion of churches he pleaseth , my position holds in reference to it , nor can he disprove it ; however for my part i am not acquaintcd with those independents , who allow no communion of churches , but what is prudentiall ; and yet it is thought , that i know as many , as this reverend author doth . upon the last proposall we are wholly agreed ; so that i shall not need to repeat it ; only he gives me a sad farewell at the close of the chapter , which must be taken notice of ; is ( saith he ) not the design of his book to prove if he could , and condemne us as no churches , let the world be judge ; and i say let all the saints of god judge ; and jesus christ will judge whither i have not outragious injury done me in this imputation ; but , saith he , unless this be proved , he can never justify his separatiō . sr. when your & our brethren told the bishops , they thanked god they were none of them , and defied the prelaticall church , did they make a separation or no ; were they guilty of schisme ? i suppose you will not say so : nor do i ; yet have i done any such thing in reference to you or your churches ; i have no more separated from you , then you have done from me ; and as for the distance which is between us upon our disagreement about the way of reformation , let all the churches of god judge , on which side it hath been managed with more breach of love , on yours or mine ; let me assure you sir , through the mercy of god in jesus christ , i can freely forgive unto you all your reproaches , revilings , hard censurings , and endeavours to expose me to publick obloquie , and yet hope that i may have before we dy , a place in your heart and prayers . chap. x. independency no schisme . we are come now to the chapter that must do the work intended , or else operam & oleum perdidimus ; independentisme a great schisme , is the title of it ; what this independentisme is , he doth neither here declare , nor in any other part of his book ; nor do i know what it is that he intends by it ; i heare indeed from him that it is a schisme , a sect , but of what peculiar import , or wherein it consists , he hath not declared ; i suppose he would have it taken for separation from true churches , but neither doth the notion of the name , though invidiously broached and disavowed by them , to whom it is ascribed , import any such thing ; nor is the thing it selfe owned by them , with whom he pretends to have to do : i find indeed that he tells us , that all sectaries are independents ; anabaptists , seekers , ranters , quakers . doth he expect that i should undertake their defence ? what if it should appear , that i have done more against them then our reverend author , and many of his brethren joined with him ; he may perhaps be willing to load my selfe and those which he is pleased to call my associats , my party , i know not what , with their evills and miscarriages . but is this done as becomes a christian , a minister , a brother ? what security hath he , that had he been the only judge and disposer of things in religion in this nation , if i and my associats had been sent to plant churches among the indians , that he should have prevented the eruption of the errors and abominations which we have been exercised withall in this generation , unlesse he had sent for duke d'alva's instruments to work his ends by ? and indeed there is scarce any sect in the nation , but had they their desires , they would take that course . this may be done by any that are uppermost if they please . but how shall we know what it is he intends by independentisme : all ( it may be ) that are not presbyterians are independents . among these some professedly separate , both frō them & us , ( for there are none that separate from them , but withall they separate from us that i know of ) because , as they say , neither theirs nor ours are true churches ; we grant them to be true churches , but withall denie that we separate from them ; is it possible at once to defend both these sects of men ? is it possible at once with the same arguments to charge them ? the whole discourse then of our reverend author being uniforme , it can concerne but one of these sects of independents : which it is , any man may judge , that takes the least view of his treatise . he deals with them that unchurch their churches , unminister their ministers , disanull their ordinances , leaving them churchless , officerlesse , and in the like sad condition : is this independentisme a schism ? though that it is properly so called , he cānot prove , yet i hope he did not expect , that i should plead for it ; what i shall do in this case , i professe , well i know not . i here denie that i unminister their ministers , unchurch their churches ; hath this author any more to say to me , or those of my perswasion ? doth not this whole discourse proceed upon a supposition that it is otherwise with them with whom he hath to do ? only i must tell him by the way , that if he suppose by this concession , that i justifie and owne their way , wherein they differ from the congregationall ministers in england , to be of christs institution , or that i grant all things to be done regularly among them , and according to the mind of christ , therein i must professe he is mistaken . in breife by independentisme he intends a separation from true churches , with condemning them to be no churches , and their ministers no ministers , and their ordinances none , or antichristian ; whatever becomes of the nature of schisme , i disavow the appearing as an advocate in the behalfe of this independentisme . if by independentisme he understand the peaceable proceeding of any of the people of god in this nation in the severall parts of it , to joine themselves by their free consent to walk together in the observation and celebration of all the ordinanees of christ appointed to be observed and celebrated in particular churches , so to reforme themselves from the disorders wherein they were intangled , being not able in some things to joine in that way of reformation , which many godlie ministers cōmonly called presbyterians , have ingaged in , and seek to promote , without judging & condemning thē as to the whole of their station or ordināces ; if this i say be intended by independentisme , when the reverend author shall undertake to prove it schisme , having not in this book spoken one word or title to it , his discourse will be attended unto . this whole chapter then being spent against them , who deny them to be true churches , and defend separation , i marvaile what can be said unto it by me , or how i come to be concerned in it , who grant them true churches , and denie separation . but our reverend author , knowing that if this bottome be taken from under him , he hath no foundation for any thing he asserts , thought it not sufficient to charg me over and over with what is here denyed , but at length attempts to make it good frō mine own words ; which if he doth effect make & good , i confesse he changes the whole nature and state of the dispute in hand : let ut see thenhow he answers this undertaking . from those words of mine , the reformation of any church , or any thing in it , is the reducing of it to its primitive institution : approving the assertion as true , he labors to evince that i deny their churches to be true churches ; how so i pray ; why we erect new churches out of no churches ; and it had been happy for england if we had all gone to do this work among the indians . what will prove englands happinesse or unhappinesse , the day will manifest ; this is but mans day and judgment . he is coming who will not judg by the seeing of the eye , nor by the hearing of the ear ; in the mean time , we blesse god , & think all england hath caus to blesse god , what ever become of us , that he and our brethren of the same mind with him , in the things of god , have their liberty to preach the gospell , and carry on the work of reformation in their native soyle , and are not sent into the ends of the earth , as many of ours have been . but how doth our gathering of churches denie them to be true churches ? doth our granting them to be true churches , also grant that all the saints in england are members of their churches ? it is notoriously known , that it is and was otherwise , and that when they , and we began : to reform , thousands of the people of god in these nations , had no reason to suppose themselves to belong to one particular church rather then another . they lived in one parish , heard in another , removed up and down for their advantage , and were in bondage on that account all their daies . but he saies in some words following i discover my very heart : i cannot but by the way tell him , that it is a sufficient evidence of his unacquaintednesse with me , that he thinks there is need of searching , and racking my words to discover my very heart , in any thing that belongs ( though in never so remote a distance ) to the worship of god . all that know me , know how open and free , i am in these things , how ready on all occasions to declare my whole heart ; it is neither fear nor favour can influence me unto another frame : but what are the words that make this noble discovery : they are these that follow : when any society or combination of men ( what ever hitherto it hath been esteemed ) is not capable of such a reduction , and revocation ( that is to its primitive institution ) i suppose i shall never provoke any wise or sober person , if i professe i cannot look on such a society as a church of christ : his reply hereunto is the hinge upon which his whole discourse turneth , and must therefore be considered . thus then he ; is not this , reader , at once to unchurch all the churches of england since the reformation ? for it is known , during the raign of the prelates they were not capable of that reduction : and what capacity our churches are now in for that reduction , partly by want of power and assistance from the magistrate , without which some dare not set upon a reformation , for fear of a praemunire , partly by our divisions amongst our selves , fomented by he knowes whom , he cannot but see as well as we lament . and hereupon he proceeds with sundry complaints of my dealing with them . and now chistian reader what shall we say to these things ? a naked supposition , of no strength , nor weight , that will not hold in any thing or case , namely that a thing is not to be judged capable of that , which by some externall force it is withheld from , is the sole bottome of all this charge . the churches of england were capable of that reduction to their primitive institution , under the prelates , though in some things hindred by them , from an actuall reducement ; so they are now in sundry places , where the work is not so much as attempted ; the sluggards feild is capable of being weeded ; the present pretended want of capacity from the non-assistance of the magistrate , whilest perfect liberty for reformation is given , and the worke in its severall degrees incouraged , will be found to be a sad plea for some , when things come to be tryed out by the rule of the gospell . and for our divisions i confesse i begin to discover somewhat more by whom they are fomented , then i did four daies agoe : for the matter it selfe . i desire our reverend author to take notice , that i judg every church capable of a reduction to its primitive institution , which , all outward hinderances being removed , and all assistances granted , that are necessary for reformation according to the gospell , may be reduced into the forme and order appointed unto a particular church by jesus christ ; and where any society is not so capable , let them call themselves what they please , i shall advise those therein , who have personally a due right to the priviledges purchased for them by jesus christ , in the way of their administration by him appointed , to take some other peaceable course to make themselves partakers of them ; and forgiving this advise i neither dread the anger nor indignation of any man living in the world : and so i suppose by this time the author knowes what is become of his , quod erat demonstrandum ; and here in room of it i desire him to accept of this return . those who in the judgment of charity were and continue , members of the church catholick invisible by vertue of their union with christ the head thereof ; and members of the generall visible church , by their due profession of the savings truths of the gospell , and subjection to christ jesus their king and saviour according to them , do walke in love and concord in the particular churches , whereof by their own consent and choice they are members , not judging and condemning other particular churches of christ , where they are not members as they are such , as to their stationand priviledges , being ready for all instituted communion with thē , as revealed are not according to any gospell rule , nor by any principles acknowledged amongst christians , to be judged or condemned as guilty of schisme ; but such are all they for whom , under any consideration what ever , i have pleaded as to their immunity from this charge , in my treatise of schisme ; therefore they are not to be judged so guilty . if you please , you may adde , quod er at demonstratum . i shall not digresse to a recharge upon this reverend author , and those of the same profession with him , as to their mistakes and miscarriages in the work of reformation , nor discusse their waies and principles , wherein i am not satisfied as to their proceduce : i yet hope for better things , then to be necessitated to carry on the defensative of the way wherein i walk by opposing theirs . it is true that he who stands upon meer defence , is thought to stand upon none at all : but i wait for better things from men , then their hearts will yet allow them , to think of . i hope the reverend author thinks , that as i have reasons wherewith i am satisfied as to my own way , so i have those that are of the same weight with me against him . but what ever he may surmise i have no mind to foment the divisions that are amongst us ; hence i willingly bear all his imputations without retortion . i know in part how the case is in the world . the greatest chargers have not alwaies the most of truth ; witnesse papists , lutherans , prelutists , anabaptists . i hope i can say in sincerity , i am for peace ; though others make themselves ready for war . but we must proceed a litle further , though as to the cause by me undertaken to be managed , causelessely . the discourse of our author from the place fixed on , wherein he faintly indeavoured to make good the foundation of this chapter , which i have allready considered , consists of two parts : 1. his animadversions on some principles which i lay down , as necessary to be stated aright and determined , that the question about gathering churches may be clearly and satisfactorily debated . some of them he saies have been handled by others ; which if it be a rule of silence to him , and me , it might have prevented this tedious debate : what ever his thoughts may be of my pamphlet , i do not fear to affirm of his treatile , that i have found nothing in it , from the beginning to the ending , but what hath lien neglected on booksellers stalls for above these seven years . for the rest of those principles , which he excepts against , as he thinks meet , i leave their consideration , to that farther enquiry , which the lord assisting i have destined them unto . the way of gathering churches upon a supposition of their antecedency to officers , he saies is very pretty , and loads it with the difficulty of mens comming to be baptized in such a case : but as i , can tell him of that which is neither true , nor pretty , in the practise of some whom he knowes , or hath reason so to do , so i can assure him that we are not concerned in his objection about baptisme , and with them who may possibly be so , it is a ridiculous thing , to think it an objection . and for that part of my enquiry , whether the church be before ordinary officers , or they before it , as sleight as he is pleased to make of it , it will be found to lie very near the bottome of all our differences , and the right stating of it , to conduce to the composure and determination of them . his charges and reflexions which he casts about in his passage , are not now to be further mentioned ; we have had them over and over ; indeed we have had little else : if strong , vehement , passionate affirmations , complaints , charges , falfe imputations , and the like , will amount to a demonstration in this businesse , he hath demonstrated independentisme to be a great schisme . he shuts up his discourse as he began it ; reciting my words by adding , interposing , perverting , commenting , enquiring , he makes them speak what he pleases , and compasses the ends of his delight upon them . what contentment he hath received in his so doing , i know not ; nor shall i expresse what thoughts i have , of such a course of proceedure : this only i shall say , it is a facile way of writing treatises and proving what ever men have a mind unto . my last taske is to look back to the beginning of this last chapter , and to gather up in our passage , what may seem to respect the businesse in hand , and so the whole matter will be dismissed . the plea insisted on for immunity from the charge of schisme , with reference to the episcopall government of the church of england , and the constitution which under it , it is pretended to have had , he passes over ; though on sundry accounts his concernments ly as deeply in it as in any thing pleaded in that treatise . the things he is pleased to take notice of , as far as they tend in the least to the issue of the debate between us , shall be reviewed . considering the severall senses wherein that expression , the church of england , may be taken , i manifest in my treatise , in which of them , and how far , we acknowledg our selves to have been , and to continue members of the church of england . the first is as it comprises the elect believers in england : what the unity of the church in this sense is , was before evinced ; our desire to be found members of this church , with our indeavour to keep the unity of it in the bond of peace , was declared . i am greived to repeat our reverend authors exceptions to this declaration ; saies he , unlesse he think , there are no members of this church in england , but those that are of his formed particular churches , i fear he will be found to break the union that ought to be between them : and why so i pray ? the union of the members of the church in this sense , consists in their joint union to & with christ their head by one spirit . what hath the reverend author to charge upon me with reference thereunto ? let him speak out to the utmost ; yea i have some reason to think that he will scarce spare , where he can strike ; god forbid that i should think all the members of the catholick church in england to be comprised either jointly or severally in their churches or ours , seeing it cannot be avoided but you will keep up those notes of division . i doubt not but there be many thousands of them who walk neither with you nor us . he adds , that by gathering saints of the first magnitude we do what lies in us , to make the invisible church visible : it is confessed , we do so ; yea we know that that church which is invisible in some respect , and under one formall consideration , is visible as to its profession , which it makes unto salvation . this , with all that lies in us , we draw them out unto : what he addes about the churches being elect , and the uncomely parts of it , which they may be for a season who are elect believers , because it must be spoken ; are uselesse cavills . for the scornfull rejection of what i affirm concerning our love to all the members of this church , and readinesse to tender them satisfaction in case of offence , with his insinuatiō of my want of modesty and truth in asserting these thoughts , because he will one day know , that the words he so despises , were spoken in sincerity , and with the reverence of the great god , & out of love to all his saints , i shall not farther vindicate them ; such hay and stubble must needs burn . my next profession of our relation to the church of england , in respect of that denomination given to the body of professours in this nation , cleaving to the doctrine of the gospell , here preached and established by law , as the publike profession of this nation . but he tels me first : 1. that many independent churches in this nation , are grosly apostatized from that doctrine , and so are hereticall . 2. that the worship was professed and protested , and established as well as the doctrine , and that we are all departed from it , and so are schismaticall : for we hold communion with them , he sayes in the same doctrine , but not in the same worship . answer . his first exception ariseth from the advantage he makes use of , from his large use of the word independent , which will serve him in his sense for what end he pleaseth . in the sense before declared his charge is denyed ; let him prove it by instance if he be able : surely god hath not given orthodox men leave to speak what they please , without due regard to love and truth . 2. as to the worship established in this nation by law , ( he means the way of worship , for the substantials of it we are all agreed in ) i suppose he will not say a relinquishment of the practice of it is schisme ; if he do , i know what use some men will make of his affirmation , though i know not how he will free himselfe from being schismaticall ; for his renewed charg of schisme , i cannot i confesse be moved at it , proceeding from him , who neither doth , nor will know what it is . his next indeavour is to make use of another concession of mine , concerning our receiving of our regeneration and new birth by the preaching of the word in england ; saying , could they make use of our preaching &c. but the truth is , when the most of us by the free grace of god received our new birth through the preaching of the word , neither they , nor we , as to the practice of our waies , were in england ; so that their concernment as such , in the concession is very small ; and we hope since in respect of others , our owne ministry hath not been altogether fruitlesse , though we make no comparison with them . in rendring of the next passage which is concerning anabaptists and anabaptisme , i shall not contend with him ; he hath not in the least impaired the truth of what i assert in reference to them and their way . i cannot but take notice of that passage which for the substance of it hath so often occurred , and that is this ; doth not himselfe labor in this booke to prove that the administration of ordinances in our assemblies is null , our ordination null and antichristian . for the proofe of which suggestion he referrs his reader to page 197 of my book . i confesse seeing this particular quotation , i was somewhat surprised , and began to feare that some expression of mine ( though contrary to my professed judgment ) might have given countenance to this mistake , and so be pleaded as a justification of all the uncharitablenesse and something else , wherewith his book is replenished ; but turning to the place i was quickly delivered from my trouble , though i must ingeniously confesse , i was cast into another which i shall not now mention . page 167. we arrive at that which alone almost i expected would have been insisted on , and quite contrary thereto , it is utterly waved ; namely the wholebusinesse of a nationall church , upon which account indeed all the pretence of the charge this reverend author is pleased to mannage , doth arise . take that out of the way , and certainly they , and we are upon even termes ; and if we will be judged by them who were last in possession of the reiglement of that church , upon supposition that there is such a church still , they are no more interested in it then we , yea are as guilty of schisme from it as we . but that being set aside and particular churches only remaining , it will be very difficult for him to raise the least pretence of his great charge . but let us consider what he thinks meete to fasten on , in that discourse of mine about a nationall church . the first thing is my inquiry , whether the denyall of the institution of a nationall church ( which he pleads not for ) doth not deny in consequence that we had either ordinances or ministry amongst us : to which i say , that though it seemes so to do , yet indeed it doth not , because there was then another church state , even that of particular churches amongst us , with many kind reflections of my renouncing my ministry and rejecting of my jejune and empty vindication of their ministry ( which yet is the very same that himselfe fixes on ) he asks me how i can in my conscience beleive , that there were any true ministers in this church in the time of its being nationall , and so proceeds to inferre from hence my denying of all ministry and ordinances among them . truly though i were more to be despised then i am ( if that be possible ) yet it were not common ▪ prudence for any man to take so much paines to make me his enemy , whether i will or no . he cannot but know that i deny utterly , that ever we had indeed , whatever men thought , a nationall church ; for i grant no such thing , as a nationall church in the present sense contended about . that in england under the rule of the prelates , when they looked on the church as nationall , there were true churches , and true ministers , though in much disorder as to the way of entring into the ministry and dispensing of ordinances , i grant freely ; which is all this reverend author , if i understand him , pleads for ; and this he saies i was unwilling to acknowledge , lest i should thereby condemne my selfe as a schismatick . truly , in the many sad differences and divisions that are in the world amongst christians , i have not been without sad and jealous thoughts of heart , lest by any doctrine or practise of mine i should occasionally contribute any thing unto them ; if it hath been otherwise with this author , i envy not his frame of spirit . but i must freely say , that having together with them , weighed the reasons for them ; i have been very little moved with the clamorous accusations , and insinuations of this author . in the meane time , if it be possible to give him satisfaction , i here let him know , that i assent unto that summe of all he hath to say , as to the church of england , namely that the true and faithfull ministers , with the people in their severall congregations , administring the true ordinances of jesus christ , whereof baptisme is one , was and is the true church state of england , from which i am not separated ; nor do i think that some addition of humane prudence , or imprudence can disanull the ordinances of jesus christ . upon the disavower made of any other nationall church state , and the assertion of this to answer all intents and purposes , i suppose now that the reverend author knowes that it is incumbent on him to prove , that we have been members of some of these particular churches in due order , according to the mind of christ , to all intents and purposes of church membership , and that we have in our individuall persons raised causelesse differences in those particular churches whereof we were members respectively , and so separated from them , with the condemnation of them ; or else according to his owne principles he failes in his brotherly conclusion : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . i suppose the reader is weary of pursuing things so little to our purpose : if he will hear any further , that independents are schismaticks , that the setting up of their way hath opened a door to all evills and confusions , that they have separated from all churches , and condemne all churches in the world but their owne ; that they have hindred reformation and the setting up of the presbyterian church ; that being members of our churches , as they are members of the nation , because they are borne in it , yet they have deserted them ; that they gather churches which they pretend to be spick and span new ; they have separated from us , that they countenance quakers , and all other sectaries , that they will reforme a nationall church whether men will or no , though they say that they only desire to reforme themselves , and plead for liberty to that end . if any man i say have a mind to read or heare of this any more , let him read the rest of this chapter , or else converse with some persons whom i can direct him to , who talke at this wholsome rate all the day long . what seems to be my particular concernment , i shall a little further attend unto . some words ( for that is the manner of mannaging this controversie ) are culled out from pag. 259. 260. to be made the matter of farther contest . thus they lie in my treatise . as the not giving a mans selfe up unto any way , and submiting to any establishment pretended or pleaded to be of christ , which he hath not light for , and which he was not by any act of his owne formerly ingaged in , cannot with any colour or pretence of reason be reckoned to him for schisme , though he may if he persist in his refusall prejudice his owne edification ; so no more can a mans peaceable relinquishment of the ordinary communion of one church in all its relations be so esteemed . these words have as yet unto me a very harmelesse aspect ; but our reverend author is sharp-sighted , and sees i know not what monsters in them : for first ( saith he ) here he seems to me to be a very sceptick in his way of independency : why so i pray ? this will gratify all sects , quakers , and all with a toleration : how i pray ? it is schisme , not toleration we are treating about . but this leaves them to judge of , as well as others , what is , and what is not according to the mind of christ , why pray sr. who is appointed to judge finally for them ? why then should they be denied their liberty ? but is that the thing under consideration ? had you concluded that their not submitting to what they have not light for its institution , is not properly schisme , you should have seen how far i had been concerned in the inference : but excursions unto quakers &c. are one topick of such discourses . but now he askes me one question , it seems to try whither i am a sceptick or no ; whether ( saith he ) does he believe his owne way to be the only true way of christ , for he hath instituted but one way , having run from and renounced all other waies in this nation . i promise you this is a hard question ; and not easily answered . if i deny it , he will say i am a sceptick , and other things also will be brought in : if i affirme it , it may be he will say that i condemne their churches for no churches , and the like : it is good to be wary when a man hath to deale with wise men ; how if i should say that our way and their way is for the substance of them , one way , and so i cannot say that my way is the only true way exclusively to theirs : i suppose this may do pretty well . but i fear this will scarce give satisfactiō , & yet i know not well how i can go any farther ; yet this i will adde ; i doindeed believe , that wherein their way and our way differ , our way is according to the mind of christ and not theirs : and this i am ready at any time ( god assisting ) personally to maintaine to him : and as for my running from waies of religion , i dare againe tell him , these reproaches and calumnies become him not at all . but he proceeds , if so , ( saith he ) is not every man bound to come into it , and not upon every conceived new light to relinquish it . truly i think mr. c. himselfe is bound to come into it , and yet i do not think that his not so doeing makes him a schismatick : and as for relinquishment i assert no more , then what he himselfe concludes to be lawfull . and thus christian reader i have given thee a briefe account of all things of any importance that i could meet withall in this treatise , and of many which are of very little ; if thou shalt be pleased to compare my treatise of schisme with the refutation of it , thou wilt quickly see , how short this is , of that which it pretends to : how untouched my principles do abide , and how the most materiall parts of my discourse are utterly passed by , without any notice taken of them . the truth is , in the way chosen by this reverend author to proceed in , men may multiply writings to the worlds end , without driving any controversy to an issue ; descanting and harping on words , making exceptions to particular passages and the like , is an easy and facile , and to some men a pleasant labour : what small reason our author had to give his book the title it bears , unlesse it were to discover his designe , i hope doth by this time appeare . much of the proofe of it lies in the repeated asseverations of it , it is so , and it is so . if he shall be pleased to send me word of one argument tending that way , that is not founded in an evident mistake , i will promise him , if i live , a reconsideration of it . in the mean time i humbly beg of this reverend author , that he would review in the presence of the lord the frame of spirit , wherein he wrote this charge ; as also that he would take into his thoughts all the reproaches , and all that obloquy he hath endeavoured to load me causlesly and falsly withall . as for my selfe , my name , reputation , and esteeme with the churches of god , to whom he hath indeavoured to render me odious , i commit the whole concernment of them to him , whose presence through grace i have hitherto injoyed , and whose promise i leane upon , that he will never leave me nor forsake me . i shall not complaine of my usage : but what am i ? of the usage of many pretious saints and holy churches of jesus christ , to him that lives and sees , any farther then by begging that it may not be laid to his charge : and if so meane a person as i am , can in any way be serviceable to him , or to any of the churches that he pleads for , in reference to the gospell of christ , i hope my life will not be deare to me that i may effect it ; and i shall not cease to pray that both he and those who promoted this worke in his hand , may at length consider the many calls of god that are evident upon them , to lay aside these unseemly animosities , and to endeavour a coalition in love , with all those who in sincerity call upon the name of the lord jesus christ , their lord and ours . for the distances themselves that are between us , wherein we are not as yet agreed ; what is the just state of them , the truth and warrantablenesse of the principles whereupon we proceed , with the necessity of our practice in conformity thereunto , what we judge our brethren to come short in , of , or wherein to go beyond the mind of jesus christ , with a farther ventilation of this businesse of schisme , i have some good grounds of expectation , that possibly ere long we may see a faire discussion of these things , in a pursuit of truth and peace . finis . of temptation the nature and povver of it. the danger of entring into it. and the meanes of preventing the danger. with a resolution of sundry cases thereunto belonging, / by john owen, d.d. owen, john, 1616-1683. this text is an enriched version of the tcp digital transcription a90277 of text r203089 in the english short title catalog (thomason e2112_1). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 219 kb of xml-encoded text transcribed from 97 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a90277 wing o782 thomason e2112_1 estc r203089 99863170 99863170 115354 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a90277) transcribed from: (early english books online ; image set 115354) images scanned from microfilm: (thomason tracts ; 241:e2112[1]) of temptation the nature and povver of it. the danger of entring into it. and the meanes of preventing the danger. with a resolution of sundry cases thereunto belonging, / by john owen, d.d. owen, john, 1616-1683. [8], 184 p. printed by h. hall, printer to the university, for t. robinson, oxford : 1658. annotation on thomason copy: "june". reproduction of the original in the british library. eng temptation -early works to 1800. a90277 r203089 (thomason e2112_1). civilwar no of temptation: the nature and povver of it. the danger of entring into it. and the meanes of preventing the danger. with a resolution of su owen, john 1658 37761 15 40 0 0 0 0 15 c the rate of 15 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-06 tcp assigned for keying and markup 2007-06 aptara keyed and coded from proquest page images 2007-09 david karczynski sampled and proofread 2007-09 david karczynski text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion of temptation , the nature and povver of it . the danger of entring into it . and the meanes of preventing that danger . with a resolution of sundry cases thereunto belonging , by john owen . d. d. because thou hast kept the word of my patience , i will also keep thee from the hour of temptation , which shall come upon all the world , to try them that dwell upon the earth . revel. 3. 10. oxford . printed by h. hall , printer to the university , for t. robinson . 1658. to the reader . christian reader , if thou art in any measure awake in these daies wherein we live , and hast taken notice of the manifold , great , and various temptations wherewith all sorts of persons that know the lord , and professe his name are beset , and whereunto they are continually exposed ; with what successe those temptations have obtained to the unspeakable scandall of the gospell , with the wounding and ruine of innumerable soules : i suppose thou wilt not inquire any farther after other reasons of the publishing of the ensuing warnings and directions , being suited to the times that passe over us , and thine own concernment in them . this i shall only say to those who think meet to persist in any such enquiry , that though my first engagement for the exposing of these meditations unto publick view , did arise from the desires of some , whose avouching the interest of christ in the world by personall holiness , and constant adhering to every thing that is made pretious by its relation to him , have given them power over me , to require at any time services of greater importance , yet i dare not lay my doing of it so upon that account , as in the least , to intimate , that with respect to the generall state of things mentioned , i did not my selfe esteeme it seasonable and necessary . the variety of outward providences and dispensations , wherewith i have my selfe been exercised in this world , with the inward trials they have been attended withall , added to the observation that i have had advantages to make of the waies and walkings of others , their beginnings , progresses , and endings , their risings and falls in profession , and conversation , in darknesse and light , have left such a constant sense & impression of the power & danger of temptations upon my mind and spirit , that without other pleas and pretences , i cannot but own a serious call unto mē to bewar , with a discovery of some of the most eminent waies and meanes of the prevalency of present tēptations , to have been in my own judgment , in this season , needfull . but now reader , if thou art amongst them , who takest no notice of these things , or carest not for them , who hast no sense of the efficacy and dangers of temptations in thine own walking and profession , nor hast observed the power of them upon others ; who discernest not the manifold advantages that they have got in these daies , wherein all things are shaken , nor hast been troubled or moved for the sad successes they have had amongst professors , but supposest that all things are well within door , and without , and would be better , couldest thou obtaine fuller satisfaction to some of thy lusts , in the pleasures or profits of the world , i desire thee to knovv , that i vvrite not for thee , nor do esteeme thee a fit reader , or judge of what is here written . whilest all the issues of providentiall dispensations , in reference to the publick concernements of these nations are perplexed and intangled , the footsteps of god lying in the deep , where his pathes are not known ; whilst in particular , unparalleled distresses , and strange prosperities are measured out to men , yea to professors ; whilest a spirit of errour , giddinesse , and delusion goes forth with such strength and efficacy , as it seemes to have received a commission to go and prosper ; whilst there are such divisions strifes , emulations , attended with such evil surmises , wrath , & revenge , found amongst brethren ; whilest the desperate issues and products of mens temptations are seen day● in partiall , & totall apostacy , in the decay of love , the overthrow of faith ; our dayes being filled with fearful examples of back sliding , such as former ages never knew whilst there is a visible declension from reformation seizing upon the professing party of these nations , both as to personall holinesse , and zele for the interest of christ ; he that understands not that there is an houre of temptatiō come upon the world to try them that dwell in the earth is doubtlesse either himselfe at present captivated under the power of some woefull lust , corruption , or temptation , or is indeed starke blind , and knowes not at all what it is to serve god in temptations : with such then i have not at present to doe ; for those who have in generall a sense of these things , who also in some measure are able to consider that the plague is begun , that they may be farther awakened to look about thē , lest the infection have approached nearer to them , by some secret & imperceptible wayes , than they did apprehend ; or lest they should be surprized at unawares hereafter by any of those temptations that in these dayes either wast at noone , or else walke in darknesse , is the ensuing warning intended ; & for the sake of them that mourne in secret , for all the abominations that are found among , and upon them that professe the gospell ; and who are under the conduct of the captaine of their salvation fighting and resisting the power of temptations , from what spring soever they rise , in themselves , are the ensuing directions proposed to consideration . that our faithfull and mercifull high priest , who both suffered and was tempted , and is on that account touched with the feeling of our infirmities , would accompany this small discourse with seasonable supplyes of his spirit , and suitable mercy to them that shall consider it , that it may be usefull to his servants for the ends whereunto it is designed , is the prayer of him , who received this handfull of see from his storehouse , and treasure , joh : ovven errata . page 8. l. 9. f. body r. bowels . p. 11. l. 18. note r. not . p. 12. l. 1●that r. it . p. 16. l. 3. a fire ; how , r. what . p. 17. l. 6. dele coyn p. 25. l. 15. it . r. we , p. 32. l. last dele as . p. 33. l. 14. adde a those . p. 42. l. 17. ad is ▪ p. 46. l. 4. turfe r. trifle . p. 49. l. nor r. 〈◊〉 p. 51. l. 17. even , ad of . pag. 52. l. 3. laodicea . p. 53. l. 7. notwithstanding . p. 60. carriing . r. concerning . p. 63. l. 4. them . p. 65. 10. leads p. 66. l. last dele succour . p. 68. l. 1. that the things . ● ▪ 73. l. 7. it have , r. what hath . l. 15. dele which objections . l. 1. 16. renounced . r. removed . p. 80. l. 16. detestation . p. 84. l. 1 ▪ this , r. their . p. 86. l. 4. left r. let . l. 13. lest r. lesser . l. 19. dele the p. 88. l. 12. dele & so . p. 89. 11. with r. is . p. 93. l. 7. returnes . returners . p. 100. l. 13. a one . p. 101. l. 22. those r. these . p. 10. l. 4. those r. these . p. 111. l. 5. a sinne : will r. with . p. 119. l. 13. and how then are they . p. 122. l. 3. not ? p. 126. l. 7. killd , r. skil . p. 127. l. 1. sixt r. sixth . l. 14. sanctity r. facility . p. 142. l. ●flesh r. selfe . p. 143. l. 10. successe . it is . p. 149. l. 20. that . r. it . 151. l. 3. that r. it . l. 16. that r. it . chap. i. the words of the text , that are the foundation of the ensuing discourse . the occasion of the words , with their dependance ; the things specially aimed at in them . things considerable in the words as to the generall purpose in hand . of the generall nature of temptation wherein it consists . the speciall nature of temptation . temptation taken actively and passively . how god tempts any . his ends in so doing . the way whereby he doth it : of temptation in its speciall nature : of the actions of it . the true nature of temptation stated . matth. 26. 41. watch and pray that you enter not into temptation . these words of our saviour are repeated with very litle alteration in three evangelists ; only whereas matthew and mark have recorded them as above written , luke reporteth them thus ; arise and pray , that you enter not into temptation ; so that the whole of his caution seemes to have beene ; arise , watch and pray that you enter not into temptation . solomon tells us of some , that lye downe on the top of a mast in the middest of the sea , prov. 23. 34. men overborne by security in the mouth of destruction . if ever poore soules lay downe on the top of a mast in the middest of the sea , these disciples with our saviour in the garden did so . their master at a litle distance from them , was offering up prayers and supplications with strong cryes , and teares ; heb. 5. 4. being then taking into his hand , and beginning to a tast that cup that was filled with the curse and wrath due to their sinnes . the jewes armed for his ▪ and their destruction , being but a litle more distant from them , on the other hand . our saviour had a litle before , informed them , that , that night he should be betraid , and be delivered up to be slaine ; they saw that he was sorrowfull , and very heavy vers. 37. nay he told them plainely , that his soule was exceeding sorrowfull even unto death : vers. 38. and therefore entreated them to tarry , and watch with him , now he was dying , and that for them . in this condition , leaving them but a litle space like men forsaken of all love towards him , or care of themselves , they fall fast asleepe . even the best of saints , being left to themselves , will quickly appeare to be lesse then men , to be nothing . all our owne strength is weaknesse , and all our wisdome , folly . peter being one of them , who but a litle before , had with so much selfe-confidence , affirm'd , that though all men forsooke him , yet he never would so do ; our saviour expostulates the matter in particular with him , vers. 40. he saith unto peter , could you not watch with me one houre : as if he should have said ; art thou he peter who but now boasted'st of thy resolution , never to forsake me ? is it likely that thou shouldest hold out therein , when thou canst not watch with me one houre ? is this thy dying for me ; to be dead in security , when i am dying for thee ? and indeed it would be an amazing thing , to consider , that peter should make so high a promise , and be immediately so carelesse and remisse in the pursuit of it ; but that we find the root of the same treachery abiding and working in our owne hearts , and do see the fruit of it brought forth every day . the most noble engagements unto obedience , quickly ending in deplorable negligence , rom. 7. 18. in this estate our saviour admonishes them of their condition , their weaknesse , their danger , and stirres them up to a prevention of that ruine , which lay at the doore ; saith he , arise , watch , and pray , &c. i shall not insist on the particular aimed at here by our saviour in this caution to them that were then present with him , the great temptation that was coming on them , from the scandall of the crosse , was doubtlesse in his eye ; but i shall consider the words as containing a generall direction to all the disciples of christ in their following of him throughout all generations . there are three things in the words ; 1. the evill cautioned against : temptation . 2. the meanes of its prevalency ; by our entering into it . 3. the way of preventing it , watch and pray . it is not in my thoughts to handle the common place of temptations , but only the danger of them in generall , with the meanes of preventing that danger . yet that we may know what we affirme , and whereof we speak , some concernements of the generall nature of temptation , may be premised . for the generall nature of tempting and temptation , it lyes among things indifferent ; to try , to experiment , to prove , to peirce a vessell , that the liquor that is in it may be knowne , is as much as is signified by it . hence god is said sometimes to tempt ; and we are commanded as our duty to tempt or try or search our selves , to know what is in us ; and to pray that god would do so also . so temptation is like a knife , that may either cut the meat , or the throat of a man ; it may be his food , or his poyson , his exercise , or his destruction . temptation in its speciall nature : as it denotes any evill , is considered , either actively , as it leads to evill , or passively as it hath an evill and suffering in it , so temptation is taken for affliction , jam. 1. 2. for in that sense , we are to count it all joy when we fall into temptation , in the other , that we enter not into it . againe actively considered , it either denotes in the tempter , a designe for the bringing about of the speciall end of temptation , namely a leading into evill ; so it is said , that god tempts no man , jam. 1. 13. with a designe for sinne , as such : or the generall nature , and end of temptation which is triall ; so god tempted abraham , gen : 21. 1. and he proveth , or tempteth by false prophets , deut. 13. 3. now as to gods tempting of any , two things are to be considered . 1. the end why he doth it . 2. the way whereby he doth it . for the first , his generall ends are two . 1. he doth it to shew unto man what is in him , that is the man himselfe : and that either as to his grace , or to his corruption . ( i speak not now of it , as it may have a place and beare a part in judiciary obduration . ) grace and corruption lye deep in the heart , men oftentimes deceive themselves in the search after the one , or the other of them . when we give vent to the soule , to try what grace is there , corruption comes out : and when we search for corruption , grace appeares ; so is the soule kept in uncertainty ; we faile in our trialls . god comes with a gage , that goes to the bottome . he sends his instruments of triall into the body , and the inmost parts of the soule , and lets man see what is in him , of what mettall he is constituted . thus he tempted abraham , to shew him his faith . abraham knew not what faith he had ; ( i meane what power and vigour was in his faith ) untill god drew it out by that great triall and temptation ; when god saies he knew it , he made abraham know it . so he tryed hezekiah , to discover his pride : god left him that he might see what was in his heart , 2 chron. 32. 31. he knew not that he had such a proud heart , so apt to be lifted up , as he appeared to have , untill god tryed him , and so let out his filth , and powred it out before his face . the issues of such discoveries to the saints in thankfulnesse , humiliation , and treasuring up of experiences , i shall not treat of . 2. god doth it to shew himselfe unto man , and that 1. in a way of preventing grace ; a man shall see that it is god alone who keeps from all sinne . untill we are tempted , we think we live on our owne strength . though all men do this or that , we will not . when the triall comes , we quickly see , whence is our preservation by standing , or falling . so was it in the case of abimeleck , gen. 20. 6. i withheld thee . 2. in a way of renewing grace . he would have the temptation continue with paul , that he might reveale himselfe to him , in the sufficiency of his renewing grace , 2 cor. 12. 9. we know not the power and strength , that god puts forth in our behalfe , nor what is the sufficiency of his grace , untill comparing the temptation with our owne weaknesse it appeares unto us . the efficacy of an antidote is found when poyson hath been taken , and the pretiousnesse of medicines is made knowne by diseases . we shall never know what strength there is in grace , if we know not what strength there is in temptation . we must be tryed , that we may be made sensible of being preserved . and many other good and gracious ends he hath , which he accomplisheth towards his saints by his trialls and temptations , not now to be insisted on . 2. for the waies whereby god accomplisheth this his search , triall , or temptation , these are some of them . 1. he puts men on great duties , such as they cannot apprehend that they have any strength for , nor indeed have . so he tempted abraham , by calling him to that duty of sacrificing his sonne ; a thing absurd to reason , bitter to nature , and grievous to him on all accounts whatever . many men know not what is in them , or rather what is ready for them , untill they are put upon what seemes utterly above their strength , indeed upon what is really above their strength . the duties that god in an ordinary way requires at our hands , are not proportioned to what strength we have in our selves , but to what help and reliefe is laid up for us in christ ; and we are to addresse our selves to the greatest performances , with a setled perswasion that we have not ability for the least . this is the law of grace ; but yet when any duty is required , that is extraordinary , that is a secret note often discovered , in the yoke of christ ; it is a triall , a temptation . 2. by putting them upon great sufferings . how many have unexpectedly found strength , to dye at a stake , to endure tortures for christ . yet their call to it was a triall . this peter tells us is one way whereby we are brought into trying temptations , 1 pe. 1. 6 , 7. our temptations arise from the fiery triall , and yet the end is but the triall of our faith . 3. by his providentiall disposing of things so , as that occasions unto sinne will be administred unto men , which is the case mentioned , dent . 13. 3. and innumerable other instances may be adjoyned . now they are not properly the temptations of god , as coming from him , with his end upon them that are here intended : and therefore i shall set these apart from our present consideration , that is then temptation in its speciall nature , as it denotes an active efficiency towards sinning ( as it is mannaged with evill , unto evill ) that i intend . in this sense , temptation may proceed either singly from satan , or the world , or other men in the world , or from our selves , or joyntly from all , or some of them , in their severall combinations . satan tempts sometimes singly by himselfe , without taking advantage from the world , the things , or persons of it , or our selves . so he deales in his injection of evill and blasphemous thoughts of god , into the hearts of the saints ; which is his own work alone , without any advantage from the world or our owne hearts . for nature will contribute nothing thereunto , nor any thing that is in the world , nor any man of the world ; for none can conceive a god , and conceive evill of him . herein sathan is alone in the sin ▪ and shall be so in the punishment . these fiery darts are prepared in the forge of his owne malice , and shall with all their venome and poyson , be turned into his owne heart for ever . 2 sometimes he makes use of the world , and joines forces against us , without any helps from within . so he tempted our saviour , by shewing him the kingdomes of the world , and the glory of them . and the variety of the assistances he findes from the world , in persons , and things which i must not insist on , the innumerable instruments and weapons he takes from thence of all sortes , and at all seasons , are inexpressible . 3. sometimes he takes in assistance from our selves also . it is not with us , as it was with christ , when satan came to tempt him , he declares that he had nothing in him , joh. 14. 30. it is otherwise with us : he hath , for the compassing of most of his ends , a sure party within our owne breasts , jam. 1. 14 , 15. thus he tempted judas ; he was at worke himselfe ; he put it into his heart , to betray christ , luk ▪ 22. 3 ; he entred into him for that purpose , and he sets the world at worke , the things of it , providing for him 30 peices of silver , vers. 5. they covenanted to give him money ; and the men of it : even the priests and pharisees ; and calleth in the assistance of his own corruption ; he was coveteous , a theife , and had the bagge . i might also shew , how the world and our own corruptions doe act singly by themselves , and joyntly in conjunction with satan , and one another in this businesse of temptation . but the truth is ; the principles , wayes and meanes of temptations , the kinds , degrees , efficacy , and causes of them , are so inexpressibly large , and various , the circumstances of them , from providence , natures , conditions , spirituall , and naturall , with the particular cases thence arising , so innumerable , and impossible to be comprized , within any bound or order , that to attempt the giving an account of them , would be to undertake that , which would be endlesse . i shall content my selfe to give a description of the generall nature of that which we are to watch against ; which will make way for what i ayme at . temptation then in generall ! is any thing , state , way , condition , that upon any account whatever , hath a force or efficacy to seduce , to draw the mind , and heart of a man from that obedience which god requires of him , into any sinne , in any degree of it whatever . in particular , that is a temptation to any man , which causes , or occasions him to sinne , or in any thing to goe off from his dutie , either by bringing evill into his heart , or drawing out that evill , that is in his heart , or any other way , diverting him from communion with god , and that constant , equall , universall obedience , in matter , and manner , that is required of him . for the clearing of this description , i shall only observe that , though temptation seemes to be of a more active importance , and so to denote only the power of seduction to sinne it selfe , yet in the scripture it is commonly taken in a neuter sense , and denotes the matter of the temptation , or the thing whereby we are tempted . and this is a ground of the description i have given of it ; be it how it will , that from any thing whatever , within us , or without us , hath advantage to hinder in duty , or to provoke unto , or in any way to occasion sinne , that is a temptation , and so to be looked on ; be it businesse , imployment , course of life , company , affections , nature , or corrupt designe , coyne , relations , delights , name , reputation , esteeme , abilities , parts or excellencies of body , or mind , place , dignity , art , so farre as they further , or occasion the promotion of the ends before mentioned they are all of them , no lesse truely temptations , than the most violent solicitations of sathan or allurements of the world ; and that soule lyes at the brink of ruine , who discernes it not ; and this will be farther discovered in our processe . chap. 2. what it is to enter into temptation . not barely being tempted . not to be conquered by it . to fall into it . the force of that expression . things required unto entring into temptation . satan or lust more than ordinarily importunate . the soules entanglement . seasons of such entanglements discovered . of the houre of temptation , rev. 3. 18. what it is . how any temptation comes to its houre . how it may be knowne when it is so come . the meanes of prevention prescribed by our saviour . of watching and what is intended thereby . of prayer . having shewed what temptation is , i come in the next place to manifest what it is to enter into temptation : 1. this is not merely to be tempted : it is impossible that we should be so freed from temptation , as not to be at all tempted . whilest satan continues in his power and malice , whilest the world and lust are in being , we shall be tempted : christ ( sayes one , ) was made like unto us , that he might be tempted ; and we are tempted that we may be made like unto christ : temptation in generall , is comprehensive of our whole warfare ; as our saviour calls the time of his ministry , the time of his temptation , luk. 22. 28. we have no promise that we shall not be tempted at all , nor are to pray for an absolute freedome from temptations , because we have no such promise of being heard therein . the direction we have for our prayers is , lead us not into temptation , mat. 6. 9. it is entering into temptation , that we are to pray against : we may be tempted , and yet not enter into temptation : so that , 2. something more is intended by this expression , then the ordinary work of satan , and our own lusts , which will be sure to tempt us every day . there is something signall , in this entring into temptation , that is , not the saints every dayes worke : it is something that befals them peculiarly in reference to seduction unto sinne , on one account or other , by the way of allurement , or affrightment . 3. it is not to be conquered by a temptation ; to fall downe under it ; to commit the sinne or evill that we are tempted to , or to omit the duties that are opposed . a man may enter into temptation , and yet not fall under temptation . god can make a way for a man to escape , when he is in , he can breake the snare , tread downe satan , and make the soule more than a conquerour , though it have entered into temptation : christ entered into it , but was not in the least foyled by it , but 4. it is , as the apostle expresseth it . 1 tim. 6. 9. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; to fall into temptation ; as a man falls into a pit , or a deep place , where are gins , and snares , wherewith he is intangled . the man is not presently kill'd , and destroyed , but he is intangled and detained : he knowes not how to get free , or be at liberty : so it is expressed againe to the same purpose , 1 cor. 10. 13. no temptation hath taken you : it is to be taken by a temptation , and to be intangled with it , held in its cords , not finding at present a way to escape . thence saith peter 2 ep. 2. 9. the lord knoweth how to deliver the godly out of temptations : they are entangled with them , god knowes how to deliver them out of them . when we suffer a temptation to enter into us , then we enter into temptation . whilest it knocks at the doore , we are at liberty ; but when any temptation comes in , and parlies with the heart , reasons with the mind , entices and allures the affections , be it a long or a short time , doe it thus insensibly and imperceptibly , or do the soule take notice of it , we enter into temptation ; so then ; unto our entring into temptation is required ; 1 : that by some advantage , or on some occasion , satan be more earnest than ordinary in his solicitations to sinne , by affrightments , or allurements , by persecutions , or seductions , by himselfe or others ; or that some lust or corruption by his instigation , and advantages of outward objects provoking , as in prosperity , or terrifying , as in trouble , do tumultuate more than ordinary within us : there is a speciall acting of the authour , and principles of temptation , required thereunto . 2. that the heart be so farre entangled with it , as to be put to dispute , and argue in its owne defence , and yet not to be able wholy to eject or cast out the poyson , and leaven that hath been injected ; but is surprized , if it be never so little off its watch , into an intanglement not easy to be avoided ; so that the soule may cry , and pray , and cry againe , and yet not be delivered ; as paul sought the lord thrise for the departure of his temptation , and prevailed not . the entanglement continues . and this usually fals out in one of these two seasons . 1. when satan by the permission of god , for ends best knowne to himselfe , hath got some peculiar advantage against the soule . as in the case of peter : he sought to winnow him , and prevailed . 2. when a mans lusts and corruptions , meet with peculiarly provoking objects , and occasions , through the condition of life , that a man is in , with the circumstances of it : as it was with david : of both which afterward . in this state of things , a man is entred into temptation ; and this is called the houre of temptation , rev. 3. 10. the season wherein it growes to a head ; the discovery whereof will give farther light into the present enquiry , about what it is to enter into temptation ; for when the houre of temptation is come upon us , we are entred into it . every great and pressing temptation hath its houre , a season wherein it growes to a head , wherein it is most vigorous , active , operative and prevalent . it may be long in rising , it may be long urging more or lesse ; but it hath a season , wherein from the conjunction of other occurrences , such as those mentioned , outward or inward , it hath a dangerous houre , and then for the most part , men enter into it . hence that very temptation which at one time , hath little or no power on a man , he can despise it , scorne the motions of it , easily resist it ; at another , beares him away quite before it . it hath from other circumstances and occurrences , got new strength and efficacy ; or the man is enervated and weakened , the houre is come , he is entred into it , and it prevailes . david probably had temptations before in his younger dayes to adultery or murder , as he had in the case of nabal ; but the houre of temptation was not come , it had not got its advantages aabout it , and so he escaped , untill afterwards . let men looke for it , that are exposed unto temptations , as who is not : they will have a season wherein their solicitations will be more urgent , their reasonings more plausible , pretences more glorious , hopes of recovery more appearing , opportunities more broad and open , the doores of evill made more beautifull than ever they have been : blessed is he who is prepared for such a season , without which there is no escaping . this as i said is the first thing required to entring into temptation ; if it stay here , we are safe . before i descend to other particulars , having now entered hereon i shall shew in generall . 1. how , or by what meanes , commonly any temptation attaines its houre . 2. how we may know when any temptation is come to its high noone , and is in its houre . 1. it doth the first by severall wayes . 1. by long solicitations , causing the mind frequently to converse with the evill solicited unto , it begets extenuating thoughts of it . if it make this processe , it is coming towards its houre . it may be when first it began to presse upon the soule , the soule was amazed with the ugly appearance of what it aymed at , and cryed , am i a dogge ? if this indignation be not dayly heightened , but the soule by conversing with the evill , begins to grow as it were familiar with it , not to be startled as formerly , but rather enclines to cry , is it not a little one ? then the temptation is coming towards its high noone , lust hath then entised and entangled , and is ready to conceive , jam , 1. 14. of which more at large afterwards , in our enquiry , how we may know , whether we are entred into temptation , or no : our present inquest is after the houre and power of temptation its selfe . 2. when it hath prevailed on others , and the soule is not filled with dislike and abhorrency of them and their wayes , nor with pitty and prayer for their deliverance . this proves an advantage unto it , and rayses it towards its height . when that temptation sets upon any one , which at the same time , hath possessed and prevailed with many , it hath so great , and so many advantages thereby , that it is surely growing towards its houre . it s prevailing with others , is a meanes to give it its houre against us . the falling off of hymeneus and philetus , is said to overthrow the faith of some , 2 tim. 2. 17 , 18. 3. by complicating its selfe with many considerations , that perhaps are not absolutely evill . so did the temptation of the galathians to fall from the purity of the gospell , freedome from persecution , union and consent with the jewes : things in themselves good , were pleaded in it , and gave life to the temptation it selfe . but i shall not now insist on the several advantages , that any temptation hath to heighten & greaten its selfe , to make its selfe prevalent and effectuall , with the contribution that it receives to this purpose , from various circumstances , opportunities , specious pleas and pretences , necessities for the doing that , which cannot be done without answering the temptation , and the like ; because i must speak unto some of them afterwards . 2. for the second , it may be knowne , 1. by its restlesse urgency , and arguing . when a temptation is in its houre it is restlesse : it is the time of battell , and it gives the soule no rest . satan sees his advantage , considers his conjunction of forces , and knowes that he must now prevaile , or be hopelesse for ever . here are opportunities , here are advantages , here are specious pleas and pretences ; some ground is already got by former arguings , here are extenuations of the evill , hopes of pardon , by after endeavours , all in a readinesse ; if he can do nothing now , he must sit downe lost in his undertakings . so when he had got all things in a readinesse against christ , he made it the houre of darknesse . when a temptation discovers mille nocendi artes , presses within doores by imaginations and reasonings , without , by solicitatious , advantages and opportunities , let the soule know , that the houre of it is come , and the glory of god , with its owne welfare , depends on its behaviour in this triall : as we shall see in the particular cases following . 2. when it makes a conjunction of affrightments and allurements . these two comprize the whole forces of temptation . when both are brought together , temptation is in its houre . they were both in davids case , as to the murder of uriah ; there was the feare of his revenge on his vvife , and possibly on himselfe ; and feare of the publication of his sinne , at least ; and there was the allurement of his present enjoyment of her , whom he lusted after . men sometimes are carried into sinne by love to it , and are continued in it by feare of what will ensue upon it . but in any case , where these two meet , something allures us , something affrights us , and the reasonings that runne between them are ready to entangle us , then is the houre of temptation . this then it is to enter into temptation , this is the houre of it , of which more in the processe of our discourse . 3. there is the meanes of prevention prescribed by our saviour , they are two . 1. watch . 2. pray . 1. the first is a generall expression , by no meanes to be limited to its native signification , of waking from sleepe : to watch is as much as to be on our guard , to take heed , to consider all waies , and meanes whereby an enemy may approach to us . so the apostle 1 cor. 16. 13. this it is to watch in this businesse , to stand fast in the faith , as good souldiers , to quit our selves like men . it is as much as {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to take heed , or look to our selves , as the same thing is by our saviour often expressed . so rev. 3. 2. an universall carefulnesse , and diligence , exercising its selfe in , and by all waies and meanes , prescribed by god , over our hearts and waies , the baits and methods of satan , the occasions and advantages of sinne in the world , that we be not intangled , is that which in this word is pressed on us . 2. for the second direction of prayer , i need not speak to it . the duty and its concernments are known to all : i shall only adde , that these two comprize the whole endeavour of faith for the soules preservation from temptation . chap. iii. the doctrine . grounds of it ; our saviours direction in this case . his promise of preservation . issues of man entering into temptation . 1. of ungrounded professours . 2. of the choycest saints , adam , abraham , david . selfe consideration as to our owne weaknesse . the power of a mans heart to withstand temptation considered . the considerations that useth for that purpose . the power of temptation , it darkens the mind . the severall waies whereby it doth so . 1. by fixing the imaginations . 2. by intangleing the affections . 3. temptations give fuell to lust . 4. the end of temptation considered , with the issue of former temptations : some objections answered . having thus opened the words as in the foregoing chapter , so farre as is necessary to discover the foundation of the truth to be insisted on , and improved , i shall lay it downe in the ensuing observation . it is the great duty of all believers to use all diligence in the waies of christs appointment , that they fall not into temptation . i know god is able to deliver the godly out of temptation . i know he is faithfull , not to suffer us to be tempted above what we are able , but will make a way for our escape ; yet i dare say i shall convince , who will attend unto what is delivered , and written , that it is our great duty and concernment to use all diligence , watchfulnesse and care , that we enter not into temptation ; and i shall evince it by the ensuing considerations . 1. in that compendious instruction given us by our saviour , concerning what we ought to pray for , this of not entering into temptation , is expressely one head . our saviour knew of what concernment it was to us , not to enter into temptation , when he gave us this , as one speciall subject of our daily dealing with god , matth. 6. 13. and the order of the words showes us , of what importance it is , lead us not into temptation , but deliver us from evill . if we are lead into temptation , evill will befall us , more or lesse . how god may be said to tempt us , or to lead us into temptation i shewed before . in this direction , it is not so much the not giveing us up to it , as the powerfull keeping us from it , that is intended . the last words are as it were exegeticall , or expository of the former ; lead us not into temptation , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : but deliver us from the evill : so deale with us , that we may be powerfully delivered from that evill which attends our entering into temptation . our blessed saviour knowes full well our state and condition ; he knows the power of temptations , having had experience of it ; he knowes our vaine confidence , and the reserves we have concerning our ability to deale with temptations , as he found it in peter ; but he knowes our weaknesse and folly , and how soone we are cast to the ground ; and therefore doth he lay in this provision for instruction , at the entrance of his ministry , to make us heedfull , if possible , in that which is of so great concernment to us . if then we will repose any confidence in the wisdome , love , and care of jesus christ towards us , we must grant the truth pleaded for . 2. christ promiseth this freedome and deliverance as a great reward , of most acceptable obedience , rev. 3. 10. this is the great promise made to the church of philadelphia , wherein christ found nothing that he would blame . thou shalt be kept from the houre of temptation ; not thou shalt be preserved in it , but he goes higher , thou shalt be kept from it . there is , saith our saviour , an houre of temptation coming : a season that will make havoke in the world ; multitudes shall then fall from the faith , deny and blaspheme me ! oh how few will be able to stand and hold out ? some will be utterly destroyed and perish for ever , some will get wounds to their soules that shall never be well healed , whilst they live in this world , and have their bones broken , so as to go halting all their daies . but saith he , because thou hast kept the word of my patience , i will be tender towards thee , and keep thee from this houre of temptation . certainely that which christ thus promises to his beloved church , as a reward of her service , love , and obedience , is no light thing ; whatever christ promiseth to his spouse , is a fruit of unspeakable love ; that is so in an especiall manner , which is promised as a reward of speciall obedience . 3. let us to this purpose consider the generall issues of mens entering into temptation ; and that of bad and good men , of ungrounded professors , and of the choysest saints . for the first i shall offer but one or two texts of scripture , luk. 8. 13. they on the rock , are they which , when they heare , receive the word with joy , and have no roote , but for a while believe : well ! how long do they believe ? they are affected with the preaching of the word , and believe thereon : make profession , bring forth some fruits : but untill when do they abide ? saies he , in the time of temptation they fall away : when once they enter into temptation they are gone for ever : temptation withers all their profession , and slaies their soules . we see this accomplished every day ; men who have attended on the preaching of the gospell , been affected and delighted with it , and have beene looked on , it may be , as believers , and thus have continued for some yeares ; no sooner doth a temptation befall them , that hath vigor and permanency in it , but they are turned out of the way , and are gone for ever : they fall to hate the word they have delighted in , despise the professors of it , and are hardened by sinne . so matth. 7. 26. he that heareth these words of mine , and doth them not , is like a man that built his house upon the sand : but what doth this house of profession do ? it shelters him , keeps him warme , and stands for a while ; but saith he , vers. 27. when the raine descendes , when temptation comes , it falls utterly , and its fall is great . judas followes our saviour three yeares , and all goes well vvith him ; he no sooner enters into temptation , satan hath got him , and winnowed him , but he is gone . demas vvill preach the gospell , untill the love of the world befall him , and he is utterly turned aside , it vvere endlesse to give instances of this ; entrance into temptation , is with this sort of men an entrance into apostasy , more or lesse , in part or in whole , it faileth not . 2. for the saints of god themselves , let us see by some instances , what issue they have had of thir entring int. temptation . i shall name a fevv ; adam , was the sonne of god , luk. 3. created in the image of god : full of that integrity , rightousnesse and holinesse which might be and was an eminent resemblance of the holinesse of god . he had a farre greater inherent stock of ability then we ; and had nothing in him to entice or seduce him , yet this adam no sooner enters into temptation , but he is gone , lost , and ruined , he and all his posterity with him . what can we expect in the like condition , that have not only in our temptations , as he had , a cunning devill to deale withall , but a cursed world , and a corrupt heart also . abraham was the father of the faithfull ; whose faith is proposed as a patterne to all them that shall believe , yet he entring twice into the same temptation , namely that of feare about his wife , was twice over powred by it , to the dishonour of god , and no doubt the disquietment of his owne soule . david is called a man after gods owne heart by god himselfe ; yet what a dreadfull thing is the story of his entring into temptation : he is no sooner entangled , but he is plunged into adultery ; thence seeking deliverance by his owne invention , like a poore creature in toyle he is entangled more and more , untill he lies as one dead , under the power of sinne and folly . i might mention noah , lot , hezekiah , peter , and the rest whose temptations , and falls therein , are on record for our instruction . certainely be that hath any heart in these things , cannot but say as the inhabitants of samaria upon the letter of jehu ; behold two kings stood not before him , how shall we stand ? oh lord ! if such mighty pillars have been cast to the ground , such cedars blowne downe , how shall i stand before temptations ? oh keep me that i enter not in ; vestigia terrent , behold the footsteps of them that have gone in ; whom doe you see retiring without a wound ? a blemish at least ? on this account would the apostle have us to exercise tendernesse towards them that are fallen into sinne , gal. 6. 1. considering thy selfe , lest thou also be tempted : he doth not say , lest thou also sinne , or fall , or be overtaken with a fault ; but lest thou also be tempted ; thou seest the power of temptation in others , and knowest not how soone thou may'st be tempted , nor what will be the state and condition , of thy soule thereupon . assuredly he that hath seene so many better , stronger men than himselfe faile , and cast downe in the triall , will thinke it incumbent on him to remember the battell , and if it be possible , to come there no more . is it not a madnesse for a man that can scarce crawle up and downe , he is so weake , ( which is the case of most of us ) if he avoid not what he hath seen giants foyled in the undertaking of ? thou art yet whole and sound , take heed of temptation , lest it be with thee as it was with abraham , david , lot , peter , hezekiah , the galathians who fell all in the time of triall . in nothing doth the folly of the hearts of men shew it selfe more openly in the dayes wherein we live , than in this cursed boldnesse , after so many warnings from god , and so many sad experiences every day under their eyes , of running into , and putting themselves upon temptations . any society , any companie , any conditions of outward advantages without once weighing what their strength , or what the concernment of their poore soules , they are ready for , though they goe over the dead , and the slaine , that in those wayes and pathes , but even now , fell downe before them , yet they will goe on without regard or trembling . at this doore are gone out hundreds , thousands of professors within a few yeares . but 4. let us , consider our selves ; what our weaknesse is , and what temptation is ; its power and efficacy , with what it leades unto . 1. for our selves , we are weaknesse it selfe . we have no strength , no power to withstand . confidence of any strength in us , is one great part of our weaknesse . it was so in peter . he that sayes he can doe any thing , can doe nothing as he should . and which is worse , it is the worst kind of weaknesse that is in us : a weaknesse from treachery ; a weaknesse arising from that party which every temptation hath in us . if a castle or fort be never so strong and well fortified , yet if there be a treacherous party within , that is ready to betray it on every opportunity , there is no preserving it from the enemy . there are traytors in our hearts , ready to take part , to close , and side with every temptation , and to give up all to them ; yea to solicite and bribe temptations to doe the work ; as traytors incite an enemy . doe not flatter your selves that you shall hold out ; there are secret lusts that lie lurking in your hearts , which perhaps now stir not , which assoone as any temptation befals you , will rise , tumultuate , cry , disquiet , seduce , and never give over , untill they are either killed , or satisfied . he that promises himselfe , that the frame of his heart will be the same under a temptation , as it is before , will be wofully mistaken : am i a dog , that i should doe this thing ? sayes hazael ; yea ! thou wilt be such a dog , if ever thou be king of syria : temptation from thy interest will unman thee : he that now abhors the thoughts of such and such a thing , if he once enters into temptation , will find his heart enflamed towards it , and all contrary reasonings overborne and silenced . he will deride his former feares , cast out his scruples , and contemne the consideration that he lived upon . little did peter thinke he should deny and forsweare his master , so soone as ever he was questioned whether he knew him or no ; it was no better when the houre of temptation came ; all resolutions were forgotten , all love to christ buried , the present temptation closing with his carnall feare carryed all before it . to handle this a little more distinctly ; i shall consider the meanes of safety from the power of temptation , if we enter therein , that may be expected from our selves ; and that in generall as to the spring and rise of them ; and in particular , as to the wayes of exerting that strength we have , or seeme to have . 1. in generall , all we can looke for is from our hearts ; what a mans heart is that is , hee ; but now what is the heart of a man in such a season ? 1. suppose a man is not a believer , but only a professor of the gospell , what can the heart of such an one doe ? prov. 10. 20. the heart of the wicked is little worth ; and surely that vvhich is little worth in any thing , is not much worth in this . a vvicked man , may in outward things be of great use ; but come to his heart ; that is false and a thing of nought . now withstanding of temptation is heart worke ; and when it comes like a flood , can such a rotten turfe as a wicked mans heart , stand before it ? but of these before ; entring into temptation , and apostacy is the same with them . 2. let it be whose heart it will ; prov. 28. 26. he that trusteth in his owne heart is a foole ; he that doth so , be he what he will , in that he is foolish : peter did so in his temptation ; he trusted in his own heart ; though all men forsake thee i will not ; it was his folly ; but why was is it his folly ? he shall not be delivered ; it will not preserve him in snares ; it will not deliver him in temptations . the heart of a man will promise him very faire before a temptation comes ; am i a dogge , sayes hazael , that i should doe this thing ? though all men should deny thee i will not : shall i doe this evill ? it cannot be ; all the arguments that are suited to give check to the heart in such a condition , are mustered up ; did not peter thinke you do so ? what , deny my master , the son of god ; my redeemer ; who loves me ? can such ingratitude , unbeliefe , rebellion , befall me ? i will not doe it ; shall then a man rest in it , that his heart will be stedfast ? let the wiseman answer , he that trusteth in his owne heart is a foole . the heart is deceitfull , jer. 17. 9. we would not willingly trust any thing wherein there is any deceit or guile ; here is that which is deceitfull above all things . it hath a thousand shifts and treacheries , that it will deale withall , when it comes to the triall , every temptation will steale it away ; hos ▪ 4. 11. generally mens hearts deceive them no oftner then they doe trust in them , and then they never faile so to doe . 2. consider the particular wayes and meanes , that such an heart hath , or can use to safeguard its selfe , in the houre of temptation , & their insufficiency to that purpose will quickly appeare . i shall instance in some few only . 1. love of honour in the world ; reputation and esteem in the church , obtained by former profession and walking , is one of the hearts owne weapons to defend its selfe in the houre of temptation . shall such an one as i fly ? i who have had such a reputation in the church of god , shall i now lose it by giving way to this lust ? to this temptation ? by closing with this , or that publick evill ? this consideration hath such an influence on the spirits of some , that they thinke it will be a shield and buckler , against any assaults that may befall them . they will dye a thousand times before they will forfeit that repute they have in the church of god . but alas , this is but a which , or a new cord , to bind a gyant temptation withall : what thinke you of the third part of the starres of heaven ? revel. 12. 4. had they not shone in the firmament of the church ? were they not sensible more then enough of their owne honour , height , usefulnesse , and reputation ? but when the dragon comes with his temptations , he casts them downe to the earth . yea great temptations vvill make men , vvho have not a better defence , insensibly fortify themselves against that dishonour , and disreputation that their vvayes are attended vvithall : populus sibilet , nec mihi plaudo ; doe vve not knovv instances yet living , of some , vvho have ventured on compliances vvith vvicked men , after the glory of a long and usefull profession , and vvithin a vvhile finding themselves cast dovvn thereby from their reputation vvith the saints , have hardened themselves against it , & ended in apostacy ? as joh. 15. 6. this kept not judas , it kept not hymeneus nor philetus , it kept not the starres of heaven , nor will it keepe thee . 2. there is on the other side , the consideration of shame , reproach , losse , and the like . this also men may put their trust in , as a defence against temptations ; and doe not feare but to be safeguarded and preserved by it . they would not for the world bring that shame and reproach upon themselves , that such and such miscarriages are attended withall . now besides that this consideration extends it selfe only to open sins , such as the world takes notice of , and abhorres , and so is of no use at all in such cases , as wherein pretences and colours may be invented and used , nor in publicke temptations to loose and carelesse walking , like those of our dayes , nor in cases that may be disputable in themselves , though expresly sinfull to the consciences of persons under temptations , nor in heart sins , in all vvhich , and most other cases of temptation , there are innumerable reliefes ready to be tendered unto the heart against this consideration ; besides all this i say vve see by experience , hovv easily this coord is broken vvhen once the heart begins to be entangled : each corner of the land is full of examples to this purpose . but 3. they have yet that which outweighes these lesser considerations ; namely that they will not wound their owne consciences , and disturbe their peace ; and bring themselves in danger of hell fire . this surely , if any thing , will preserve men in the houre of temptation . they will not lavish away their peace , nor venture their soules , by running on god , and the thick bosses of his buckler . what can be of more efficacy and prevalency ? i confesse this is of great importance ; and oh that it were more pondered than it is ; that we laid more weight upon the preservation of our peace with god , than we doe , yet i say that even this consideration in him who is otherwhere off from his watch , and doth not make it his worke to follow the other rules insisted on ; it will not preserve him : for 1. the peace of such an one , may be false peace , or security ; made up of presumption and false hopes , yea though he be a believer , it may be so ; such was davids peace after his sinne , before nathan came to him ; such was laodicha's peace , when ready to perish ; and sardis her peace , when dying . what should secure a soule that it is otherwise ; seeing it is supposed , that it doth not universally labour to keep the word of christs patience , and to be watchfull in all things ? thinke you that the peace of many in these dayes , will be found to be true peace at last ? nothing lesse ; they goe alive downe to hell , and death will have dominion over them in the morning . now if a mans peace be such , doe you think that can preserve him , which cannot preserve its selfe ? it will give way at the first vigorous assault of a temptation in its hight and houre . like a broken reed , it will runne into the hand of him that leaneth on it : but 2. suppose the peace cared for , and proposed to safeguard the soule , be true and good ; yet when all is laid up in this one bottome , when the houre of tēptation comes , so many reliefs will be tendred against this consideration , as vvill make it uselesse . this evill is small , it is questionable , it fals not openly and dovvnright upon conscience ; i doe but feare consequences , it may be i may keep my peace notvvithstanding others of the people of god , have fallen and yet kept , or recovered their peace : if it be lost for a season , it may be obtained againe ; i vvill not solicite its station any more ; or though peace be lost , safty may remaine ; and a thousand such pleas there are , vvhich are all planted as batteries against this fort , so that it cannot long hold out . 3. the fixing on this particular only ; is to make good one passage or entrance , vvhilest the enemy assaults us round about . it is true , a little armour vvould serve to defend a man , if he might choose vvhere his enemy should strike him ; but vve are commanded to take the whole armour of god if vve intend to resist and stand , ephes. 6. this vve speake of is but one peice , and vvhen our eye is only to that , temptation may enter and prevaile twenty other wayes . for instance ! a man may be tempted to wordlinesse , unjust gaine , revenge , vaine glory or the like ; if he fortify himselfe alone with this consideration , he will not doe this thing , and wound his conscience , and loose his peace ; fixing his eye on this particular , and counting himselfe safe , whilest he is not overcome on that hand ; it may be neglect of private communion with god , sensuality and the like doe creep in & he is not one jot in a better condition , then if he had fallen under the power of that part of the temptation , which was most visibly pressing on him . 4. experience gives to see that this doth & will faile also . there is no saint of god , but puts a valuation on the peace he hath : yet how many of them faile in the day of temptation ? but yet 4. they have another consideration also , and that is , the vilenesse of sinning against god ? how shall they doe this thing and sin against god the god of their mercies , of their salvation . how shall they wound jesus christ who dyed for them ? this surely cannot but preserve them . ans. 1. we see every day this consideration failing also . there is no child of god that is overcome of temptation , but overcomes this consideration . it is not then a sure and infallible defensative . 2. this consideration is twofold ; either it expresses the thoughts of the soule with particular reference to the temptation contended withall ; and then it will not preserve it : or it expresses the universall habituall frame of heart that is in us , upon all accounts , and then it falleth in with what i shall tender as the universall medicine and remedy , in this case , in the processe of this discourse ; whereof afterwards . 2. consider the power of temptation partly from what was shewed before , from the effects and fruites of it , in the saints of old ; partly from such other effects in generall as we find ascribed to it : as 1. it will darken the mind , that a man shall not be able to make a right judgement of things , so as he did before he entred into it . as in the men of the world , the god of this world blindes their mindes , that they should not see the glory of christ in the gospel , 2 cor. 4. 4. and whore dome , wine , and new wine take away their hearts , ho. 4. 11. so it is in the nature of every temptation more or lesse , to take away the heart , or to darken the understanding of the person tempted . and this it doth divers waies : 1. by fixing the imagination , and the thoughts , upon the object whereto it tends , so that the mind shall be diverted from the consideration of the things that would reliefe and succour it in the state wherein it is . a man is tempted to apprehend that he is forsaken of god , that he is an object of his hatred , that he hath no interest in christ ; by the craft of satan , the mind shall be so fixed to the consideration of this state and condition , with the distresse of it , that he shall not be able to mannage any of the reliefes suggested , and tender'd to him against it ; but following the fullnesse of his owne thoughts , shall walk on in darknesse , and have no light . i say a temptation will so possesse and fill the mind with thoughtfullnesse of its selfe ; and the matter of it , that it will take off from that cleare consideration of things which otherwise it might , and would have . and those things whereof the mind was wont to have a vigorous sense , to keep it from sinne , will by this meanes come to have no force nor efficacy with it : nay it will commonly bring men to that state and condition , that when others to whom their estate is knowne , are speaking to them the things that concerne their deliverance and peace , their minds will be so possessed with the matter of their temptation , as not at all to understand , scarse to heare one word that is spoken to them . 2. by woefull intangling of the affections , which when they are ingaged , what influence they have in blinding the mind , and darkening the understanding , is knowne : if any know it not , let him but open his eyes , in these daies , and he will quickly learne it . by what waies and meanes it is , that engaged affections will becloude the mind and darken it , i shall not now declare . only i say ; give me a man ingaged in hope , love , feare , in reference to any particulars , wherein he ought not , and i shall quickly shew you , wherein he is darkened and blinded . this then you will faile in , if you enter into temptation : the present judgment you have of things , will not be utterly altered , but darkened , and render'd infirme , to influence the will , and master the affections ; these being set at liberty by temptation , will runne on in madnesse . forthwith detestation of sinne , abhorring of it , terrors of the lord , sense of love , presence of christ crucified all depart and leave the heart a prey to its enemy . 3. temptation will give oyle and fuell to our lusts , incite , provoke , and make them tumultuate , and rage beyond measure ; tendering a lust , a corruption , a sutable object , advantage , occasion , it heightens and exaspertes it , makes it for a season wholly predominant ; so dealt it with carnall feare in peter , with pride in hezekiah , with coveteousnesse in achan , with uncleanesse in david , with worldlinesse in demas , with ambition in diotrephes ; it will lay the reines on the neck of a lust , and put spurs to the sides of it , that it may rush forward , like an horse into the battell . a man knowes not the pride , fury , madnesse of a corruption , untill it meet with a sutable temptation . and what now will a poore soule think to do ! his mind is darkened , his affections entangled , his lusts enflamed , and provoked , his reliefe is defeated , and what will be the issue of such a condition ? 3. consider that temptations are either publick or private ; and let us a litle view the efficacy , and power of them apart . 1. there are publick temptations ; such as that mentioned , revel. 3. 10. that was to come upon the world to try them that dwell upon the earth ; or a combination of persecution and seduction for the triall of a carelesse generation of professors : now carrying such a temptation ; consider , that 1. it hath an efficacy in respect of god , who sends it to revenge the neglect and contempt of the gospell on the one hand ; and treachery of false professors on the other . hence it shall certainely accomplish what it receives commission from him to do . when satan offers his service to go forth and seduce ahab , that he might fall ; god saies to him thou shalt perswade him and prevaile also , go forth and do so , 1 king. 22. 22 , he is permitted as to his wickednesse , and commissionated as to the event , and punishment intended . when the christian world , was to be given up to folly and false worship , for their neglect of the truth , and their naked , barren , fruitlesse , christ-dishonouring profession ; it is said of the temptation that fell upon them ; that god sent them strong delusions , that they should believe a lye , 2. thes. 2. 11. that , that comes so from god in a judiciary manner , hath a power with it , and shall prevaile ; that selfish , spiritually slothfull , carelesse and worldly frame of spirit , which in these daies hath infected almost the body of professors , if it have a commission from god , to kill hypocrities , to wound negligent saints , to breake their bones , and make them scandalous , that they may be ashamed , shall it not have a power and efficacy so to do ? what work hath the spirit of error made amongst us ? is it not from hence ; that as some men delighted not to retaine god in their hearts so he hath given them up to a reprobate mind , rom. 1. 28. a man would think it strange , yea it is matter of amazement , to see persons of a sober spirit , pretending to great things in the waies of god , overcome , captivated , ensnared , destroyed , by weak meanes , sottish opinions , foolish imaginations , such as a man would think it impossible that they should ever lay hold on sensible or rationall men , much lesse on professors of the gospell . but that which god will have to be strong , let us not think weak ? no strength but the strength of god , can stand in the way of the weakest things of the world , that are commissionated from god , for any end or purpose whatever . 2. there is in such temptations , the secret insinuation of examples in those that are accounted godly , and are professours , matth. 24. 12. because iniquity shall abound the love of many shall wax cold , &c. the abounding of iniquity in some will insensibly cast water on the zeale and love of others , that by litle and litle it shall wax cold . some begin to grow negligent , carelesse , worldly , wanton ; they breake the ice towards the pleasing of the flesh ; at first others blame , judge them , perhaps reprove them in a short space their love also waxes cold , and the brunt being over , they also conforme to them , and are cast into the same mould with them . a litle leaven leaveneth the whole lumpe , paul repeates this saying twice ; 1 cor. 5. 6. and gal. 5. 9. he would have us take notice of it , and it is of the danger of the infection of the whole body from the ill examples of some , whereof he speakes . we know how insensibly a leaven proceedeth to give a savour to the whole : so it is termed a roote of bitternesse that springeth up , and defileth many : heb. 12. 15. if one litle peice of leaven , if one bitter roote may endanger the whole , how much more when there are many roots of that nature , and much leaven is scattered abroad . it is easy following a multitude to do evill ; and saying a conspiracy to them to whom the people say a conspiracy . would any one have thought it possible , that such and such professors in our daies , should have fallen into waies of selfe , of flesh , of the world ? to play at cards , dice , revell , dance ? to neglect family , closet duties , to be proud , haughty , ambitious , worldly , covetous , oppressive ? or that they should be turned away after foolish , vaine , ridiculous opinions , diserting the gospell of christ ? in which two , lyes the great temptation that is come on us the inhabitants of this world to try us : but doth not every man see , that this is come to passe ? and may we not see how it is come to passe ? some loose empty professors , that had never more then a forme of godlinesse , when they had served their turne of that , began the way to them ; then others began a litle to comply , and to please the flesh in so doing ; this by litle and litle hath reached even the top boughs and branches of our profession ; untill almost all flesh hath corrupted its waies ; and he that departeth from these iniquities , makes his name a prey , if not his person . 3. publicke temptations are usually accompanied with strong reasonings and pretences , that are too hard for men , or at least insensibly prevaile upon them , to an undervaluation of the evill whereunto the temptation leads , to give strength to that complicated temptation which in these daies hath even cast downe the people of god , from their excellency , hath cut their locks , and made them become like other men ; how full is the world of specious pretences and pleadings ! as there is the liberty and freedome of christians , delivered from a bondage frame ; this is a doore that in my owne observation , i have seene sundry going out at , into sensuality and apostacy ; beginning at a light conversation , proceeding to a neglect of the sabbath , publick and private duties , ending in dissolutenesse and profanenesse ; and then there is leaving of publick things to providence , being contented with what is ; things good in themselves , but disputed into wretched carnall complyances , and the utter ruine of all zeale for god , the interest of christ , or his people in the world . these and the like considerations , joyned with the ease , and plenty , the greatnesse and promotion of professors , have so brought things about , that whereas we have by providence shifted places with the men of the world , we have by sinne , shifted spirits with them also : we are like a plantation of men , carried into a forraigne country : in a short space they degenerate from the manners of the people from whence they came , and fall into that of the country whereunto they are brought ; as if there were something in the soyle and the aire that transformed them . give me leave a litle to follow my similitude ; he that should see the prevailing party of these nations , many of those in rule , power , favour with all their adherents , and remember that they were a colony of puritans , whose habitation was in a low place , as the prophet speaks of the city of god , translated by an high hand to the mountaines , they now possesse ; cannot but wonder , how soone they have forgot the customes , manners , waies , of their owne old people , and are cast into the mould of them that went before them , in the places whereunto they are translated . i speak of us all ; especially of us , who are amongst the lowest of the people ; where perhaps this iniquity doth most abound . what were those before us , that we are not ? what did they , we do not ? prosperity hath slaine the foolish , and wounded the wise . 2. suppose the temptation is private ; this hath been spoken to before ; i shall adde two things , 1. its union and incorporation with lust , whereby it gets within the soule , and lyes at the bottome of its actings . john tells us : 1 epist. 2. 16. that things that are in the world , are the lust of the flesh , the lust of the eyes , the pride of life . now it is evident that all these things , are principally in the subject , not in the object ; in the heart , not in the world . but they are said to be in the world , because the world gets into them ; mixes its selfe with them , unites , incorporates . as faith and the promises are said to be mixed , heb. 4. 2. so are lust and temptation mixed ; they twine together , receive mutuall improvement from one another ; grow each of them higher and higher by the mutuall strength , they administer to one another . now by this meanes temptation gets so deepe in the heart , that no contrary reasonings can reach unto it ; nothing but what can kill the lust , can conquer the temptation . like leprosy that hath mingled it selfe with the wall ; the wall its selfe must be pulled downe , or the leprosy vvill not be cured . like a gangreen that mixes poyson vvith the blood and spirits , and cannot be seperated from the place vvhere it is ; but both must be cut off together . for instance , in davids temptation to uncleannesse : ten thousand considerations might have been taken in , to stop the mouth of the temptation ; but it had united its selfe vvith his lust , and nothing but the killing of that , could destroy it , or get him the conquest . this deceives many a one : they have some pressing temptation , that having got some advantages is urgent upon them : they pray against it , oppose it vvith all povverfull considerations ; such , as vvhereof every one seemes sufficient to conquer and destroy it , at least to overpovver it , that it should never be troublesome any more but no good is done , no ground is got or obtained , yea it growes upon them more and more : what is the reason of it ? it hath incorporated and united its selfe with the lust , and is safe from all the opposition they make . if they would make work indeed , they are to set upon the whole of the lust its selfe ; their ambition , pride , worldlinesse , sensuality , or what ever it be , that the temptation is united with . all other dealings with it are like temperings with a prevailing gangreen ; the part or whole may be preserved a litle while , in great torment ; excision or death must come at last . the soule may cruciate its selfe for a season , with such a procedure ; but it must come to this , its lust must dye , or the soule must dye . 2. in what part soever of the soule the lust be seated wherewith the temptation is united , it drawes after it the whole soule , by one meanes or other , and so prevents or anticipates any opposition . suppose it be a lust of the mind ; as there are lusts of the mind , and uncleanesse of the spirit ; such as ambition , vaine glory , and the like ; what a world of waies hath the understanding to bridle the affections , that they should not so tenaciously cleave to god , seeing in what it aimeth at , there is so much to give them contentment and satisfaction . it will not only prevent all the reasonings of the mind , which it doth necessarily , being like a bloody infirmity in the eyes , presenting all things to the common sense and perception in that hue and colour ; but it will draw the whole soule on other accounts , and collaterall considerations , into the same frame . it promises the whole a share in the spoyle aimed at ; as judas his money , that he first desired from covetousnesse , was to be shared among all his lusts . or be it in the more sensuall part , and first possesseth the affections ; what prejudices they will bring upon the understanding , how they will bribe it to an acquiescency , what arguments , what hopes they will supply it withall cannot easily be expressed ; as was before shewed . in briefe there is no particular temptation , but , when it is in its houre , it hath such a contribution of assistance from things good , evill , indifferent , is fed by so many considerations , that seeme to be most alien and forraigne to it , in some cases hath such specious pleas and pretences , that its strength will easily be acknowledged . 5. consider the end of any temptation ; this is satans end , and sins end ; that is , the dishonour of god , and the ruine of our soules . 6. consider what hath been the issue of any former temptations that thou hast had ; have they not defiled thy conscience , disquieted thy peace , weakened thee in thy obedience , clouded the face of god ? though thou wast not prevailed on to the outward evill or utmost issue of thy temptation ; yet hast thou not been foiled , hath not thy soul been sullied and greviously perplexed with it ? yea didest thou ever in thy life come fairly of without sensible , losse from any temptation almost that thou hadst to deale withall ? and and wouldst thou willingly be intangled againe ? if thou art at liberty , take heed , enter no more if it be possible , lest a worse thing happen to thee . these i say are some of those many considerations , that might be insisted on , to manifest the importance of the truth proposed , and the fulnesse of our concernment , in taking care that we enter not into temptation . against it have been spoken , some objections that secretly insinuate themselves into the souls of men , and have an efficacy to make them negligent and carelesse , in this thing which is of such importance to them ; a duty of such indispensable necessity to them who intend to walke with god , in any peace , or with any faithfulnesse : which objections are to be considered & rennounced : and they are these that follow . obj : 1. why should we so feare , and labour to avoid temptation ? jam. 1. 2. we are commanded to count it all joy when we fall into divers temptations : now certainly i need not solicitously avoid the falling into that , which when i am fallen into , i am to count it all joy . ans 1. you will not hold by this rule in all things : namely , that a man need not seek to avoid that , which when he cannot but fall into , it is his duty to rejoyce therein . the same apostle bids the rich rejoyce that they are made low , chap. 1. 10. and without doubt to him who is acquainted with the goodnesse and wisdome , and love of god in his dispensations in every condition that is needfull for him , it will be a matter of rejoycing to him ; but yet how few rich godly men can you perswade not to take heed , and use all lawfull meanes that they be not made poore and low ; and in most cases , the truth is it were their sinne , not to doe soe . it is our businesse to make good our stations , and to secure our selves as we can ; if god alter our condition , we are to rejoyce in it : if the temptations here mentioned befall us , we may have cause to rejoyce ; but not if by a neglect of duty we fall into them . 2. temptations are taken two wayes ; 1. passively and merely materially , for such things , as are , or in some cases may be temptations ; or 2. actively for such as do entise to sinne : james speakes of temptations in the first sense only : for having said , count it all joy , when you fall into manifold temptations , v. 2. he addes v. 12. blessed is the man that endureth temptation ; for when he is tryed he shall receive the crowne of life . but now whereas a man might say , if this be so , then temptations are good , and from god ; no sayes james ; take temptation in such a sense , as that it is a thing enticing and leading to sinne so god tempts none ; but every man is tempted of his own lust . v. 13. 14. to have such temptations , to be tempted to sinne , that is not the blessed thing i intend ; but the enduring of afflictions that god sends , for the triall of our faith : that is a blessed thing : so that though i must count it all joy , when through the will of god i fall into divers afflictions , for my tryall , which yet have the matter of temptation in them , yet i am to use all care and diligence , that my lust have no occasions or advantages given unto it , to tempt me to sinne . obj. 2. but was not our saviour christ himselfe tempted ; and is it evill to be brought into the same state and condition with him ? yea it is not only said , that he was tempted : but his being so , is expressed as a thing advantageous , and conducing to his mercifullnesse as our high priest , heb. 2. 17 , 18. in that himselfe hath suffered being tempted , he is able to succour them that are tempted . and he makes it a ground of a great promise , to his disciples , that they had abode with him in his temptations , luk. 22. 28. ans. it is true ! our saviour was tempted ; but yet his temptations , are reckoned among the evills that befell him in the dayes of his flesh ; things that came on him through the malice of the world , and the prince thereof . he did not willfully cast himselfe into temptation , which he said was to tempt the lord our god , math. 4. 7. as indeed willingly to enter into any temptation is highly to tempt god . now our condition is so , that use the greatest diligence and watchfulnesse that we can , yet we shall be sure to be tempted , and be made like to christ therein . this hinders not , but that it is our duty to the utmost to prevent our falling into them ; and that namely on this account . christ had only the suffering part of temptation , when he entred into it , we have also the sinning part of it . when the prince of this world came to christ he had no part in him , but when he comes to us , he hath so , in us ; so that though in one effect of temptations ; namely , trialls and disquietnesse ; we are made like to christ and so are to rejoyce , as far as by any meanes that is produced ; yet by another , we are made unlike to him , which is our being defiled and entangled , and are therefore to seek by all meanes to avoid them , we never come of like christ : who of us enter into temptation and are not defiled ? 3. obj : but what need this great indeavour and carefulnesse ? is it not said that god is faithfull , who will not suffer us to be tempted above what we are able , but will with the temptation also make a way to escape ? 1 cor. 10. 13. and he knoweth how to deliver the godly out of temptation , 2 pet. 2. 9 : what need we then be solticious that we enter not into them ? ans. i much question what assistance he will have from god in his temptation , who willingly enters into it , because he supposes god hath promised to deliver him out of it . the lord knowes , that through the craft of satan , the subtility and malice of the world , the deceitfulnesse of sinne that doth so easily beset us , when we have done our utmost , yet we shall enter into divers temptations ; in his love , care , tendernesse , and faithfulnesse , he hath provided such a sufficiency of grace for us , that they shall not utterly prevaile to make an everlasting separation between him and our soules : yet i have 3. things to say to this objection . 1. he that wilfully or negligently enters into temptation , hath no reason in the world to promise himselfe any assistance from god , or any deliverance from the temptation wherinto he is entred . the promise is made to them whom temptations doe befall in their way , whether they will or no ; not them that wilfully fall into them , that runne out of their way to meet with them . and therefore the divell ( as is usually observed ) when he tempted our saviour , left out that expression of the text of scripture , which he wrested to his purpose , all thy wayes : the promise of deliverance is to them who are in their wayes ; whereof this is one principall , to beware of temptation . 2. though there be a sufficiency of grace provided for all the elect , that they shall by no temptation fall utterly from god ; yet it would make any gracious heart to tremble ; to thinke what dishonour to god , what scandall to the gospel , what woefull darknesse , and disquietnesse they may bring upon their own soules , though they perish not . and they who are scared by nothing but feare of hell , on whom other considerations short thereof , have no influence , in my apprehension , have more reason to feare it , then perhaps they are aware of . 3. to enter on temptation on this account , is to venture on sinne ( which is the same with continuing in sinne ) that grace may abound ; which the apostle rejects the thoughts of ; with greatest detestation is it not a madnesse for a man willingly to suffer the ship wherein he is to split it selfe on a rock , to the irrecoverable losse of his merchandize because he supposes he shall in his own person swim safely to shore on a planke ? is it lesse in him , who will hazard the shipwrack of all his comfort , peace , joy , and so much of the glory of god , and honour of the gospell as he is intrusted with , merely on supposition that his soule shall yet escape ? these things a man would thinke did not deserve to be mentioned ; & yet with such as these , doe poore soules sometimes delude themselves . chap. 4. particular cases proposed to consideration : the first its restitution in sundry particulars ; severall discoveries of the state of a soule entring into temptation . these things being premised in generall , i preceed to the consideration of 3 particular cases arising from the truth proposed , the first whereof relates unto the thing it selfe ; the second unto the time or season thereof ; and the last unto our deportment in reference unto the prevention of the evill treated of . first then it may be enquired , 1. how a man may know , when he is entred into temptation . 2. what seasons there are wherein a man may , and ought to feare , that an houre of temptation is at hand . 3 ▪ what directions are to be given , for the preventing of our entring into temptation . how shall a man know whether he be entred into temptation or no , is our first enquiry : i say then , 1. when a man is drawne into any sinne , he may be sure that he hath entred into temptation . all sinne is from temptation , james . 1. 14. sinne is a fruit , that comes only from that root . though a man be never so suddenly , or violently surprized in , or with any sinne , yet it is from some temptation or other , that he hath been so surprized : so the apostle , gal. 6. 1. if a man be surprized , overtaken with a fault , yet he was tempted to it : for sayes he , consider thy selfe lest thou also be tempted , that is , as he was , when he was so surprized , as it were at unawares . this men sometimes take no notice of , to their great disadvantage ; when they are overtaken with a sinne , they set themselves to repent of that sinne , but doe not consider the temptation that was the cause of it , to set themselves against that also ; to take care that they enter no more into it ; hence are they quickly againe entangled by it ; though they have the greatest detestation of the sinne it selfe , that can be expressed . he that would indeed get the conquest over any sin , must consider his temptations to it , and strike at that root ; without deliverance from thence , he will not be healed . this is a folly that possesses many , who have yet a quick and living sense of sinne : they are sensible of their sinnes , not of their temptations ; are displeased with the bitter fruit , but cherish the poysonous root : hence in the middest of their humiliations for sinne , they will continue in those wayes , those societies , in the pursuit of those ends , which have occasioned that sin ; of which more afterwards . 2. temptations have severall degrees : some arise to such an height , doe so presse on the soule , so cruciate and disquiet it , so fight against all opposition that is made to it , that it must needs be past all doubt to him who is so assaulted , that it is a peculiar power of temptation that he is to wrestle withall . when a feavour rages , a man knovves he is sick , unlesse his distemper have made him mad . the lusts of men as james tels us , entise , draw away , & seduce them to sin ; but this they doe of themselves without peculiar instigation , in a more quiet , even , and sedate manner ; if they grow violent , if they hurry the soule up and downe , give it no rest , the soule may know that they have got the help of temptation to this assisistance . take an empty vessell , and put it into some streame , that is in its course to the sea ; it will infallibly be carried thither , according to the course and speed of the streame ; but let strong winds arise upon it , it will be driven with violence on every banke and rocke , untill being broken in peices , it is swallowed up of the ocean . mens lusts will infallibly ( if not mortified in the death of christ ) carry them into eternall ruine ; but oftentimes without much noyse , according to the course of the stream of their corruptions . but let the wind of strong temptations befal them , they are hurried into innumerable scandalous sins , and so broken upon all accounts , are swallowed up in eternity ; so is it in generall with men ; so in particular . hezekiah had the roote of pride in him alwayes , yet it did not make him runne up and downe to show his treasure , and his riches , untill he fell into temptation , by the ambassadours of the king off babylon ; so had david ! yet could he keep of from numbering the people , untill satan stood up and provoked him , and solicited him to doe it . judas was covetous from the beginning , yet he did not contrive to satisfie it , by selling of his master , untill the devill entered into him , and he thereby into temptation . the like may be said of abraham , jonah , peter and the rest . so that when any lust or corruption whatever , tumultuates and disquieteth the soule , puts it with violence on sinne ; lest the soule know that it hath got the advantage of some outward temptation , though as yet , it perceiveth not wherein , or at least is become its selfe a peculiar temptation , by some incitation or provocation that hath befallen it and is to be looked to , more then ordinarily . 3. entring into temptation may be seen in the lest degrees of it . as for instance when the heart begins secretly to like the matter of the temptation , and is content to feed it , and encrease it by any wayes that it may , without down-right sinne . 1. then , in particular , a man begins to be in repute for piety , wisdome , learning or the like : he is spoken of much to that purpose . his heart is tickled to heare of it , and his pride and ambition affected with it . if this man now with all his strength , ply the things from whence his repute and esteeme and glory amongst men do spring , with a secret eye to have it increased , he is entring into temptation , which if he take not heed will quickly render him a slave of lust . so was it with jehu , he perceived that his repute for zeale began to grow abroad , and he got honour by it ; jonadab comes in his way ; a good and holy man ; now thinks jehu , i have an opportunity to grow in the honour of my zeale : so he cals jonadab to him , and to worke he goes most seriously : the things he did , were good in themselves , but he was entred into temptation , and served his lust in all that he did . so is it with many schollars ; they find themselves esteemed and favoured for their learning ; this takes hold of the pride and ambition of their hearts ; hence they set themselves to study with all diligence day and night ; a thing good in it selfe ; but they doe it , that they may satisfie the thoughts and words of men wherein they delight , and so in all they doe , they make provision for the flesh to fullfill the lusts thereof . it is true ! god oftentimes brings light out of this darknesse ; and turnes things to a better issue . after it may be a man hath studied sundry yeares , with an eye upon his lusts ; his ambitition , pride , and vaine glory ; rising early , and going to bed late to give them satisfaction ; god comes in with his grace ; turnes the soule to himselfe ; and so robbes those aegyptian lusts , and so consecrates that to the use of the tabernacle , which was provided for idols . men may be thus entangled in better things than learning ; even in the profession of piety , in their labour in the ministry , and the like . some mens profession is a snare to them ; they are in reputation , and are much honoured on the account of their profession and strict walking ; this often fals out in the daies wherein we live , wherein all things are carried by parties ; some find themselves on the accounts mentioned perhaps to be the darlings , and ingentia decora , or glory of their party ; if thoughts hereof secretly insinuate themselves into their hearts , and influence them into more then ordinary diligence , and activity in their way and profession , they are entangled ; and instead of ayming at more glory , had need lye in the dust , in a sense of their owne vilenesse ; and so close with this temptation ; that oftentimes it requires no food to feed upon , but that he who is intangled with it , do avoid all meanes and waies of honour and reputation ; so that it can but whisper in the heart , that , that avoidance is honorable ; the same may be the condition with men , as was said , in preaching the gospell , in the work of the ministry ; many things in that work may yeeld them esteeme , their ability , their plainesse , their frequency , their successe ; and all in this sense may be fuell unto temptations . let then a man know , that when he likes that which feeds his lust , and keeps it up , by waies either good in themselves , or not downe right sinfull , he is entred into temptation . 4. when by a mans state or condition of life , or any meanes whatever , it comes to passe , that his lust , and any temptation meet with occasions and opportunities for its provocation and stirring up ; let that man know , whether he perceive it or not , that he is certainly entred into temptation . i told you before , that to enter into temptation , is not meerly to be tempted , but so to be under the power of it , as to be intangled by it . now it is impossible almost , for a man to have opportunities , occasions , advantages suited to his lust and corruption , but he will be intangled . if ambassadors come from the king of babilon , hezekiahs pride will cast him into temptation . if hazael be king of syria , his cruelty and ambition will make him to rage savagely against israel ; if the priests come with their peices of silver , judas his covetousnesse will instantly be at work to sell his master ; and many instances of the like kind may in the daies wherein we live be given . some men think to play on the hole of the aspe , and not be stung , to touch pitch , and not be defiled ; to take fire in their cloaths , and not be burnt ; but they will be mistaken . if thy businesse , course of life , societies , ( or what ever else it be of the like kind , ) do cast thee on such things , waies , persons , as suit thy lust or corruption ; know that thou art entred into temptation ; how thou wilt come out , god only knowes : let us suppose a man that hath any seeds of filthinesse in his heart , engaged in the course of his life , in society , light , vaine , and foolish ; what notice soever , litle , great , or none at all , it be , that he takes of it ; he is undoubtedly entred into temptation ; so is it with ambition in high places ; passion in a multitude of perplexing affaires ; polluted , corrupt fancy in vaine societies , and the perusall of idle books , or treatises of vanity and folly ; fire and things combustible may more easily be induced to lye together without affecting each other , then peculiar lusts and suitable objects or occasions for their exercise . 5. when a man is weakened , made negligent , or formall in duty , when he can omit duties , or content himselfe with a carelesse , lifelesse performance of them , without delight , joy , or satisfaction to his soule , who had another frame formerly ; let him know , that though he may not be acquainted with the particular distemper , wherein it consists ; yet in something or other , he is entred into temptation , which at the length he will find evident to his trouble and perill . how many have we seene , and knowne in our daies , who from a warme profession , have fallen to be negligent , carelesse , indifferent in praying , reading , hearing and the like ? give an instance of one who hath come off without a wound , and i dare say you may find out an hundred for him that have manifested themselves to have been a sleepe on the top of the mast ; that they were in the jaws of some vile temptation or other , that afterwards brought forth bitter fruit in their lives and waies : from some few returnes , from folly , we have every day these dolefull complaints made . oh i neglected private prayer , i did not meditate on the word , nor attend to hearing ; but rather despised these things , & yet said i was rich , and wanted nothing : litle did i consider , that this uncleane lust was ripening in my heart , this atheisme , these abominations were fomenting there . this is a certaine rule ; if his heart grow cold , negligent , or formall in duties of the worship of god , and that either as to the matter , or manner of them , who hath had another frame , one temptation or other , hath laid hold upon him . world , or pride , or uncleanesse , or selfe seeking , or malice and envy , or one thing or other , hath possessed his spirit ; gray haires are here and there upon him , though he perceive it not . and this is to be observed as to the manner of duties , as well as to the matter . men may upon many sinister accounts , especially for the satisfaction of their consciences , keep up , and frequent duties of religion , as to the substance and matter of them ; when they have no heart to them , no life in them , as to the spirituality required in their performance . sardis kept up the performance of duties , and had therefore a name to live ; but it wanted spirituall life in their performance and was therefore dead , rev. 3. 1. as it is in distempers of the body ; if a man find his spirits faint , his heart oppressed , his head heavy , the whole person indisposed , though he do not yet actually burne , nor rave ; yet he will cry , i feare i am entering into a feaver ; i am so out of order and indisposed . a man may do so in this sicknesse of the soule , if he find his pulse not beat aright , and evenly towards duties of worship , and communion with god , if his spirit be low , and his heart faint in them , let him conclude , though his lust doth not yet burne nor rage , that he is entered into temptation , and it is high time for him to consider the particular causes of his distemper . if the head be heavy , and slumber in the things of grace , if the heart be cold in duties , evill lies at the doore . and if such a soule do escape a great temptation unto sinne , yet it shall not escape a great temptation by desertion . the spouse cries , i sleepe , cant. 5. 2. and that she had put off her coat , and could not put it on ; had an indisposition to duties , and communion with christ . what is the next newes , you have of her vers . 6. her beloved had withdrawne himselfe ; christ was gone , and shee seeks him long and finds him not . there is such a suitablenesse between the new nature that is wrought and created in believers , and the duties of the worship of god , that they will not be parted nor kept asunder , unlesse it be by the interposition of some disturbing distēper . the new creature feeds upon them , is strengthened and increased by them , finds sweetnesse in them , yea meets in them with its god and father ; so that it cannot but of its selfe , unlesse made sick by some temptation , but delight in them , and desire to be in the exercise of them ; this frame is described in the 119th psalme throughout . it is not i say cast out of this frame and temper , unlesse it be oppressed , and disorder'd , by one secret temptation or other . sundry other evidences there are of a soules entring into temptation , which upon enquiry it may discover . i propose this to take off the security that we are apt to fall into ; and to manifest what is the peculiar duty that we are to apply our selves unto in the speciall seasons of temptation . for he that is already entred into temptation is to apply himselfe unto meanes for disintanglement , not to labour to prevent his entering in . how this may be done i shall afterwards declare . chap. v. the second case proposed , or enquiries resolved . what are the best directions , to prevent entering into temptation ; those directions laid downe . the directions given by our saviour ; watch and pray . what is included therein . 1. sense of the danger of temptation . 2. that it is not in our power to keep our selves . 3. faith in promises of preservation . of prayer in particular . of watching . having seene the danger of entring into temptation , and also discovered , the waies and seasons , whereby , and wherein men usually do so . our second enquiry is ; what generall directions may be given to preserve a soule from that condition that hath been spoken of . and we see our saviours direction in the place spoken of before , matth. 26. 41. he sums up all in these two words watch , and pray ; i shall a little labour to unfold them , and shew what is enwrapped and contained in them : and that both jointly , and severally . 1. there is included in them , a cleare abiding apprehension of the great evill that there is in entering into temptation . that which a man watches , and prayes against . he looks upon as evill to him , and by all meanes to be avoided . this then is the first direction ; alwaies beare in mind , the great danger that it is , for any soule to enter into temptation . it is a woefull thing to consider what slight thoughts the most have of this thing : so men can keep themselves from sinne it selfe , in open action , they are content , they scarce aime at more ; on any temptation in the world , all sorts of men will venture at any time . how will young men put themselves on any company , any society ; at first being delighted with evill company , then with the evill of the company . how vaine are all admonitions , and exhortations to them , to take heed of such , or such persons , debauched in themselves , corrupters of others , destroyers of soules ? at first they will venture on the company , abhorring the thoughts of practising ; their lewdnesse : but what is the issue ? unlesse it be here or there one , whom god snatches with a mighty hand , from the jawes of destruction , they are all lost , and become after a while in love with the evill , which at first they abhorred . this open doore , to the ruine of soules , is too evident ; and woefull experience makes it no lesse evident , that it is almost impossible to fasten upon many poore creatures , any feare or dread of temptation , who yet will professe a feare , and abhorrency of sin . would it were only thus with young men ; such as are unaccustomed to the yoke of the lord . what sort of man is free from this folly in one thing or other ? how many professors have i known that would plead for their liberty as they called it . they could heare any thing , all things ; all sorts of men , all men ; they would try all things , whither they come to them , in the way of god or no ; and on that account would runne to heare and to attend to every broacher of false and abominable opinions ; every seducer though stigmatized by the generality of the saints , for such a one they had their liberty , they could do it ; but the opinions they hated as much as any ; what hath been the issue ? i scarce ever knew any come off without a wound ; the most have had their faith overthrowne : let no man then pretend to feare sinne , that doth not feare temptation to it . they are too nearely ally'd , to be seperated . satan hath put them so together that it is very hard , for any man to put them asunder : he hates not the fruit , who delights in the root . when men see , that such waies , such companies , such courses , such businesses , such studdies and aymes do entangle them , make them cold , carelesse , are quenchcoles to them , indispose them to even , universall , and constant obedience , if they adventure on them , sinne lies at the doore . it is a tender frame of spirit , sensible of its owne weaknesse , and corruption , of the craft of satan , of the evill of sin , of the efficacy of temptation , that can performe this duty . and yet untill we bring our hearts to this frame , upon the considerations before mentioned , or the like that may be proposed we shall never free our selves from sinnefull intanglements . boldnesse upon temptation , springing from severall pretences ; hath as is knowne ruined innumerable professors in those daies ; and still continues to cast many downe from their excellency ; nor have i the least hope of a more fruitfull profession amongst us , untill i see more feare of temptation . sin will not long seeme great or heavy unto any , to whom temptations seeme light or small . this is the first thing enwrapped in this generall direction ; the daily exercise of our thoughts with an apprehension of the great danger that lyes in entring into temptation is required of us . griefe of the spirit of god , disquietment of our owne soules , losse of peace , hazard of eternall welfare , lyes at the doore : if the soule be not prevailed withall , to the observation of this direction , all that ensues , will be of no value ; temptation despised , will conquer : and if the heart be made tender and watchfull here , halfe the work of securing a good conversation is over . and let not him go any farther , who resolves not to improve this direction in a daily conscientious observation of it . 2. there is this in it also , that it is not a thing in our owne power to keep and preserve our selves from entring into temptation . therefore are we to pray that we may be preserved from it , because we cannot save our selves . this is another meanes of preservation ; as we have no strength , to resist a temptation when it doth come , when we are entred into it , but shall fall under it , without a supply of sufficiency of grace from god , so to reckon that we have no power or wisdome to keep our selves from entring into temptation , but must be kept by the power and wisdome of god , is a preserving principle , 1 pet. 1. 5. we are in all things kept by the power of god . this our saviour instructs us in , not only by directing us to pray that we be not lead into temptation ; but also by his owne praying for us , that we may be kept from it . joh. 17. 15. i pray not that thou shouldest take them out of the world , but that thou shouldest keep them from the evill : that is the temptations of the world , unto evill , unto sinne , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , out of the evill that is in the world , that is temptation , which is all that is evill in the world ; or from the evill one , who in the world , makes use of the world , unto temptation . christ prays his father to keep us ; and instructs us to pray that we be so kept ; it is not then a thing in our owne power . the waies of our entring into temptation are so many , various , and imperceptible ; the meanes of it , so efficacious and powerfull , the entrances of it so deceitfull , subtile , insensible , and plausible ; our weaknesse , our unwatchfulnesse so unspeakable , that we cannot in the least keep or preserve our selves from it : we faile both in wisdome and power for this work . let the heart then commune with its selfe and say , i am poore and weake , satan is subtile , cunning , powerfull , watching constantly for advantages against my soule ; the world earnest , pressing , and full of specious pleas , innumerable pretences , and waies of deceit ; my owne corruption violent and tumultuating , enticing , entangling , conceiving sinne , and warring in me , against me . occasions and advantages of temptation innumerable in all things , i have , done , or suffer , in all businesses and persons with whom i converse . the first beginnings of temptation insensible and plausible ; so that left unto my selfe i shall not know that i am ensnared , untill my bonds be made strong , and sinne hath got ground in my heart ; therefore on god alone will i rely for preservation , and continually will i look up to him , on that account ; this will make the soule be alwaies committing its selfe to the care of god , resting its selfe on him ; and to do nothing , undertake nothing &c : without asking counsell of him . so that a double advantage will arise from the observation of this direction , both of singular use for the soules preservation from the evill feared . first , the engagement of the grace and compassion of god , who hath called the fatherlesse , and helplesse to rest upon him ; nor did ever soule faile of supplys who in a sense of want , rolled its selfe on him , on the account of his gratious invitation . secondly , the keeping of it in such a frame , as on various accounts , is usefull for its preservation ; he that looks to god for assistance , in a due manner , is both sensible of his danger , and conscientiously carefull in the use of meanes to preserve himselfe , which tvvo , of vvhat importance they are in this case , may easily be apprehended , by them vvho have their hearts exercised in these things . 3. this also is in it , act , faith on the promise of god for preservation : to believe that he vvill preserve us , is a meanes of preservation . for this god vvill certainly doe , or make avvay for us , to escape out of temptation if vve fall into it , under such a believing frame . we are to pray for vvhat god hath promised . our requests are to be regulated by his promises , and commands , vvhich are of the same extent , faith closes vvith the promises , and so finds reliefe in this case . this james instructs us in , ch. 1. 5 , 7. what we vvant vve must aske of god : but vve must aske it in faith , for othervvise vve must not think that we shall receive any thing of the lord . this then also is in this direction of our saviour ; that vve act faith on the promises of god , for our preservation out of temptation . he hath promised that he will keep us in all our wayes ; that we shall be directed in a way , that though we are fooles , we shall not erre in it , isa. 55. 8. that he will lead us , guide us , and deliver us from the evill one . set faith on worke on these promises of god , and expect a good and comfortable issue . it is not easily conceived what a traine of graces , faith is attended withall , when it goes forth to meet christ in the promises : nor what a power for the preservation of the soul , lyes in this thing : but i have spoken to this elsevvhere . 4. weigh these things severally , and 1. take prayer into consideration , to pray that we enter not into temptation , is a meanes to preserve us from it . glorious things are by all men , that know ought of those things spoken of this duty ; & yet the truth is , not one halfe of its excellency , power , and efficacy is knowne . it is not my businesse , to speake of it in generall ; but this i say as to my present purpose ; he that would be little in temptation , let him be much in prayer . this calls in the sutable help & succour that is laid up in christ for us , heb. 4. 16. this casteth our soules into a frame of opposition to every temptation . when paul had given instruction for the taking to our selves the whole armour of god , that we may resist and stand in a time of temptation , he addes this generall close of the whole , ep. 6. 18. praying alwaies with all prayer and supplication in the spirit , and watching thereunto , with all perseverance , and supplication . without this all the rest will be of no efficacy for the end proposed . and therefore consider what weight he layes on it : praying alwaies ! that is at all times and seasons , or be alwaies ready and prepared for the discharge of that duty , luk. 18. 1. 1 thes. 5. 14. with all prayer and supplications in the spirit ; putting forth all kindes of desires unto god , that are suited to our condition , according to his will , and which we are assisted in by the spirit , and watching thereunto , lest we be diverted , by any thing what ever ; and that not for a little while , but with all perseverance ; continuance lengthned out to the utmost so shall we stand . the soule so framed , is in a sure posture ; and this is one of the meanes without which this worke will not be done . if we doe not abide in prayer , we shall abide in cursed temptations . let this then be another direction . abide in prayer ! and that expressly to this purpose ; that we enter not into temptations : let this be one part of our dayly contending with god : that he would preserve our soules ; and keep our hearts , and our wayes , that we be not entangled ; that his good and wise providence will order our wayes , and affaires that no pressing temptation befall us , that he would give us diligence , carefulnesse , watchfulnesse , over our own waies : so shall we be delivered , when others are held with the cords of their own folly . chap. 6. of watching that we enter not into temptation : the nature and efficacy of that duty . the first of it , as to the speciall seasons of temptation . the first season ; in unusuall prosperity . the second ; in a slumber of grace 3. a season of great spiritual enjoyments . 4. a season of selfe confidence . the other part of our saviours direction , namely to watch is more generall , and extends it selfe to many particulars ; i shall fix on some things that are contained therein . 1. vvatch the seasons wherein men usually doe enter into temptation . there are sundry seasons , wherein an houre of temptation is commonly at hand ; and will unavoidably seize upon the soule , unlesse it be delivered by mercy in the use of watchfulnesse . when we are under such a season , then are we peculiarly to be upon our guard , that we enter not into , that we fall not under the power of temptation . some of those seasons may be named . 1. a season of unusuall outward prosperity is usually accompanied with an houre of temptation . prosperity and temptation goe together ; yea prosperity is a temptation ; many temptations ; and that because without eminent supplies of grace , it is apt to cast a soule into a frame & temper exposed to any temptation , and provides it will fuell and food for all ; it hath provision for lust ; and darts for sathan . the wise man tells us , that the prosperity of fooles destroys them , prov. 1. 31. it hardens them in their way , makes them despise instruction , and put the evill day ( whose terrour should influence them into amendment ) far from them . without a speciall assistance , it hath an inconceivably malignant influence on believers themselves . hence agur prayes against riches , because of the temptation that attends them , lest saith he , i be full and deny thee , and say , who is the lord , prov. 30. 8 , 9. lest , being filled with them he should forget the lord ; as god complaines that his people did , hos. 13. 6. we know how david was mistaken in this case , psal. 30. 6. i said in my prosperity i shall never be moved : all is well , and will be well , but what was at hand , what lay at the doore , that david thought not of ? vers. 7. thou diddest hide thy face , and i was troubled : god was ready to hide his face , and david to enter into a temptation of desertion , and he knew it not . as then unto a prosperous condition . i shall not run crosse to solomons counsell , in the day of prosperity rejoyce , eccles. 7. 14. rejoyce in the god of thy mercies , who doth thee good in his patience and forbearance , notvvithstanding all thy unworthinesse : yet i may adde to it from the same fountaine of wisdome , consider also , lest evill lye at the doore . a man in that state is in the middest of snares ; satan hath many advantages against him , he forgeth darts out of all his enjoyments , and if he watch not , he will be entangled before he is aware . thou wantest that which should poyse and ballast thy heart . formality in religion will be apt to creep upon thee , and that layes the soule open to all temptations in their full power and strength . satisfaction and delight in creature comforts , the poyson of the soule will be apt to grow upon thee . in such a time , be vigilant , be circumspect , or thou wilt be surprized . job sayes , that in his affliction god made his heart soft , ch. 23. 16. there is an hardnesse , an insensible want of spirituall sense , gathered in prosperity , that if not watched against , will expose the heart to the deceits of sin & baits of sathan : watch and pray in this season : many mens negligence in it , hath cost them deare , their woefull experience cryes out , to take heed . blessed is he that feareth alwaies ; but especially in a time of prosperity . 2. as in part was manifested before , a time of the slumber of grace , of neglect in communion with god , of formality in duty is a season to be watched in , as that which hath certainly some other temptation attending it . let a soule in such an estate awake , and looke about him ; his enemy is at hand , and he is ready to fall into such a condition as may cost him deare all the dayes of his life : his present estate is bad enough in its selfe ; but it is an indication of that which is worse , that lyes at the doore . the disciples that were with christ ; in the mount , had not only a bodily , but a spirituall drowzinesse upon them . what sayes our saviour to them ? arise , watch and pray , that you enter not into temptation . we know , how neare one of them was to a bitter houre of temptation ; and not watching as he ought , he immediately entred into it . i mentioned before the case of the spouse , cant. 5. 2 , 3 , 4 , 5. she slept , and was drowsy , and unwilling to gird up her selfe to a vigorous performance of duties , in a way of quick active communion with christ . before she is aware , she hath lost her beloved ; then she meanes , enquires , cryes , endures woundings , reproaches , and all , before she obtaines him againe . consider then o poore soule , thy state and condition ! doth thy light burne dimme ? or though it give to others as great a blaze , as formerly , yet thou seest not so clearly the face of god in christ , by it as thou hast done ? is thy zeale cold ? or if it doe the same workes as formerly , yet thy heart is not warmed with the love of god , and to god , in them as formerly , but only thou proceedest in the course thou hast been in ? art thou negligent in duties of praying or hearing ? or if thou dost observe them , thou doest it not with that life and vigour as formerly ? dost thou flagge in thy profession ? or if thou keep it up , yet thy wheeles are oyled by some sinister respects from within or without ? does thy delight in the people of god faint and grow cold ? or is thy love to them changing from that which is purely spirituall , into that which is very carnall , upon the account of sutablenesse of principles , and naturall spirits , if not worse foundations ? if thou art drowsing in such a condition as this ; take heed ! thou art falling into some wofull temptation , that will break all thy bones , and give thee wounds that shall stick by thee all the dayes of thy life . yea when thou awakest thou wilt find , that it hath indeed laid hold of thee already , though thou perceivedst it not ; it hath smitten and wounded thee , though thou hast not complained , nor sought for reliefe or healing . such was the state of the church of sardis , rev. 3. 2. the things that remained were ready to dye : be watchfull sayes our saviour and strengthen them , or a worse thing will befall thee : if any that reads the word of this direction be in this condition , if he hath any regard of his poore soule , let him now awake , before he be entangled beyond recovery . take this warning from god ; despise it not . 3. a season of great spirituall enjoyments , is often by the malice of satan , and the weaknesse of our hearts , turned into a season of danger : as to this businesse of temptation . we know how the case stood with paul , 2 cor. 12. 7. he had glorious spirituall revelations of god , & jesus christ ; instantly satan fals upon him ; a messenger from him buffets him , so that he earnestly begges its departure ; but yet is left to struggle with it . god is pleased sometimes to give us especiall discoveries of himselfe and his love ; to fill the heart with his kindnesse : christ takes us into the banqueting house , and gives our hearts their fills of love ; and this by some signall worke of his spirit , overpowering us with a sense of love , in the unspeakable priviledge of adoption , and so fills our soules with joy unspeakable and glorious ; a man would thinke , this was the securest condition in the world : what soule does not cry with peter in the mount ; it is good for me to be here , to abide here for ever : but yet very frequently , some bitter temptation is now at hand . satan sees , that being possest by the joy before us , we quickly neglect many wayes of approach to our soules , wherein he seeks , and finds advantages against us . is this then our state and condition ? does god at any time give us to drinke of the rivers of pleasure , that are at his right hand , and satisfy our soules with his kindnesse as with marrow and fatnesse ? let us not say , we shall never be moved ; we know not how soone god may hide his face , or a messenger from satan may buffet us . besides , there lyes oftentimes a greater , and worse deceit in this businesse ▪ men cheat their soules with their own fancies , in stead of a sense of gods love by the holy ghost ; and when they are lifted up , with their imaginations , it is not expressible how fearfully they are exposed to all manner of temptations ; and how they are able to find reliefe against their consciences , from their own foolish fancies , and deceivings wherewith they sport themselves : may we not see such every day ? persons walking in the vanities and wayes of this world , yet boasting of their sense of the love of god ; shall we believe them ? vve must not then believe truth its selfe ; and hovv vvofull then , must their condition needs be ? 4. a 4th season , is a season of selfe confidence ; then usually temptation is at hand . the case of peter is cleare unto this : i will not deny thee ; though all men should deny thee , i will not : though i vvere to dye for it , i vvould not doe it . this said the poore man , vvhen he stood on the very brinke of that temptation , that cost him in the issue , such bitter teares . and this taught him so far to knovv himselfe all his dayes , and gave him such acquaintance with the state of all believers , that when he had received more of the spirit and of power , yet he had lesse of confidence , and saw it was fit that others should have so also ; and therefore perswades all men to passe the time of their sojurning here in feare , 1 pet. 1. 17. not to be confident and high , as he was , lest , as he did , they fall . at the first triall he compares himselfe with others , & vaunts himselfe above them ; though all men should forsake thee , yet i will not ; he feares every man more than himselfe : but when our saviour afterwards comes to him & puts him directly upon the comparison , simon peter lovest thou me , more than these , joh. 21. 15. he hath done comparing himselfe with others , and only cryeth lord thou knowest that i love thee : he will lift up himselfe above others no more . such a season oftentimes falls out . temptations are abroad in the world , false doctrines , with innumerable other allurements & provocations ; we are ready every one to be very confident , that we shall not be surprized with them : though all men should fall into these follies , yet we would not : surely we shall never goe off from our walking with god ; it is impossible our hearts should be so sottish : but sayes the apostle , be not high minded but feare ; let him that standeth take heed lest he fall . wouldest thou thinke that peter , who had walked on the sea with christ , confessed him to be the sonne of god , been with him on the mount when he heard the voice from the excellent glory , should at the word of a servant girle , when there was no legall inquisition after him , no processe against him , nor any one in his condition , instantly fall a cursing and sweareing that he knew him not , let them take heed of selfe-confidence who have any mind to take heed of sinne . and this is the first thing in our watching , to consider well the seasons wherein temptation usually makes its approaches to the soule , and be armed against them . and these are some of the seasons , wherein temptations are nigh at hand . chap. vii . severall acts of watchfulnesse against temptation proposed . watch the heart . what it is to be watched in and about . of the snares lying in mans naturall tempers . of peculiar lusts . of occasions suited to them . watching to lay in provision against temptation . directions for watchfulnesse in the first approaches of temptation . directions after entering into temptation . that part of watchfulnesse against temptation which we have considered , regards the outward meanes , occasions , and advantages of temptation ; proceed we now to that which respects the heart its selfe , which is wrought upon , and entangled by temptation : watching or keeping of the heart , which above all keepings we are obliged unto , comes within the compasse of this duty also ; for the right performance whereof , take these ensuing directions . 1. let him that would not enter into temptation labour to know his owne heart , to be acquainted with his owne spirit , his naturall frame , and temper , his lusts and corruptions , his naturall , sinfull , or spirituall weaknesses , that finding where his weaknesse lyes , he may be carefull to keep at a distance from all occasions of sinne . our saviour tells the disciples that they knew not what spirit they were of , which under a pretence of zeale betraid them into ambition and desire of revenge . had they knowne it , they would have watched over themselves . david tells us , psal. 18. 23. that he considered his waies , and kept himselfe from his iniquity , which he was particularly prone unto . there are advantages for temptations lying oftentimes in mens naturall tempers and constitution : some are naturally gentle , facile , easy to be intreated , pliable , which though it be the noblest temper of nature , and the best and choysest ground when well broken up and fallowed for grace to grow in , yet if not watched over , will be a meanes of innumerable surprizalls , and entanglements in temptation . others are earthy , froward , morose ; so that envy , malice , selfishnesse , peevishnesse , harsh thoughts of others , repinings , lye at the very doore of their natures , and they can scarce step out , but they are in the snare of one or other of them : others are passionate and the like . now he that would watch , that he enter not into temptation , had need be acquainted with his owne naturall temper : that he may watch over the treacheries that lye in it continually ; take heed lest you have a jehu in you , that shall make you drive furiously , or a jonah in you , that will make you ready to repine ; or a david , that will make you hasty in your determinations as he was often in the warmth and goodnesse of his naturall temper . he who watches not this throughly , who is not exactly kill'd in the knowledge of himselfe , will never be disintangled from one temptation or another , all his daies . againe ! as men have peculiar naturall tempers , which according as they are attended or mannaged , prove a great fomes of sinne , or advantage to the exercise of grace ; so men may have peculiar lusts or corruptions , which either by their naturall constitution or education and other prejudices , have got deep rooting and strength in them . this also is to be found out by him , who would not enter into temptation . unlesse , he know it , unlesse his eye be alwaies on it , unlesse he observe its actings , motions , advantages , it will continually be intangling and insnaring of him . this then is our fixt direction in this kind ; labour to know thine owne frame and temper , what spirit thou art of ; what associates in thy heart satan hath , where corruption is strong , where grace is weak ; what strong hold lust hath in thy naturall constitution and the like . how many have all their comforts blasted , and peace disturbed , by their naturall passion and peevishnesse ? how many are rendred uselesse in the world , by their frowardnesse and discontent ? how many are disquieted even by their owne gentlenesse and sanctity ? be acquainted then with thine owne heart , though it be deepe , search it : though it be dark , enquire into it : though it give all its distempers other names then what are their due believe it not . were not men utter strangers to themselves , did they not give flattering titles to their naturall distempers , did they not strive rather to justify palliate or excuse the evills of their hearts , that are suited to their naturall tempers and constitutions , then to destroy them , and by these meanes keep themselves off from taking a cleare and distinct view of them ; it were impossible that they should all their daies hang in the same briers without attempt for deliverance ; uselessenesse and scandall in professors , are branches growing constantly on this root of unacquaintednesse with their owne frame and temper ; and how few are there , who will either study them themselves ; or beare with those who would acquaint them with them . 2. when thou knowest the state and condition of thy heart as to the particulars mentioned , watch against all such occasions , opportunities , employments , societies , retirements , businesses , as are apt to intangle thy naturall temper , or provoke thy corruption . it may be there are some waies , some societies , some businesses , that thou never in thy life escaped'st them , but suffered'st by them , more or lesse through their sutablenesse to tice , or provoke thy corruption . it may be , thou art in a state and condition of life , that insnares thee day by day , on the account of thy ambition , passion , discontent or the like ; if thou hast any love to thy soule , it is time for thee to awake , and to deliver thy selfe as a bird from the evill snare . peter will not come againe in hast to the high-priests hall , nor would david walke againe in the top of his house , when he should have been in the high places of the field . but the particulars of this instance are so various , and of such severall natures in respect of severall persons , that it is impossible to enumerate them , prov. 4. 14 , 15. herein lyes no small part of that wisdome , which consists in our ordering our conversation aright . seeing we have so litle power over our hearts , when once they meet with suitable provocations , we are to keep them asunder , as a man would do fire and the combustible parts of the house wherein he dwells . 3. be sure to lay in provision in store , against the approaching of any temptation . this also belongs to our watchfulnesse over our hearts . you will say , what provision is intended , and where is it to be laid up ? our hearts , ( as our saviour speaks are our treasury . there we lay up whatever we have , good or bad ; and thence do we draw it , for our use , matth. 12. 35. it is the heart then wherein provision is to be laid up against temptation . when an enemy drawes nigh to a fort , or castle to beseige and take it ; oftentimes if he find it well manned , and furnished with provision for a seige , and so able to hold out , he withdrawes and assaults it not . if satan the prince of this world come , and find our hearts fortified against his batteries , and provided to hold out , he not only departs , but as james saies , he flyes ; he will fly from us , jam. 4. 7. for the provision to be laid up , it is that which is provided in the gospell for us , gospell provisions will do this work ; that is , keep the heart full of a sense of the love of god in christ : this is the greatest preservative against the power of temptation in the world . joseph had this ; and therefore on the first appearance of a temptation , he cries out ; how can i do this great evill , and sinne against god ? and there is an end of the temptation , as to him , it layes no hold on him , but departs . he was furnished with such a ready sense of the love of god ; as temptation could not stand before , gen. 39. 9. the love of christ constraines us , saith the apostle , to live to him , 2 cor. 5. 14. and so consequently , to withstand temptation . a man may , nay he ought to lay in provisions of the law also ; feare of death , hell punishment , with the terror of the lord in them . but these are farre more easily conquered then the other : nay they will never stand alone against a vigorous assault . they are conquered in convinced persons every day : hearts stored with them , will struggle for a while , but quickly give over : but store the heart with a sense of the love of god in christ ; with the eternall designe of his grace , with a tast of the blood of christ , and his love in the shedding of it ; get a relish of the priviledges we have thereby ; our adoption , justification , acceptation with god , fill the heart with thoughts of the beauty of holinesse as it is designed by christ for the end , issue , and effect of his death , and thou wilt in an ordinary course of walking with god , have great peace and security as to the disturbance of temptations . when men can live and plod on , in their profession , and not be able to say , when they had any living sense of the love of god , or of the priviledges which we have in the blood of christ ; i know not what they can have to keep them from falling into snares . the apostle tells us , that the peace of god {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} phi. 4. 7. shall keepe our hearts ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , is a military word a garrison : and so {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , is , shall keep as in a garrison : now a garrison hath two things attending it . 1. that it is exposed to the assaaults of its enemies . 2. that safety lies in it from their attempts . it is so with our soules : they are exposed to temptations , assaulted continually : but if there be a garrison in them , or if they be kept as in a garrison , temptation shall not enter , and consequently we shall not enter into temptation . now how is this done ? saith he , the peace of god shall do it : what is this peace of god ? a sense of his love and favour in jesus christ . let this abide in you , and it shall garrison you , against all assaults whatever : besides , there is that in an especiall manner , which is also in all the rest of the directions ; namely that the thing its selfe lyes in a direct opposition to all the waies and meanes that temptation can make use of to approach unto our soules . contending to obtaine , and keep , a sense of the love of god in christ , in the nature of it , obviates all the workings and insinuations of temptation . let this be a third direction then in our watching against temptation : lay in store of gospell provisions , that may make the soule a defenced place , against all the assaults thereof . 4. in the first approach of any temptation , ( as we are all tempted ) these directions following are also suited to carry on the work of watching which we are in the pursuit of . 1. be alwaies awake , that thou may'st have an early discovery of thy temptation ; that thou may'st know it so to be . most men perceive not their enemy , untill they are wounded by him . yea others may sometimes see them deeply ingaged , whilest themselves are utterly insensible ; they sleepe without any sense of danger , untill others come and awake them , by telling them that their house is on fire . temptation in a neuter sense is not easily discoverable : namely as it denotes , such a way , or thing , or matter , as is , or may be made use of , for the ends of temptation ; few take notice of it , untill it is too late ; and they find themselves intangled , if not wounded . watch then to understand betimes , the snares that are laid for thee ; to understand the advantages thy enemies have against thee , before they get strength & power ; before they are incorporated with thy lusts , and have distilled poyson into thy soule . 2. consider the ayme and tendency of the temptation , whatever it be , and of all that are concerned in it . those who have an active concurrence into thy temptation , are satan , and thy owne lusts . for thine owne lust i have manifested elsewhere what it aimes at in all its actings and enticings . it never rises up , but its intendment is the worst of evills . every acting of it , would be a formed enmity against god . hence look upon it , in its first attempts , what pretences soever may be made , as thy mortall enemy ; i hate it , saith the apostle , rom. 7. 15. that is the working of lust in me , i hate it ; it is the greatest enemy i have . oh that it were killed and destroyed : oh that i were delivered out of the power of it . know then that in the first attempt or assault in any temptation , thy most cursed sworne enemy is at hand , is setting on thee , and that for thy utter ruine ; so that it were the greatest madnesse in the world , to throw thy selfe into his armes , to be destroyed . but of this i have spoken in my discourse of mortification . hath satan any more friendly aime and intention towards thee , who is a sharer in every temptation ? to beguile thee as a serpent , to devoure thee as a lyon , is the friendship that he owes thee . i shall only adde that the sinne he tempts thee to against the law , is not the thing he aymes at ; his designe lies against thy interest in the gospell . he would make sin , but a bridg to get over to a better ground to assault thee , as to thy interest in christ . he who perhaps will say to day thou mayst venture on sinne , because thou hast an interest in christ ; will to morrow tell thee to the purpose , that thou hast none , because thou hast done so . 3. meet thy temptation in its entrance with thoughts of faith concerning christ on the crosse : this will make it sinke before thee . entertaine no parly , no dispute with it , if thou wouldest not enter into it . say it is christ that dyed , that dyed for such sins as these . this is called taking the sheild of faith to quench the fiery darts of satan , ep. 6. 16. faith doth it , by laying hold on christ crucified , his love therein , and what from thence he suffered for sinne . let thy temptation be what it will ; be it unto sin , to feare or doubting for sinne , or about thy state and condition , it s not able to stand before faith lifting up the standard of the crosse . we know what meanes the papists , who have lost the power of faith , use to keep up the forme . they will signe themselves with the signe of the crosse ; or make aeriall crosses , and by virtue of that worke done think to scare away the devill . to act faith on christ crucified , is really to signe our selves with the signe of the crosse ; and thereby shall we overcome that wicked one , 1 pe. 5. 9 4. suppose the soule hath been surprized by temptation and intangled at unavvares , so that novv it is too late to resist the first entrances of it ; vvhat shall such a soule doe , that it be not plunged into it , and carried avvay vvith the povver thereof ? 1. doe as paul did ; beseech god againe and againe , that it may depart from thee , 2 cor. 12. 7. and if thou abidest therein , thou shalt certainely either be specedily deliverd out of it , or receive a sufficiency of grace not to be foyled utterly by it . only ! as i said in part before , do not so much imploy thy thoughts about the things vvhereunto thou art tempted , vvhich oftentimes raiseth further intanglements ; but set thy selfe against the temptation it selfe . pray against the temptation that it may depart ; and vvhen that is taken avvay , the things themselves may be more calmely considered . 2 : fly to christ , in a peculiar manner , as he was tempted ; and beg of him to give thee succour in this needfull time of trouble , heb. 2. 18. the apostle instructs us herein : in that he hath been tempted , he is able to succour them that are tempted : this is the meanining of it ; vvhen you are tempted , and are ready to faint , vvhen you vvant succour , you must have it or you dye ; act faith peculiarly on christ , as he vvas tempted . that is ! consider that he vvas tempted himselfe , that he suffered thereby , that he conquered all temptations , and that not merely on his ovvne account , seeing for our sakes he submitted to be tempted ; but for us : ( he conquered in , and by himselfe , but for us ) and draw , yea expect succour from him , heb. 4. 15 , 16. lye dovvne at his feet , make thy complaint knovvne to him , begge his assistance , & it vvill not be in vaine . 3. looke to him who hath promised deliverance : consider that he is faithfull , and will not suffer thee to be tempted above what thou art able . consider that he hath promised a comfortable issue of these trialls and temptations . call all the promises to mind , of assistance and deliverance that he hath made : ponder them in thy heart , and rest upon it , that god hath innumerable wayes that thou knowest not of , to give thee in deliverance : as , 1 he can send an affliction , that shall mortifie thy heart unto the matter of the temptation , whatever it be : that that which was before a sweet morsell under the tongue , shall neither have tast , or relish in it unto thee ; thy desire to it shall be killed : as was the case with david : or 2. he can by some providence alter that whole state of things , from whence thy temptation doth arise ; so taking fuell from the fire , causing it to goe out of it selfe ; as it was with the same david in the day of battell : or , 3. he can tread down satan under thy feet , that he shall not dare to suggest any thing any more to thy disadvantage ( the god of peace shall doe it ; ) that thou shalt heare of him no more : or 4. he can give thee such supply of grace , as that thou mayest be freed , though not from the temptation it selfe , yet from the tendency and danger of it , as was the case with paul : or 5. he can give thee such a comfortable perswasion of good successe in the issue , as that thou shalt have refreshment in thy trialls , and be kept from the trouble of the temptation : as was the case with the same paul : or 6. he can utterly remove it , and make thee a compleat conquerour : and innumerable other wayes he hath , of keeping thee from entring into temptation , so as to be foyled by it . 4. consider where the temptation wherevvith thou art surprized , hath made its entrance , and by vvhat meanes , and vvith all speed make up that breach : stop that passage vvhich the waters have made to enter in at . deale vvith thy soule like a wise physitian ; inquire vvhen , hovv by vvhat meanes thou fellest into this distempet : and if thou findest negligence , carelessnesse , vvant of keeping vvatch over thy flesh , to have lyen at the bottome of it , fix thy soule there ; bevvaile that before the lord ; make up that breach , and then proceed to the vvorke that lyes before thee . chap. 8. the last generall direction , revel. 3. 10. watch against temptation by constant keeping the word of christs patience what that word is : how it is kept : how the keeping of it will keep us from the power of temptation . the directions insisted on , in the former chapters are such as are partly given us , in their severall particulars , up and downe the scripture ; partly arise from the nature of the thing it selfe ; there is one generall direction remaines , which is comprehensive of all that went before , and also addes many more particulars unto them ; this containes an approved antidote against the poyson of temptation ; a remedy , that christ himselfe hath marked with a note of efficacy and successe that is given us , revel. 3. 10. in the words of our saviour himselfe to the church of philadelphia . because ( saith he ) thou hast kept the word of my patience , i will also keepe thee from the houre of temptation , which shall come upon all the world , to try them that dwell in the earth ; christ is the same , yesterday , to day , and for ever ; as he dealt with the church of philadelphia , so will he deale with us ; if we keep the word of his patience , he will keepe us from the houre of temptation . this then being a way of rolling the whole care of this weighty affaire on him who is able to beare it , it requires our peculiar consideration . and therefore , i shall first shew what it is to keep the word of christs patience , that we may know how to performe our duty ; then how this will be a meanes of our preservation , which will establish us in the faith of christs promise . the word of christ , is the word of the gospell ; the word by him revealed from the bosome of the father . the word of the word ; the word spoken in time by the eternall word . so it is called , the word of christ . col. 3. 16. or the gospell of christ . rom. 1. 16. 1. cor. 9. 12. and the doctrine of christ . heb. 6. 1. of christ , that is , as its authour , heb. 1. 1 , 2. and of him , as the chiefe subject or matter of it , 1 cor. 1. 20. now this word , is called the word of christs patience , or tolerance , and forbearance , upon the account of that patience , and long suffering which in the dispensation of it , the lord christ exerciseth towards the world , and all persons in it ; and that both actively , and passively ; in his bearing with men , and enduring from them . 1. he is patient towards his saints , he beares with them , suffers from them . he is patient to us-ward , 2. pet. 3. 9 , that is , that believe . the gospell is the word of christs patience even to believers . a soule acquainted with the gospell , knowes that there is no property of christ rendred more glorious therein , than that of his patience ; that he should beare with so many unkindnesses , so many causelesse breaches , so many neglects of his love , so many affronts done to his grace , so many violations of ingagements , as he doth ; it manifests his gospell to be not only the word of his grace , but also of his patience . he suffers also from them , in all the reproaches , they bring upon his name and wayes : and he suffers in them ; for in all their afflictions , he is afflicted . 2. towards his elect , not yet effectually called . revel. 3. 20. he stands waiting at the doore of their hearts , and knocks for an entrance . he deales with them by all meanes , and yet stands and waits , untill , his head is filled with the dew , and his lockes with the drops of the night , cant. 5. 2. as enduring the cold and inconvenencies of the night , that when his morning is come ; he may have entrance . oftentimes for a long season , he is by them scorned in his person , persecuted in his saints and wayes , reviled in his word , whilest he stands at the doore , in the word of his patience , with his heart full of love towards their poore rebellious soules . 3. to the perishing world ; hence the time of his kingdome , in this world is called the time of his patience . revel. 1. 9. he endures the vessels of wrath with much long suffering . rom. 9. 22. whilest the gospell is administred in the vvorld , he is patient tovvards the men thereof , untill the saints in heaven and earth are astonished , and cry out , how long ? psal. 13. 1 , 2. psal. 35. 17. revel. 6. 10 ; and themselves doe mocke at him as if he vvere an idol , 2. pet. 3. 4. he endures from them bitter things ; in his name , wayes , worship , saints , promises , threats , all his interest of honour and love ; and yet passeth by them , le ts them alone , does them good ; nor will he cut this way of proceeding short , untill the gospell shall be preached no more ; patience must accompany the gospell . now this is the word that is to be kept , that we may be kept from the houre of temptation . three things are implyed in the keeping of this word , 1. knowledge . 2. valuation . 3. obedience . 1. knowledge , he that will keep this word must know it , be acquainted with it ; under a foure fold notion , 1. as a word of grace and mercy to save him . 2. as a word of holinesse and purity to sancitfy him . 3. as a word of liberty and power to enoble him , and set him free . 4. as a word of consolation to support him in every condition . 1. as a word of grace , and mercy able to save us : it is the power of god unto salvation , rom. 1. 16. the grace of god that bringeth salvation , titus , 2. 11. the word of grace , that is able to build us up , and to give us an inheritance among all them that are sanctified , act. 20. 32. the word that is able to save our soules , jam. 1. 21. when the word of the gospell is knowne , as a word of mercy , grace , and pardon , as the sole evidence for life , as the conveyance of an eternall inheritance ; when the soule finds it such to it selfe , it will strive to keep it . 2. as a word of holinesse and purity able to sanctify him ; ye are cleane through the word i have spoken unto you , saith our saviour , joh. 15. 3. to that purpose is his prayer , joh. 17. 17. he that knowes not the word of christs patience , as a sanctifying cleansing word , in the power of it , upon his owne soule ; neither knowes it , nor keeps it . the empty profession of our daies , knowes not one step towards this duty ; and thence it is , that the most are so overborne under the power of temptations : men full of selfe , of the world , of fury , ambition , and almost all unclean lusts , do yet talk of keeping the word of christ , see 1. pet. 1. 22. 2. tim. 2. 19. 3. as a word of liberty and power , to enoble him , and set him free ; and this , not only from the guilt of sinne and wrath , for that it doth , as it is a word of grace and mercy ; nor only from the power of sinne , for that it doth as it is a word of holinesse ; but also from all outward respects of men , or the world , that might entangle him , or enslave him , that declares us to be christs freemen , and in bondage unto none , joh. 8. 32. 1. cor. 7. 23. we are not by it , freed from due subjection unto superiours , not from any duty , not unto any sinne , 1. pet. 2. 16. but in two respects , it is a word of freedome , liberty , largenesse of mind , power , and deliverance from bondage . 1. in respect of conscience , as to the worship of god , gal. 5. 1. 2. in respect of ignoble slavish respects , unto the men , or things of the world , in the course of our pilgrimage ; the gospell gives a free , large , and noble spirit in subjection to god , and none else ; there is administred in it , a spirit not of feare , but of power , and of love , and of a sound mind , 2 tim. 1. 7. a mind in nothing terrified , phil. 1. 28. not swayed with any by respect whatever ; there is nothing more unworthy of the gospell , then a mind in bondage to persons , or things prostituting its selfe to the lusts of men , or affrightments of the world . and he that thus knowes the word of christs patience , really and in power , is even thereby freed from innumerable , from unspeakable temptations . 4. as a word of consolation to support him in every condition ; and to be a full portion in the want of all , that is a word attended with joy unspeakable and full of glory ; it gives supportment , reliefe , refreshment , satisfaction , peace , consolation , joy , boasting , glory , in every condition whatever ; thus to know the word of christs patience , thus to know the gospell , is the first part , and it is a great part of this condition of our preservation from the houre , and power of temptation . 2. valuation of what is thus knowne , belongs to the keeping of this word , that is to be kept as a treasure , 2 tim. 1. 14. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that excellent depositum ( that is the word of the gospell ) keep it , ( saith the apostle ) by the holy ghost ; and , hold fast the faithfull word , tit. 1. 9. it is a good treasure , a faithfull word , hold it fast . it is a word that comprizes the whole interest of christ in the world . to value that as our chiefest treasure , is to keep the word of christs patience . they that will have a regard from christ in the time of temptation , are not to be regardlesse , of his concernments . 3. obedience , personall obedience , in the universall observation of all the commands of christ , is the keeping of his word , joh. 14. 15. close adherence unto christ , in holinesse , and universall obedience , then when the opposition , that the gospell of christ doth meet withall in the world , doth render it signally the word of his patience , is the life and soule of the duty required . now all these are to be so managed , with that intention of mind and spirit , that care of heart , and diligence of the whole person , as to make up a keeping of this word ; which evidently includes all those considerations . we are arrived then to the summe of this safeguarding duty ; of this condition of freedome from the power of temptation ; he that having a due acquaintance with the gospell , in its excellencies , as to him , a word of mercy , holinesse , liberty and consolation , values it , in all its concernments as his choisest and only treasure ; makes it his businesse , and the work of his life , to give himselfe up unto it in universall obedience , then especially , when opposition , and apostacy put the patience of christ to the utmost , he shall be preserved from the houre of temptation . this is that which is comprehensive of all that went before ; and is exclusive of all other waies for the obtaining of the end proposed ; nor let any man think without this , to be kept one houre from entring into temptation ; where ever he failes there temptation enters . that this will be a sure preservative may appeare , from the ensuing considerations . 1. it hath the promise of preservation , and this alone hath so . it is solemnly promised in the place mentioned to the church of philadelphia on this account . when a great triall and temptation was to come on the world , at the opening of the seventh seale , rev. 7. 3. a caution is given for the preservation of gods sealed ones , which are described to be those , who keep the word of christ : for the promise is , that it should be so . now in every promise there are three things to be considered . 1. the faithfulnesse of the father who gives it . 2. the grace of the son which is the matter of it . 3. the power and efficacy of the holy ghost which puts the promise in execution . and all these are ingaged for the preservation of such persons from the houre of temptation . 1. the faithfulnesse of god , accompanyeth the promise . on this account is our deliverance laid , 1 cor. 10. 13. though we be tempted , yet we shall be kept from the houre of temptation ; it shall not grow too strong for us . what comes on us , we shall be able to beare ; and what would be too hard for us , we shall escape . but what security have we hereof ? even the faithfulnesse of god ; god is faithfull who will not suffer you &c. and wherein is god's faithfulnesse seen and exercised ? he is faithfull that promised , heb. 10. 23. his faithfulnesse consists in his discharge of his promises . he abideth faithfull , he cannot deny himselfe , 2 tim. 2. 13. so that by being under the promise , we have the faithfulnesse of god ingaged for our preservation . 2. there is in every promise of the covenant the grace of the son ; that is the subject matter of all promises . i will keep thee , how ? by my grace with thee : so that what assistance the grace of christ can give to a soule that hath a right in this promise , in the houre of temptation , it shall enjoy it . pauls temptation grew very high ; it was likely to have come to its prevalent houre : he beseeches the lord , ( that is the lord jesus christ ) for help , 2 cor. 12. 8. and receives that answer from him , my grace is sufficient for thee ; vers. 9 : that it was the lord christ and his grace , with whom he had peculiarly to do , is evident from the close of that verse ; i will glory in my infirmity , that the power of christ may rest upon me ; or the efficacy of the grace of christ in my preservation , be made evident , so heb. 2. 18. 3. the efficacy of the spirit , accompanyeth the promises . he is called the holy spirit of promise ; not only , because he is promised by christ , but also , because he effectually makes good the promise , and gives it accomplishment in our soules . he also then is ingaged to preserve the soule walking according to the rule laid downe : see isai. 59. the last . thus where the promise is , there is all this assistance ; the faithfulnesse of the father , the grace of the son , the power of the spirit ; all are ingaged in our preservation . 2. this constant universall keeping of christs word of patience , will keep the heart and soule in such a frame as wherein no prevalent temptation , by virtue of any advantages whatever , can seize upon it , so as totally to prevaile against it . so david prayes , ps. 25. 21. let integrity preserve me . this integrity and uprightnesse , is the old-testament-keeping the word of christ , universall close walking with god . now how can they preserve a man ? why by keeping his heart in such a frame , so defended on every side , that no evill can approach or take hold on him . faile a man in his integrity , he hath an open place for temptation to enter , isa. 57. 21. to keep the word of christ , is to do it universally , as hath been shewed ; this exercises grace in all the faculties of the soule ; & compasses it with the whole armour of god : the understanding is full of light , the affections of love and holinesse ; let the wind blow from what quarter it will , the soule is fenced and fortified ; let the enemy assault when , or by what meanes he pleaseth , all things in the soule of such an one are upon the guard : how can i do this thing and sinne against god , is at hand , especially , upon a twofold account , doth deliverance and security arise from this hand . 1. by the mortification of the heart unto the matter of temptations . the prevalency of any temptation arises from hence ; that the heart is ready to close with the matter of it . there are lusts within , suited to the proposalls of the world or satan without . hence james resolves all temptations into our owne lusts . ch. 1. 14. because either they proceed from , or are made effectuall by them as hath been declared . why doth terror , or threates turne us aside , from a due constancy in the performance of our duty ? is it not because there is unmortified carnall feare abiding in us , that tumultuates in such a season ? why is it that the allurements of the world , and compliances with men entangle us ? is it not because our affections are entangled with the things and considerations proposed unto us ? now keeping the word of christs patience , in the manner declared , keeps the heart mortified to these things , and so it is not easily entangled by them . saith the apostle , gal. 2. 20. i am crucified with christ , he that keeps close to christ , is crucified with him ; and is dead to all the desires of the flesh and the world : as more fully ; chap. 6. 14. here the match is broken , and all love , entangling love dissolved . 1. the heart is crucified to the world , and all things in it . now the matter of all temptations almost is taken out of the world ; the men of it , or the things of it make them up . as to these things saies the apostle i am crucified to them : ( and it is so with every one , that keeps the word of christ , my heart is mortified unto them ; i have no desire after them ; nor affection to them , nor delight in them : and they are crucified unto me . the crownes , glories , thrones , pleasures , profits , of the world , i see nothing desirable in them ; the lusts , sensuall pleasures , love , respects , honours of men , name and reputation among them , they are all as a thing of nought ; i have no value , nor estimation of them . this soule is safeguarded from assaults of manifold temptations . when achan saw the goodly babilonish garment , and two hundred shekells of silver , and a wedge of gold ; first he coveted them , then he took them , joh. 7. 21. temptation subtilly spreads the babilonish garment of favour , praise , peace , the silver of pleasure , or profit , with the golden contentmens of the flesh , before the eyes of men ; if now there be that in them alive , unmortified , that will presently fall a coveting , let what feare of punishment will ensue , the heart or hand , will be put forth unto iniquity . herein then lyes the security of such a frame , as that described ; it is alwaies accompanied with a mortified heart ; crucified unto the things that are the matter of our temptations ; without which it is utterly impossible , that we should be preserved one moment when any temptation doth befall us . if liking , and love of the things proposed , insinuated , commended in the temptation , be living and active in us , we shall not be able to resist and stand . 2. in this frame the heart is filled with better things , and their excellency ; so farre as to be fortified against the matter of any temptation . see what resolution this puts paul upon : phil. 3. 8. all is losse and dung to him . who would go out of his way , to have his armes full of losse and dung ? and whence is it , that he hath this estimation of the most desirable things in the world ? it is from that deare estimation he had of the excellency of christ ; so vers. 10. when the soule is exercised to communion with christ , and to walking with him : he drinks new wine , and cannot desire the old things of the world , for he saies the new is better . he tasts every day how gracious the lord is , and therefore longs not after the sweetnesse of forbidden things , which indeed have none . he that makes it his businesse to eate daily of the tree of life , will have no appetite unto other fruit , though the tree that bare them seeme to stand in the middest of paradise . this the spouse makes the meanes of her preservation ; even the excellency which by daily communion , shee found in christ and his graces , above all other desirable things . let a soule exercise it selfe to communion with christ , in the good things of the gospell , pardon of sinne , fruits of holinesse , hope of glory , peace with god , joy in the holy ghost , dominion over sinne , and he shall have a mighty preservative against all temptations . as the full soule loatheth the honey comb ; a soule filled with carnall , earthly , sensuall contentments finds no rellish nor savour in the sweetest spirituall things ; so he that is satisfied with the kindnesse of god , as with marrow and fatnesse , that is every day entertained at the banquet of wine , wine upon the lees , and well refined , hath an holy contempt of the baits and allurements that lye in prevailing temptations , and is safe . 3. he that so keeps the word of christs patience , is alwaies furnished with preserving considerations and preserving principles : morall and reall advantages of preservation . 1. he is furnished with preserving considerations , that powerfully influence his soule in his walking diligently with christ : besides the sense of duty which is alwaies upon him , he considers , 1. the concernment of christ , whom his soule loves in him and his carefull walking . he considers that the presence of christ is with him , his eye upon him , that he ponders his heart and waies , as one greatly concerned in his deportment of himselfe , in a time of triall . so christ manifests himselfe to do , revel. 2. 19 , 20. i consider all ; what is acceptable , what to be rejected : he knowes that christ is concerned in his honour , that his name be not evill spoken of by reason of him ; that he is concerned in love to his soule ; having that designe upon him to present him holy and unblameable and unreproveable in his sight , col. 1. 22. and his spirit is grieved where he is interrupted in this work ; concerned on the account of his gospell , the progresse and acceptation of it in the world ; its beauty would be slurred , its good things reviled , its progresse stopped , if such an one be prevailed against ; concerned in his love to others , who are grieveously scandalized , and perhaps ruined by the miscarriages of such . when hymeneus and philetus fall , they overthrow the faith of some , and saies such a soule then , who is exercised to keep the word of christs patience , when intricate , perplexed , intangling temptations , publique , private , personall , do arise ? shall i now be carelesse , shall i be negligent , shall i comply with the world , & the wayes of it ? oh what thoughts of heart hath he concerning me , whose eye is upon me ? shall i contemne his honour , despise his love , trample his gospell in the mire under the feet of men , turne aside others from his ways ? shall such a man as i fly , give over resisting ? it cannot be . there is no man who keeps the word of the patience of christ , but is full of this soul pressing consideration ; it dwells on his heart and spirit , and the love of christ constraines him so to keep his heart and waies , 2 cor. 5. 10. 2. the great consideration of the temptations of christ in his behalfe , and the conquest he made in all assaults for his sake , and his good , dwell also on his spirit . the prince of this world came upon him , the glory of this world was shewed unto him , every thing in earth or hell , that hath either allurement or affrightment in it , was proposed to him , to divert him from the worke of mediation , which for us he had undertaken : this whole life he calls the time of his temptation : but he resisted all , conquered all , and is become a captaine of salvation to them that obey him . and , saies the soule , shall this temptation , these arguings , this plausible pretence , this sloth , this selfe love , this sensuality , this baite of the world , turne me aside , prevaile over me , to desert him who went before me , in the waies of all temptations that his holy nature was obnoxious unto , for my good ? 3. dismall thoughts of the losse of love , of the smiles of the countenance of christ , do also frequently exercise such a soul . he knowes what it is to enjoy the favour of christ , to have a sense of his love , to be accepted in his approaches to him , to converse with him ; and perhaps hath been sometimes at some losse in this thing , and so knowes also , what it is to be in the dark , distanced from him . see the deportment of the spouse in such a case , cant. 3. 4. when she had once found him again ; she holds him , she will not let him go , she will loose him no more . 2 he that keeps the word of christs patience , hath preserving principles , whereby he is acted . some of them may be mentioned . 1 first , in all things he lives by faith , and is acted by it in all his waies . gal. 2. 20. now upon a twofold account hath faith , when improved , the power of preservation from temptation annexed unto it . 1 because it empties the soule of its own wisdome , understanding and fulnesse , that it may act in the wisdome and fulnesse of christ . the only advice for preservation in trials and temptations lies in that of the wise man : prov. 3. 5. trust in the lord with all thine heart , and leane not to thine own understanding . this is the worke of faith : it is faith ; it is to live by faith . the great failing of men in trialls , is their leaning to , or leaning upon , their owne understanding and counsell . what is the issue of it , job . 18. 7. the steps of his strength shall be straightned , and his owne counsell shall cast him downe . first he shall be entangled , and then cast downe ; and all by his own counsell , untill he come to be ashamed of it , as ephraim was , hos. 10. 6. when ever in our trials , we consult our own understandings , hearken to selfe reasonings , though they seeme to be good and tending to our preservation , yet the principle of living by faith is stifled , and we shall in the issue be cast down by our own counsels ; now nothing can empty the heart of this selfefullnesse , but faith , but living by it , but , not living our selves , but having christ live in us , by our living by faith on him . 2. faith making the soule poore , empty , helplesse , destitute in its selfe , ingages the heart , will , and power of jesus christ , for assistance , of which i have spoken more at large elsewhere . 2. love to the saints , with care that they suffer not upon our account , is a great preserving principle in a time of temptations and trialls . how powerfull this was in david , he declares in that earnest prayer , psal. 69. 6. let not them that wait on thee , o lord god of hosts , be ashamed for my sake , let not those that seeke thee be confounded for my sake , o god of israel . o let not me so miscarry , that those for whom i would lay downe my life , should be put to shame , be evill spoken of , dishonoured , reviled , contemned , on my account , for my failings . a selfish soule , whose love is turned wholly inwards , will never abide in a time of triall . many other considerations and principles , that those who keep the word of christ's patience in the way and manner before described are attended withall , might be enumerated , but i shall content my selfe to have pointed at these mentioned . and will it now be easy to determine , whence it is that so many in our dayes , are prevailed on , in the time of trial : that the houre of temptation comes upon them , and beares them downe , more or lesse before it ? is it not because amongst the great multitude of professors , that we have , there are few that keep the word of the patience of christ ? if we wilfully neglect , or cast away our interest in the promise of preservation , is it any wonder , if we be not preserved ? there is an houre of temptation come upon the world , to try them that dwell therein : it variously exerts its power and efficacy ; there is not any way , nor thing , wherein it may not be seene acting and putting forth it selfe , in worldlinesse , in sensuality , in loosenesse of conversation , in neglect of spirituall duties , private , publicke , in foolish , loose , diabolicall opinions , in haughtinesse and ambition ; in envy and wrath , in strife and debate , revenge , selfishnesse , in atheisme and contempt of god , doth it appeare . they are but branches of the same root , bitter streames of the same fountaine , cherished by peace , prosperity , security , apostasies of professors & the like ; & alasse how many do dayly fall under the power of this temptation , in generall ? how few keep their garments girt about them , and undefiled ? and if any urging particular temptation , befall any , what instances almost have we of any that escape ? may we not describe our condition , as the apostle that of the corinthians in respect of an outward visitation ; some are sick , and some are weake , and many sleep ; some are wounded , some defiled , many utterly lost ▪ what is the spring and fountaine of this sad condition of things ? is it not , as hath been said ; we doe not keep the word of christ's patience in universall close walking with him ; and so lose the benefit of the promise given & annexed thereunto . should i goe about to give instances of this thing ; of professors coming short of keeping the word of christ , it would be a long worke . these 4 heads would comprise the most of them . 1. conformity to the world , which christ hath redeemed us from , almost in all things , with joy and delight ; in promiscuous compliances with the men of the world . 2. neglect of duties which christ hath enjoined , from close meditation to publick ordinances . 3. strife , variance , and debate among our selves , woefull judging and despising one another , upon account of things forraigne to the bond of communion that is between the saints . 4. selfe-fulnesse as to principles , and selfishness as to ends . now where these things are , are not men carnall ? is the word of christs patience effectuall in them ? shall they be preserved ? they shall not . would you then be preserved , and kept from the hour of temptation ; would you watch against entring into it , as deductions from what hath been delivered in this chapter : take the ensuing cautions . 1 take heed of leaning on deceitfull assistances ; as 1 your owne counsells , understandings , reasonings , though you argue in them never so plausibly in your own defence , they will leave you , betray you ; when the temptation comes to any height , they will all turne about , and take part with your enemy , and plead as much for the matter of the temptation whatever it be , as they pleaded against the end and issue of it before . 2 the most vigorous actings by prayer , fasting , & other such meanes against that particular lust , corruptiō , temptation , wherewith you are exercised , & have to do . this will not avail you , if in the mean time there be neglects , on other accounts . to hear a man wrestle , cry , contend as to any particular of temptation , and immediatly fall into wordly waies , worldly compliances , loosenesse , and negligence in other things ; it is righteous with jesus christ to leave such an one to the hour of temptation . 3 the generall security of saints perseverance , and preservation from totall apostasy . every security that god gives us , is good in its kind , and for the purpose for which it is given to us ; but when it is given for one end , to use it for another , that is not good or profitable . to make use of the generall assurance of preservation from totall apostasy , to support the spirit in respect of a particular temptation , will not in the issue advantage the soule ; because notwithstanding that , this or that temptation may prevaile . many releive themselves with this , untill they find themselves in the depth of perplexities . 1 apply your selves to this great preservation of faithfull keeping the word of christs patience in the middest of all trialls and temptations . 2 in particular , wisely cōsider wherein the word of christs patiēce is most likely to suffer in the daies wherein we live , and the seasons that passe over us , & so vigorously set your selves to keep it in that particular , peculiarly . you will say , how shall we know wherein the word of christs patience in any season is like to suffer ? i answer : consider what workes he peculiarly performes in any season , and neglect of his word in reference to them , is that wherein his word is like to suffer . for instance ; the workes of christ , wherein he hath been peculiarly ingaged in our daies and seasons , seeme to be these . 1 the powring of contempt upon the great men and great things of the world , with all the enjoyments of it . he hath discovered the nakednesse of all earthly things , in overturning , overturning , overturning both men , and things , to make way for the things that cannot be shaken . 2. the owning of the lot of his own inheritance in a distinguishing manner , putting a difference between the precious and the vile , and causing his people to dwell alone , as not reckoned with the nations . 3. in being nigh to faith and prayer , honouring them above all the strength and counsels of the sons of men . 4. in recovering his ordinances and institutions from the carnall administrations that they were in bondage under by the lusts of men , bringing them forth in the beauty and the power of the spirit . wherein then in such a season must lie the peculiar neglect of the word of christs patience ? is it not in setting a value on the world and the things of it , which he hath stained and trampled under foot ? is it not in the slighting of his peculiar lot , his people , and casting them into the same considerations with the men of the world ? is it not in leaning to our own counsels and understandings ? is it not in the defilement of his ordinances , by giving the outward court of the temple to be trod upon by unsanctified persons . let us then be watchfull , and in these things keep the word of the patience of christ , if we love our own preservation . 5. in this frame urge the lord jesus christ with his blessed promises , with all the considerations that may be apt to take and hold the king in his galleries , that may worke on the heart of our blessed and mercifull high priest , to give sutable succour at time of need . chap. ix . a generall exhortation to the duty prescribed . having thus passed through the consideration of the duty of watching , that we enter not into temptation , i suppose i need not adde motives to the observance of it . those who are not moved by their own sad experiences , nor the importance of the duty , as laid down in the entrance of this discourse , must be left by me to the farther patience of god . i shall only shut up the whole with a generall exhortation to them , who are in any measure prepared for it , by the consideration of what hath been spoken . should you go into an hospitall , and see many persons lying sick and weak , sore and wounded , with many filthy diseases and distempers , and should enquire of them , how they fell into this condition , and they should all agree to tell you , such , or such a thing was the occasion of it ; by that i got my wound saies one , and my disease saies another ; would it not make you a little carefull how , or what you had to do with that thing or place ? surely it would . should you go to a dungeon , and see many miserable creatures bound in chaines for an approaching day of execution , and inquire the way and means whereby they were brought into that condition , and they should all fix on one and the same thing , would you not take care to avoid it ? the case is so with entring into temptation : ah ! how many poor , miserably , spiritually , wounded soules have we every where ? one wounded by one sin , another by another ; one falling into filthinesse of the flesh , another of the spirit : aske them nowhow they cameinto this state and condition ; they must all answer , alas ! we entred into temptation , we fell into cursed snares and intanglements , and that hath brought us into the woefull condition you see . nay if a man could look into the dungeons of hell , and see the poor damned soules that lie bound in chaines of darknesse , and hear their cries : what would he be taught ? what do they say ? are they not cursing their tempters , and the temptations that they entred in ? and shall we be negligent in this thing ? salomon tells us , that the simple one that followes the strange woman , knows not that the dead are there , that her house inclineth to death , and her paths to the dead : ( which he repeats 3 times ) and that is the reason , that he ventures on her snares . if you knew what hath been done by entring into temptation , perhaps you would be more watchfull and carefull . men may think that they shall do well enough notwithstanding ; but can a man take fire in his bosome , and his cloathes not be burnt , can one goe upon hot coales , and his feet not be burnt , prov. 7. 27. 28. no such thing : men come not off their temptation without wounds , burnings , and scars . i know not any place in the world where there is more need of pressing this exhortation than in this place : go to our severall colledges , enquire for such and such young men ; what is the answer in respect of many ? ah ! such an one was very hopefull for a season , but he fell into ill company & he is quite lost . such an one had some good beginning of religion , we were in great expectation of him , but he is fallen into temptation : and so in other places ; such an one was usefull and humble , adorned the gospell , but now he is so wofully intangled with the world , that he is growne all selfe , hath no sap nor favour ; such an one was humble and zelous , but he is advanced and hath lost his first love and wayes : oh how full is the world , how full is this place , of these wofull examples : to say nothing of those innumerable poore creatures who are fallen into temptation by delusions in religion . and is it not time for us to awake , before it be too late ; to watch against the first risings of sin , the first attempts of satan , and all wayes whereby he hath made his approaches to us , be they never so harmelesse in thēselves . have we not experience of our weaknesse , our folly , the invincible power of temptation when once it is gotten within us . as for this duty that i have insisted on , take these considerations : 1. if you neglect it , it being the only means prescribed by our saviour , you will certainly enter into temptation , and as certainly fall into sinne : flatter not your selves ; some of you are old disciples , have a great abhorrency of sinne ; you thinke it impossible you should ever be seduced so , and so : but , let him ( who ever he be ) that standeth take heed lest he fall : it is not any grace received , it is not any experience obtained , it is not any resolution improved , that will preserve you from any evill , unlesse you stand upon your watch : what i say to you , sayes christ , i say to all ; watch . perhaps you may have had some good successe for a time , in your carelesse frame : but awake , admire god's tendernesse and patience , or evill lyes at the doore . if you will not performe this duty , who ever you are , one way or other , in one thing or other , spiritual or carnall wickednesse , you will be tempted , you will be defiled , and what will be the end thereof ? remember peter . 2. consider that you are alwayes under the eye of christ , the great captaine of our salvation , who hath enjoyned us to watch thus , & pray that we enter not . what thinke you are the thoughts , & what the heart of christ , when he sees a temptation hastening towards us , a storme rising about us , and we are fast asleep ? doth it not grieve him , to see us expose our selves so to danger , after he hath given us warning upon warning ? whilest he was in the dayes of his flesh , he considered his temptation whilest it was yet coming and armed himselfe against it : the prince of this world cometh , sayes he , but he hath no part in me . and shall we be negligent under his eye ? do but think that thou seest him coming to thee , as he did to peter when he was asleep in the garden , with the same reproof , what ! canst thou not watch one houre ? would it not be a grief to thee to be so reproved , or to heare him thundring against thy neglect from heaven , as against the church of sardis , revel. 3. 2. 3. consider that if thou neglect this duty , and so fall into temptation , which assuredly thou wilt do , that when thou art intangled , god may withall bring some heavy affliction or judgment upon thee , which by reason of thy intanglement , thou shalt not be able to look on any otherwise , than as an evidence of his anger & hatred : & than what wilt thou do with thy temptation and affliction together ? all thy bones will be broken , and thy peace and strength will be gone in a moment . this may seeme but as a noyse of words for the present , but if ever it be thy condition , thou wilt find it to be full of woe and bitternesse . oh then let us strive to keep our spirits unintangled , avoiding all appearance of evill , and all wayes leading thereunto : especially all waies , businesses , societies , and imployments that we have already found disadvantageous to us . finis . notes, typically marginal, from the original text notes for div a90277e-1150 a heb. 2. 9. gal. 3. 13. 2 〈◊〉 . 5. 21. gen. 22. 12. mat. 4. 8 ▪ notes for div a90277e-6240 heb. 2. 52. gen. 12. 12 , 13. gen. 20. 2 rom. 6. 1 , 2. notes for div a90277e-15140 mortification of sin in believer . notes for div a90277e-16950 2 cor. 4. 6. a treatise of the dominion of sin and grace wherein sin's reign is discovered, in whom it is, and in whom it is not : how the law supports it, how grace delivers from it, by setting up its dominion the heart / by john owen ... owen, john, 1616-1683. 1688 approx. 179 kb of xml-encoded text transcribed from 76 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a53731) transcribed from: (early english books online ; image set 49192) images scanned from microfilm: (early english books, 1641-1700 ; 545:1) a treatise of the dominion of sin and grace wherein sin's reign is discovered, in whom it is, and in whom it is not : how the law supports it, how grace delivers from it, by setting up its dominion the heart / by john owen ... owen, john, 1616-1683. [14], 136 p. printed by j. l. for william marshall ..., london : 1688. reproduction of original in bristol public library, bristol, england. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sin -early works to 1800. grace (theology) 2005-03 tcp assigned for keying and markup 2005-03 aptara keyed and coded from proquest page images 2005-04 simon charles sampled and proofread 2005-04 simon charles text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion a treatise of the dominion of sin and grace , wherein sin 's reign is discovered , in whom it is , and in whom it is not : how the law supports it : how grace delivers from it , by setting up its dominion in the heart . rom. vi . 14. for sin shall not have dominion over you , for ye are not under the law but under grace . by the late pious and learned minister of the gospel john owen , d. d. london , printed by j. l. for william marshal , at the bible in newgate-street , 1688. to the serious reader . one of the great gospel enquiries that a christian ought to be most critical and curious in resolving to himself , upon the most impartial examination of his own heart , concerning his spiritual state , and standing in grace , is , whether he be in the faith or no ? which doubt can be resolved but two ways , either by faith it self , closing with its true objects as offered in the gospel in its direct act ; and so it evidenceth it self , being the evidence of things not seen , as all the natural senses evidence themselves by their own acts upon their proper objects : for he that sees the sun , hath argument enough to himself , that he is not blind , but hath a seeing eye , and faith , therefore is frequently represented to us by seeing as john vi . 40. and elsewhere ; which evidence is according to the degrees of faith , weaker or stronger , and hence carries lesser or greater assurances with it ; but such as are of the highest and best nature , giving the greatest glory to the grace and truth of god , and the firmest stay to the soul in the greatest storms of temptation , being as an anchor fastened within the vail sure and stedfast . or else additionally , that our joy may be full ; and , for further confirmation , especially in such cases wherein our faith seems to fail us , and we are like thomas , god hath out of his abundant grace in the gospel provided arguments for us to raise from spiritual sence , to judge of our state and standing by . but this requires the teachings of the spirit , and thence a spirit of discerning , experience of , and insight into our own hearts and ways , with senses exercised by reason of use , that these grounds and arguments may be matter of comfort and establishment unto us . i call these latter evidences , subordinate ones , and additional to that of faith , of great use by way of establishment and confirmation unto believers , provided they be not abused to sole resting and reliance upon them , to the great prejudice of our life , of faith , for we live by faith ( so must all repenting sinners when they have attained to the highest pitch of holiness in this life ) and not by sense , no not spiritual sense ; it 's a good hand-maid to faith , but no good mistress to it . moreover trials of this nature are often of a marvellous awakening , and convincing nature unto poor secure sinners , formal and hypocritical professors , for many of them hold true with great demonstration in the negative , 1 joh. iij. 14. he that loveth not his brother , abideth in death . and v. 10. in this the children of god and the children of the devil are manifest , whosoever doth not righteousness is not of god , neither he that loveth not his brother . now these tests come upon an unregenerate man , as clear and strong convictions of his undone estate , when by gospel light shining into his dark heart , it evidently appears , that there is a total absence of such eminent graces , that are inseparable from a child of god ; but when a poor broken-hearted , self-condemning sinner comes to try himself by these tests , especially under great temptation , he chargeth all that he finds in himself for hypocrisy , formality and sin , sits altogether in darkness in respect of those sparks of internal light , and is fain at last when he hath broken all his flints , and worn out all his steel , in compassing himself about with sparks of his own kindling , to turn unto christ by faith , as a prisoner of hope , believing in hope against hope ; and from him to fetch by a direct act of faith , as from the sun of righteousness , all his light of life and comfort , and then he will be able to light all his small tapers , yea all inferiour arguments of his good estate will , flow in with much enlargement , and increase of consolation . as streams of living water flowing forth of the fountain , set open for sin and for vncleanness , into the belly of the true believing sinner , receiving by faith of the fulness of christ through the spirit , abundantly supplying him with rivers of true substantial living graces and consolations , being filled with the fruits of righteousness , to the praise and glory of christ. now among disquisitions of this latter nature and use , this is none of the least , whether we are under the dominion of sin or no ? either we are or are not ; if we are , our state is most certainly dangerous ; for such are under the law , and the law hath concluded all under wrath. if we are not under sin 's dominion , we are in a blessed and happy estate , being under grace ; for these two dominions divide the world , and every son and daughter of adam is under one or the other , and none can be under both at the same time . now our being under grace can be no way better evidenced than by our being in christ by faith , for he that is so is a new creature , is passed from death to life , will still be mortifying sin , the strong man in sin 's dominion being cast out , and therefore faith is said to be our victory , through the supply of all grace received from jesus christ. indeed it calls for no small spiritual skill and understanding to pass aright judgment in these matters : undoubtedly many are deceived in taking wrong measures to search out these deep things of god , taking them to belong to the mere faculties and endowments of a natural man , not considering that they are of the spirits revelation only : and hence it is that many poor creatures in a bondage state under the law , and therefore under sin 's dominion , do work like slaves in the dunghil of their own hearts , to find out some natural religion or moral goodness in themselves , to recommend them unto god ; but such recommendation must be under the law , it cannot be under grace ; and therefore such are under the dominion of sin infallibly as the israelites were , which followed after the law of righteousness but attained not unto the law of righteousness . wherefore , because they sought it not by faith , but as it were by the works of the law , for they stumbled at that stumbling stone , rom. ix . 32. and it is greatly to be bewailed , that many professors that sit under the means of grace , are so tender of their secure and palliated consciences , that they cannot indure that the rays of true gospel light should shine directly into their hearts , being contented with a name only , that they do live ; they are loath to come to any narrow search or trial , least they should be found out and appear to themselves in their ugly shapes , whilst they are willing that all the world should have a good opinion of them , under which they cannot admit of any inward disturbances , but desire to sleep in a whole skin . others there are , sincere , broken-hearted believers , scared at the rock of presumption , on which they see so many professors wracked daily , are apt to fall upon the other extream , and too wrongfully , to free grace , condemn themselves , as being under the dominion of sin , and therefore censure themselves to be under the law and wrath , notwithstanding all their seeming faith and holiness , calling that presumption and this hypocrisy : hence returning to a kind of spirit of bondage again to fear , their faith is shaken by prevailing unbelief , their peace is broken , and all gospel ordinances rendred ineffectual , as to their true ends of profit , edification and comfort . hence , though they are truly under grace , they do not know , or rather through temptation , will not acknowledge it , but go mourning all the day long , because of the oppressor , and the enemy : but i beseech such a poor soul to consider a little , and not to receive the grace of god in vain , dost thou groan under the vsurpation and oppression of remaining sin , and is this the dominion of it ? is there no difference between sin 's dominion , and sin 's tyranny and vsurpation ? dominion is upon account of right of conquest , or subjection , there is upon both that sin reigns in , carnal and unregenerate men , who yield up their members as instruments of vnrighteousness unto sin , but you reckon your selves dead unto sin , having no joy in its prevalency but grief , being planted in this respect , in the likeness of christ's death , who died unto sin once , but dieth no more . sin shall have no more dominion over him ; likewise reckon ye also your selves dead indeed unto sin , but alive unto god through jesus christ our lord , i. e. to be under grace , to put your self freely and joyfully under the conduct and dominion of jesus christ , and to keep up a continual fight and opposition against the prevailing power of sin. indeed sin will often , as an out-lying watchful enemy , make its assaults and incursions on the best of god's children , as it did on david , hezekiah , peter , and though it may make breaches upon them , sin shall not have a dominion , and set up a throne of inquity in their hearts . grace will beat out sin 's throne ; for , indeed , the words of this text , that is , the subject of the ensuing treatise , carry the force of a promise to the saints , to animate and encourage them to fight against sin under the banner of our lord jesus , the captain of our salvation made perfect through sufferings ; for sin shall not have dominion , &c. in treating of which text , this late learned and reverend author hath acted the part of a good work man , that rightly divided the word of god ( as in all his other writings of the like nature ) giving every one their portion , as it belongs to them , with so much perspicuity and demonstration , that if ( christian reader ) thou wilt afford a little time and pains to read , meditate , dilate and digest well the truths here laid before thee , through the blessing of the god of all grace , thou wilt find much satisfaction , and real spiritual advantage unto thy soul , either to awaken and recover thee from under the dominion of sin ( the dangerous and palpable symptoms thereof , being here plainly made manifest ) or else to discover thy happy estate in being taken from under the law , and brought under the dominion of grace , whereby thou maist assume great encouragement to thy self , to proceed more chearfully in running the race set before thee . it 's enough to say , that the author hath left his encomium firmly rooted in the minds of all pious and learned men , that are acquainted with his writings , polemick or practical : yea , his renown will always be great in after generations among the churches of christ , and all true lovers of the great truths of the gospel . and that he is the author of this small tract is sufficient to recommend it to thy most serious perusal , taking this assurance , that it was left ( among other writings of great value ) thus perfected for the press by his own hand , and is now by his worthy relict published for the benefit of others besides her self . i doubt not but thou wilt say , that it will answer the several lines that hath been drawn in thy heart , by sin or grace , as face answereth face in a glass , and that this may be the effect of thy perusal thereof , in order to thy spiritual and eternal wellfare , is the hearty desire and prayer of thy unfeigned well-wisher , j. c. the contents . chap. i. what sin is consistent with the state of grace , and what not . sin 's great design in all , to obtain dominion : it hath it in vnbelievers , and contends for it in believers . the ways by which it acts . page 1 chap. ii. the enquiries for understanding the text proposed ; the first spoken to : viz. what is the dominion of sin , which we are freed from , and discharged of by grace . page 9 chap. iii. the second enquiry spoken to ; whether sin hath dominion in us or no ? in answer to which it 's shewed , that some wear sin 's livery , and they are the professed servants thereof . there are many in which the case is dubious , where sin 's service is not so discernable . several exceptions are put in against its dominion , where it seems to prevail . some certain signs of its dominion . graces and duties to be exercised for its mortification . page 32 chap. iv. hardness of heart spoken to , as an eminent sign of sin 's dominion , and is shewed , that it ought to be considered as total or partial . page 72 chap. v. the third enquiry handled , viz. what is the assurance given us , and what are the grounds thereof , that sin shall not have dominion over us ? the ground of this assurance is , that we are not under the law but grace . the force of this reason shewed , viz. how the law doth not destroy the dominion of sin , and how grace dethrones sin and gives dominion over it . page 92 chap. vi. the practical observations drawn from , and application made of , the whole text. — page 100. a treatise of the dominion of sin and grace , rom. vi . 14. for sin shall not have dominion over you , for ye are not under the law but under grace . chap. i. what sin is consistent with the state of grace , and what not . sins great design in all , to obtain dominion : it hath it in vnbelievers , and contends for it in believers . the ways by which it acts . the psalmist treating with god in prayer about sin , acknowledgeth , that there are in all men unsearchable errors of life , beyond all humane understanding or comprehension ; with such daily sins of infirmity , as stand in need of continual cleansing and pardon , psal. xix . 12. who can understand his errors ? cleanse thou me from secret faults . but yet he supposeth that these things are consistent with a state of grace , and acceptation with god. he had no thought of any absolute perfection in this life ; of any such condition as should not stand in need of continual cleansing and pardon . wherefore there are or may be such sins in believers , yea many of them , which yet under a due application unto god , for purifying and pardoning grace , shall neither deprive us of peace here , nor endanger our salvation hereafter . but he speaks immediately of another sort of sins , which partly from their nature , or what they are in themselves ; and partly from their operation and power , will certainly prove destructive unto the souls of men wherever they are . v. 13. keep back thy servant also from presumptuous sins ; let them not have dominion over me , then shall i be upright , and i shall be innocent from the great transgression . this is the hinge whereon the whole cause and state of my soul doth turn . although i am subject to many sins of various sorts , yet under them all i can and do maintain my integrity and covenant vprightness in walking with god ; and where i fail am kept within the reach of cleansing and pardoning mercy continually administred unto my soul by jesus christ. but there is a state of life in this world wherein sin hath dominion over the soul ; acting it self presumptuously , wherewith integrity and freedom from condemning guilt are inconsistent . this state therefore , which is eternally ruinous unto the souls of men , he deprecates with all earnestness , praying to be kept and preserved from it . what he there so earnestly prays for , the apostle in the words of the text promiseth unto all believers , by virtue of the grace of christ jesus administred in the gospel . both the prayer of the prophet for himself , and the promise of the apostle in the name of god unto us , do manifest of how great importance this matter is , as we shall declare it to be immediately . there are some things supposed or included in these words of the apostle . these we must first a little enquire into , without which we cannot well understand the truth it self proposed in them . as , it is supposed , that sin doth still abide in and dwell with believers . for so is the meaning of the words . that sin which is in you shall not have dominion over you ; that is , none of them who are not sensible of it , who groan not to be delivered from it , as the apostle doth , rom. vij . 24. those who are otherwise minded , know neither themselves , nor what is sin , nor wherein the grace of the gospel doth consist . there is the flesh remaining in every one which lusteth against the spirit , gal. v. 17. and it adheres unto all the faculties of our souls ; whence it is called the old man , rom. 6. 6. ephes. 4. 22. in opposition unto the renovation of our minds , and all the faculties of them called the new man , or new creature in us . and there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. xiij . 14. a continual working and provision to fulfil its own lusts : so that it abides in us in the way of a dying , decaying habit , weakned and impaired ; but acting its self in inclinations , motions and desires , suitable unto its nature . as scripture and experience concurr herein , so a supposition of it is the only ground of the whole doctrine of evangelical mortification . that this is a duty , a duty incumbent on believers all the days of their lives , such a duty as without which they can never perform any other in a due manner ; will not be denied by any , but either such as are wholly under the power of atheistical blindness , or such as , by the fever of spiritual pride , have lost the understanding of their own miserable condition ; and so lie dreaming about absolute perfection . with neither sort are we at present concerned . now the first proper object of this mortification is this sin that dwells in us . it is the flesh which is to be mortified , the old man which is to be crucified , the lusts of the flesh with all their corrupt inclinations , actings , and motions that are to be destroyed , rom. vi . 6. gal. v. 24. col. iij. 1. unless this be well fixed in the mind , we cannot understand the greatness of the grace and privilege here expressed . 2. it is supposed that this sin which in the remainders of it , so abides in believers , in various degrees , may put forth its power in them , to obtain victory and dominion over them . it is first supposed , that it hath this dominion in some , that it doth bear rule over all unbelievers , all that are under the law ; and then that it will strive to do the same in them that believe , and are under grace . for affirming that it shall not have dominion over us , he grants that it may or doth contend for it , only it shall not have success , it shall not prevail . hence it is said to fight and war in us , rom. vij . 23. and to fight against our souls , 1 pet. ij . 12. now it thus fights and wars and contends in us for dominion ; for that is the end of all war : whatever fights , it doth it for power and rule . this therefore is the general design of sin in all its actings . these actings are various , according to the variety of lusts in the minds of men ; but its general design in them all , is dominion . where any one is tempted and seduced of his own lusts , as the apostle james speaks , be it in a matter never so small or so unusual , or the temptations thereunto may never occurr again ; the design of sin lies not in the particular temptation , but to make it a means to obtain dominion over the soul. and the consideration hereof should keep believers always on their guard against all the motions of sin ; though the matter of them seem but small , and the occasions of them such as are not like to return . for the aim and tendancy of every one of them is dominion and death , which they will compass , if not stopt in their progress , as the apostle there decalres , james i. 14 , 15. believe not its flatteries , is it not a little one ? this is the first or shall be the last time : it requires only a little place in the mind and affections , it shall go no farther : give not place to its urgency and solicitations ; admit of none of its excuses or promises ; it is power over your souls unto their ruine that it aims at in all . 3. there are two ways in general whereby sin acts its power , and aims at the obtaining this dominion , and they are the two only ways whereby any may design or attain an unjust dominion ; and they are deceit and force ; both of which i have fully described in another discourse . with respect whereunto it is promised , that the lord christ shall deliver the souls of the poor that cry unto him , from deceit and violence , psal. lxxii . 14. these are the two only ways of obtaining an unjust dominion ; and where they are in conjunction , they must have a mighty prevalency , and such as will render the contest hazardous . there are few believers but have found it so , at least in their own apprehensions ; they have been ready to say at one time or another , we shall one day fall by the hand of this enemy ; and have been forced to cry out unto jesus christ for help and succour with no less vehemency than the disciples did at sea , when the ship was covered with waves , lord save us , we perish , matth. viij . 24 , 25. and so they would do , did he not come in seasonably to their succour , heb. ij . 18. and herein the soul hath frequently no less experience of the power of christ in his grace , than the disciples on their out-cry had of his soveraign authority , when he rebuked the winds and the seas , and there was a great calm . this dominion of sin is that which we have here security given us against : though it will abide in us , though it will contend for rule by deceit and force , yet it shall not prevail , it shall not have the dominion . and this is a case of the highest importance unto us . our souls are and must be under the rule of some principle or law. and from this rule , our state is determined and denominated . we are either servants of sin unto death , or of obedience unto righteousness , rom. vi . 16. this is the substance of the discourse of the apostle in that whole chapter ; namely , that the state of the soul , as unto life and death eternal , follows the conduct and rule that we are under . if sin have the dominion , we are lost for ever . if it be dethrown'd , we are safe . it may tempt , seduced and entice , it may fight , war , perplex and disquiet , it may surprize into actual sin ; yet if it have not the dominion in us , we are in a state of grace and acceptation with god. chap. ii. the enquiries for understanding the text proposed ; the first spoken to : viz. what is the dominion of sin , which we are freed from , and discharged of by grace . we shall enquire into three things from the words of this text. i. what is that dominion of sin , which we are freed from , and discharged of by grace . ii. how we may know whether sin hath the dominion in us or no. iii. what is the reason and evidence of the assurance here given us , that sin shall not have dominion over us ; namely , because we are not under the law , but under grace . 1. as unto the first of these , i shall only recount some such properties of it , as will discover its nature in general ; the particulars wherein it doth consist , will be considered afterwards . 1. the dominion of sin is perverse and evil , and that on both the accounts which render any rule or dominion so to be . for , 1. it is vsurped . sin hath no right to rule in the souls of men. men have no power to give sin a right to rule over them . they may voluntarily enslave themselves unto it ; but this gives sin no right or title . all men have originally another lord , unto whom they owe all obedience ; nor can any thing discharge them from their allegiance thereunto : and this is the law of god. the apostle saith indeed , that unto whom men yield themselves servants to obey , his servants they are to whom they obey , whether of sin unto death , or of obedience unto righteousness , v. 19. and so it is , men are thereby the proper servants of sin ; they become so by their own voluntary subjection unto it : but this gives sin no title against the law of god , whose right alone it is to bear sway in the souls of men . for all that give up themselves to the service of sin , do live in actual rebellion against their natural leige lord. hence sundry things do follow : first . the great aggravation of the evil of a state of sin. men who live therein , do voluntarily wrest themselves , what lieth in them , from under the rule of the law of god , and give up themselves to be slaves unto this tyrant . could it lay any claim to this dominion , had it any title to plead , it were some alleviation of guilt in them that give up themselves unto it . but men yield up themselves to the slavery of sin , as the apostle speaks ; they reject the rule of god's law , and chuse this foreign yoke , which cannot but be an aggravation of their sin and misery . yet so it is , that the greatest part of men do visibly and openly profess themselves the servants and slaves of sin. they wear its livery , and do all its drudgery ; yea they boast themselves in their bondage , and never think themselves so brave and gallant , as when by profane swearing , drunkenness , uncleanness , covetousness , and scoffing at religion , they openly disavow the lord whom they serve , the master to whom they do belong . but their damnation sleepeth not , whatever they may dream in the mean time . 2. hence it follows that ordinarily all men have a right in themselves , to cast off the rule of sin , and to vindicate themselves into liberty . they may when they will , plead the right and title of the law of god unto the rule of their souls , to the utter exclusion of all pleas and pretences of sin , for its power . they have right to say unto it , get thee hence , what have i to do any more with idols ? all men , i say , have this right in themselves , because of the natural allegeance they owe to the law of god ; but they have not power of themselves to execute this right , and actually to cast off the yoke of sin ; but this is the work of grace . sin 's dominion is broke only by grace . but you will say then , unto what end serves this right , if they have not power in themselves to put it in execution ? and how can it be charged as an aggravation of their sin , that they do not use the right which they have , seeing they have no power so to do ? will you blame a man that hath a right to an estate if he do not recover it , when he hath no means so to do ? i answer briefly three things . 1st . no man living neglects the use of this right , to cast off the yoke and dominion of sin , because he cannot of himself make use of it ; but meerly because he will not . he doth voluntarily chuse to continue under the power of sin , and looks on every thing as his enemy , that would deliver him . the carnal mind is enmity against god , it is not subject unto his law , nor can it be , rom. viii . 7. when the law comes at any time to claim its right and rule over the soul , a man under the power of sin , looks on it as his enemy that comes to disturb his peace , and fortifies his mind against it . and when the gospel comes and tenders the way and means for the souls delivery , offering its aid and assistance unto that end ; this also is looked on as an enemy , and is rejected , and all its offers unto that end . see prov. i. 20 , 21 , 22 , 23 , 24 , 25. and john iii. 19. this then is the condition of every one that abides under the dominion of sin : he chuses so to do ; he continues in that state by an act of his own will ; he avows an enmity unto every thing which would give him deliverance ; which will be a sore aggravation of his condemnation at the last day . 2ly . god may justly require that of any , which it is in the power of the grace of the gospel to enable them to perform and comply withal . for this is tendred unto them in the preaching of it every day . and although we know not the ways and means of the effectual communication of grace unto the souls of men ; yet this is certain , that grace is so tendred in the preaching of the gospel , that none go without it , none are destitute of its aids and assistances , but those alone , who by a free act of their own wills , do refuse and reject it . this is that which the whole cause depends on ; you will not come unto me , that you may have life . and this all unbelievers have or may have experience of in themselves . they may know on a due examination of themselves , that they do voluntarily refuse the assistance of grace , which is offered for their deliverance . therefore is their destruction of themselves . but , 3ly . there is a time , when men lose even the right also . he who gave up himself to have his ear bored , lost all his claim unto future liberty ; he was not to go out at the year of jubile . so there is a time when god judicially gives up men to the rule of sin , to abide under it for ever ; so as that they lose all right unto liberty . so he dealt with many of the idolatrous gentiles of old , rom. i. 24 , 26 , 28. and so continues to deal with the like profligate sinners . so he acts towards the generality of the anti-christian world , 2 thess. ii . 11 , 12. and with many despisers of the gospel , isa. vi . 9 , 10. when it is come to this , men are cast at law ; and have lost all right and title unto liberty from the dominion of sin. they may repine sometimes at the service of sin or the consequence of it , in shame and pain , in the shameful distempers that will pursue many in their uncleanness ; yet god having given them up judicially unto sin , they have not so much as a right to put up one prayer or petition for deliverance ; nor will they do so , but are bound in the fetters of cursed presumption or despair . see their work and wages , rom. ii . 5 , 6. this is the most woeful state and condition of sinners in this world ; an unavoidable entrance into the chambers of death . you that have lived long under the power of sin , beware least that come upon you which is spoken of in these scriptures . you have as yet a right unto deliverance from that bondage and servitude wherein you are , if you put in your claim in the court of heaven . you know not how soon you may be deprived of this also , by god's giving you up judicially unto sin and satan . then all complaints will be too late , and all springs of endeavours for relief be utterly dry'd up . all your reserves for a future repentance shall be cut off , and all your cries shall be despised : prov. i. 25 , 26 , 27 , 28 , 29. whilst it is yet called to day harden not your hearts , least god swear in his wrath , that you shall never enter into his rest. that you may be warned , take notice that the signs or symptoms of the approach of such a season , of such an irrecoverable condition , are ( 1. ) a long continuance in the practice of any known sin . there are bounds of divine patience . the long suffering of god for a time waits for repentance , 1 pet. iij. 20. 2 pet. iij. 9. but there is a time , when it doth only endure vessels of wrath , fitted for destruction , rom. ix . 22. which is commonly after a long continuance in known sin . ( 2. ) when convictions have been digested , and warnings despised . god doth not usually deal thus with men , until they have rejected the means of their deliverance . there is a generation indeed , who from their youth up do live in a contempt of god ; such are those proud sinners whom the psalmist describes , psal. x. 2 , 3 , 4 , 5 , 6 , 7 , &c. there are seldom any tokens of the going forth of the decree against this sort of men. the appearing evidences of it , are their adding drunkenness unto thirst ; one kind of sin unto another , making a visible progress in sinning , adding boasting and a profane contempt of all things sacred , unto their course in sin. but ordinarily those that are in danger of this judicial hardness , have had warnings and convictions , which made some impression on them ; but are now left without any calls and rebukes , or at least any sense of them . ( 3 ) . when men contract the guilt of such sins , as seem to entrench on the unpardonable sin against the holy ghost . such as proud , contemptuous , malicious reproaches of the ways of god , of holiness , of the spirit of christ and his gospel . this sort of persons are frequently marked in the scripture , as those who at least are nigh unto a final and fatal rejection . ( 4. ) a voluntary relinquishment of the means of grace , and conversion unto god , which men have enjoy'd . and this is commonly accompanied with an hatred of the word , and those by whom it is dispensed . such persons god frequently , and that visibly , gives up in an irrecoverable way unto the dominion of sin. he declares that he will have no more to do with them . ( 5. ) the resolved choise of wicked , profane , unclean scoffing society . it is very rare that any are recovered from that snare . and many other signs there are of the near approach of such an hardning judgment , as shall give up men everlastingly to the service of sin. oh that poor sinners would awake , before it be too late . 2. this dominion of sin is evil and perverse , not only because it is unjust and usurped , but because it is always used and exercised unto ill ends , unto the hurt and ruine of them over whom it is . an usurper may make use of his power and rule for good ends , for the good of them over whom he rules . but all the ends of the dominion of sin are evil unto sinners . sin in its rule will pretend fair , offer sundry advantages and satisfactions unto their minds . they shall have wages for their work : pleasure and profit shall come in by it . yea on divers pretences it will promise them eternal rest at the close of all ; at least that they shall not fail of it by any thing they do in its service : and by such means it keeps them in security . but the whole real design of it , that which in all its power it operates towards , is the eternal ruine of their souls ; and this sinners will understand when it is too late , jerem. ij . 13 , 19. 2dly . this dominion of sin is not a meer force against the will and endeavours of them that are under it . where all the power and interest of sin consists in putting a force on the mind and soul by its temptations , there it hath no dominion . it may perplex them , it doth not rule over them : where it hath dominion , it hath the force and power of a law in the wills and minds of them in whom it is . hereby it requires obedience of them , and they yield up themselves servants to obey it , rom. vi . 16. wherefore unto this dominion of sin , there is required a consent of the will in some measure and degree . the constant reluctancy and conquering prevalency of the will against it , defeats its title unto rule and dominion ; as the apostle declares at large in the next chapter . the will is the sovereign faculty and power of the soul ; whatever principle acts in it , and determines it , that hath the rule . notwithstanding light and conviction , the determination of the whole , as unto duty and sin , is in the power of the will. if the will of sinning be taken away , sin cannot have dominion . here is wisdom . he that can distinguish between the impressions of sin upon him , and the rule of sin in him , is in the way of peace . but this oft-times ( as we shall farther see , with the reason of it ) is not easily to be attained unto . convictions on the one hand , will make a great pretence and appearance of an opposition in the will unto sin , by their unavoidable impressions on it , when it is not so . and disturbed affections under temptations , will plead , that the will it self is given up unto the choice and service of sin , when it is not so . the will in this matter is like the thebans shield , whilst that was safe they conceited themselves victorious , even in death . however this case is determinable by the light of scripture and experience , and it is here proposed unto a determination . 3dly . it is required unto this dominion of sin , that the soul be not under any other supreme conduct ; that is , of the spirit of god , and of his grace by the law. this is that which really hath the sovereign rule in all believers : they are led by the spirit , guided by the spirit , acted and ruled by him , and are thereby under the government of god and christ , and no other . with this the rule of sin is absolutely inconsistent . no man can at once serve these two masters . grace and sin may be in the same soul at the same time ; but they cannot bear rule in the same soul at the same time . the throne is singular , and will admit but of one ruler . every evidence we have of being under the rule of grace , is so , that we are not under the dominion of sin. this therefore is the principal way and means which we have to secure our peace and comfort against the pretences of sin , unto the disquietment of our consciences . let us endeavour to preserve an experience of the rule of grace in our hearts , col. iij. 15. under a conduct and rule whence our state is denominated , we are and must be . this is either of sin or grace . there is no composition nor copartnership between them , as to rule : as to residence there is , but not as unto rule . if we can assure our selves of the one , we secure our selves from the other . it is therefore our wisdom , and lies at the foundation of all our comforts , that we get evidences and experience of our being under the rule of grace ; and it will evidence it self , if we are not wanting unto a due observation of its acting , and operation in us . and it will do it , among others , these two ways . 1. by keeping up a constancy of design in living to god , and after conformity unto christ , notwithstanding the interposition of surprizals by temptations , and the most urgent solicitations of sin : this is called , cleaving unto god , with purpose of heart , acts xi . 23. this will be , where-ever grace hath the rule . as a man that goeth to sea , designs some certain place and port , whither he guides his course ; in his way he meets , it may be , with storms and cross winds , that drive him out of his course , and sometimes directly backward , towards the place where he set forth ; but his design still holds , and in the pursuit thereof , he applies his skill and industry , to retrieve and recover all its losses and back-drivings ; by cross winds and storms . so is it with a soul under the conduct of grace ; its fixed design is to live unto god ; but in its course it meets with storms and cross winds of temptations , and various artifices of sin. these disturb him , disorder him , drive him backwards sometimes , as if it would take a contrary course , and return unto the coast of sin from whence it set out . but where grace hath the rule and conduct , it will weather all these oppositions and obstructions ; it will restore the soul , bring it again into order , recover it from the confusions and evil frames that it was drawn into . it will give a fresh predominancy unto its prevalent design of living unto god in all things . it will do this constantly as often as the soul meets with such ruffles from the power of sin ; when there is a radical firmitude and strength in a cause or design , it will work it self out , through all changes and variations . but when the strength of any cause is but occasion , the first opposition and disorder will ruine us . so , if mens purposes of living unto god , be only occasional from present convictions , the first vigorous opposition or temptation will disorder it , and overthrow it . but where this is the radical design of the soul , from the power of grace , it will break through all such oppositions , and recover its prevalency in the mind and affections . hereby doth it evidence its rule , and that the whole interest of sin in the soul is by rebellion , and not by virtue of dominion . 2. it doth so , by keeping up a constant exercise of grace in all religious duties ; or , at least , a sincere endeavour , that so it may be . where sin hath the dominion , it can allow the soul to perform religious duties , yea , in some cases , to abound in them . but it will take care that divine grace be not exercised in them . whatever there may be of delight in duties or other motions of affection , which light , and gifts , and afflictions , and superstition will occasion , there is no exercise of divine faith and love in them : this belongs essentially and inseparably unto the rule of grace . where-ever that bears sway , the soul will endeavour the constant exercise of grace in all its duties , and never be satisfied in the work done , without some sense of it . where it fails therein , it will judge it self , and watch against the like surprizals ; yea , unless it be in case of some great temptation , the present sense of the guilt of sin , which is the highest obstruction against that spiritual boldness , which is required unto the due exercise of grace , that is of faith and love in holy duties , shall not hinder the soul from endeavouring after it , or the use of it . if by these means , and the like inseparable operations of grace , we can have an assuring experience , that we are under the rule and conduct of it , we may be free in our minds from disturbing apprehensions of the dominion of sin ; for both cannot bear sway in the same soul. 4thly . it is required hereunto , that sin makes the soul sensible of its power and rule , at least doth that which may do so , unless conscience be utterly seared and hardned , and so past feeling . there is no rule nor dominion , but they are or may be sensible of it , who are subject thereunto . and there are two ways whereby sin in its dominion , will make them sensible of it in whom it rules . 1. in repressing and overcoming the efficacy of the convictions of the mind . those who are under the dominion of sin ( as we shall see more immediately ) may have light into , and conviction of their duty , in many things . and this light and conviction they may follow ordinarily , notwithstanding the dominion of sin. as a tyrant will permit his slaves and subjects ordinarily to follow their own occasions ; but if what they would do , comes either in matter or manner to enterfere with or oppose his interest , he will make them sensible of his power . so sin , where it hath the dominion , if men have light and conviction , it will allow them ordinarily and in many things to comply therewithal . it will allow them to pray , to hear the word , to abstain from sundry sins , to perform many duties , as is expresly affirmed in the scripture , of many that were under the power of sin , and we see it in experience . how much work do we see about religion and religious duties ? what constant observation of the times and seasons of them ? how many duties performed morally good in themselves and useful , by them , who on many other accounts , do proclaim themselves to be under the dominion of sin ? but if the light and conviction of this sort of persons do rise up in opposition unto the principal interest of sin , in those lusts and ways wherein it exerciseth its rule , it will make them , in whom they are , sensible of its power . they that stifle , or shut their eyes against , or cast out of mind , or go directly contrary unto their convictions ; light in such cases will first repine , and them relieve it self with resolutions for other times and seasons ; but sin will carry the cause by virtue of its dominion . hence two things do follow . 1. a constant repugnancy against sin , from light in the mind and conviction in the conscience , doth not prove that those in whom it is , are not under the dominion of sin. for until blindness and hardness do come on men to the uttermost , there will be in them a judging of what is good and evil , with a self-judging with respect thereunto , as the apostle declares , rom. ij . 15. and herein many do satisfie themselves . when their light condemns sin , they suppose they hate it ; but they do not . when convictions call for duties , they suppose they love them ; but they do not . that which they look on as the rule of light in them , in opposition unto sin , is but the rebellion of a natural enlightned conscience , against the dominion of it in the heart . in brief ; light may condemn every known sin , keep from many , press for every known duty , lead to the performance of many ; yet sin have a full dominion in the soul. and this it will evidence when it comes to the trial , in those instances where it exercises its ruling power . 2. that miserable is their condition whose minds are ground continually between the conduct of their light , with the urgency of conviction on the one hand , and the rule or dominion of sin on the other . where-ever light is , it is its due to have the rule and conduct . it is that act whereby the mind loads it self . for men to be forced by the power of their lusts , to act for the most part against their light , as they do where sin hath the dominion , it is a sad and deplorable condition . such persons are said to rebel against the light , job xxiv . 13. because of its right to rule in them , where it is deposed by sin. this makes most men but a troubled sea that cannot rest , whose waves cast up mire and dirt . 2dly . sin will make those in whom it hath dominion sensible of its power , by its continual solicitations of the mind and affections , with respect unto that sin , or those sins wherein it principally exerciseth its rule . having possessed the will and inclinations of the mind with the affections , as it doth where-ever its dominion is absolute , it continually disposeth , enclineth and stirreth up the mind towards those sins . it will level the bent of the whole soul towards such sins or the circumstances of them . nor is there a more pregnant discovery of the rule of sin in any than this , that it habitually engageth the mind and affections , unto a constant exercise of themselves about this or that , some sin , and evil way or other . but yet we must add , that notwithstanding these indications of the ruling power of sin , they are but few in whom it hath this dominion , that are convinced of their state and condition . many are so under the power of darkness , of supine sloath and negligence , and are so desperately wicked , as that they have no sense of this rule of sin. such are those described by the apostle , ephes. iv . 18 , 19. and whereas they are the vilest slaves that live on the earth , they judge none to be free but themselves : they look on others as in bondage to foolish and superstitious fears , whilst they are at liberty to drink , swear , scoff at religion , whore , and defile themselves without controul . this is their liberty ; and they may have that which is as good in hell ; a liberty to curse and blaspheme god , and to fly with revengeful thoughts on themselves , and the whole creation . the light in such persons is darkness it self ; so as that they have nothing to rise up in opposition unto the rule of sin , whence alone a sense of its power doth arise . others ( as we observed before ) living in some compliance with their light and convictions , abstaining from many sins , and performing many duties , though they live in some known sin or other , and allow themselves in it , yet will not allow that sin hath the dominion in them . wherefore there are two things hard and difficult in this case . 1. to convince those in whom sin evidently hath the dominion , that such indeed is their state and condition ; they will with their utmost endeavour keep of the conviction hereof . some justifie themselves , and some will make no enquiry into this matter . it is a rare thing , especially of late , to have any brought under this conviction by the preaching of the word ; though it be the case of multitudes that attend unto it . 2. to satisfie some , that sin hath not the dominion over them , notwithstanding its restless acting it self in them , and waring against their souls ; yet , unless this can be done , it is impossible they should enjoy solid peace and comfort in this life . and the concernment of the best of believers , whilst they are in this world , doth lie herein . for as they grow in light , spirituality , experience , freedom of mind and humility , the more they love to know of the deceit , activity and power of the remainders of sin. and although it works not at all , at least not sensibly in them , towards those sins wherein it reigneth and rageth in others ; yet they are able to discern its more subtil , inward and spiritual actings in the mind and heart to the weakning of grace , the obstructing of its effectual operations in holy duties , with many indispositions unto stability in the life of god , which fills them with trouble . chap. iii. the second enquiry spoken to ; whether sin hath dominion in us or no ? in answer to which it 's shewed , that some wear sin 's livery , and they are the professed servants thereof . there are many in which the case is dubious , where sin 's service is not so discernable . several exceptions are put in against its dominion , where it seems to prevail . some certain signs of its dominion . graces and duties to be exercised for its mortification . these things being thus premised in general , concerning the nature of the dominion of sin , we shall now proceed unto our principal enquiry ; namely , whether sin have dominion in us or no ? whereby we may know , whether we are under the law or under grace , or what is the state of our souls towards god. an enquiry this is , which is very necessary for some to make , and for all to have rightly determined in their minds , from scripture and experience . for on that determination depends all our solid peace . sin will be in us ; it will lust , fight , and entice us ; but the great question , as unto our 〈◊〉 and comfort is , whether it hath dominion over us or no ? 1. we do not enquire concerning them in whom the reign of sin is absolute and easily discernable , if not to themselves , yet to others . such there are , who visibly yield up their members instruments of vnrighteousness to sin , rom. vi . 13. sin reigns in their mortal bodies , and they openly obey it in the lusts thereof , v. 12. they are avowedly servants of sin unto death , v. 16. and are not ashamed of it . the shew of their countenance doth witness against them ; they declare their sin as sodom ; they hide it not , isa. iij. 9. such are those described , eph. iv . 18 , 19. and such the world is filled withal . such as being under the power of darkness and enmity against god , do act them in opposition to all serious godliness , and in the service of various lusts. there is no question concerning their state : they cannot themselves deny that it is so with them . i speak not for the liberty of censuring , but for the easiness of judging . those who openly wear sin 's livery , may well be esteemed to be sin 's servants ; and they shall not fail to receive sin 's wages . let them at present bear it never so high , and despise all manner of convictions , they will find it bitterness in the latter end , isa. l. 11. eccles. xi . 9. 2. but there are many in whom the case is dubious , and not easie to be determined ; for on the one hand , they may have sundry things in them , which seem repugnant unto the reign of sin , but indeed are not inconsistent with it . all arguments and pleas from them in their vindication may fail them on a trial . and on the other hand , there may be some in whom the effectual working of sin may be so great and perplexing , as to argue that it hath the dominion , when indeed it hath not , but is only a stubborn rebel . the things of the first sort which seem destructive of , and inconsistent with the dominion of sin , but indeed are not , may be referred to five heads . 1. illvmination in knowledge and spiritual gifts , with convictions of good and evil , of all known duties and sins . this is that which some men live in a perpetual rebellion against , in one instance or another . 2. a change in the affections , giving a temporary delight in religious duties , with some constancy in their observations . this also is found in many who are yet evidently under the power of sin , and spiritual darkness . 3. a performance of many duties both moral and evangelical , for the substance of them ; and an abstinence , out of conscience , from many sins . so was it with the young man in the gospel , who yet wanted what was necessary to free him from the dominion of sin , matth. xix . 20 , 21 , 22 , 23. 4. repentance for sin committed . this is that which most secure themselves by ; and a blessed security it is , when it is gracious , evangelical , a fruit of faith , comprizing the return of the whole soul to god. but there is that which is legal , partial , respecting particular sins only ; which is not pleadable in this case . ahab was no less under the dominion of sin , when he had repented him , that he was before . and judas repented him before he hanged himself . 5. promises and resolutions against sin for the future . but the goodness of many in these things , is like the morning cloud , and as the early dew it passeth away , as it is in the prophet , hos. vi . 4. where there is a concurrence of these things in any , they have good hopes , at least , that they are not under the dominion of sin ; nor is it easie to convince them , that they are : and they may so behave themselves herein , as that it is not consistent with christian charity to pronounce them so to be . howbeit , the fallacy that is in these things , hath been detected by many ; and much more is by all required to evidence the sincerity of faith and holiness . no man therefore can be acquitted by pleas taken from them , as unto their subjection to the reign of sin. the things of the second sort , whence arguments may be taken to prove the dominion of sin in any person , which yet will not certainly do it , are those which we shall now examine . and we must observe . 1. that where sin hath the dominion , it doth indeed rule in the whole soul , and all the faculties of it . it is a vitious habit in all of them , corrupting them in their several natures and power ; with that corruption whereof they are capable . so in the mind , of darkness and vanity ; the will , of spiritual deceit and perversness ; the heart , of stubbornness and sensuality . sin in its power reaches unto , and affects them all . but , 2. it doth evidence its dominion , and is to be tryed by its acting in the distinct faculties of the mind ; in the frame of the heart , and in the course of the life . these are those which we shall examine ; first , those which render the case dubious ; and then those that clearly determine it on the part of sin. i shall not therefore at present give positive evidences of mens freedom from the dominion of sin ; but only consider the arguments that lie against them , and examine how far they are conclusive , or how they may be defeated . and , 1. when sin hath in any instance possessed the imagination , and thereby engaged the cogitative faculty in its service , it is a dangerous symptom of its rule or dominion . sin may exercise its rule in the mind , fancy , and imagination , where bodily strength or opportunity give no advantage for its outward perpetration . in them the desires of sin may be enlarged as hell , and the satisfaction of lust taken in with greediness . pride and covetousness , and sensuality may reign and rage in the mind , by corrupt imaginations , when their outward exercise is shut up by circumstances of life . the first way whereby sin acts it self , or coins its motions and inclinations into acts , is by the imagination , gen. vi . 5. the continual evil figments of the heart , are as the bubbling of corrupt waters from a corrupted fountain . the imaginations intended are the fixing of the mind on the objects of sin , or sinful objects by continual thoughts , with delight and complacency . they are the minds purveying for the satisfaction of the flesh in the lusts thereof , rom. xiij . 14. whereby evil thoughts come to lodge , to abide , to dwell in the heart , jer. iv . 14. this is the first and proper effect of that vanity of mind whereby the soul is alienated from the life of god. the mind being turned off from its proper object with a dislike of it , applies its self by its thoughts and imaginations unto the pleasures and advantages of sin , seeking in vain to recover the rest and satisfaction which they have forsaken in god himself . they follow after lying vanities , and forsake their own mercies , jonah ij . 8. and when they give themselves up unto a constant internal converse with the desires of the flesh , the pleasures and advantages of sin , with delight and approbation ; sin may reign triumphantly in them , though no appearance be made of it in their outward conversation . such are they who have a form of godliness , but deny the power thereof ; their hearts being fill'd with a litter of ungodly lusts , as the apostle declares , 2 tim. iij. 5. and there are three evils , with respect whereunto , sin doth exercise its reigning power in the imagination , in an especial manner . 1. pride , self-elation , desire of power and greatness . it is affirmed of the prince of tyrus , that he said , he was a god , and sat in the seat of god , ezek. xxviij . 3. and the like foolish thoughts are ascribed unto the king of babylon , isa. xiv . 13 , 14. none of the children of men can attain so great glory , power and dominion in this world , but that in their imaginations and desires they can infinitely exceed what they do enjoy ; like him who wept , that he had not another world to conquer . they have no bounds but to be as god , yea , to be god ; which was the first design of sin in the world. and there is none so poor and low , but by his imaginations , he can lift up and exalt himself almost into the place of god. this vanity and madness god reproves in his discourse with job , chap. xl . 9 , 10 , 11 , 12 , 13 , 14. and there is nothing more genuine and proper unto the original depravation and corruption of our natures , than this self-exaltation in foolish thoughts and imaginations ; because it first came upon us through a desire of being as god. herein therefore may sin exercise its dominion in the minds of men ; yea , in the empty mind and vanity of these imaginations , with those that follow , consists the principal part of the deceitful ways of sin. the ways of men cannot satisfie themselves with what sins they can actually commit ; but in these imaginations they rove endlessly , finding satisfaction in their renovation and variety , isa. lvij . 1. 2. sensvality and vncleanness of life . it is said of some , that they have their eyes full of adulteries , and that they cannot cease from sin , 2 pet. ij . 14. that is , their imaginations are continually working about the objects of their unclean lusts. these they think of night and day , immiring themselves in all filth continually . jude calls them filthy dreamers , defiling the flesh , v. 8. they live as in a constant pleasing dream by their vile imaginations , even when they cannot accomplish their lustful desires . for such imaginations cannot be better expressed than by dreams ; wherein men satisfie themselves with a supposed acting of what they do not . hereby do many wallow in the mire of uncleanness all their days ; and for the most part are never wanting unto the effects of it , when they have opportunity and advantage . and by this means the most cloystered recluses may live in constant adulteries , whereby multitudes of them become actually the sinks of uncleanness . this is that , which in the root of it is severely condemned by our saviour , matth. v. 28. 3. vnbelief , distrust and hard thoughts of god , are of the same kind . these will sometimes so possess the imaginations of men , as to keep them off from all delight in god , to put them on contrivances of flying from him ; which is a peculiar case , not here to be spoken unto . in these and the like ways may sin exercise its dominion in the soul , by the mind and its imagination . it may do so , when no demonstration is made of it in the outward conversation . for , by this means , the minds of men are defiled ; and then nothing is clean , all things are impure unto them , tit. i. 15. their minds being thus defiled , do defile all things to them , their enjoyments , their duties , all they have , and all that they do . but yet all failing , and sin in this kind doth not prove absolutely , that sin hath not the dominion in the mind that it had before . something of this vice and evil , may be found in them that are freed from the reign of sin. and there will be so , until the vanity of our minds is perfectly cured and taken away , which will not be in this world. wherefore i shall name the exceptions , that may be put in against the title of sin , unto dominion in the soul ; notwithstanding the continuance in some measure of this work of the imagination , in coining evil figments in the heart . and , 1. this is no evidence of the dominion of sin , where it is occasional arising from the prevalency of some present temptation ; take an instance in the case of david . i no way doubt , but that in his temptation with bathsheba , his mind was possess'd with defiling imaginations . wherefore on his repentance , he not only prays for the forgiveness of his sin , but crys out with all fervency , that god would create a clean heart in him , psal. li. 10. he was sensible not only of the defilement of his person by his actual adultery ; but of his heart , by impure imaginations . so it may be in case of other temptations . whilst men are entangled with any temptation , of what sort soever it be , it will multiply thoughts about it in the mind : yea its whole power consists in a multiplication of evil imaginations . by them it blinds the mind , draws it off from the consideration of its duty , and enticeth it unto a full conception of sin , jam. i. 14. wherefore in this case of a prevalent temptation , which may befal a true believer , the corrupt working of the imagination , doth not prove the dominion of sin . if it be enquired , how the mind may be freed and cleared of these perplexing , defiling imaginations , which arise from the urgency of some present temptation , suppose about earthly affairs , or the like ? i say , it will never be done by the most strict watch and resolution against them ; nor by the most resolute rejection of them . they will return with new violence , and new pretences , though the soul hath promised it self a thousand times , that so they should not do . there is but one way for the cure of this distemper , and this is a thorough mortification of the lust that feeds them , and is fed by them . it is to no purpose to shake of the fruit in this case , unless we dig up the root . every temptation designs the satisfaction of some lusts of the flesh or of the mind . these evil thoughts and imaginations are the working of the temptation in the mind . there is no riddance of them , no conquest to be obtained over them , but by subduing the temptation ; and no subduing the temptation , but by the mortification of the lust , whose satisfaction it is design'd unto . this course the apostle directs unto , col. iij. 3 , 5. that which he enjoins is , that we would not set our minds on the things of the earth , in opposition unto the things above ; that is , that we would not fill our imaginations , and thereby our affections with them . but what is the way whereby we may be enabled so to do ? that is , saith he , the universal mortification of sin , v. 5. for want of the wisdom and knowledge hereof ; or for want of its practice , thorough a secret unwillingness , to come up unto a full mortification of sin , some are galled and perplexed , yea , and defiled with foolish and vain imaginations all their days . and although they prove not the dominion of sin , yet they will deprive the soul of that peace and comfort which otherwise it might enjoy . but yet there is much spiritual skill and diligence required to discover , what is the true root and spring of the foolish imaginations that may at any time possess the mind . for they lie deep in the heart ; that heart which is deep and deceitful , and so are not easily discoverable . there are many other pretences of them . they do not directly bespeak that pride or unclean lusts which they proceed from ; but they make many other pretences , and feign other ends. but the soul that is watchful and diligent may trace them to their original . and if such thoughts are strictly examined at any time , what is their design , whose work they do , what makes them so busie in the mind , they will confess the truth , both whence they came , and what it is they aim at . then is the mind guided unto its duty , which is the extermination of the lust , which they would make provision for . 2. such imaginations are no evidence of the dominion of sin , in what degree soever they are , where they are afflictive ; where they are a burthen unto the soul , which it groans under and would be delivered from . there is a full account given by the apostle , of the conflict between indwelling sin and grace , rom. vij . and the things which he ascribes unto sin , are not the first rising or involuntary motions of it , nor merely its inclinati●ns and disposition : for the things ascribed unto it , as that it fights , rebels , wars , leads captive , acts as a law , cannot belong unto them ; nor doth he intend the outward acting or perpetration of sin , the doing , or accomplishing , or finishing of it : for that cannot befal believers , as the apostle declares , 1 joh. iij. 9. but it is the working of sin by these imaginations in the mind , and the engagement of the affections thereon , that he doth intend . now this he declares to be the great burden of the souls of believers , that which makes them think their condition wretched and miserable in some sort , and which they earnestly cry out for deliverance from , v. 24. this is the present case . these figments of the heart , these imaginations will arise in the minds of men. they will do so sometimes to an high degree . they will impose them on us with deceit and violence , leading captive unto the law of them ; where they are rejected , condemned , defied ; they will return again while there is any vanity remaining in the mind , or corruption in the affections . but if the soul be sensible of them , if it labour under them , if it look on them as those that fight against its purity , holiness and peace , if it pray for deliverance from them , they are no argument of the dominion of sin. yea , a great evidence unto the contrary may be taken from that firm opposition unto them , which the mind is constantly engaged in . 3. they are not a proof of the dominion of sin , when there is a prevalent detestation of the lust from whence they proceed , and whose promotion they design , maintained in the heart and mind . i confess , sometimes this cannot be discovered ; and all such various imaginations are but mere effects of the incurable vanity and instability of our minds . for these administer continual occasion unto random thoughts : but for the most part , ( as we observed before ) they are employed in the service of some lust , and tend unto the satisfaction of it . they are that which is prohibited by the apostle , rom. xiij . 14. make no provision , &c. and this may be discovered on strict examination . now when the mind is fixed in a constant detestation of that sin , whereunto they lead , as it is sin against god , with a firm resolution against it , in all circumstances that may occur ; no proof can be thence taken for the dominion of sin. 4. sometimes evil thoughts are the immediate injections of sathan , they are on many accounts most terrible unto the soul. usually for the matter of them , they are dreadful , and oft-times blasphemous . and as unto the manner of their entrance into the mind , it is , for the most part , surprizing , furious and invisible . from such thoughts many have concluded themselves to be absolutely under the power of sin and sathan . but they are by certain rules and infallible signs , discoverable from whence they do proceed . and on that discovery all pretences unto the dominion of sin in them , must disappear . and this is the first case which renders the question dubious , whether sin have the dominion in us or no ? 2dly . it is a sign of the dominion of sin , when in any instance it hath a prevalency in our affections : yea , they are the throne of sin , where it acts its power . but this case of the affections , i have handled so at large in my discourse of spiritual mindedness , as i shall here very briefly speak unto it , so as to give one rule only to make a judgment by , concerning the dominion of sin in them . this is certain , that where sin hath the prevalency and predominancy in our affections , there it hath the dominion in the whole soul. the rule is given us unto this purpose , 1 joh. ij . 15. we are obliged to love the lord our god with all our hearts , and all our souls . and therefore if there be in us a predominant love to any thing else , whereby it is preferred unto god , it must be from the prevalency of a principle of sin in us . and so it is with respect unto all other affections . if we love any thing more than god , as we do if we will not part with it for his sake , be it as a right eye , or as a right hand unto us , if we take more satisfaction and complacency in it , and cleave more unto it in our thoughts and minds than unto god , as men commonly do in their lusts , interests , enjoyments and relations ; if we trust more to it , as unto a supply of our wants , than unto god , as most do to the world ; if our desires are enlarged , and our diligence heightned , in seeking after and attaining other things , more than towards the love and favour of god ; if we fear the loss of other things , or danger from them more than we fear god ; we are not under the rule of god or his grace ; but we are under the dominion of sin , which reigns in our affections . it were endless to give instances of this power of sin in and over the affections of men. self-love , love of the world , delight in things sensual , an over-valuation of relations and enjoyments ; with sundry other things of an alike nature , will easily evidence it . and to resolve the case under consideration , we may observe , 1. that the prevalency of sin in the affections , so far as to be a symptom of its dominion , is discernable unto the least beam of spiritual light , with a diligent searching into , and judgment of our selves . if it be so with any , and they know it not , nor will be convinced of it , ( as it is with many ) i know not what can free them from being under the reign of sin. and we see it so every day . men , all whose ways and actions proclaim , that they are acted in all things , by an inordinate love of the world and self , yet find nothing amiss in themselves ; nothing that they do not approve of , unless it be that their desires are not satisfied according to their expectations . all the commands we have in the scripture for self-searching , trial and examination ; all the rules that are given us unto that end , all the warnings we have of the deceitfulness of sin , and of our own hearts ; they are given us to prevent this evil of shutting our eyes against the prevalent corruption and disorder of our affairs . and the issue of all our endeavours in this kind , is in the appeal of david to god himself , psal. cxxxix . 23 , 24. 2. when men have convictions of the irregularity and disorder of their affections , yet are resolved to continue in the state wherein they are , without the correction and amendment of them ; because of some advantages and satisfaction , which they receive in their present state ; they seem to be under the dominion of sin. so is it with those mention'd , isa. vij . 10. upon the account of the present satisfaction , delight and pleasure , that their corrupt affections do take in cleaving inordinately unto their objects , they will not endeavour their change and alteration . 3. this then is the sole safe rule in this case . whatever hold sin may have got in our affections ; whatever prevalency it may have in them , however it may entangle and desile them ; if we endeavour sincerely the discovery of this evil , and therein set our selves constantly unto the mortification of our corrupt affections by all due means , there is not in their disorder any argument to prove the dominion of sin in us . our affections , as they are corrupt , are the proper objects of the great duty of mortification ; which the apostle therefore calls our members that are on the earth , col. iij. 5. this is a safe anchor for the soul in this storm . if it live in a sincere endeavour after the mortification of every discoverable corruption , and disorder in the affections , it is secure from the dominion of sin. but as for such , as are negligent in searching after the state of their souls , as unto the inclinations and engagement of their affections , who approve of themselves in their greatest irregularities , resolvedly indulge themselves in every way of sin to gratifie their sensual affections , they must provide themselves of pleas for their vindication ; i know them not . but the meaning of our present rule , will be farther manifest in what ensues . 3dly . it is a dangerous sign of the dominion of sin , when after a conviction of their necessity , it prevaileth unto a neglect of those ways and duties , which are peculiarly suited , directed and ordained unto its mortification and destruction . this may be cleared in some particulars . 1. mortification of sin , is the constant duty of all believers , of all who would not have sin have dominion over them . where mortification is sincere , there is no dominion of sin ; and where there is no mortification , there sin doth reign . 2. there are some graces and duties that are peculiarly suited and ordained unto this end , that by them and their agency , the work of mortification may be carried on constantly in our souls . what they are , or some of them , we shall see immediately . 3. when sin puts forth its power in any especial lust , or in a strong inclination unto any actual sin , then it is the duty of the soul to make diligent application of those graces and duties , which are specifical and proper unto its mortification . 4. when men have had a conviction of these duties , and have attended unto them according unto that conviction ; if sin prevail in them to a neglect or relinquishment of those duties , as unto their performance , or as unto their application unto the mortification of sin , it is a dangerous sign that sin hath dominion in them . and i distinguish between these things , namely , a neglect of such duties , as unto their performance and a neglect of the application of them unto the mortification of sin. for men may , on other accounts , continue the observance of them , or some of them , and yet not apply them unto this especial end. and so all external duties may be observed , when sin reigneth in triumph , 2 tim. iij. 5. the meaning of the assertion being stated , i shall now name some of those graces and duties , unto whose omission and neglect sin may prevail , as unto an application of them unto the mortification of any sin. the first is , the daily exercise of faith on christ as crucified . this is the great fundamental means of the mortification of sin in general , and which we ought to apply unto every particular instance of it . this the apostle discourseth at large , rom. vi . 6 , 7 , 8 , 9 , 10 , 11 , 12 , 13. our old man , saith he , is crucified with christ , that the body of sin might be destroyed , that henceforth we should not serve sin. our old man , or the body of sin , is the power and reign of sin in us . these are to be destroyed ; that is , so mortified , that henceforth we should not serve sin ; that we should be delivered from the power and rule of it . this , saith the apostle , is done in christ : crucified with him . it is so meritoriously in his actual dying or being crucified for us ; it is so virtually , because of the certain provision that is made therein , for the mortification of all sin. but it is so actually by the exercise of faith on him as crucified , dead and buried , which is the means of the actual communication of the virtue of his death unto us for that end. herein are we said to be dead and buried with him , whereof baptism is the pledge . so by the cross of christ , the world is crucified unto us , and we are so to the world , gal. vi . 14. which is the substance of the mortification of all sin. there are several ways whereby the exercise of faith on christ crucified , is effectual unto this end. 1. looking unto him as such , will beget holy mourning in us , zech. xij . 10. they shall look on him whom they have pierced , and mourn . it is a promise of gospel times and gospel grace . a view of christ , as pierced , will cause mourning in them that have received the promise of the spirit of grace and supplication there mentioned . and this mourning is the foundation of mortification . it is that godly sorrow which works repentance unto salvation , not to be repented of , 2 cor. vij . 10. and mortification of sin is of the essence of repentance . the more believers are exercised in this view of christ , the more humble they are ; the more they are kept in that mourning frame , which is universally opposite unto all the interest of sin , and which keeps the soul watchful against all its attempts . sin never reigned in an humble mourning soul. 2. it is effectual unto the same end , by the way of a powerful motive , as that which calls and leads unto conformity to him . this is pressed by the apostle , rom. vi . 8 , 9 , 10 , 11. our conformity unto christ , as crucified and dead , consists in our being dead unto sin , and thereby overthrowing the reign of it in our mortal bodies . this conformity , saith he , we ought to reckon on as our duty ; reckon your selves dead unto sin , that is , that you ought so to be , in that conformity , which you ought to aim at unto christ crucified . can any spiritual eye behold christ dying for sin , and continue to live in sin ? shall we keep that alive in us , which he dy'd for , that it might not eternally destroy us ? can we behold him bleeding for our sins , and not endeavour to give them their deaths wound ? the efficacy of the exercise of faith herein unto the mortification of sin , is known unto all believers in experience . 3. faith herein gives us communion with him in his death , and unites the soul unto it , in its efficacy . hence we are said to be buried with him into death , and to be planted together in the likeness of his death , rom. vi . 4 , 5. our old man is crucified with him , v. 6. we have by faith communion with him in his death , unto the death of sin. this therefore is the first grace and duty which we ought to attend unto for the mortification of sin. but where sin hath that interest and power in the mind , as to take it off from this exercise of faith , to prevent or obstruct it , as it will do , so as that it will not , so as that it shall not dare to think or meditate on christ crucified , because of the inconsistency of such thoughts , with an indulgence unto any lust ; it is to be feared , that sin is in the throne . if it be thus with any ; if they have not yet made use of this way and means for the mortification of sin ; or if being convinced of it , they have been for any season driven or withheld from the exercise of faith herein , i have nothing to offer to free them from this evidence of the reign of sin , but only that they would speedily and carefully address themselves unto their duty herein . and if they prevail on themselves unto it , it will bring in its own evidence of their freedom . some , it may be , will say , that indeed they are unskilful in this word of righteousness , as some are , heb. v. 13. they know not how to make use of christ crucified unto this end ; nor , how to set themselves about it . other ways of mortification they can understand . the discipline and penances assigned by the papists unto this end , are sensible . so are our own vows and resolutions , with other duties that are prescribed ; but as for this way of deriving vertue from the death of christ unto the death of sin , they can understand nothing of it . i easily believe that some may say so , yea ought to say so , if they would speak their minds . for the spiritual wisdom of faith is required hereunto ; but all men have not faith. on the loss of this wisdom , the papists have invented another way to supply the whole exercise of faith herein . they will make crucifixes , images of christ crucified , then they will adore , embrace , mourn over , and expect great verue from them . without these images they know no way of addressing unto christ , for the communication of any virtue from his death or life . others may be at the same loss . but they may do well to consider the cause of it . for , 1. is it not from ignorance of the mystery of the gospel , and of the communication of supplies of spiritual things from christ thereby , of the efficacy of his life and death unto our sanctification and mortification of sin ? or , 2. is it not because indeed they have never been throughly distressed in their minds and consciences by the power of sin ; and so have never in good earnest looked for relief ? light general convictions either of the guilt or power of sin will drive none to christ. when their consciences are reduced unto real streights , and they know not what to do , they will learn better how to look unto him whom they have pierced . their condition , whoever they are , is dangerous , who find not a necessity every day of applying themselves by faith unto christ , for help and succour . or , 3. is it not because they have other reliefs to betake themselves unto ? such are there own promises and resolutions , which , for the most part , serve only to cheat and quiet conscience for an hour or a day , and then vanish into nothing . but whatever be the case of this neglect , those in whom it is , will pine away in their sins . for nothing but the death of christ for us , will be the death of sin in us . secondly , another duty necessary unto this end , is continual prayer , and this to be considered as unto its application , to the prevalency of any particular lust , wherein sin doth in a peculiar manner exert its power . this is the great ordinance of god for its mortification . for , 1. hereby we obtain spiritual aids and supplies of strength against it . we are not more necessarily and fervently to pray that sin may be pardoned , as to its guilt , than we are that it may be subdued , as to its power . he who is negligent in the latter , is never in good earnest in the former . the pressures and troubles which we receive from the power of sin , are as pungent on the mind , as those from its guilt are on the conscience . meer pardon of sin will never give peace unto a soul , though it can have none without it . it must be mortified also , or we can have no spiritual rest. now this is the work of prayer , namely , to seek and obtain such supplies of mortifying , sanctifying grace , as whereby the power of sin may be broken , its strength abated , its root withered , its life destroyed , and so the whole old man crucified . that which was the apostles request for the thessalonians , is the daily prayer of all believers for themselves , 1 thes. v. 23. 2. a constant attendance unto this duty in a due manner , will preserve the soul in such a frame , as wherein sin cannot habitually prevail in it . he that can live in sin , and abide in the ordinary duties of prayer , doth never once pray as he ought . formality , or some secret reserve or other , vitiates the whole . a truly gracious praying frame ( wherein we pray always ) is utterly inconsistent with the love of , or reserve for any sin . to pray well , is to pray always ; that is , to keep the heart always in that frame which is required in prayer : and where this is , sin can have no rule , no , nor quiet harbour in the soul. 3. it is the soul 's immediate conflict against the power of sin . sin , in it is formally considered as the soul's enemy , which fights against it . in prayer the soul sets it self to graple with it , to wound , kill and destroy . it is that whereby it applies all its spiritual engines unto its utter ruine ; herein it exerciseth a gracious abhorrency of it , a clear self-condemnation on the account of it , and engageth faith on all the promises of god , for its conquest and destruction . it is hence evident , that if sin hath prevailed in the mind , unto a negligence of this duty , either in general , or , as unto the effectual application of it , unto any especial case , where it exerts its power , it is an ill symptom of the dominion of sin in the soul. it is certain , that unmortified sin , sin indulged unto , will gradually work out all due regard unto this duty of prayer , and alienate the mind from it , either as unto the matter or manner of its performance . we see this exemplified every day in apostate professors . they have had a gift of prayer , and were constant in the exercise of it ; but the love of sin , and living in it hath devoured their gifts , and wholly taken off their minds from the duty it self , which is the proper character of hypocrites ; will he delight himself in the almighty ? will he always call upon god ? job xxvij . 10. he may do so for a season ; but falling under the power of sin , he will not continue so to do . now because sin useth great deceit herein , in a gradual progress for attaining its end , and thereby securing its dominion ; we may in a way of warning or caution , take notice of some of its steps , that the entrances of it may be opposed . for as the entrance of god's word giveth light , psal. cxix . 130. the first puttings forth of its power on the soul , gives spiritual light unto the mind , which is to be improved ; so the entrance of sin , the first actings of it on the mind , towards the neglect of this duty , brings a deceiving darkness with them , which is to be opposed . 1. it will produce in the mind an unreadiness unto this duty in its proper seasons . the heart should always rejoice in the approach of such seasons , because of the delight in god , which it hath in them . to rejoice and be glad in all our approaches unto god , is every way required of us , and therefore with the thoughts of and in the approach of such seasons , we ought to groan in our selves for such a preparedness of mind , as may render us meet for that converse with god , which we are called unto . but where sin begins to prevail , all things will be unready and out of order . strange tergiversations will rise in the mind , either as unto the duty it self , or as unto the manner of its performance . customariness and formality are the principles which act themselves in this case . the body seems to carry the mind to the duty whether it will or no , rather than the mind to lead the body in its part of it : and it will employ it self in any thing , rather than in the work and duty that lies before it . herein then lies a great part of our wisdom , in obviating the power of sin in us . let us keep our hearts continually in a gracious disposition and readiness for this duty , in all its proper seasons . if you lose this ground , you will yet go more backwards continually . know therefore , that there is no more effectual preservative of the soul from the power of sin , than a gracious readiness for , and disposition unto this duty in private and publick , according to its proper seasons . 2. in its progress , unto unreadiness it will add unwillingness ; for the mind prepossessed by sin , finds it directly contrary unto its present interest , disposition and inclination . there is nothing in it but what troubles and disquiets them ; as he said of the prophet , who was not willing to hear him any more , it speaks not good but evil of them continually . hence a secret unwillingness prevails in the mind , and an aversation from a serious engagement in it . and the attendance of such persons to it , is as if they were under a force , in a compliance with custom and convictions . 3. sin will at length prevail unto a total neglect of this duty : this is an observation confirmed by long experience . if prayer do not constantly endeavour the ruine of sin , sin will ruine prayer ; and utterly alienate the soul from it . this is the way of backsliders in heart ; as they grow in sin , they decay in prayer , until they are weary of it , and utterly relinquish it . so they speak , mal. i. 13. behold what a weariness it is , and ye have snuffed at it . they look on it as a task , as a burthen , and are weary in attending unto it . now when i place this as an effect of the prevalency of sin ; namely , a relinquishment of the duty of prayer ; i do not intend that persons do wholly and absolutely , or as to all ways of it , publick and private , and all seasons or occasions of it , give it over utterly . few arise to that profligacy in sin , unto such desperate resolutions against god. it may be they will still attend unto the stated seasons of prayer , in families or publick assemblies , at least drawing near to god with their lips ; and they will on surprizals and dangers personally cry unto god , as the scripture every where testifieth of them . but this only i intend ; namely , that they will no more sincerely , immediately , and directly apply prayer to the mortification and ruine of that lust or corruption , wherein sin puts forth its power and rule in them : and where it is so , it seems to have the dominion . of such an one , saith the psalmist , he hath left off to be wise and to do good ; he setteth himself in a way that is not good , he aborreth not evil , psal. xxxvi . 3 , 4. but such a relinquishment of this duty , as unto the end mentioned , as is habitual , and renders the soul secure under it , is intended . for there may , through the power of temptation , be a prevalency of this evil in believers for a season . so god complains of his people , isa. xliij . 22. thou hast not called upon me , o jacob , but hast been weary of me , o israel ; that is , comparatively , as unto the fervency and sincerity of the duty required of them . now , when it is thus with believers for a season , through the power of sin and temptation ; ( 1. ) they do not approve of themselves therein . they will ever and anon call things to consideration , and say , it is not with us as it should be , or as it was in former days ; this thing is not good that we do ; nor will it be peace in the latter end. ( 2. ) they will have secret resolutions of shaking themselves out of the dust of this evil state ; they say in themselves , we will go and return unto our first husband ; for , then it was better with us than now ; as the church did , hos. ij . 7. ( 3. ) every thing that peculiarly befals them in a way of mercy or affliction , they look on as calls from god , to deliver and recover them from their backsliding frame . ( 4. ) they will receive in the warnings which are given them by the word preached , especially , if their particular case be touched on , or laid open . ( 5. ) they will have no quiet , rest , nor self-approbation , until they come thoroughly off unto an healing and recovery ; such as that described , hos. xiv . 1 , 2 , 3 , 4. thus it may be with some over whom sin hath not the dominion ; yet ought the first entrance of it to be diligently watched against , as that which tends unto the danger and ruine of the soul. thirdly , constant self-abasement , condemnation and abhorrency , is another duty that is directly opposed unto the interest and rule of sin in the soul. no frame of mind is a better antidote against the poison of sin ; he that walketh humbly ▪ walketh surely . god hath a continual regard unto mourners , those that are of a broken heart and a contrite spirit . it is the soil where all grace will thrive and flourish . a constant due sense of sin as sin , of our interest therein by nature , and in the course of our lives , with a continual afflictive remembrance of some such instances of it , as have had peculiar aggravations issuing in a gracious self-abasement , is the soul 's best posture in watching against all the deceits and incursions of sin. and this is a duty which we ought with all diligence to attend unto . to keep our souls in a constant frame of mourning and self-abasement , is the most necessary part of our wisdom , with reference unto all the ends of the life of god : and it is so far from having any inconsistency with those consolations and joys , which the gospel tenders unto us in believing , as that it is the only way to let them into the soul in a due manner . it is such mourners , and those alone , unto whom evangelical comforts are administred , isa. lvij . 18. one of the first things that sin doth when it aims at dominion , is the destruction of this frame of mind ; and when it actually hath the rule , it will not suffer it to enter : it makes men careless and regardless of this matter , yea , bold , presumptuous and fearless : it will obstruct all the entrances into the mind of such self-reflections and considerations , as lead unto this frame : it will represent them either as needless or unseasonable ; or make the mind afraid of them , as things which tend unto its disquietment and disturbance , without any advantage . if it prevail herein , it makes way for the security of its own dominion . nothing is more watched against than a proud , regardless , senseless , secure frame of heart , by them who are under the rule of grace . fourthly , a reserve for any one known sin , against the light and efficacy of convictions , is an argument of the dominion of sin . so was it in the case of naaman ; he would do all other things , but put in an exception for that , wherein his honour and profit did depend . where there is sincerity in convictions , it extends it self unto all sins : for it is of sin as sin , and so of every known sin equally , that hath the nature of sin in it . and to be true to convictions is the life of sincerity . if men can make a choice of what they will except , and reserve , notwithstanding , their being convinced of its evil , it is from the ruling power of sin . pleas in the mind , in the behalf of any sin ; that is , for a continuance in it , prevalent thereunto , ruines all sincerity . it may be , the pretence is , that it is but a little one , of no great moment , and that which shall be compensated with other duties of obedience ; or , it shall be retained only until a fitter season for its relinquishment ; or , men may be blinded after conviction to dispute again , whether what they would abide in be sinful or no , as is the case frequently with respect unto covetousness , pride and conformity to the world ; it is a dreadful effect of the ruling power of sin. whatever impeacheth the universality of obedience in one thing , overthrows its sincerity in all things . fifthly , hardness of heart , so frequently mentioned and complained of in the scripture , is another evidence of the dominion of sin. but because there are various degrees also hereof , they must be considered , that we may judge aright what of it is an evidence of that dominion , and what may be consistent with the rule of grace : for it is that mysterious evil whereof the best men do most complain ; and whereof the worst have no sense at all . chap. iv. hardness of heart spoken to , as an eminent sign of sin 's dominion , and is shewed , that it ought to be considered as total or partial . hardness of heart , is either total and absolute ; or , partial and comparative only . total hardness , is either natural and universal ; or , judiciary in some particular individuals . natural hardness , is the blindness or obstinacy of the heart in sin , by nature , which is not to be cured by the use or application of any outward means . hardness and impenitent heart , rom. ij . 5. this is that heart of stone , which god promises in the covenant to take away , by the efficacy of his almighty grace , ezek. xxxvi . 26. where this hardness abides uncured , unremoved , there sin is absolutely in the throne ; this therefore we do not enquire about . judiciary hardness , is either immediately from god ; or , it is by the devil , through his permission . in the first way , god is said frequently to harden the hearts of men in their sins , and unto their ruine , as he did with pharaoh ; and he doth it in general two ways , ( 1. ) by with-holding from them those supplies of light , wisdom and understanding , without which they cannot understand their condition , see their danger , nor avoid their ruine . ( 2. ) by with-holding the efficacy of the means which they enjoy for their conviction and repentance ; yea , and giving them an efficacy unto their obduration , isa. vi . 9 , 10. and concerning this divine induration , we may observe , ( 1. ) that it is the severest of divine punishments in this world ; ( 2. ) that therefore it is not executed , but towards those that are habitually wicked , and so do , of choice , harden themselves in their sins , rom. i. 26 , 28. ( 3. ) for the most part it respects some especial times and seasons , wherein are the turning points for eternity . ( 4. ) that the condition of those so hardned is remediless , and their wounds uncurable . where any are thus hardned , there is no question about the dominion of sin. such an heart is its throne , its proper seat next to hell. there is a judiciary hardness , which sathan , through god's permission , brings on men , 2 cor. iv . 4. and there are many ways whereby he doth effect it , not here to be insisted on . but there is an hardness of heart , that is indeed but partial and comparative , whatever appearance it may make of that which is total and absolute , where the enquiry ariseth , whether it be an evidence of the dominion of sin or no. there is an hardness of heart , which is known and lamented in them in whom it is . hereof the church complains , isa. lxiij . 17. o lord , why hast thou hardened our heart from thy fear ? or suffered it so to be ; not healing , not recovering our hardness . and there are sundry things which concurr in this kind of hardness of heart . as , 1. want of readiness to receive divine impressions from the word of god. when the heart is soft and tender , it is also humble and contrite , and ready to tremble at the word of god. so it is said of josia , that his heart was tender , and he humbled himself before the lord , when he heard his word , 2 kings xxij . 18 , 19. this may be wanting in some in a great measure , and they may be sensible of it . they may find in themselves a great unreadiness to comply with divine warnings , reproofs , calls . they are not affected with the word preached , but sometimes complain that they sit under it like stocks and stones . they have not an experience of its power , and are cast into the mould of it . hereon they apprehend that their hearts are hardned from the fear of god , as the church complains . there is indeed no better frame of heart to be attained in this life , then that , whereby it is to the word , as the wax to the seal , fit and ready to receive impressions from it . a frame that is tender to receive the communications of the word in all their variety , whether for reproof , instruction or consolation ; and the want hereof , is a culpable hardness of heart . 2. there belongs unto it an affectedness with the guilt of sin , as unto the sorrow and repentance that it doth require . there is none in whom there is any spark of saving grace , but hath a gracious sorrow for sin , in some degree or other ; but there is a proportion required between sin and sorrow . great sins require great sorrows ; as peter on his great sin , wept bitterly . and all , especial aggravations of sin , require an especial sense of them . this the soul finds not in it self . it bears the thoughts of sin , and the rebukes of conscience , without any great concussion or remorse . it can pass over the charge of sin , without relenting , mourning , dissolving in sighs and tears ; and it cannot but say sometimes thereon , that its heart is like the adamant or the flint in the rock ; this makes many fear , that they are under the dominion of sin ; and they fear it the more , because that fear doth not affect and humble them as it ought . and it must be granted , that all unaffectedness with sin , all want of humiliation and godly sorrow upon it , is from an undue hardness of heart . and they , who are not affected with it , have great reason to be jealous over themselves , as even unto their spiritual state and condition . 3. of the same kind in its measure , is unaffectedness with the sins of others , among whom we live , or in whom we are concerned . to mourn for the sins of others , is a duty highly approved of god ; ezek. ix . it argues the effectual working of many graces , as zeal for the glory of god , compassion for the souls of men , love to the glory and interest of christ in the world. the want hereof is from hardness of heart , and it is that which abounds among us . some find not themselves at all concerned herein , some make pretences why they need not so be , or , that it is not their duty ; what is it unto them how wicked the world is , it shall answer for its own sins . nor are they moved when it comes nearer them . if their children come to losses , ruine , poverty , then they are affected indeed . but so long as they flourish in the world , be they apostates from profession , be they enemies to christ , do they avowedly belong unto the world , and walk in the ways of it ; they are not much concerned , especially if they are not scandalously profligate . but this also is from hardness of heart , which will be bewail'd , where grace is vigilant and active . 4. want of a due sense of indications of divine displeasure , is another instance of this hardness of heart . god doth oft-times give signs and tokens hereof ; whether as unto the publick state of the church in the world , or , as unto our own persons , in afflictions and chastisements . in the seasons hereof , he expects that our hearts should be soft and tender , ready to receive impressions of his anger , and pliable therein unto his mind and will. there are none whom at such a time he doth more abhorr , than those who are stout-hearted , little regarding him or the operation of his hands . this in some measure may be in believers ; and they may be sensible of it , to their sorrow and humilition . these things , and many more of the like nature , proceed from hardness of heart , or the remainder of our hardness by nature , and are great promoters of the interest of sin in us . but where any persons are sensible of this frame , where they are humbled for it , where they mourn under and cry out for its removal , it is so far from being an evidence of the dominion of sin over them , in whom it is , that it is an eminent sign of the contrary ; namely , that the ruling power of sin is certainly broken and destroyed in the soul. but there are other instances of hardness of heart , which have much more difficulty in them , and which are hardly reconcilable unto the rule of grace . i shall mention some of them . 1. security and senseless under the guilt of great actual sins . i do not say this is or can at any time be absolute in any believer . but such it may be , as whereon men may go on at their old pace of duties and profession , though without any peculiar humiliation , albeit they are under the provoking guilt of some known sin , with its aggravations . it will recurr upon their minds and conscience , ( unless it be seared ) will treat with them about it . but they pass it over , as that which they had rather forget , and wear out of their minds , then bring things unto their proper issue by particular repentance . so it seems to have been with david after his sin with bathsheba . i doubt not but that before the message of god to him by nathan , he had unpleasing thoughts of what he had done . but there is not the least footsteps in the story , or any of his prayers , that he laid it seriously to heart , and was humbled for it before . this was a great hardness of heart , and we know how difficult his recovery from it was . he was saved but as through fire . and where it is so with any one , that hath been overtaken with any great sin , as drunkenness or other folly , that he strives to wear it out , to pass it over , to forget it , or give himself countenance from any reasoning or consideration against the especial sense of it , and humiliation for it ; he can , during that state and frame , have no solid evidence , that sin hath not the dominion in him . and let such sinners be warned , who have so passed over former sins , until they have utterly lost all sense of them , or are under such a frame at present ; that they recal things to another account , and suffer no such sin to pass without a peculiar humiliation , or whatever be the final issue of things with them , they can have no solid ground of spiritual peace in this world. 2. there is such a dangerous hardness of heart , where the guilt of one sin makes not the soul watchful against another of another sort . where-ever the heart is tender , upon a surprizal into sin , it will not only watch against the returns thereof , or relapses into it , but will be made diligent , heedful and careful against all other sins whatever . so is it with all that walk humbly under a sense of sin . but when men in such a state are careless , bold and negligent , so as that if they repeat not the same sin , they are easily hurried into others . thus was it with asa ; he was wroth with the prophet that came unto him with a divine message , and smote him , and cast him in prison , for he was in a rage , 2 chron. xvi . 10. a man would think that when he was recovered out of this distemper , it might have made him humble and watchful against other sins : but it was not so ; for , it is added , that he oppressed some of the people at the same time ; and he rested not there , but in his disease he sought not to the lord , but unto physicians ; unto persecution he added oppression , and unto that unbelief . v. 12. yet notwithstanding all this , the heart of asa was perfect with the lord all his days , 1 kings xv . 14. that is , he had a prevalent sincerity in him notwithstanding these miscarriages . but he was doubtless under the power of great hardness of heart . so is it with others in the like cases , when one sin makes them not careful and watchful against another . as when men have stained themselves with intemperance of life , they may fall into excess of passion in their families and relations ; or into a neglect of duty , or take any other crooked steps in their walk . this argues a great prevalency of sin in the soul , although as we see in the example of asa , it is not an infallible evidence of its dominion ; yet of that nature it is , wherewith divine peace and consolation are inconsistent . 3. when men fall into such unspiritual frames , such deadness and decays , as from which they are not recoverable by the ordinary means of grace ; it is a certain evidence of hardness of heart , and the prevalency of sin therein . it is so , whether this be the fault of churches or of perticular persons ? the preaching of the word , is the especial divine ordinance for the healing and recovery of backsliders in heart or life . where this will not effect it in any , but they will go on frowardly in the ways of their own hearts , unless god take some extraordinary course with them , they are on the brink of ruine , and live on sovereign grace alone . thus was it with david . after his great sin , there is no doubt but he attended unto all ordinances of divine worship , which are the ordinary means of the preservation and recovery of sinners from their backslidings . howbeit they had not this effect upon him ; he lived impenitently in his sin , until god was pleased to use extraordinary means in the especial message of nathan , and the death of his child , for his awakening and recovery . and thus god will deal sometimes with churches and persons . where ordinary means for their recovery will not effect it , he will by sovereign grace , and it may be by a concurrence of extraordinary providence , heal , revive and save them . so he promiseth to do , isa. lvij . 16 , 17 , 18 , 19. but where this is trusted unto , in the neglect of the ordinary means of healing , seeing there is no direct promise of it , but it is a case reserved unto absolute soveraignty , the end may be bitterness and sorrow . and let them take heed who are under this frame : for although god may deliver them , yet it will be by terrible things ; as psal. lxv . 5. such terrible things as wherein he will take vengeance of their inventions , psal. xcix . 8. though he do forgive them : so david affirms of himself , that god in his dealing with him , had broken all his bones , psal. li. 8. i fear this is the present case of many churches and professors at this day . it is evident that they are fallen under many spiritual decays . neither have the ordinary means of grace , repentance and humiliation , though backed with various providential warnings , been efficacious to their recovery . it is greatly to be feared that god will use some severe dispensation in terrible things towards them for their awakning ; or , which is more dreadful , withdraw his presence from them . 4. of the same nature it is , and argues no small power of this evil , when men satisfie and please themselves in an unmortified , unfruitful profession ; a severe symptom of the dominion of sin. and there are three things that manifest the consistency of such a profession , with hardness of heart ; or , are fruits of it therein . 1. a neglect of the principal duties of it . such are mortification in themselves , and usefulness or fruitfulness towards others . a deficiency and neglect in these things , are evident amongst many that profess religion . it doth not appear that in any thing they seriously endeavour the mortification of their lusts , their pride , their passion , their love of the world , their inordinate desires and sensual appetites . they either indulge unto them all , or , at least , they maintain not a constant conflict against them . and , as unto usefulness in the fruits of righteousness , which are to the praise of god by jesus christ , or those good works , which are the evidence of a living faith , they are openly barren in them . now , whereas these are the principal dictates of that religion which they do profess , their neglect of them , their deficiency in them proceeds from an hardness of heart , over-powering their light and convictions . and what shall long , in such a case , stop sins out of the throne ? self-pleasing and satisfaction in such a profession , argues a very dangerous state and habit of mind . sin may have a full dominion under such a profession . 2. the admission of an habitual formality into the performance of religious duties , is of the same nature . in some the power of sin ( as we observed before ) prevails unto the neglect and omission of such duties . others continue the observation , but are so formal and lifeless in them , so careless , as unto the exerting or exercise of grace in them , as gives an uncontroulable evidence of the power of sin , and a spiritual senselesness of heart . there is nothing that the scripture doth more frequently and severely condemn , nor give as a character of hypocrites , than a diligent attendance unto a multiplication of duties , whilst the heart is not spiritually engaged in them . for this cause the lord christ threatned the utter rejection of the luke-warm church of laodicea . and god pronounceth a most severe sentence against all that are guilty of it , isa. xxix . 13 , 14. yet thus it may be with many , and that thus it hath been with them , many do manifest by their open apostacy , which is the common event of this frame and course long continued in ; for some in the daily performance of religious duties for a season , do exercise and preserve their gifts , but there being no exercise of grace in them , after a while those gifts also do wither and decay . they are under the power of the evil whereof we treat , namely , an hard and senseless heart , that can approve of themselves in such a lifeless , heartless profession of religion and performance of the duties thereof . 3. when men grow senseless under the dispensation of the word , and do not at all profit by it . the general ends for preaching the word unto believers are ( 1. ) the encrease of spiritual light , knowledge and understanding in them . ( 2. ) the growth of grace enabling to obedience . ( 3. ) holy excitation of grace by impressions of its power in the communication of the mind , will , love and grace of god unto our souls , which is attended with ( 4. ) an impression on the affections , renewing and making them more holy and heavenly continually ; with ( 5. ) direction and administration of spiritual strength against temptations and corruptions ; and ( 6. ) fruitfulness in the works and duties of obedience . where men can abide under the dispensation of the word , without any of these effects on their minds , consciences or lives ; they are greatly hardened by the deceitfulness of sin ; as heb. iij. 12 , 13. this case is stated . now whether this be , 1. from that carelesness and security which is grown on all sorts of persons , against which god doth justly express his indignation , by with-holding the power and efficacy of his word , in its administration from them : or , 2. from an encrease of an unsanctified light and gifts , which fill men with high thoughts of themselves , and keep them off from that humble frame which alone is teachable : or , 3. from a loss of all due reverence unto the ministry , as god's ordinance for all the ends of the word , with a secret fortification of conscience by prejudices against its power , from the suggestions of sathan : or , 4. from the love of sin , which the heart would shelter and secure from the efficacy of the word ; or from what other cause soever it be , it proceeds from a dangerous hardness of heart , from the power of sin. where this is the state of the minds of men , where this hardness is thus prevalent in them , i do not , no man can give them assurance that sin hath not the dominion in them . but because all these things are capable of various degrees , it may not be concluded absolutely from any or all of them in any degree , that so it is . but this we may safely conclude , ( 1. ) that it is impossible for any man in whom this evil frame is found in any degree , and not sincerely endeavoured against , to keep any true solid peace with god , or in his own soul ; what seems to be so in him is but a ruinous security . ( 2. ) that this is the high road unto final obduration and impenitency ; and therefore , ( 3. ) it is the present duty of those who have any care of their souls , to shake themselves out of this dust , and not to give themselves any rest , until they are entered into the paths of recovery . the calls of god for a return unto such backsliders in heart are multiplied , the reasons for it and motives unto it are innumerable ; this ought never to depart from their minds , that without it they shall eternally perish , and know not how soon they may be overtaken with that destruction . thus far have we proceeded in the enquiry , whether sin hath the dominion in us or no ? there are on the other side many evidences of the rule of grace , sufficient to discard the pleas and pretences of sin unto the throne : but the consideration of them is not my present design ; i have only examined the pleas of sin , which render the enquiry difficult and the case dubious . and they arise all from the actings of sin in us , as it fights against the soul , which is its proper and constant work , 1 pet. ij . 11 , 12. it doth so against the design of the law , which is to live to god ; against the order and peace of it , which it disturbs ; and against its eternal blessedness , which it would deprive it of . the examination of the pretences insisted on , may be of some use to them that are sincere . but on the other hand , there are uncontroulable evidences of the dominion of sin in men , some whereof i shall mention , and only mention , because they need neither proof nor illustration . ( 1. ) it is so where sin hath possessed the will. and it hath possessed the will , when there are no restraints from sinning taken from its nature but its consequents only . ( 2. ) when men proclaim their sins , and hide them not ; when they boast in in them , and of them , as it is with multitudes ; or , ( 3. ) approve of themselves in any known sin , without renewed repentance ; as drunkenness , uncleanness , swearing and the like : or , ( 4. ) live in the neglect of religious duties in their clossets and families ; whence all their publick attendance unto them is but hypocrisy : or , ( 5. ) have an enmity to true holiness , and the power of godliness : or , ( 6. ) are visible apostates from profession , especially if they add , as is usual , persecution to their apostacy : or , ( 7. ) are ignorant of the sanctifying principles of the gospel and christian religion : or , ( 8. ) are dispisers of the means of conversion : or , ( 9. ) live in security under open providential warnings and calls to repentance : or , ( 10. ) are enemies in their minds unto the true interest of christ in the world. where these things and the like are found , there is no question what it is that hath dominion , and bears rule in the minds of men. this all men may easily know , as the apostle declares , rom. vi . 16. chap. iii. the third enquiry handled , viz. what is the assurance given us , and what are the grounds thereof , that sin shall not have dominion over us ? the ground of this assurance is , that we are not under the law but grace . the force of this reason shewed , viz. how the law doth not destroy the dominion of sin , and how grace dethrowns sin and gives dominion over it . and thus much hath been spoken unto the second thing proposed at the entrance of this discourse ; namely , an enquiry , whether sin have the dominion in any of us or no ? i proceed unto that which offers it self from the words in the third place ; what is the assurance given us , and what are the grounds of it , that sin shall not have dominion over us ; which lies in this , that we are not under the law , but under grace . where men are engaged in a constant conflict against sin , where they look upon it , and judge it their chiefest enemy , which contends with them for their souls , and their eternal ruine ; where they have experience of its power and deceit , and , through the efficacy of them , have been often shaken in their peace and comfort ; where they have been ready to despond , and say , they shall one day perish under their powers : it is a gospel word , a word of good tidings that gives them assurance , that it shall never have dominion over them . the ground of this assurance is , that believers are not under the law , but under grace . and the force of this reason we may manifest in some few instances . 1. the law giveth no strength against sin unto them that are under it ; but grace doth . sin will neither be cast nor kept out of its throne , but by a spiritual power , and strength in the soul , to oppose , conquer and dethrown it . where it is not conquered it will reign ; and conquered it will not be , without a mighty prevailing power : this the law will not , cannot give . the law is taken two ways . ( 1. ) for the whole revelation of the mind and will of god in the old testament . in this sence it had grace in it , and so did give both life , and 〈◊〉 , and strength against sin , as the psalmist declares , psal. xix . 7 , 8 , 9. in that sence it contained not only the law of precepts , but the promise also , and the covenant which was the means of conveying spiritual life and strength unto the church , in this sence it is not here spoken of ; nor is any where opposed unto grace . ( 2. ) for the covenant rule of perfect obedience , do this and live . in this sence men are said to be under it in opposition unto being under grace . they are under its power , rule , conditions and authority as a covenant . and in this sence all men are under it , who are not enstated in the new covenant through faith in christ jesus , who sets up in them and over them the rule of grace . for all men must be one way or other under the rule of god ; and he rules only by the law , or by grace : and none can be under both at the same time . in this sence the law was never ordained of god , to convey grace or spiritual strength unto the souls of men : had it been so , the promise and the gospel had been needless . if there had been a law given which could have given life , verily righteousness should have been by the law , gal. iij. 21. if it could have given life or strength , it would have produced righteousness , we should have been justified by it . it discovers sin and condemns it , but gives no strength to oppose it . it is not god's ordinance for the dethrowning of sin , nor for the destruction of its dominion . this law falls under a double consideration ; but in neither of them was designed to give power or strength against sin. 1. as it was given unto mankind in the state of innocency . and it did then absolutely and exactly declare the whole duty of man , whatever god in his wisdom and holiness did require of us . it was god's ruling of men according to the principle of the righteousness wherein he was created . but it gave no new aids against sin ; nor was there any need that so it should do . it was not the ordinance of god to administer new or more grace unto man , but to rule and govern him according to what he had perceived . and this it continueth to do for ever . it claims and continues a rule over all men , according to what they had , and what they have . but it never had power to barr the entrance of sin , or to cast it out when it is once enthroned . 2dly . as it was renewed and enjoined unto the church of israel on mount sinai , and with them unto all that would join themselves unto the lord out of the nations of the world. yet neither was it then , nor as such , designed unto any such end , as to destroy or dethrone sin , by an administration of spiritual strength and grace . it had some new ends given then unto it , which it had not in its original constitution . the principal whereof was to drive men to the promise and christ therein . and this it doth by all the acts and powers of it on the souls of men. as it discovers sin , as it irritates and provokes it by its severity , as it judgeth and condemneth it , as it denounceth a curse on sinners , it drives unto this end. for this was added of grace in the renovation of it ; this new end was given unto it ; in it self it hath nothing to do with sinners , but to judge , curse , and condemn them . there is therefore no help to be expected against the dominion of sin from the law. it was never ordained of god unto that end ; nor doth it contain , nor is it communicative of the grace necessary unto that end , rom. viij . 3. wherefore those who are under the law , are under the dominion of sin. the law is holy , but it cannot make them holy , who have made themselves unholy : it is just , but it cannot make them so ; it cannot justify them whom it doth condemn : it is good , but can do them no good , as unto their deliverance from the power of sin ; god hath not appointed it unto that end. sin will never be dethroned by it ; it will not give place unto the law ; neither in its title , nor its power . those who are under the law ; will at some seasons endeavour to shake off the yoke of sin , and resolve to be no longer under its power . as , 1. when the law presseth on their consciences , perplexing and disquieting of them . the commandment comes home unto them , sin reviveth and they die , rom , vij . 9 , 10. that is , it gives power to sin to slay the hopes of the sinner , and to distress him with the apprehension of guilt and death . for the strength of sin is the law , 1 cor. xv . 56. the power it hath to disquiet and condemn sinners , is in and by the law. when it is thus with sinners , when the law presseth them with a sense of the guilt of sin , and deprives them of all rest and peace in their minds ; they will resolve to cast off the yoke of sin , to relinquish its service , that they may be freed from the urgency of the law on their consciences . and they will endeavour it in some instances of duty , and abstinence from sin. 2. they will do the same under surprizals with sickness , pain , dangers , or death it self . then they will cry , and pray , and promise to reform , and set about it , as they suppose , in good earnest . this case is fully exemplified , psal. lxxviij . 33 , 34 , 35 , 36 , 37. and it is manifest in daily experience amongst multitudes . there are few who are so seared and profligate , but at such seasons they will think of returning to god , of relinquishing the service of sin , and vindicating themselves from under its dominion . and in some it worketh a lasting change , though no real conversion doth ensue . but with the most , this goodness is as the morning cloud , and as the early dew , so passeth it away . 3. the same effect is produced in many by the preaching of the word . some arrow of conviction is fastened in their minds , whereon their former ways displease them ; and they judge it is better for them to change the course of their lives , and to relinquish the service of sin : these resolutions for the most part abide with them , according to the society which they have or fall into . good society may much help them in their resolves for a time ; when by that which is evil and corrupt they are presently extinguished . 4. sometimes merciful , endearing providences will have the same effect on the minds of men , not obdurate in sin. such are deliverances from imminent dangers , sparing the lives of near relations and the like . in such seasons men under the law will attend unto their convictions , and endeavour for a while to shake off the yoke of sin. they will attend unto what the law saith , under whose power they are , and endeavour a compliance therewith ; many duties shall be performed , and many evils abstained from , in order to the quitting themselves of sin 's dominion . but alas the law cannot enable them hereunto : it cannot give them life and strength to go through with what their convictions press them unto ; therefore , after a while , they begin to faint and wax weary in their progress , and at length give quite over . it may be they may break off from some great sins in particular ; but shake off the whole dominion ●f sin they cannot . it is otherwise with them that are under grace . sin shall not have dominion over them ; strength shall be administred unto them to dethrone it . grace is a word of various acceptations in the scripture . as we are here said to be under it , and as it is opposed unto the law , it is used or taken for the gospel , as it is the instrument of god for the communication of himself , and his grace by jesus christ unto those that do believe , with that state of acceptation with himself , which they are brought into thereby , rom. v. 1 , 2. wherefore to be under grace , is to have an interest in the gospel covenant and state , with a right unto all the privileges and benefits thereof , to be brought under the administration of grace by jesus christ , to be a true believer . but the enquiry hereon is , how it follows from hence , that sin shall not have dominion over us ; that sin cannot extend its territories and rule into that state ; and in what sence this is affirmed ? 1. is it that there shall be no sin in them any more ? even this is true in some sence . sin , as unto its condemning power , hath no place in this state , rom. viij . 1. all the sins of them that believe are expiated or done away , as to the guilt of them in the blood of christ , heb. i. 2. 1 joh. i. 7. this branch of the dominion of sin , which consists in its condemning power , is utterly cast out of this state . but sin , as unto its being and operation doth still continue in believers , whilst they are in this world : they are all sensible of it . those who deceive themselves with a contrary apprehension , are most of all under the power of it , 1 joh. i. 8. wherefore to be freed from the dominion of sin , is not to be freed absolutely from all sin ; so as that it should in no sence abide in us any more . this is not to be under grace , but to be in glory . 2. is it that sin , though it abides , yet it shall not fight nor contend for dominion in us ? that this is otherwise , we have before declared ; scripture and the universal experience of all that believe , do testifie the contrary : so doth the assurance here given us , that it shall not obtain that dominion . for if it did not contend for it , there could be no grace in this promise . there is none in deliverance from that whereof we are in no danger . but the assurance here given is built on other considerations ; whereof the first is , that the gospel is the means ordained , and instrument used by god for the communication of spiritual strength unto them that believe , for the dethroning of sin. it is the power of god unto salvation , rom. i. 16. that whereby and wherein he puts forth his power unto that end . and sin must be really dethroned by the powerful acting of grace in us , and that in a way of duty in our selves . we are absolved , quitted , freed from the rule of sin , as unto its pretended right and title , by the promise of the gospel . for thereby are we freed and discharged from the rule of the law , wherein all the title of sin unto dominion is founded . for the strength of sin is the law. but we are freed from it , as unto its internal power , and exercise of its dominion , by internal spiritual grace and strength in its due exercise . now this is communicated by the gospel ; it gives life and power , with such continual supplies of grace , as are able to dethrone sin , and for ever to prohibit its return . this then is the present case supposed ▪ and determined by the apostle . you that are believers , are all of you conflicting with sin. you find it always restless and disquieting , sometimes strong and powerful . when it is in conjunction with any urgent temptation , you are affraid it will utterly prevail over you to the ruine of your souls . hence you are wearied with it , groan under it , and cry out for deliverance from it . all these things the apostle at large insists on in this and the next chapter . but now , saith he , be of good comfort . notwithstanding all these things , and all your fears upon them , sin shall not prevail , it shall not have the dominion , it shall never ruine your souls . but what ground have we for this hope ? what assurance of this success ? this you have , saith the apostle , you are not under the law , but under grace ; or , the rule of the grace of god in christ jesus , administred in the gospel . but how doth this give relief ? why it is the ordinance , the instrument of god which he will use unto this end , namely the communication of such supplies of grace and spiritual strength , as shall eternally defeat the dominion of sin. this is one principal difference between the law and the gospel , and was everso esteemed in the church of god , until all communication of efficacious grace began to be called in question . the law guides , directs , commands all things that are against the interest and rule of sin. it judgeth and condemneth both the things that promote it , and the persons that do them : it frightens and terrifies the consciences of those who are under its dominion . but if you shall say unto it , what then shall we do ? this tyrant , this enemy , is too hard for us ▪ what aid and assistance against it will it afford unto us ? what power will it communicate unto its destruction ? here the law is utterly silent , or says , that nothing of this nature is committed unto it of god. nay , the strength it hath it gives unto sin for the condemnation of the sinner ; the strength of sin is the law. but the gospel , or the grace of it , is the means and instrument of god , for the communication of internal spiritual strength unto believers . by it do they receive supplies of the spirit , or aids of grace for the subduing of sin , and the destruction of its dominion . by it they may say , they can do all things through him that enables them . hereon then depends in the first place the assurance of the apostles assertion , that sin shall not have the dominion over us , because we are under grace . we are in such a state , as wherein we have supplies in readiness to defeat all the attempts of sin , for rule and dominion in us . but some may say hereon , they greatly fear they are not in this state ; for they do not find such supplies of spiritual strength and grace , as to give them a conquest over sin . they are still perplexed with it , and it is ready to invade the throne in their minds , if it be not already possessed of it . wherefore they fear least they are strangers from the grace of the gospel . in answer hereunto , the things ensuing are proposed . 1. remember what hath been declared concerning the dominion of sin. if it be not known what it is , and wherein it doth consist , as some may please themselves , whilst their condition is deplorable , as it is with the most ; so others may be perplexed in their minds without just cause . a clear destinction between the rebellion of sin and the dominion of sin , is a great advantage unto spiritual peace . 2. consider the ends for which aids of grace are granted and communicated by the gospel . now this is not , that sin may at once be utterly destroyed and consumed in us , that it should have no being , motion , or power in us any more . this work is reserved for glory in the full redemption of body and soul , which we here do but groan after . but it is given unto us for this end , that sin may be so crucified and mortified in us , that is , so gradually weakened and destroyed , as that it shall not ruine spiritual life in us , obstruct its necessary acting in duties , and prevalency against such sins as would disannul the covenant-relation between god and our souls . whilst we have supplies of it which are sufficient unto this end , although our conflict with sin doth continue , although we are perplexed by it , yet we are under grace , and sin shall have no more dominion over us . this is enough for us , that sin shall be gradually destroyed , and we shall have a sufficiency of grace in all occasions to prevent its ruling prevalency . 3. live in the faith of this sacred truth , and ever keep alive in your souls expectation of supplies of grace suitable thereunto . it is of the nature of true and saving faith , inseparable from it , to believe , that the gospel is the way of god's administration of grace for the ruine of sin. he that believes it not , believes not the gospel it self , which is the power of god unto salvation , rom. i. 16. if we live , and walk , and act as if we had nothing to trust unto but our selves , our own endeavours , our own resolutions , and that in our perplexities and surprizals , it is no wonder if we are not sensible of supplies of divine grace ; most probably we are under the law , and not under grace . this is the fundamental principle of the gospel state , that we live in expectation of continual communications of life , grace and strength from jesus christ , who is our life , and from whose fulness we receive , and grace for grace . we may therefore in this case continually expostulate with our souls , as david doth ; why go you mourning because of the oppression of the enemy ? why are you cast down , and why are you disquieted within us ? still hope in god , he is the health of my countenance ; we may be sensible of great oppression from the power of this enemy ; this may cause us to go mourning all the day long , and in some sence it ought so to do . howbeit we ought not hence to despond , or to be cast down from our duty or our comfort . still me may trust in god through christ , and live in continual expectation of such spiritual reliefs , as shall assuredly preserve us from the dominion of sin. this faith , hope , and expectation we are called unto by the gospel . and when they are not cherished , when they are not kept up unto a due exercise , all things will go backward in our spiritual condition . 4. make especial application unto the lord christ , unto whom the administration of all spiritual supplies is committed , for the communication of them unto you , according unto all especial occasions . hath sin got the advantage of a powerful temptation , so as that it seems to put hard for dominion in the soul , as it was with paul under the buffetings of sathan , when he had that answer from god upon his reiterated prayer , my grace is sufficient for thee , sin shall not have dominion over thee ? hath it by its deceitfulness brought the soul into a lifeless , senseless frame , makes it forgetful of duties , negligent in them , or without spiritual delight in their performance ? hath it almost habituated the soul unto careless and corrupt inclinations unto the love , of or conformity to the world ? doth it take advantage from our darkness and confusion under troubles , distresses or temptations ? on these and the like occasions it is required , that we make especial , fervent application unto the lord christ , for such supplies of grace as may be sufficient and efficacious to controul the power of sin in them all . this under the consideration of his office and authority unto this end , his grace and readiness from especial inducements , we are directed unto , heb. iv . 14 , 15 , 16. 5. remember always the way and method of the operations of divine grace , and spiritual aids . it is true in our first conversion to god , we are as it were surprized by a mighty act of sovereign grace , changing our hearts , renewing our minds , and quickening us with a principle of spiritual life . ordinarily many things are required of us in a way of duty in order thereunto . and many previous operations of grace in our minds in illumination , and the sense of sin do materially and passively dispose us thereunto , as wood when it is dried , is disposed to firing . but the work it self is performed by an immediate act of divine power , without any active co-operation on our parts . but this is not the law or rule of the communication or operation of actual grace , for the subduing of sin. it is given in a way of concurrence with us in the discharge of our duties , and when we are sedulous in them , we may be sure we shall not fail of divine assistance according to the established rule of the administration of gospel grace . if therefore we complain that we find not the aids mentioned , if at the same time we are not diligent in attendance unto all the duties , whereby sin may be mortified in us , we are exceedingly injurious to the grace of god. wherefore notwithstanding this objection , the truth stands firm , that sin shall not have dominion over us , because we are not under the law , but under grace ; because of the spiritual aids that are administred by grace , for its mortification and destruction . secondly , the law gives no liberty of any kind ; it gendreth unto bondage , and so cannot free us from any dominion , not that of sin. for this must be by liberty . but this we have also by the gospel . there is a two-fold liberty ; ( 1. ) of state and condition ; ( 2. ) of intern●● operation . and we have both by the gospel . the first consists in our deliverance from the law and its curse , with all things which claim a right against us by virtue thereof ; that is , sathan , death and hell. out of this state from whence we can never be delivered by the law , we are translated by grace into a state of glorious liberty . for , by it the son makes us free , and we receive the spirit of christ. now where the spirit of the lord is , there is liberty , 1 cor. iij. 17. this liberty christ proclaims in the gospel unto all that do believe , isa. lxi . 1. hereon they who hear and receive the joyful sound , are discharged from all debts , bonds , accounts , rights and titles , and are brought into a state of perfect freedom . in this state sin can lay no claim to dominion over any one soul. they are gone over into the kingdom of christ , and out from the power of sin , sathan and darkness . herein indeed lies the foundation of our assured freedom from the rule of sin. it cannot make an incursion on the kingdom of christ , so as to carry away any of its subjects into a state of sin and darkness again . and an interest in this state ought to be pleaded against all the attempts of sin , rom. vi . 1 , 2. there is nothing more to be detested , than that any one who is christ's freeman , and dead to the power of sin , should give place again unto any of its pretences to , or endeavours for rule . again , there is an internal liberty , which is the freedom of the mind , from the inward powerful chains of sin , with an ability to act all ●●e powers and faculties of the soul in a gracious manner . hereby is the power of sin in the soul destroyed . and this also is given us in the gospel . there is power administred in it to live unto god , and to walk in all his commandments . and this also gives evidence unto the truth of the apostles assertion . thirdly , the law doth not supply us with effectual motives and encouragements to endeavour the ruine of the dominion of sin in a way of duty , which must be done , or in the end it will prevail . it works only by fear and dread , with threatnings and terrors of destruction . for although it says also , do this and live , yet withal it discovers such an impossibility in our nature , to comply with its commands in the way and manner wherein it enjoins them , that the very promise of it becomes a matter of terror , as including the contrary sentence of death upon our failure in its commands . now these things enervate , weaken and discourage the soul in its conflict against sin : they give it no life , activity , chearfulness or courage in what they undertake . hence those who engage themselves into an opposition unto sin , or a relinquishment of its service , meerly on the motives of the law , do quickly faint and give over . we see it so with many every day . one day they will forsake all sin , their beloved sin , with the company and occasions enducing them thereunto . the law hath frighted them with divine vengeance . and sometimes they proceed so far in this resolution , they seem escaped the pollution of the world ; yet soon again they return to their former ways and follies , 2 pet. ij . 20 , 21 , 22. their goodness is as the morning cloud , and as the early dew so passeth it away . or if they do not return to wallow in the same mire of their former pollutions , they betake themselves to the shades of some superstitious observances ; as it is in the papacy . for they openly succeed into the room of the jews , who being ignorant of the righteousness of god , and not submitting thereunto , went about variously to establish their own righteousness , as the apostle speaks , rom. x. 3 , 4. for in that apostate church where men are wrought on by the terrors of the law to relinquish sin , and set themselves in opposition unto its power , finding themselves altogether unable to do it by the works of the law it self , which must be perfectly holy ; they betake themselves to a number of superstitious observances which they trust unto in the room of the law , with its commands and duties . but the law makes nothing perfect , nor are the motives it gives for the ruine of the interest of sin in us , able to bear us out , and carry us through that undertaking . but the motives and encouragements given by grace to endeavour the utter ruine of sin in a way of duty , are such as give life , chearfulness , courage and perseverance , they continually animate , relieve and revive the soul in all its work and duty , keeping it from fainting and despondency . for they are all taken from the love of god and of christ , from the whole work and end of his mediation , from the ready assistances of the holy ghost , from all the promises of the gospel , from their own with other believers experiences , all giving them the highest assurance of final success and victory . when the soul is under the influences of these motives , whatever difficulty and opposition it meets withal from solliciting temptations or surprizals , it will renew its strength , it will run and not be weary , it will walk and not faint , according to the promise , isa. xl . 31. fourthly . christ is not in the law , he is not proposed in it , not communicated by it , we are not made partakers of him thereby . this is the work of grace , of the gospel . in it is christ revealed , by it he is proposed and exhibited unto us ; thereby are we made partakers of him , and all the benefits of his mediation . and he it is alone who came to , and can destroy this work of the devil . the dominion of sin is the complement of the works of the devil , where all his designs center . this the son of god was manifest to destroy . he alone ruines the kingdom of sathan , whose power is acted in the rule of sin. wherefore , hereunto our assurance of this comfortable truth , is principally resolved ; and what christ hath done , and doth for this end , is a great part of the subject of gospel revelation . the like may be spoken of the communication of the holy spirit , which is the only principal efficient cause of the ruine of the dominion of sin. for where the spirit of christ is , there is liberty , and no where else . but we receive this spirit not by the works of the law , but by the hearing of faith , gal. iij. 2. chap. vi. the practical observations drawn from , and application made of , the whole text. having opened the words , and made some improvement of them ; i shall now take one or two observations from the design of them , and issue the whole in a word of application . i. it is an unspeakable mercy and privilege to be delivered from the dominion of sin. as such it is here proposed by the apostle , as such it is esteemed by them that believe . nothing is more sweet , precious and valuable unto a soul conflicting with sin and temptation , than to hear that sin shall not have the dominion over them . ah what would some give that it might be spoken unto them with power , so as that they might stedfastly believe it , and have the comfort of it . fools make a mock of sin , and some glory in the service of it , which is their shame . but those who understand any thing aright , either of what is present , or what is to come , do know that this freedom from its dominion , is an unvaluable mercy . and we may consider the grounds which evidence it so to be . 1. it appears so to be from the causes of it . it is that which no man can by his own power , and the utmost of his endeavours attain unto . men by them may grow rich , or wise , or learned ; but no man by them can shake off the yoke of sin. if a man had all the wealth of the world , he could not by it purchase this liberty ; it would be despised . and when sinners go hence to the place where the rich man was tormented , and have nothing more to do with this world , they would give it all if they had it , for an interest in this liberty . it is that which the law and all the duties of it cannot procure . the law and its duties , as we have declared , can never destroy the dominion of sin. all men will find the truth hereof , that ever come to fall under the power of real conviction . when sin presseth on them , and they are affraid of its consequents , they will find , that the law is weak , and the flesh is weak , and their duties are weak , their resolutions and vows are weak ; all insufficient to relieve them . and if they think themselves freed one day , they shall find the next that they are under bondage ; sin for all this will rule over them with force and rigour . and in this condition do some spend all their days in this world. they kindle sparks of their own , and walk in the light of them , until they lie down in darkness and sorrow . they sin and promise amendment , and endeavour recompences by some duties , yet can never extricate themselves from the yoke of sin. we may therefore learn the excellency of this privilege , first from its causes , whereof i shall mention some only . 1. the meritorious procuring cause of this liberty , is the death and blood of jesus christ. so is it declared , 1 pet. i. 18 , 19. 1 cor. vi . 20. chap. vij . 23. nothing else could purchase this freedom . under the power and dominion of sin we were , and could not be delivered without a ransom . christ died and rose , and lives again , that he might be our lord , rom. xiv . 9. and so deliver us from the power of all other lords whatever . it is true there was no ransom due to sin or sathan , who was the author of it . they were to be dethroned or destroyed by an act of power . both the devil , and sin , which is his work , are to be destroyed not appeased , heb. ij . 14. 1 john iij. 8. but the strength of sin is the law , 1 cor. xv . 56. that is , through the righteous sentence of god , we were held by the law obnoxious unto the condemning power of sin. from that law we could not be delivered but by this price and ransom . two things hence follow : 1. those who live in sin , who willingly abide in the service of it , and endure its dominion , do cast the utmost contempt on the wisdom , love , and grace of christ. they despise that which cost him so dear . they judge that he made a very foolish purchace of this liberty for us , with his dearest blood. whatever it be , they preferr the present satisfaction of their lusts before it . this is the poison of unbelief . there is in it an high contempt of the wisdom and love of christ. the language of mens hearts that live in sin , is , that the liberty which he purchased with his blood , is not to be valued or esteemed . they flatter him with their lips in the outward performance of some duties ; but in their hearts they despise him , and the whole work of his mediation . but the time is approaching wherein they will learn the difference between the slavery of sin , and the liberty wherewith christ makes believers free . and this is that which is now tendred unto sinners in the dispensation of the gospel ; life and death are here set before you , chuse life that ye may live for ever . 2. let those that are believers in all their conflicts with sin , live in the exercise of faith , on this purchace of liberty made by the blood of christ. for two things will hence ensue , ( 1. ) that they will have a mighty argument always in readiness to oppose unto the deceit and violence of sin. the soul will hereon say to its self , shall i forego and part with that which christ purchased for me at so dear a rate , by giving place to the solicitations of lust or sin ? shall i despise his purchace ? god forbid . see rom. vi . 2. by such arguings is the mind frequently preserved from closing with the enticements and seductions of sin. ( 2. ) it is an effectual argument for faith to use in its pleading for deliverance from the power of sin. we ask for nothing but what christ hath purchased for us . and if this plea be pursued it will be prevalent . 2dly . the internal efficient cause of this liberty , or that whereby the power and rule of sin is destroyed in us , is the holy spirit himself , which farther evinceth the greatness of this mercy . every act for the mortification of sin , is no less immediately from him , than those positive graces are , whereby we are sanctified . it is through the spirit that we mortify the deeds of the flesh , rom. viij . 13. where he is , there and there alone is liberty . all attempts for the mortification of sin without his especial aids and operations , are frustrate . and this manifests the extent of the dominion of sin in the world. he alone by whom it can be destroyed , and all those efficacious operations of his whereby it is so , are generally despised . and they must live and die slaves unto sin , by whom they are so . wherefore a great part of our wisdom for the attaining and preserving this liberty , consists in the acting of faith on that promise of our saviour , that our heavenly father will give the holy spirit to them that ask him of him . when sin in any instance , by any temptation , urgeth for power and rule in us , we are ready to turn into our selves and our own resolutions , which in their place are not to be neglected . but immediate crys unto god for such supplies of his spirit , as without which sin will not be subdued , we shall find our best relief . bear it in mind , try it on the next occasion , and god will bless it with success . 3dly . the instrumental cause of this freedom is the duty of believers themselves , in and for the destruction of sin. and this also manifests the importance of this privilege . this is one of the principal ends of all our religious duties ; of prayer , of fasting , of meditation , of watchfulness unto all other duties of obedience ; they are all designed to prevent and ruine the interest of sin in us . we are called into a theater to fight and contend , into a field to be tried in a warfare . our enemy is this sin , which strives and contends for the rule over us . this we are to resist even unto blood , that is , our utmost in doing and suffering . and certainly that is in it self and unto us of the highest importance , which on divine appointment and command , is the great end of the constant endeavours of our whole lives . secondly , it appears so to be from the consideration of the bondage which we are delivered from thereby . bondage is that which humane nature is most averse from , until it be debased and debauched by sensual lusts. men of ingenuous spirits have in all ages chosen rather to die than to be made slaves . but there is no such bondage as that which is under the dominion of sin. to be under the power of base lusts , as covetousness , uncleanness , drunkenness , ambition , pride and the like , to make provision to fulfil their desires in the wills of the mind and the flesh , is the worst of slavery . but we may say what we please on this subject ; none think themselves so free , none make such an appearance of generous freedom unto others , as those who are avowed servants of sin. if those are not freemen , who do what they please , and are for the most part approved in what they do , who puff at all their enemies , and scorn such as pusillanimous slaves , who go not forth unto the same compass of excess with them , who shall be esteemed free ? they plead with the pharisees that they are the only freemen , and were never in bondage to any . the servile restraints of fear from divine judgment and future accounts they wholly despise . see the description , psal. lxxiij . 4 , 5 , 6 , 7 , 8 , 9 , 10. who so free , so joyous as such persons ; as for others , they are plagued all the day long , and are chastened every morning , v. 14. yea , they go heavily and mournfully under the oppression of this enemy , crying out continually for deliverance . but the truth insisted on is not at all impeached by this observation . it is a great part of the slavery of such persons , that they know not themselves to be slaves , and boast that they are free . they are born in a state of enmity against god , and bondage under sin , and they like well of it , as all abject slaves do , under the worst of tyrants ; they know no better . but true liberty consists in inward peace , tranquillity of mind , designs for and inclinations unto the best things , the most noble objects of our natural , rational souls . all these they are utter strangers unto , who spend their lives in the service of vile and base lusts. envy not their gallantry , their glistering appearances , their heaps of wealth and treasures , they are in the whole vile and contemptible slaves . the apostle determines their case , rom. vi . 17. it is a matter of eternal thankfulness unto god , that we are delivered from being the servants of sin. yea , it is an evidence of grace , of a good frame of spirit , when a soul is made really sensible of the excellency of this freedom ; when it so finds the power and interest of sin to be weakned , as that it can rejoice in it , and be thankful to god for it , rom. vij . 25. thirdly , it is so , with respect unto the end of this bondage , or what it brings men unto . if after all the base drudgery which sinful men are put unto in the service of their lusts , if after all the conflicts which their consciences put them on with fears and terrors in the world , they could expect any thing of a future reward hereafter , something might be spoke to alleviate their present misery . but the wages of sin is death , eternal death under the wrath of the great god , is all they are to look for . the end of the dominion of sin , is to give them up unto the curse of the law , and power of the devil for evermore . fourthly . it keeps men off from the participation of all real good here and hereafter . what men under the power of sin do enjoy , will quickly appear to be as a thing of nought . in the mean time , they have not the least taste of the love of god , which alone takes out the poison of their enjoyments . they have not the least view of the glory of christ , without which they live in perpetual darkness , like those who never behold the light nor sun. they have no experience of the sweetness and excellency of the gracious influences of life , and strength , and comfort from the holy ghost ; nor of that satisfaction and reward which is in holy obedience ; nor shall ever come to the enjoyment of god. all these things and sundry others of the like sort might be insisted on and inlarged , to manifest the greatness of the mercy and privilege which is in a freedom from the dominion of sin , as it is here proposed by the apostle . but the principal design i intended is accomplished , and i do but touch on these things . i shall add one observation more , and with it put a close to this discourse . ob. 2. it is the great interest of a soul conflicting with the power of sin , to secure it self against its dominion ; that it is not under its dominion ; not to have the cause hang dubious in the mind . to clear the truth hereof , we may observe the things that follow . 1. the conflict with sin , making continual repentance and mortification absolutely necessary will continue in us whilst we are in this world. pretences of perfection here , are contrary to the scriptures , contrary to the universal experience of all believers , and contrary to the sense and conscience of them by whom they are pleaded , as they make it evident every day . we pray against it , strive against it , groan for deliverance from it , and that , by the grace of christ healing our nature , not without success . howbeit this success extends not unto its absolute abolition whilst we are in this world. it will abide in us until the union of the soul and body wherein it hath incorporated it self , be dissolved . this is our lot and portion ; this is the consequent of our apostasie from god , and the depravation of our nature thereby . you will say then , whereto serves the gospel , and the grace of our lord jesus christ in this case , if it be not able to give us deliverance herein ? i answer , it doth give us a fourfold relief , which amounts virtually to a constant deliverance , though sin will abide in us whilst we are in this world. 1. it is so ordered , that the continuance of sin in us shall be the ground , reason and occasion of the exercise of all grace , and putting a lustre on our obedience . some excellent graces , as repentance and mortification could have no exercise if it were otherwise . and whilst we are in this world , there is a beauty in them , that is an over-balance for the evil of the remainders of sin : and the difficulty which is hereby put on our obedience , calling continually for the exercise and improvement of all grace , renders it the more valuable . herein lies the spring of humility , and self-resignation to the will of god. this makes us love and long for the enjoyment of christ , putting an excellency on his mediation ; whence the apostle on the consideration of it , falls into that ejaculation ; i thank god through jesus christ my lord , rom. vij . 25. this sweetens unto us our future rest and reward . wherefore the continuance of us in this state and condition in this world , a state of spiritual warfare , is best for us , and highly suited unto divine wisdom , considering the office and care of our lord jesus christ for our relief . let us not complain , or repine , or faint , but go on with christian fortitude unto the end , and we shall have success . for , 2. there are by the grace of christ , such supplies and aids of spiritual strength granted unto believers , that sin shall never proceed further in them than is useful and needful for the exercise of their graces . it shall never have its will upon them , nor dominion over them , as we have before declared . 3. there is mercy administred in and by the gospel , for the pardon of all that is evil in it self , or in any of its effects . there is no condemnation unto them that are in christ jesus . pardoning mercy , according to the tenor of the covenant , doth always disarm this sin in believers of its condemning power . so that notwithstanding the utmost endeavours of it , being justified by faith , they have peace with god. 4. there is a season , when by the grace of christ it shall be utterly abolished ; namely , at death , when the course of our obedience is finished . wherefore to affirm that this sin , and consequently a conflict with it , doth abide in believers whilst they are in this world , is no disparagement unto the grace of christ , which gives such a blessed deliverance from it . secondly , there is a double conflict with and against sin. the one is in those that are unregenerate , consisting in the rebellion of light and conscience against the rule of sin , in many particular instances . for although sin be enthroned in the will and affections , yet the knowledge of good and evil in the mind , excited by the hopes and fears of things eternal , will make head against it , as unto the performance of sundry duties , and abstinence from sin. this conflict may be where sin is in the throne , and may deceive themselves , supposing it may be from the rule of grace , when it is only from the rebellion of light , and the charge of a conscience yet unseared . but there is a conflict with sin where grace hath the rule and is enthroned . for although grace have the sovereignty in the mind and heart , yet the remainders of sin , especially in the corrupt affections , will be continually rebelling against it . now this we say is the interest of all , namely , to enquire of what sort and kind that conflict with sin is , which is in them ; if it be of the first sort , they may yet be under the dominion of sin ; if of the latter , they are freed from it . wherefore whilst the mind is dubious in this case and undetermined , many evil consequences it will be perplexed withal . i shall name some of them . 1. such a soul can have no solid peace , because it hath not satisfaction what state it doth belong unto . 2. it cannot receive refreshment by gospel consolations in any condition ; for its just fears of the dominion of sin , will defeat them all . 3. it will be dead and formal in all its duties , without spiritual courage and delight ; which will at length make it weary of them . so , 4. all grace , especially faith , will be weakened and impaired under this frame continually . 5. fear of death will hold the soul in bondage ; wherefore it is highly necessary to have this case well stated and determined in our minds ; whereto if the foregoing discourses may contribute any thing , it is what was designed in them . there remains only to give some few directions , how the prevalency of sin unto such a degree , as to render the case about its rule dubious in the mind , may be obviated and prevented . some few of the many that might be given , i shall propose . 1. the great rule of preventing the encrease and power of vitious habits ; is , watch against beginnings . sin doth not attempt dominion but in particular instances , by one especial lust or another . wherefore , if any sin or corrupt lust begin as it were to set up for a peculiar predominancy , or interest in the mind and affections ; if it be not entertained with severe mortification , it will ruine the peace , if not endanger the safety of the soul. and when this is so , it may easily be discovered by any one who keepeth a diligent watch over his heart and ways . for no sin doth so entirely advance it self in the mind and affections , but it is promoted therein either by mens natural inclinations , or by their circumstances in occasions of life , or by some temptation which they have exposed themselves unto , or by some such neglect wherein the frequency of acts have strengthened vitious inclinations . but these things may be easily discerned by those who are in any measure awake unto their soul's concernments . the strict charge given us by our lord jesus christ to watch , and that of the wise man , above all keepings to keep our hearts , have especial regard unto those beginnings of sin 's obtaining power in us . so soon as a discovery is made of its coincidence or conjunction , with any of those ways of the promotion of its power , if it be not opposed with severe and diligent mortification , it will proceed in the method declared , james i. 14 , 15. those who would be wise , must familiarize wisdom unto their minds , by a continual free converse with it . they must say unto wisdom , thou art my sister , and call understanding , thy kinswoman , prov. vij . 4. so will wisdom have power in and over their minds . and if we suffer sin by any of the advantages mentioned , to familiarize it self into our minds ; if we say not unto it , get thee hence upon the first appearance of its activity for power in us , it will put hard for the thron ▪ 2. carefully enquire and try whether such things which you may do or approve of in your selves , do not promote the power of sin , and help on its rule in you . this method david prescribes , psal. xix . 12. secret sins , such as are not known to be sins , it may be to our selves , make way for those that are presumptuous . thus pride may seem to be nothing but a frame of mind belonging unto our wealth and dignity , or our parts and abilities ; sensuality may seem to be but a lawful participation of the good things of this life ; passion and peevishness , but a due sence of the want of that respect which we suppose due unto us ; covetousness a necessary care of our selves and our families . if the seeds of sin are covered with such pretences , they will in time spring up and bear bitter fruit in the minds and lives of men. and the beginnings of all apostasie both in religion and morality , lie in such pretences . men plead they can do so and so lawfully , until they can do things openly unlawful . 3. keep your hearts always tender under the world. this is the true and only state of inconsistency with , and repugnancy to the rule of sin. the loss hereof , or a decay herein , is that which hath opened the flood-gates of sin amongst us . where this frame is , a consciencious fear of sinning will always prevail in the soul ; where it is lost , men will be bold in all sorts of follies . and that this frame may be preserved , it is required , ( 1. ) that we cast out all vicious habits of mind that are contrary unto it , james i. 21. ( 2. ) that we preserve an experience of its power and efficacy on our souls , 1 pet. ij . 1 , 2 , 3. ( 3. ) that we lay aside all prejudices against those that dispence it , gal. iv . 16. ( 4. ) to keep the heart always humble , in which frame alone it is teachable , psal. xxv . every thing in the preaching of the word comes cross and unpleasing to the minds of proud men. ( 5. ) pray for a blessing on the ministry , which is the best preparation for receiving benefit by it . 4. abhorr that peace of mind which is consistent with any known sin. men may have frequent ▪ surprizals into known sins ; but if , whilst it is so with them , they refuse all inward peace , but what comes in by most fervent and sincere desires of deliverance from them , and repentance for them , they may be safe from the dominion of sin. but if men can on any hopes , or presumptions , or resolutions preserve a kind of peace in their minds , whilst they live in any known sin ; they are nigh the borders of that security , which is the territory wherein sin doth reign . 5. make continual applications unto the lord christ in all the acts of his mediation for the ruine of sin , especially when it attempts a dominion in us , heb. iv . 16. this is the life and soul of all directions in this case , which needs not here to be enlarged on ; it is frequently spoken unto . lastly , remember , that a due sence of deliverance from the dominion of sin , is the most effectual motive unto universal obedience and holiness ; as such it is proposed and managed by the apostle , rom. vi . finis . of the death of christ, the price he paid, and the purchase he made. or, the satisfaction, and merit of the death of christ cleered, the universality of redemption thereby oppugned: and the doctrine concerning these things formerly delivered in a treatise against universal redemption vindicated from the exceptions, and objections of mr baxter. / by j. owen, minister of the gospel. owen, john, 1616-1683. this text is an enriched version of the tcp digital transcription a90278 of text r206527 in the english short title catalog (thomason e614_2). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 221 kb of xml-encoded text transcribed from 55 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a90278 wing o783 thomason e614_2 estc r206527 99865668 99865668 117916 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a90278) transcribed from: (early english books online ; image set 117916) images scanned from microfilm: (thomason tracts ; 94:e614[2]) of the death of christ, the price he paid, and the purchase he made. or, the satisfaction, and merit of the death of christ cleered, the universality of redemption thereby oppugned: and the doctrine concerning these things formerly delivered in a treatise against universal redemption vindicated from the exceptions, and objections of mr baxter. / by j. owen, minister of the gospel. owen, john, 1616-1683. [10], 97, [1] p. printed by peter cole, at the sign of the printing-press in cornhill, near the royal exchange, london : 1650. annotation on thomason copy: "4th oct.". reproduction of the original in the british library. eng jesus christ -crucifixion -early works to 1800. death -religious aspects -christianity -early works to 1800. redemption -early works to 1800. a90278 r206527 (thomason e614_2). civilwar no of the death of christ, the price he paid, and the purchase he made. or, the satisfaction, and merit of the death of christ cleered,: the u owen, john 1650 38882 15 310 0 0 0 0 84 d the rate of 84 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2007-06 tcp assigned for keying and markup 2007-06 aptara keyed and coded from proquest page images 2007-09 elspeth healey sampled and proofread 2007-09 elspeth healey text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion of the death of christ , the price he paid , and the purchase he made . or , the satisfaction , and merit of the death of christ cleered , the universality of redemption thereby oppugned : and the doctrine concerning these things formerly delivered in a treatise against universal redemption vindicated from the exceptions , and objections of mr baxter . by j. owen , minister of the gospel . london : printed by peter cole , at the sign of the printing-press in cornhil , near the royal exchange , 1650. to the right honourable , oliver cromwel , esq lord lievtenant of ireland , &c. to excuse the dedication of a book , which seems not to be like apples of gold in pictures of silver , in a time of so much preparation for war , this is my apologie : the brief discourse following , being composed in ireland , where through the presence of god with you , in your great employment , i enjoyed peace and quietness for a season in the service of my master , and now stepping into the [ ⁂ ] world , by providence , upon your return into this nation , it seems to crave the signature of your name at the entrance : besides , being almost wholly polemical ( for men of learning also , have their polemicks , and those , as in the mannagement of some , as pernitious to the nations professing the name of christ , as the contest of the sword ) it layes a second claim therunto , from its proportion to the present work whereunto you are called forth . perhaps the differences , about which the contest here mannaged , is , may appear to some , not to be of so great weight and importance , as to deserve that serious and publick agitation , which is now given to them : especially in these dayes , wherein things of neerer concernment to the foundation of faith , do come continually under debate . but besides that no one title , of the faith once delivered unto the saints , is to be yeelded unto gain-sayers , the way wherby opposition is made unto any truth , is seriously to be considered . it was said of caesar , that solus accessit sobrius ad perdendam rempublicam , he alone ( amongst many other undertakers ) attempted soberly to destroy the cōmon-wealth , and therefore was the most earnestly to be resisted . in the broaching of many opinions , abhorrent from the truth of the gospel in these dayes , very few have gone soberly to work . for the most part , a perverse spirit of giddiness hath been mingled with their undertakings , wherby , though they have made a great noise in the world , and overthrown the faith of some , yet their beloved self-conceptions being full of self-contradictions , asserted with much passion and confidence , little reason or judgment , having no determinate end affixed to them , i no way doubt , but that in due time they will easily sink of themselves . he , with whom , in some part of this treatise , i have to do , hath been serious in his undertaking , and being not destitute of abilities for the carrying on of his intendment , it is requisite the truth by him mistaken , should receive a serious vindication , which i hope also is performed , so far as occasion , was by his writing , to me administred . neither will the things here discussed i am perswaded seem light unto you , who have learned to value every truth of god , at the rate , whereunto it is stamped from above : especially those which so neerly concern him , whom your soul loveth , as these following wil be found to do . for my own part , having no kind of interest in the things now a doing , neither one way , nor other , but only so far , as the great interest of christ and the gospel is concerned , nor any design in my thoughts , but only to lay hold of every orderly advantage to preach the lord jesus , and him crucified , even him alone ; and withal , to give testimony to the whole counsel [ ⁂ ] of god , as revealed in his word , in opposition to the many foolish delusions , which through the craft of satan , and the vanity of mens darkned minds , have got entrance into the world , continually lamenting the sad mistake of many ministers of the gospel immixing themselves so far in civil contests , as to make them oftentimes the subject of their publick pains in preaching and writing , i hope there is no need of an apologie , for my labouring in this kind . as to this presentation of these few sheets to you , besides what is above mentioned , my assurance of your faithful adherence to the forme of wholsome words , and pattern of sound doctrine , that cannot be gain-said , gave encouragement unto , june 1. your excellencies most humble and obliged servant , in our dearest lord , j. owen . to the reader . of all the controversies wherewith the disciples of christ , through the craft of satan , and their own knowing but in part , have in several ages been exercised ; there have been none of so great weight and importance upon all considerations whatever , as those which imediatly concern the person and grace of him , by whose name they are called . as his person was almost the sole subject of contest , ( of any moment ) for the space of many ages succeeding his converse in the flesh with the sons of men ; so in these latter dayes , through the darkness of their own spirits , and the seducements of the spirit of darkness , many in an especial manner do draw forth varietie of uncouth thoughts concerning his grace , and the dispensation of the love of god towards mankind in him . yet have not these things been so distinctlie mannaged , but that as they of old with their oppositions to his person , did also labour to decry and disanul the work of his grace , so many of those who of latter dayes have been led away into dangerous misapprehensions of his grace , both as to the foundation and efficacy of it , have also wrested the things concerning his person to their own destruction . of those that have entangled the spirits of the men of this generation , turning aside many from the simplicitie of the gospel , and the truth as it is in iesus , none have been obtruded upon the saints of god , with greater confidence , nor carried out to a more unhappy issue , then such , as assisting corrupted nature to unbend it self from under the sovereignty of god , and loosening the thoughts of mens hearts from their captivity to the obedience of the gospel , do suit the mystery of god in christ reconciling sinners unto himself , to the fleshly wisdom and reasonings of a man : it was in our hopes and expectation , not manie yeers ago , that the lord would graciously have turned back all those bitter streams , which issuing from the pride , vnthankfulnesse , and wisdom of the carnal mind , had many wayes attempted to overflow the doctrine of the grace of god , that bringeth salvation ; but finding now by experience , that the day of the churches rest from persecution , is the day of satan's main work , for seducing and temptation , and that not a few are attempting once more , to renew the contest of sinful , guiltie , defiled , nature , against the sovereigntie , distinguishing love , and effectual grace of god , it cannot but be convenient , yea necessary , that the faith once delivered to the saints , be contended for , and asserted from the word of truth , in the like publick way , wherein it is opposed . it hath been the constant practise of all persons in all ages , who have made it their design to beget and propagate a belief of any doctrine contrary to the form of wholsome words , to begin with , and insist mainly upon those parts of their beloved conception and off spring , which seem to be most beautiful and taking , for the turning aside of poor weak unlearned and unstable souls : knowing full well , that their judgements and assertions being once engaged , such is the frame of mens spirits under delusion , that they will chuse rather to swallow down all that follows , then to discharge themselves of what they have already received . upon this account , those who of late dayes have themselves drank large draughts of the very dregs of pelagianisme , do hold out at first , only a desire to be pledged in a taste of the vniversalitie of the merit of christ , for the redemption ( or rather something else , well i wote not what ) of all and everie man ; finding this rendred plausible from some general expressions in the word , seeming to cast an eye of favour that way in the light wherin they stand , as also to be a fit subject for them to varnish over , and deck up , with loose , ambiguous , rhetorical expressions , they attempt with all their might to get entertainment for it , knowing that those who shal receive it , may well call it gad , being sent before , only to take up quarters for the troop that follows . to obviate this evil , which being thus planted , and watered through other subtilties and advantages , hath received no small increase , i have once and again cast in my mite into the treasury of that rich provision , which the lord hath inabled many men of eminent learning and pietie , to draw forth from the inexhaustible store-house of divine truth , and to prepare it for the use of the saints . in one of those treatises , having at large handled the several concernments of the death of christ , as to the satisfaction and merit thereof , in their nature and tendency , as well as their object and extent , and finding some opposition made to sundry truths therein delivered , i have attemp●ed through the assistance of grace , to vindicate them , from that opposition , in this ensuing discourse , as also taken occasion to hold forth sundry other things of weight and importance , of all which you have an accoun● given , in the first chapters thereof , whither i remit the reader . for the present there are some few things , which ( christian reader ) i desire to acquaint thee withal in particular , which something neerly concern the businesse we have in hand . since , not only the compleat finishing of this treatise under my hand , which is now about 5 months ago , but also the printing of some part of it , the two dissertatious of dr davenant , of the death of christ , and of predestination and reprobation were setforth : in both which , especially the former , there are sundry assertions , positions , and thesis , differing from what is delivered in the ensuing treatise , and as i suppose repugnant unto truth it self : the whole of that perswasion , i confesse , which he endeavoureth in them to maintain , is suited to the expressions of sundry learned men , as austine , hillary , fulgentius , prosper , who in their generations deserved exceeding well or the church of god : but that it is free from opposition to the scripture , or indeed self-contradiction , is not so apparant . yea , through the patience and goodnesse of god , i undertake to demonstrate , that the main foundation of his whole dissertation about the death of christ , with many inferences from thence , are neither found in , nor founded on the word , but that the several parts therof , are mutually conflicting and destructive of each other , to the great prejudice of the truth therein contained . it is a thing of the saddest consideration possible , that wise and learned men , should once suppose , by tempering the truths of god , so that they may be suited to the self-indulgency of unsubdued carnal affections , to give any lustre to them , or in the least to remove that scandal and offence , which the f●eshlie minded doth take continually at those wayes of god , which are far above out of its sight . that this is the grand design of such undertakings , as that of the learned bishop now mentioned , even to force the mysteries of the gospel , to a condescention and sutablnesse unto the unpurged relicks of the wisdom of nature , when all our thoughts ought to be captivated to the obedience thereof , is to me most apparent . whence else should it proceed , that so many unscriptural distinctions , of the various intentions of god in the business of redemption , with the holding out for the confirmation of one part of their opinion , viz. that christ died for all , and every one , in such a sense , those very arguments , which the most that own the truth of their inferences , do imploy meerly against the latter part of their opinion , viz in some sense he died only for the elect , with sundry inextricable intanglements , should fill up both the pages of their discourses . it is no way cleer to me , what glory redoundeth to the grace of god , what exaltation is given to the death of christ , what encouragement to sinners in the things of god , by maintaining , that our saviour in the intention , and from the designment of his father , died for the redemption of millions , for whom he purchased not one dram of saving grace , and concerning whom , it was the purpose of god from eternity , not to make out unto them effectually , any of those means for a participation in the fruits of his death , without which it is impossible but it should be useless and unprofitable unto them : and yet this is the main design of that dissertation concerning the death of christ : what in that , and the ensuing discourse , is argued and contended for , according to the mind of god , we thankfully accept : and had it not been condited with the unsavory salt of human wisdom , it had been exceeding acceptable , especially at this time . for , 2 , that there are some more than ordinary endeavors for the supportment and re-inforcing of the almost conclamated cause of arminianisme , ready to be handed unto publick view , is commonly reported and believed : concerning which also many swelling words ( of which there lies great abundance on every side ) are daily vented , as of some unparalelled product of truth and industry , as though , nil oriturum alias , nil ortum tale , for the most part , by such as are utterly ignorant , how far these controversies have been sifted , and to what issue they have been driven long ago . for my part , as i have not as yet of late , heard or read any thing of this kind , either from publick disputes , or in printed sheets , but only long since exploded sophismes , inconsequent consequencies , weak objections , fully , soundly answered many a day since , nor by the taste which i have already received , have i any reason to expect from the great endeavours which are entring the city of god with io triumphs any thing beyond fruitlesse attempts to varnish over with plausible appearances , formerly decryed invectives and reasonings , whose deformity and nakedness have been often discovered to the lothing of them by the saints of god ; so i no way doubt , but that the lord , whose truth is precious to him , will continue to powre out , from the rich provision which he hath made for the use of his church , and laid it up in the lord jesus , sutable gifts and abilities , against all opposition whereunto by the craft of satan it is exposed : i shall say no more , though occasion be administred to deplore that successe , which the spirit of seduction that is gone out in this hour of temptation , hath had in prevaising upon them that live in the earth , to turn away their minds from sound doctrine and the forme of wholsome words : only i desire to commend the reader unto those two apostolical cautions , one , 1 tim. 1. 18 , 19. the other , 1 tim. 6. 20. and to commit him to the grace of god . may 15th . j. o. of the death of christ . cap. i. the occasion of this discovrse , with the intendment of the whole . a few words will briefly acquaint the reader with the occasion of this discourse ensuing : it is now about 2 yeers since i published a treatise about the redemption , and satisfaction that is in the blood of chrst : my aym was to hold out the whole work of redemption , as flowing from the love of the father , dispensed in the bloud of the son , and made effectual by the application of the spirit of grace : and because in this whole dispensation , and in all the method of gods proceedings to make us nigh to himself in the bloud of jesus : there is no one thing so commonly controverted , as the object of that redemption in respect of the extent of it : that in the whole , i did specially intend . what by the grace of him ( who supplieth seed to the sower ) was attained in that undertaking , is left unto the judgement of men , upon the issue of his blessing thereunto ; altogether i am not out of hopes , that , that labor in the lord was not in vain . the universality of redemption ( one thing in that treatise mainly opposed ) having of old , and of late got room in the minds of some men , otherwise furnished with many precious truths , and eminent gifts , i was not without expectation of some opposition to be made thereunto : something also ( i have been informed ) hath been attempted that way ; but i am yet at so much quiet in that regard , as an utter nescience of them , can afford . only whereas many other questions are incidently , and by the way handled therein , as about the satisfaction , and merit of christ , &c. it pleased mr baxter , a learned divine , in an appendix to a treatise of justification by him lately published , to turn aside in the censure of some of them , and opposition to them . indeed most of his exceptions do lie rather against words , then things ; expressions , then oppinions ; wayes of delivering things , then the doctrines themselves , as the reader will perceive ; so that of this labour i might ease my self with this just apology ; that i was desired , and pressed to handle the things of that discourse , in the most popular way they were capable of , and in the best accommodation to vulgar capacities ; so that it is no wonder , if some expressions therein , may be found to want some grains of accurateness ( though they have not one dram the less of truth ) in a scholastical ballance : notwithstanding , because 1 i am not as yet convinced by any thing in m. baxters censure , and opposition , that there was any such blameable deviation as is pretended , but rather the words of truth , and sobriety , cloathing a doctrine of wholsomeness ; and especially , because the things pointed at are in themselves weighty , and needing some exactness in the delivery , to give a right apprehension of them : i was willing once more to attempt whether the grace of god with me , who am less then the least of all saints , might give any further light into the right understanding of them according to the truth , to the advantage of any that love the lord jesus in sincerity . the true nature of the satisfaction of christ , with the kind of payment of our debt by him made and accomplished , is doubtless worthy of our most serious enquiry : the right constitution of the immediate effects of the death of christ , the relation of men to the election of god , and the redemption of christ , with their several states and conditions in reference unto those works of grace , ought to be of no lesse esteem : and that not only for the nature and excellency of the things themselves , but also because a right disposal of them , gives more light into the stating and settling many other controverted truths about faith , justification , vocation , and the like : these are the subjects about which i am called forth in my own , or rather truths defence . for the treatise , and subject thereof , whose latter part gives rise to this ; i shall say no more , but as there are in it many footsteps of commendable learning , industry , and diligence ; so to my present apprehension the chief intendments of it , with very many occasional expressions of the authors judgement in sundry particulars , are obnoxious to just opposition from truth it self . it is not at all in my thoughts , to engage my self into the chief controversie there agitated ; though i could desire , that some to whom providence hath given more leasure , and opportunities for such employments , would candidly examine those aphorismes , for the further advantage of truth and light . but whereas the learned author hath to make streight the work he had in hand , endeavoured to cast some part of the doctrine of the satisfaction , and redemption of christ , as by me delivered , into a crooked frame , and that with some such passages of censure , as might have been omitted , without losing the least grace of his book , or stile : i shall with the lords assistance , endeavour to reinforce what of truth hath been thereby assaulted in vain , and more especially take occasion from thence further to unfold those mysteries , which to our apprehension , are wrapped up in no small darkness : there being in them some things difficult , and hard to be understood . the first thing then , which that learned divine chose to stand in distance from me in , is concerning the nature of the payment made for sin by the bloud of christ ; whether it be ejusdem , or tantidem ; and of the sense of those expresions , is our first debate : in handling whereof , i hope i shall not only satisfie the reader as to the truth of what i had before written ; but also further cleer the whole doctrine of satisfaction , with especial reference to the kind of the payment that christ made , and punishment which he underwent . the other head wrappeth in it self many particulars concerning the immediate fruit , or effects of the death of christ , the state of elect redeemed ones before actual believing , the nature of redemption , reconciliation , the differencing of persons in gods eternal purposes ; to the consideration of all which , and sundry other particulars , i have occasion offered me , in defence of the truth impugned . these now and the like , being things in themselves weighty , and the difference about them being for the most part rather as to the way of the delivery , then as to things themselves : in the handling of them , i could not attend meerly to the advantage offered by m. baxters discourse , but chuse rather to cast them into another method , which might be distinct , cleer , and accommodate to the things themselves : so that i hope the reader may ( with some profit ) see the whole dispensation of the love of god to his elect through christ , with the relation of the elect in several conditions , unto the several actings of god in that dispensation succinctly laid down . the accommodation also of all delivered , to many weighty controversies , i have added . if the way of handling these things here used , be blamed by any , i hope the judicious will see , that it is such as the matter it self will bear . there hath not been many things in my whole enquiry after the mind of god in his word , which have more exercised my thoughts , then the right ordering , and distinct disposal of those whereof we treat ; if the lord hath discovered any thing unto me , or made out any thing by me , that may be for the benefit of any of his , i shall rejoyce ; it being always in my desire , that all things might fall out to the advantage of the gospel : and so i address my self to the matter before me . cap. ii. an entrance into the whole ; of the nature of the payment made by christ ; vvith the right stating of the things in difference . mr. baxter having composed his aphorismes of justification , with their explications : before the publishing of them in print , he communicated them ( as should appear ) to some of his neer acquaintance : unto some things in them contained , one of his said friends gives in some exceptions ; amongst other things he opposeth unto those aphorismes , he also points at my contrary judgement in one or two particulars , with my reasons produced for the confirmation thereof . this provoketh their learned author ( though unwilling ) to turn aside to the consideration of those reasons . now the first of those particulars being about the payment made for sin , in the bloud of christ , of what sort , and kind it is : i shall willingly carry on the enquiry to this further issue , whereunto i am drawn out . 1 he looks upon the stating of the question as i professedly laid it down at my entrance into that disputation , and declares , that it is nothing at all to the question he hath in hand , nor looking that way . he distinguisheth ( saith m. baxter ) betwixt paying the very thing that is in the obligation , and paying of so much in another kind : now this is not our question , nor any thing to it . append. p. 137. if it be so , i know no reason why i was plucked in to the following dispute , nor why m. baxter should cast away so many pages of his book , upon that which is nothing at all to the business he had in hand . but though there be nothing to this purpose , page 137 of my book , the place he was sent to , yet page 140 there is : as also something contrary to what is expressed in the former place , which he intimates in these words ; in page 140 , he states the question far otherwise , ( and yet supposeth it the same ) viz. whether christ paid the idem , or the tantundum ? which he interpreteth thus , ( that which is not the same , nor equivalent unto it , but only in the gracious acceptation of the creditor : now what he means by ( not equivalent ) i cannot tell . 1 if he mean ( not of equal value ) then he fights with a shadow : he wrongeth grotius ( for ought i can find in him ) who teacheth no such doctrine : however i do not so use to english ( solutio tantidem . ) but if he mean that it is not equivalent , in procuring it's end ipso facto , delivering the debtor , without the intervention of a new concession or contract of the creditor ( as solutio ejusdem doth ) then i confess grotius is against him , and so am i . so also ( god's gracious acceptance ) is either in accepting less in value then was due , and so remitting the rest without payment , ( this i plead not for ) or else it is his accepting a refusable payment , which though equal in value , yet he may chuse to accept according to the tenor of the obligation : this is gracious acceptance which grotius maintaineth : and so do i : and so distinguish betwixt solutio , and satisfactio , payment and satisfaction . thus far he . sundry things are here imagined , and asserted : 1 several passages are pointed at in my treatise , and a contradiction between them intimated . 2 various conjectures given at my ( plain , very plain ) meaning , and divers things objected answerable to those conjectures , &c. wherefore to cleer the whole , i shall first give you in the passages opposed , and then vindicate them from mutual opposition , with what is besides charged on them . the first place mentioned in my treatise is in page 137. where after i had discoursed of the nature of satisfaction , in reference both unto things real and personal , i laid down a distinction in these words : there may be a twofold satisfaction : 1 by a solution or payment of the very thing that is in the obligation ; either , by the party himself who is bound , or by some other in his stead : as if i owe a man 20 pounds , and my friend goeth and payeth it , my creditor is fully satisfied . 2 by a solution or paying of so much although in another kind , not the same that is in the obligation , which by the creditors acceptation stands in lieu of it : upon which also , freedom followeth from the obligation , by vertue of an act of favour . what now sayes m. b. to this ? why ? it is nothing to the business he hath in hand . let then this pass , and look to the next passage , which is opposed , and supposed to stand in opposition to the other . having laid down the former distinction , passing on to some other things concerning the nature of satisfaction , and the establishment of that of christ from the scripture , in page 140 , i apply that distinction laid down before in general , to the kind of satisfaction made by christ , in these words : whereas i said that there is a twofold satisfaction , whereby the debtor is freed from the obligation , that is upon him ; the one being solutio ejusdem , payment of the same thing that was in the obligation : the other solutio tantidem , of that which is not the same , nor equivalent unto it , but only in the gracious acceptation of the creditor : it is worth our enquiry , which of these it was that our saviour did perform . and accordingly i refer it to the first . this ( saith m. b. ) is a stating of the question far otherwise then before , yet supposing it the same . but this i was so far from once mistrusting before , as that being informed of it , i cannot as yet apprehend it to be so . in page 137 i lay down a distinction in general about the several kinds of satisfaction , which page 140 i plainly apply to the satisfaction of christ , without any new , much less changed stating of a question . my whole aim in that enquiry , was to search out that kind of punishment , which christ underwent in making satisfaction for sin , viz. whether it were the same that was threatned to the transgressors themselves , or whether something else which god accepted in lieu thereof , relaxing the law , not only as to the person suffering , but also as to the penalty to be undergone ? the first of these ( and that with the concurrent suffrage of far the greatest number of protestant divines ) i assert with sundry arguments , page 141 , 142 , &c. 154 , 155 , 156. unto which assertion , he neither opposeth himself , nor once attempteth to answer any of the arguments whereby i proved it . this being my intendment , page 137 , i intimate that christ paid the same thing that was in the obligation , as if in things real a friend should pay 20 pounds for him that owed so much , and not any thing in another kind : and page 140 i affirm that he paid idem , that is the same thing that was in the obligation ; and not tantundum , something equivalent thereunto , in another kind . the first of these is nothing to our purpose ( saith m. b. ) but the latter ; the latter crossing the former . so he . but truly ( such is my dulness ) i cannot as yet be won to his mind herein . but though i agree with my self , perhaps i do not with the truth . that description of solutio tantidem , viz. that it is a payment of that which is not the same , nor equivalent unto it , but only in the gracious acceptation of the creditor , is peculiarly opposed . to make this expression obnoxious to an exception , m. b. divides it , that so it may be entangled with a fallacy , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : and first , he asks ( as before ) what i mean by [ not equivalent ] and hereunto suppossing two answers , to the first he opposseth a shadow , to the latter himself . 1 if ( saith he ) by [ not equivalent ] you mean not of equal value , you fight with a shadow , and wrong grotius : however i do not use so to english solutio tantidem . by [ not equivalent ] i mean that which is not of equal value , or certainly i mistook the word ; and if so , had need enough to have gone to m. b. or some other learned man , to have learned to english solutio tantidem . but , do i not then fight with a shadow ? truly cut my words thus off in the middle of their sense , and they will be found fit to cope with no other adversary : but take them as they lie , and as intended , and there is scarce any shadow of opposition to them , cast by m. b. passing by . my words are , ( it is not equivalent , but only in the gracious acceptation of the creditor : ) is not the plain meaning of these words , that tantundem in satisfaction , is not equivalent to idem {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , but only {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ? what is denied of it absolutly , is affirmed in some respect . he that sayes , it is not equivalent , but only in gracious acceptation , in that sense affirms it to be equivalent ; and that it is in respect of that sense , that the things so called , is said to be tantundem , that is equivalent . now what excepts m. b. hereunto ? doth he assert tantundem to be in this matter equivalent unto idem {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ? it is the very thing he opposeth all along , maintaining that solutio tantidem stands in need of gracious acceptance , ejusdem of none : and therefore they are not as to their end {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} equivalent . or will he deny it to be equivalent in gods gracious acceptance ? this he also contendeth for himself . though refusable , yet equivalent . what then is my crime ? i wrong grotius ! wherein ? in imposing on him , that he should say , it was not of equal value to the idem ▪ that christ paid . not one such word , in any of the places mentioned . i say , grotius maintains , that the satisfaction of christ , was solutio tantidem . will you deny it ? is it not his main endeavour to prove it so ? again , tantundem i say is not in this case equivalent to idem , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , but only {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : doth not m. b. labour to prove the same ? where then is the difference ? were it not for ignoratio elenchi in the bottom , and fallacia plurium interrogationum at the top , this discourse would have been very empty . 2 , but he casts my words into another frame , to give their sense another appearance ; and saith , if you mean that it is not equivalent in procuring it's end , ipso facto , delivering the debtor without the intervention of a new concession or contract of the creditor , as solutio ejusdem doth , then i confess grotius is against you , and so am i . of grotius i shall speak afterwards : for the present i apply my self to m. b. and say , 1 if he intend to oppose himself to any thing i handle and assert in the place he considereth , he doth by this quaerie-plainly {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and that from a second inadvertency of the argument in hand ; it is of the nature of the penalty undergon , and not of the efficacy of the satisfaction made thereby , that i there dispute . 2 i conceive that in this interrogation and answer , he wholly gives up the cause , that he pretends to plead , and joyns with me ( as he conceives my sense to be ) against grotius and himself . ; if ( saith he ) he mean that it is not equivalent , in procuring it's end ipso facto , without the intervention of a new concession or contract as solutio ejusdem doth , then i am against him . well then : m. b. maintains that solutio tantidem is equivalent with solutio ejusdem in obtaining it's end ipso facto : for saith he , if i say it is not equivalent , he is against me . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . but is this his mind indeed ? will his words bear any other sense ? 3 whether tantundem and idem in the way of satisfaction be equivalent to the obtaining the end ipso facto aimed at , ( which he here asserts , though elsewhere constantly denyes couching in this distinction the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of a great part of his discourse ) certainly is nothing at all to the question i there agitated ; maintaining , that it was idem and not tantundum that christ paid , and so the end of it obtained ipso facto , answerable to the kind of the efficacy and procurement thereof . but perhaps i do not conceive his mind aright : peradventure his mind is , that if i do maintain the satisfaction of christ to procure the end aimed at , ipso facto , as solutio ejusdem would have done , then to professe himself my adversary . but , 1 this is not here expressed , nor intimated . 2 it is nothing at all to me , who place the matter of the satisfaction of christ , in solutione ejusdem . 3 about the end of satisfaction in the place opposed i speak not , but only of the nature of the penalty undergone whereby it was made . 4 to the thing it self , i desire to enquire ; 1 what m. b. intends by solutio ejusdem in the businesse in hand ? doth he not maintain it to be the offendors own undergoing the penalty of the law ? what end i pray doth this obtain ipso facto ? can it be any other but the glory of gods justice in the everlasting destruction of the creature ? how then can it possibly be supposed to attain the end spoken of ipso facto ? if this be the only meaning of solutio ejusdem , in this sense , the end of it is distant from the end of satisfaction {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . by the laying the penalty on christ , that god intended the freedom of those for whom he underwent that penalty , i suppose cannot be doubted : but in inflicting it on the offendors themselves , that he hath any such aim , wants an origen to assert . 2 whether the penalty due to one , may not be undergon by another ? and if so , whether it be not the same penalty ( the idem ) or no ? in things real , i gave an instance before : if a man pay twenty pounds for another who owed it , doth not he pay the idem in the obligation ? and may not this hold in things personal also ? of the satisfaction of christ procuring it's end ipso facto , ( i mean in it's own kind , for the death of christ must be considered as meritorious , as well as satisfactory if deliverance be attended as the end of it ) i shall speak afterwards in it's proper place . the present controversie is no more but this ; whether christ underwent the penalty threatned unto us , or some other thing accepted in stead thereof , by a new constitution ? which is all one , whether in laying our iniquities upon christ , the law of god was relaxed only as to the persons suffering , or also as to the penalty suffered ? that is , whether christ paid the idem in the obligation , or tantundum ? to suppose that the idem of the obligation is not only the penalty it self , but also the offendors own suffering that penalty , and then to enquire , whether christ underwent the idem , is to create an easie enemy , to triumph in his dejection . that the law was relaxed , as to the persons suffering , i positively assert ; but as to the penalty it self , that is not mentioned . of these two things alone then must be our enquiry . 1 whether christ in making satisfaction , underwent that penalty that was threatned to the offendors themselves ? 2 whether the penalty though undergone by another , be not the idem of the obligation ? of both these after the cleering of the residue of mr baxters exceptions . nextly he requireth what i intend by gracious acceptance , or rather giveth in his own sense of it , in these words . so also ( gods gracious acceptance ) is either his accepting lesse in value then was due , and so remitting the rest without payment : this i plead not for : or else it is his accepting of a refuseable payment , which though equal in value , yet he may chuse to accept according to the tenor of the obligation . this is gracious acceptance which grotius maintaineth : and so do i. thus far , he . now neither is this any more to the business 〈◊〉 have in hand . for , 1 the value of any satisfaction in this business , ariseth not from the innate worth of the things whereby it is made ; but purely from gods free constitution of them to such an end . a distinction cānot be allowed of more or less value in the things appointed of god for the same end ; all their value ariseth meerly from that appointment : they have so much as he ascribeth to them , and no more : now neither idem nor tantundum are here satisfactory , but by vertue of divine constitution : only in tantundem i require a peculiar acceptance to make it equivalent to idem in this business , that is as to satisfaction : or ( if you please ) an acceptance of that which is not idem , to make it a tantundum . so that this gracious acceptance , is not an accepting of that which is less in value then what is in the obligation , but a free constitution appointing another thing to the end , which before was not appointed . 2 he supposeth me , ( if in so many mistakes of his , i mistake him not ) to deny all gracious acceptance where the idem is paid , which ( in the present case ) is false : i assert it necessary , because not paid per eundem : yea and that other person not procured by the debtor , but graciously assigned by the creditor . 3 to make up his gracious acceptance in his latter sense , he distinguisheth of payments refusable , and not refusable ; in the application of which distinction unto the payment made by christ , i cannot close with him . for , a payment is refusable either absolutly and in it self , or upon supposal : the death of christ considered absolutly and in it self , may be said to be refusable as to be made a payment ; not a refusable payment : and that , not because not refusable , but because not a payment . nothing can possibly tend to the procurement and compassing of any end by the way of payment , with the lord , but what is built upon some free compact , promise , or obligation of his own . but now consider it as an issue flowing from divine constitution , making it a payment , and so it was no way refusable , as to the compassing of the end appointed . thus also , as to the obligation of the law , for the fulfilling thereof , it was refusable in respect of the person paying , not in respect of the payment made : that former respect being also taken off by divine constitution , and relaxation of the law as to that , it becometh wholly unrefusable : that is , as it was paid it was so ; for satisfaction was made thereby upon the former supposals of constitution and relaxation . 4 doth not mr b. suppose , that in the very tenure of the obligation there is required a solution , tending to the same end as satisfaction doth ? nay , is not that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of this discourse ? deliverance is the aim of satisfaction , which receives it's spring and being from the constitution thereof . but is there any such thing as deliverance once aimed at , or intended in the tenor of the obligation ? i suppose no . 5 neither is the distinction of solutio and satisfactio ( which mr b. closeth withal ) of any weight in this business ; unless it would hold {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which it will not , and so is of no use here . for , 1 there is solutio tantidem , as well as ejusdem , and therein consists satisfaction according to mr b. 2 whether satisfaction be inconsistant with solutio ejusdem , but not per eundem is the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . after all this mr b. ads , yet here mr owen enters the list with grotius . where i pray ? i might very justly make enquiry from the beginning to the ending of this discourse , to find out what it is , that this word here , particularly answereth unto . but to avoid as much as possible all strife of words , i desire the reader to view the controversie agitated between grotius and my self , not as here represented by mr baxter , so changed by a new dress , that i might justly refuse to take any acquaintance with it , but as by my self laid down in the places excepted against ; and he will quickly find it to be , 1 not whether the law were at all relaxed , but whether it were relaxed as well in respect of the penalty to be suffered , as of the person suffering ? that is , whether god be only a rector , or a rector and creditor also in this businesse ? ( which controversie by the way , is so confusedly proposed , or rather strangly handled by mr b. page 145 , where he adjudges me in a successeless assault of grotius , as makes it evident he never once perused it . ) 2 nor secondly , whether there be any need of gods gracious acceptance in this businesse , or no ; for i assert it necessary ( as before described ) in reference to solutio ejusdem , sed non per eundem . 3 neither thirdly , whether the satisfaction of christ considered absolutly , and in statu diviso , and materially , be refusable , which i considered not , or be unrefusable , supposing the divine constitution , which grotius ( as i take it ) delivered not himself in . nor , 4 about the value of the payment of christ in reference to acceptance ; but meerly ( as i said before , ) whether the lord appointing an end of deliverance , neither intimated nor couched in the obligation , nor any of it's attendencies , constituting a way for the attainment of that end , by receiving satisfaction to the obligation , did appoint that the thing in the obligation should be paid though by another , or else some new thing that ( of it self , and by it self ) never was in the obligation , either before or after it's solution : as the payment made by christ must be granted such , unlesse it were for substance the same which the law required . and here ( with most divines ) i maintain the first , viz. that the law was relaxed in respect of the person suffering , but executed in respect of the penalty suffered : relaxation and execution are not in this businesse opposed {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} but only {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . he that would see this further affirmed , may consult what i wrote of it in the place opposed , which is not once moved by any thing here spoken to the contrary . by the way observe , i speak only of the penalty of the law , and the passive righteousness of christ , strictly so called : for his active righteousness or obedience to the law , ( though he did many things we were not oblieged unto , for the manifestation of himself , and confirmation of the doctrine of the gospel ) that it was the very idem of us required . i suppose none can doubt . what place that active righteousness of christ hath , or what is it's use in our justification , i do not now enquire , being unwilling to immix my self unnecessarily in any controversie , though i cannot but suppose that m. b. his discourse hereabouts gives advantage enough , even minorum gentium theologis , to ordinary divines ( as he calls them ) to deal with him in it . cap. iii. the arguments of grotius , and their defence by mr. baxter , about the penalty under-gone by christ in making satisfaction , considered . the state of the question in hand being as above laid down , let us now see what mr baxter his judgment is of my successe in that undertaking : concerning which he thus delivereth himself ; yet here mr owen enters the list with grotius , and , 1 he over-looketh his greatest arguments . 2 he slightly answereth only two . 3 and when he hath done , he saith as grotius doth , and yeeldeth the whole cause . these three things i will make appear in order . append. pag. 139. a most unhappy issue as can possibly be imagined , made up of deceit , weakness . and self-contradiction . but how is all this proved ? to make the first thing appear , he produceth the argument over-looked . the chief argument of grotius and vossius ( saith he ) is drawn from the tenor of the obligation , and from the event . the obligation chargeth punishment on the offendor himself . it saith [ in the day thou eatest thou shalt die ] and [ cursed is every one that continueth not in all things , &c. ] now if the same in the obligation be paid , then the law is executed , and not relaxed : and then every sinner must die himself ; for that is the idem , and very thing threatned : so that here , dum alias soluit , simul aliud solvitur . the law threatned not christ , but us : ( besides that , christ suffered not the loss of gods love , nor his image and graces , nor eternity of torment , of which i have spoken in the treatise ) what saith mr owen to any of this ? let the reader observe what it is we have in hand . it is not the main of the controversie debated by grotius wherein i do oppose him : neither yet all in that particular whereabout the opposition is . now suppose ( as he doth ) that the punishing of the person offending is in the obligation , yet i cannot but conceive that there be two distinct things here : 1 the constitution of the penalty it self to be undergone . 2 the terminating of this penalty upon the person offending . for this latter , i assert a relaxation of the law , which might be done , and yet the penalty it self in reference to it's constitution be established . in those places then ( in the day thou eatest , &c. ) there is death and the curse appointed for the penalty , and the person offending appointed for the sufferer . that the law is relaxed , in the latter i grant , that the former was executed on christ i prove . now what sayes this argument to the contrary ? if the same in the obligation be paid , then the law is executed , not relaxed . then every sinner must die himself , for that is the idem and very thing threatned . so that here dum alias soluit aliud solvitur . answer : 1 the matter of the obligation having plainly a double consideration , as before , it may be both executed and relaxed in sundry respects . 2 the idem and very thing threatned in the constitution of the law , is death ; the terminating of that penalty to the person offending , was in the commination , and had it not been released , must have been in the execution : but in the constitution of the obligation which respects purely the kind of penalty , primarily it was not . death is the reward of sin , is all that is there . 3 we enquire not about payment , but suffering . to make that suffering a payment supposeth another constitution : by vertue whereof christ suffering the same that was threatned : it became another thing in payment , then it would have been , if the person offending had suffered himself . 4 that the law threatned not christ but us , is most true : but the question is , whether christ underwent not the threatning of the law , not we ? a commutation of persons is allowed , christ undergoing the penalty of the offence , though he were not the person offending , i cannot but still suppose that he paid the idem of the obligation . 5 for the parenthesis about christ's not suffering the loss of gods love , &c. and the like objections , they have been answered neer a thousand times already , and that by no ordinary divines neither ; so that i shall not further trouble any therewith . how this is the argument , the great chief argument of grotius and vossius , which mr baxter affirmes i overlooked . that i did not express it , i easily grant : neither will i so wrong the ingenious reader as to make any long apology for my omission of it , considering the state of the matter in difference as before proposed : when mr b. or any man else , shall be able to draw out any conclusion from thence , that granting the relaxation of the law as to the person suffering , the lord christ did not undergo the penalty constituted therein , or that undergoing the very penalty appointed , he did not pay the idem in the obligation , ( supposing a new constitution for the converting of suffering into a satisfactory payment ) i shall then give a reason why i considered it not . in the next place mr b. giveth in the two arguments wherewith i deal . and for the first , about an acquitment ipso facto upon the payment of the idem in the obligation , with my answer , refers it to be considered in another place : which though i receive no small injury by , as shall be there declared , yet that i may not transgress the order of discourse set me , i passe it by also until then . the second argument of grotius with my answer , he thus expresseth : to the second argument that the payment of the same thing in the obligation leaveth no room for pardon , he answereth thus : 1 gods pardoning compriseth the whole dispensation of grace in christ ; as 1 the laying of our sin on christ : 2 the imputation of his righteousness to us , which is no lesse of grace and mercy . however god pardoneth all to us , but nothing to christ : so that the freedome of pardon hath it's foundation . 1 in gods will freely appointing this satisfaction of christ . 2 in a gracious acceptation of the decreed satisfaction in our stead . 3 in a free application of the death of christ to us . to which i answer , &c. so far he . though this may appear to be a distinct expression of my answer , yet because it seems to me , that the very strength of it as laid down , is omitted ; i shall desire the reader to peruse it as it is there proposed , and it will give him some light into the thing in hand . i apply my self to what is here expressed , and answer : 1 to the objection proposed from grotius as above , i gave a threefold answer . 1 that gracious condonation of sin , which i conceive to be the sum of the glad tydings of the gospel , seemeth to comprize those two acts before recounted ; both which i there prove to be free , because the very merit and satisfaction of christ himself was founded on a free compact and covenant , or constitution . now i had three reasons ( among others ) that prevailed with me to make gracious condonation of so large extent , which i shall expresse , and leave them to the thoughts of every judicious reader , whether they are enforcing thereunto , or no ; being exceedingly indifferent what his determination is : for the weight of my answer depends not on it at all . and they are these : 1 , because that single act of remission of sins to particular persons , ( which is nothing but a disolution of the obligation of the law , as unto them , whereby they are bound over to punishment ) as it is commonly restrained , is affirmed by them whom grotius in that book opposed ( into whose tents he was afterwards a renegado ) to be inconsistent with any satisfaction at all ; yea , that which grotius maintains per tantundem . but now if you extend that gospel phrase to the compasse i have mentioned , they have not the least colour so to do . 2. whereas the scripture mentioneth , that through christ is preached the forgivenesse of sin , act. 13. 38. i do suppose that phrase to be comprehensive of the whole manifestation of god in the covenant of grace . 3 , god expresly saith , that this is his covenant , that he will be merciful to our unrighteousness , heb. 8. 12. by the way i cannot close with mr b. that this place to the hebrews , and the other of jeremiah , 31. 32 , 33. do comprize but part of the covenant , not the whole . god saying expresly , this is my covenant : to say it is not , is not to interpret the word , but to deny it . it is true , it is not said that is the whole covenant ; no more is it that christ is the way , the truth , and the life only . as the want of that term of nestriction , doth not enlarge in that , no more doth the want of the note of vniversality restrain in this . to say thus , because here is no condition expressed , is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . if you mean such a condition as god requireth of us , and yet worketh in us , it is there punctually expressed , with reference to the nature of the covenant , whereof it is a condition , which is to effect all the conditions thereof , in the covenanters . this by the way , having resolvedly tied up my self from a debate of those positions which mr b. dogmatizeth ; though a large field , and easie to be walked in , lies open on every hand , for the scattering of many magisterial dictates , which with confidence enough are crudily asserted . this is ( to return ) my first answer , to the forementioned objection , with the reasons of it , whereunto mr b. excepteth , as followeth . 1 pardon implyeth christs death as a cause ; but i would he had shewed the scripture that makes pardon so large a thing , as to comprize the whole dispensation of grace ; or that maketh christs death to be a part of it , or comprized in it . 2 if such a word were in the scripture , will he not confesse it to be figurative , and not proper , and so not fit for this dispute . 3 else when he saith , that christs death procured our pardon , he meaneth that it procured it self . so he . to all which i say , 1 the death of christ , as it is a cause of pardon , is not once mentioned in any of my answers : there is a wide difference ( in consideration ) between gods imputation of sin to christ , and the death of christ , as the meritorious cause of pardon . so that this is pura ignoratio elenchi . 2 take pardon in the large sense i intimated , and so the death of christ is not the meritorious cause of the whole , but only of that particular in it , wherein it is commonly supposed solely to consist , of which before : but , in what sense , and upon what grounds , i extended gracious condonation of sin , unto that compasse here mentioned , i have now expressed . let it stand or fall , as it sutes the judgement of the reader : the weight of my answer depends not on it , at all . my second answer to that objection i gave in these words . that remission , grace , and pardon which is in god for sinners , is not oppossed to christs merits and satisfaction , but ours : he pardoneth all to us , but he spared not his only son , he bated him not one farthing . to this mr b , thus expressing it , ( but it is of grace to us , though not to christ ) answereth : doth not that cleerly intimate , that christ was not in the obligation ? that the law doth threaten every man personally , or else it had been no favour to accept it of another . it is marvelous to me , that a learned man should voluntarily chuse an adversary to himself , and yet consider the very leaves which he undertakes to confute , with so much contempt or oscitancy , as to labour to prove against him , what he possitively asserts terminis terminantibus . that christ was not in the obligation , that he was put in as a surety by his own consent , god by his soveraignty dispensing with the law as to that , yet as a creditor exacting of him the due debt of the law , is the maine intendment of the place mr baxter here considereth . 2 grant all that here is said , how doth it prove that christ underwent not the very penalty of the law ? is it because he was not primarily in the obligation ? he was put in as a surety to be the object of it's execution . is it because the law doth threaten every man personally ? christ underwent really , what was threatned to others : as shall be proved : but , it is not then of favour to accept it : but this is the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . and thus to set it down , is but a petition {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 3 how doth this elude the force of my answer ? i see it not at all . after this , i give a third answer to the former objection , manifesting how the freedom of pardon , may consist with christ satisfaction , in these words : the freedom then of pardon hath not its foundation in any defect of the merit or satisfaction of christ ; but in three other things : 1 the will of god freely appointing the satisfaction of christ : joh. 3. 16. rom. 5. 8. 1 joh. 4. 9. 2 in a gracious acceptation of that decreed satisfaction in our steads , so many , no more . 3 in a free application of the death of christ unto us . remission then excludes not a full satisfaction by the solution of the very thing in the obligation , but only the solution or satisfaction of him to whom pardon and remission is granted . it being the freedom of pardon that is denied . upon the supposals of such a satisfaction as i assert , i demonstrate from whence that freedom doth accrew unto it , notwithstanding a supposal of such a satisfaction : not that pardon consisteth in the three things there recounted , but that it hath its freedom from them : that is , supposing those three things , notwithstanding the intervention of payment made by christ , it cannot be , but remission of sin unto us must be a free and gracious act . to all this mr b. opposeth divers things . for , 1 imputation of righteousness ( saith he ) is not any part of pardon , but a necessary antecedent . 2 the same may be said of gods acceptation . 3 its application is a large phrase , and may be meant of several acts ; but of which here i know not . in a word this mistake is very great . i affirm the freedom of pardon to depend on those things ; he answereth , that pardon doth not consist in these things . it is the freedom of pardon , whence it is ; not the nature of pardon , wherein it is , that we have under consideration . but ( saith he ) how can he call it a gracious acceptation , a gracious imputation , a free application , if it were the same thing the law requireth that was paid ? to pay all according to the full exaction of the obligation , needeth no favour to procure acceptance , imputation , or application . can justice refuse to accept of such a payment ? or can it require any more ? though i know not directly what it is he means by saying ( i call it ) yet i passe it over . 2 if all this were done by the persons themselves , or any one in their stead , procured and appointed by themselves , then were there some difficulty in these questions ; but this being otherwise , there is none at all , as hath been declared . 3 how the payment made by christ was of grace , yet in respect of the obligation of the law needed no favour , nor was refusable by justice , supposing its free constitution , shall be afterwards declared . to me the author seems not to have his wonted cleerness in this whole section , which might administer occasion of further enquiry and exceptions , but i forbear . and thus much be spoken , for the cleering and vindicating my answer to the arguments of grotius against christs paying the idem of the obligation : the next shall further confirme the truth . cap. iv. further of the matter of the satisfaction of christ , wherein is proved , that it was the same that was in the obligation . it being supposed not to be sufficient to have shewed the weakness of my endeavour to assert and vindicate from opposition , what i had undertaken . mr baxter addeth , that i give up the cause about which i contend , as having indeed not understood him , whom i undertook to oppose , in these words : mr owen giveth up the cause at last , and saith as grotius : ( having not understood grotius his meaning ) as appeareth , pag. 141 , 142 , 143. whether i understand grotius or no , will by and by appear . whether mr b. understandeth me , or the controversie by me handled , you shall have now a tryal . the assertion which alone i seek to maintain , is this ; that the punishment which our saviour under-went , was the same that the law required of us : god relaxing his law as to the person suffering , but not as to the penalty suffered . now , if from this i draw back in any of the concessions following collected from pag. 141 , 142 , 143. i depracate not the censure of giving up the cause i contended for . if otherwise , there is a great mistake in some body of the whole businesse . of the things then observe according to mr b. his order , i shall take a brief account . 1 he acknowledgeth ( saith he ) that the payment is not made by the party to whom remission is granted , ( and so saith every man that is a christian . ) this is a part of the position it self i maintain , and so no going back from it : so that as to this , i may passe as a christian . 2 he saith ( ads he ) it was a full valuable compensation ( therefore not of the same . 1 this inference would trouble mr b. to prove . 2 therefore not made by the same , nor by any of the debtors appointment , will follow , ( perhaps ) but no more . 3 that by reason of the obligation upon us , we our selves were bound to undergo the punishment . therefore christs punishment was not in the obligation , but only ours , and so the law was not fully executed , but relaxed . 1 this is my thesis fully , the law was executed as to its penalty , relaxed as to the person suffering . 2 the punishment that christ under-went , was in the obligation , though threatned to us . 4 he saith , he meaneth not that christ bore the same punishment due to us in all accidents of duration and the like : but the same in weight and preasure ( therfore not the same in the obligation , because not fully the same act . the accidents i mention , follow and attend the person suffering , and not the penalty it self . all evils in any suffering as far as they are sinful , attend the condition of the parties that suffer : every thing usually recounted by those who make this and the like exceptions , as far as they are purely penal , were on christ . 5 he saith god had power so far to relax his own law , as to have the name of a surety put into the obligation , which before was not there , and then to require the whole debt of that surety . and what saith grotius more then this ? if the same things in the obligation be paid , then the law is executed : and if executed , then not relaxed . here he confesseth . that the sureties name was not in the obligation , and that god relaxed the law to put it in . now the main businesse that grotius drives at there , is to prove this relaxation of the law , and the non-execution of it on the offenders threatned . thus far mr baxter . 1 all this proves not at all the things intended , neither doth any concession here mentioned , in the least take off from the main assertion i maintain , as is apparent any at first view . 2 grotius is so far from saying more then i do , that he sayes not so much . 3 this paralogisme if the law be executed , then not relaxed ; and on the contrary , ariseth-meerly from a non-consideration of the nature of contradictories : the opposition fancied here is not {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as is required of contradictions : 4 the observation , that crown main business is other , discovereth the bottom of m. b. his mistake . even a supposal that i should oppose grotius in his main intendment in the place considered , which was not once in my thoughts . it was meerly about the nature of the penalty that christ underwent , that i discoursed . how the relaxation of the law , as to the commutation of persons may be established , whether we affirm , christ to have paid the idem or tantundem . and that mr b. affirms the same with me , i can prove by twenty instances . the reader ( if he please ) may consult pag. 18. & 25. 33 , 34 , 35. 42. 48. and in plain terms pag. 81. in respect of punishment abstracting from persons , the law was not dispensed withal as to christ ? and what said i more ? and so much ( if not too much ) to mr baxters exceptions , which of what weight and force they are , i leave to others to judge . that which i maintain as to this point in difference , i have also made apparent ; it is wholly comprized under these two heads : 1 christ suffered the same penalty which was in the obligation . 2 to do so , is to make payment ejusdem , and not tantidem . the reasons of both , i shall briefly subjoyne . and as to the first , they are these following : 1 the scripture hath expresly revealed the translation of punishment in respect of the subjects suffering it : but hath not spoken one word of the change of the kind of punishment , but rather the contrary is affirmed . rom. 8. 32. he spared not his own son , but delivered him up for us all . 2 all the punishment due to us , was contained in the curse and sanction of the law : that is the penalty of the obligation whereof we spake ; but this was undergon by the lord christ . for he hath redeemed us from the curse of the law , being made a curse for us , gall . 3. 13. 3 where god condemneth sin , there he condems it , in that very punishment which is due unto it in the sinner , or rather to the sinner for it . he hath revealed but one rule of his proceeding in this case . how he condemned sin in the flesh of christ : or in him , sent in the likenesse of sinful flesh . rom. 8. 30. god sending his own son in the likenesse of sinful flesh , and for sin condemned sin in the flesh . the condemning of sin , is the infliction of punishment due to sin . 4 the whole penalty of sin is death , gen. 2. 11. this christ underwent for us . heb. 2. 14. he tasted death . and to die for another , is to undergo that death which that other should have undergone , 2 sam. 18. 33. it is true , this death may be considered either in respect of its essence , ( if i may be allowed so to speak ) which is called the pains of hell which christ underwent , psal. 18. 6. and 22. 1. luke 22. 44. or of its attendencies , as duration and the like , which he could not undergo : psal. 16. 20. acts 2. so that whereas eternal death may be considered two wayes , either as such in potentia , and in its own nature , or as actually : so , our saviour underwent it not in the latter , but first sense , heb. 2. 9. 14. which by the dignity of his person , 1 pet. 3. 18. heb. 9. 26. 28. rom. 5. 9. which raises the estimation of punishment , is aequipotent to the other . there is a sameness in christs sufferings with that in the obligation in respect of essence , and equivalency in respect of attendencies . 5 the meeting of our iniquities upon christ , isa. 53. 6. and his being thereby made sin for us , 2 cor. 5. 21. lay the very punishment of our sin , as to us threatned , upon him . 6 consider the scriptural descriptions you have of his perpessions , and see if they do not plainly hold out the utmost that ever was threatned to sin . there is the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} isa. 53. 5. peters {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , 1 pet. 2. 24. the liver , nibex , wound , stripe , that in our stead was so on him , that thereby we are healed . those expressions of the condition of his soul in his sufferings , whereby he is said {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , mat. 26. 34. mark 14. 33. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . luke 22. 44. sadness unto death , mat. 26. 38. that dreadful cry , why hast thou forsaken me ? those cryes out of the deep , and mighty supplications under his fear , heb. 5. 7. that were upon him do all make out , that the bitterness of the death due to sin was fully upon his soul . sum all his outward appearing preasures , mocks , scoffs , scorns , cross , wounds , death , &c. and what do some of their afflictions , who have suffered for his name , come short of it ? and yet how far were they above those dreadful expressions of anguish , which we find upon the fellow of the lord of hosts , the lyon of the tribe of judah , who received not the spirit by measure , but was anoynted with the oyle of gladness above his fellows ? certainly his un-conceivable sufferings were in an other kind , and such as set no example to any of his , to suffer in after him . it was no less then the weight of the wrath of god , and the whole punishment due to sin , that he wrestled under . 2 the second part of my position is to me confirmed by these , and the like arguments : that there is a distinction to be allowed between the penalty and the person suffering , is a common apprehension : especially when the nature of the penalty is only enquired after . if a man that had but one eye were censured to have an eye put out , and a dear friend pitying his deplorable condition , knowing , that by undergoing the punishment decreed , he must be left to utter blindness , should upon the allowance of commutation ( as in zaleucus case ) submit to have one of his own eyes put out , and so satisfie the sentence given , though by having two eyes , he avoid himself the misery that would have attended the others suffering , who had but one . if ( i say ) in this case , any should ask , whether he underwent the idem the other should have done , or tantundem , i suppose the answer would be easie . in things real it is unquestionable ; and in things personally , i shall pursue it no further , lest it should prove a strife of words . and thus far of the suffering of christ in a way of controversie : what follows will be more positive . cap. v. the second head about jvstification before believing . the next thing i am called into question about , is concerning actual , and absolute justification before believing : this mr baxter speaks to page 146 , and so forwards : and first answers the arguments of maccovius for such justification , and then page 151 applyes himself to remove such further arguments , and places of scripture , as are by me produced for the confirmation of that assertion . here perhaps i could have desired a little more candor . to have an opinionion fastened on me , which i never once received , nor intimated the least thought of , in that whole treatise , or any other of mine ; and then my arguments answered as to such an end , and purpose , as i not once intended to promote by them , is a little to harsh dealing . it is a facile thing , to render any mans reasonings exceedingly weak , and rediculous , if we may impose upon them such , and such things to be proved by them , which their author never once intended . for partional justification , evangelical justification , whereby a sinner is compleatly justified , that it should preceed believing , i have not only not asserted , but positively denyed , and disproved by many arguments : to be now traduced as a patron of that opinion , and my reasons for it , publickly answered , seems to me something uncouth : however i am resolved not to interpose in other mens disputes , and differencies , yet lest i should be again , and further mistaken in this , i shall briefly give in my thoughts to the whole difficulty : after i have discovered , and discussed the ground , and occasion of this mistake . in an answer to an argument of grotius about the satisfaction of christ , denying that by it we are ipso facto delivered from the penalty due to sin : i affirmed that by his death , christ did actually , or ipso facto deliver us from the curse , by being made a curse for us ; and this is that , which gave occasion , to that imputation before mentioned . to cleer my mind in this , i must desire the reader to consider , that my answer is but a denial of grotius his assertions : in what kind , and respect grotius doth there deny that we are ipso facto delivered by the satisfaction of christ , in that sense , and that only , do i affirm that we are so : otherwise there were no contradictions between his assertion , and mine , not speaking ad idem , and eodem respectu . the truth is , grotius doth not in that place whence this argument is taken , fully , or cleerly manifest , what he intends by a deliverance which is not actual , or ipso facto : and therefore i made bold to interpret his mind , by the analogie of that opinion wherewith he was throughly infected about the death of christ . according to that , christ delivering us by his satisfaction , not actually , nor ipso facto , is so to make satisfaction for us , as that we shal have no benefit by his death , but upon the performance of a condition , which himself by that death of his , did not absolutely procure . this was that which i opposed and therefore affirmed , that christ by his death did actually , or ipso facto , deliver us . let the reader then here observe : 1 that our deliverance is to be referred to the death of christ , according to its own causality ; that is , as a cause meritorious : now such causes do actually , and ipso facto produce all those effects , which immediatly slow from them ; not in an immediation of time , but causality . look then what effects do follow , or what things soever are procured by them , without the interposition of any other cause in the same kind , they are said to be procured by them actually , or ipso facto . 2 that i have abundantly proved in the treatise mentioned , that if the fruits of the death of christ , be to be communicated unto us upon condition , and that condition to be among those fruits , and be it self to be absolutely communicated upon no condition , then all the fruits of the death of christ , are as absolutely procured for them , for whom he died , as if no condition had been prescribed ; for these things come all to one . 3 i have proved in the same place , that faith , which is this condition , is it self procured by the death of christ , for them for whom he died , to be freely bestowed on them , without the prescription of any such condition as on whose fulfilling , the collation of it should depend . these things being considered ( as i hoped they would have been by every one , that should undertake to censure any thing , as to this business in that treatise ( they being there all handled at large ) it is apparent what i intended by this actual deliverance : viz. that the lord jesus by the satisfaction & merit of his death , & obligation made for all , & only his elect , hath actually , & absolutly purchased , & procured for them all spiritual blessings of grace , & glory to be made out unto them , and bestowed upon them in gods way , and time , without dependance on any condition to be by them performed , not absolutly procured for them thereby : whereby they became to have a right unto the good things by him purchased , to be in due time possessed according to gods way , method , and appointment . from a faithful adherence unto this perswasion , i see nothing as yet of the least efficacy , or force to disswade me : and am bold to tell these concerned therein , that their conditional satisfaction , or their suspending the fruits of the death of christ upon conditions , as though the lord should give him to die for us upon condition of such , and such things , is a vain figment , contrary to the scriptures , inconsistent in it self , and destructive of the true value , and vertue of the death of christ ; which by the lords assistance , i shall be ready at any time to demonstrate . my intention in the place excepted against being cleered , i shall now tender my thoughts to these two things : 1 the distinct consideration of the acts of the will of god , before , and after the satisfaction of christ : as also before , and after our believing towards us , as unto justification . 2 the distinct estate of the sinner upon that consideration : with what is the right to the fruits of the death of christ which the elect of god have before believing . cap. vi . of the acts of gods will towards sinners , antecedent and consequent to the satisfaction of christ : of grotius judgment herein . the distinct consideration of the acts of gods will , in reference to the satisfaction of christ , and our believing , ( according to the former proposal ) is the first thing to be considered . grotius , who with many ( and in an especial manner with mr baxter ) is of very great account , ( and that in theologie ) distinguisheth ( as himself calls them with a school term ) 3 moments , or instances of the divine will . a 1 before the death of christ , either actually accomplished , or in the purpose , and fore-knowledge of god ; in this instant ( he saith ) god is angry with the sinner , but so , as that he is not averse from all wayes of laying down his anger . b 2 upon the death of christ , or that being suppos'd , wherein god not only purposeth , but also promiseth to lay aside his anger . c 3 when a man by true faith believeth in christ , and christ according to the tenure of the covenant commendeth him to god : here now god layes aside his anger , and receiveth man into favour . thus far he . amongst all the attempts of distinguishing the acts of gods will in reference unto christ , and sinners , what ever i considered , i never found any more slight atheological , and discrepant from the truth , then this of grotius . d to measure the almighty by the standard of a man , and to frame in the mind a mutable idol , instead of the eternal , unchangeable god , is a thing that the fleshly reasonings of dark understandings are prone unto . feigns the lord in one instant angry , afterwards promising to cease to be so , then in another instant laying down his anger , and taking up a contrary affection , and you seem to me , to do no less . what it may be esteemed in law , which was that authors faculty , i know not : but suppose in divinity , that ( notwithstanding the manifold attempts of some {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in most heads of religion ) e the ascribing unto the most holy , things alien , and opposite unto his glorious nature , is by common consent , accounted no less then f blasphemy : whither this be here don , or no , may easily appear . i hope then without the offence of any , i may be allowed to call those dictates of grotius to the rule , and measure of truth . 1 before the fore-sight of the death of christ ( saith he ) god is angry with sinners , but not wholly averse from all wayes of laying aside that anger . answ. 1 that god should be conceived angry after the manner of men , or with any such kind of passion , is grosse anthropomorphisme ; as bad , if not worse , then the assigning of him a bodily shape . g the anger of god is a pure act of his will , whereby he will effect ▪ and inflict the effects of anger . now what is before the fore-sight of the death of christ , is certainly from eternity . gods anger must respect either the purpose of god , or the effects of it . the latter it cannot be , for they are undoubtedly all temporal . it must be then his purpose from eternity to inflict punishment , that is the effect of anger . this then is the first thing in the business of redemption assigned by grotius , unto the lord . viz. he purposed from eternity , to inflict punishment on sinners : and on what sinners ? even those , for whom he gives christ to die , and afterwards receives into favour , as he expresseth himself . behold here a mystery of vorstian theology : god changing his eternal purposes . h this arminius at first could not down withal , inferring from hence , that the will of god differ'd not from his essence , that every act thereof , is , 1 most simple : 2 infinite : 3 eternal : 4 immutable : 5 holy . reason it self would fain speak in this cause , but that the scriptures do so abound , many places are noted in the margin . ja. 1. 17. 2 tim. 2. 19. ps. 33. 9 , 10 , 11. acts. 15. 18. &c. may be added . a mutable god , is of the dunghil . 2 that the death of christ is not compriz'd in the first consideration of gods mind , and act of his will towards sinners to be saved , is assumed gratis . 3 he is not ( saith he ) averse from all wayes of laying down this anger . this schem grotius placeth ( as is evident ) in god , as the foundation , and bottom of sending christ for our redemption . this he immediatly subjoyns without the least intimation of any further inclination in god towards sinners , for whom he gives his son . but , 1 this is a meer negation of inflicting anger for the present : or a suspension of that affection from working according to its qualitie ; which how it can be ascribed to the pure and active i will of god , i know not . yea , it is above disproved . 2 such a kind of frame , as it is injurious to god , so to be held out as the fountain of his sending christ to die for us , is ( i am perswaded ) an abhorrency to christians . and , 3 whether this answer that , which the scripture holds out , as the most intense distinguishing love . joh. 3. 16. rom. 5. 8. chap. 8. 32. 1 joh. 4. 9 , 10. is easily discernable . a natural velleity to the good of the creature , is the thing here couched , but was never proved . in the second instance , god ( saith he ) the death of christ being suppos'd , not only determineth , but also promiseth to lay aside his anger . 1 what terms can be invented to hold out more expresly a change , and alteration in the unchangable god , then these here used , i know not . 2 that the will or mind of god , is altered from one respect towards us , to another , by the consideration of the death of christ , is a low , carnal conception . the will of god is not moved by any thing without it self . k alterations are in the things altered , not in the will of god concerning them . 3 to make this the whole effect of the death of christ , ( that god should determine , and promise to lay aside his wrath ) is l no scripture discovery , either as to name , or thing . 4 the purposes of god , which are all eternal , and the promises of god , which are all made in time , are very inconveniently ranged in the same series . 5 that by the death of christ , attonement is made , everlasting redemption purchased , that god is reconciled , a right unto freedom obtained , for those for whom he died , shall be afterwards declared . 6 if god doth only purpose , and promise to lay aside his anger upon the death of christ , but doth it not until our actual believing ; then , 1 our faith is the proper procuring cause of reconciliation ; the death of christ , but a requisite antecedent , which is not the scripture phrase . rom. 5. 10. 2 cor. 5. 18. eph. 2. 16. col. 1. 20 , 21. dan. 9. 24. heb. 2. 17. eph. 1. 7. heb. 9. 12. 2 how comes the sinner by faith , if it is the gift of god ? it must be an issue of anger , and enmity , for that schem only , is actually ascribed to him , before our enjoyment of it ; strange ! that god should be so far reconciled , as to give us faith , that we may be reconciled to him , that thereupon he may be reconciled to us . 3 for the third instance , of gods receiving the sinner into love , and favour upon his beleeving , quite laying aside his anger . i answer : to wave the anthropomorphisme , wherwith this assertion is tainted as the former : if by receiving into favour , he intend absolute , compleat pactional justification , being an act of favour , quitting the sinner from the guilt of sin , charged by the accusation of the law , terminated on the conscience of a sinner : i confess it , in order of nature , to follow our beleiving . i might consider further the attempts of others for the right sttating of this business , but it would draw me beyond my intention . his failings herein , who is so often mentioned , and so much used , by him , who gives occasion to this rescript , i could not but remark . what are my own thoughts and apprehensions of the whole , i shall in the next place briefly impart . now to make way hereunto , some things i must suppose : which though some of them otherwhere controverted , yet not at all in reference to the present business : and they are these . 1 that christ died only for the elect : or god gave his son to die only for those , whom he chuseth to life , and salvation for the praise of his glorious grace . this is granted by mr baxter , where he affirms , that christ bare not punishment for them , who must bear punishment themselves in eternal fire . thes. 33. p. 162. and again , christ died not for final vnbelief . thes. 32. p. 159. therefore not for them who are finally unbelievers , as all non-elected are , and shall be . for what sinners he died , he died for all their sins , rom. 5. 6 , 7 , 8. 2 cor. 5. 21. 1 joh. 1. 7. if any shall say , that as he died not for the final unbelief of others , so not for the final unbelief of the elect , and so not for final unbelief at all . i answer , first , if by final unbelief , you mean that which is actually so , christ satisfied not for it . his satisfaction cannot be extended to those things , whose existence is prevented by his merit . the omission of this in the consideration of the death christ , lies at the bottom of many mistakes . merit , and satisfaction , are of equal extent as to their objects : both also tend to the same end , but in sundry respects . secondly , if by final vnbelief , you understand that which would be so , notwithstanding all means , and remedies , were it not for the death of christ , so he did satisfie for it . it's existens being prevented by his merit . so then , if christ died not for final unbelief , he died not for the finally unbeleeving : though the satisfaction of his death hath not paid for it , the merit of his death would remove it . thirdly , i suppose , that the means , as well as the ends , grace , as glory , are the purchase , and procurement of jesus christ : see this proved in my treatise of redemption . lib. 3. cap. 4. &c. fourthly , that god is absolutely immutable , & unchangable in all his attributes : neither doth his will admit of any alteration . this proved above . fifthly , that the will of god is not moved properly by any external cause whatsoever , unto any of its acts , whether imminent , or transient . for , 1 m by a moving cause , we understand a cause morally efficient ; and if any thing were so properly in respect of any act of gods will , then the act ( which is the will of god acting ) must in some respect , ( viz. as it is an effect ) be less worthy , and inferiour to the cause ; for so is every effect , in respect of it's cause . and , 2 every effect produced , proceedeth from a passive possibility unto the effect , which can no way be assigned unto god , besides it must be temporarie ; for nothing that is eternal , can have dependance upon that , whose rise is in time : and such are all things external to the will of god , even the merit of christ himself . 3 i cannot imagine how there can be any other cause , why god willeth any thing , then why he not willeth , or willeth not other things , which for any to assign , will be found difficult : mat. 11. 25. chap. 20. 15. so then when god willeth one thing for another , as our salvation for the death of christ , the one is the cause of the other ; neither moveth the will of god . hence , sixthly , all alterations are in the things , concerning which the acts of the will of god are , none in the will of god its self . these things being premised , what was before proposed , i shall now in order make out ; beginning with the eternal acts of the will of god towards us , antecedent to all , or any consideration of the death of christ . cap. vii . in particular of the will of god towards them for whom christ died , and their state , and condition as considered antecedanous to the death of christ , and all efficiency thereof . first then , the habitude of god towards man , antecedent to all fore-sight of the death of christ , is an act of supream soveraignty , and dominion , appointing them , by means suited to the manifestation of his glorious properties , according to his infinitely wise , and free disposal , to eternal life , and salvation , for the praise of his glorious grace . that this salvation was never but one , or of one kind , consisting in the same kind of happiness , in reference unto gods appointment , needs not much proving . to think that god appointed one kind of condition for man if he had continued in innocency , and another upon his recovery from the fall ; is to think , that his praescience is but conjectural , and his will alterable . in this instant then , we suppose no kind of affection in god , properly so called : no changable resolution , no inclinableness , and propensity of nature , to the good of the creature in general , no frame of being angry , with only a not-averseness to the laying down of his anger , &c. all which , and the like are derogatory to the infinite perfection of god . nor yet any act of pitying , and pardoning mercy , much less any quiting , or cleering of sinners , whereby they should be justified from eternity ; the permission of sin it self in the purpose of it , being not presuppos'd , but included in this habitude of gods will towards man , to make it compleat . neither any absolute intention of doing good unto man , without respect unto christ , and his merits , they refering to the good to be done , not to his appointment ; for by them is this purpose of his to be accomplished . nor lastly , doth it contain any actual relaxation , suspension , or abrogation of that law and it 's penalties , by which it is his will the creature shall be regulated , in reference to the persons concerning whom this act of his will is : they standing indeed , in that relation thereunto , as in the season of their existence , their several conditions expose them to , by vertue of the first constitution of that law . but it is such an act of his will , as in the scripture is termed {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , acts 2. 23. rom. 8. 29. 1 pet. 1. 20. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , rom. 8. 28. 9. 11. eph. 3. 11. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , mat. 11. 26. eph. 1. 5. 2 thess. 1. 11. luke 12. 32. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , eph. 1. 11. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} 2 tim. 2 19. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , eph. 1. 5. 11. rom. 8. 29. ordination , or appointment unto life , act. 13. 48. 1 thess. 5. 5. 9. all which , and divers other expressions , point at the same thing . divines commonly in one word call it his decree of election , and sometimes according to scripture , election it self , eph. 1. 4. neither doth the word hold out any habitude of god towards man . antecedaneous to all efficiency of the death of christ , but only this : i speak of them only in this whole discourse for whom he died . that this is an act of sovereignty , or supream dominion , and not of mercy ( properly so called ) hath been by others abundantly proved . and this i place as the causa {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of the satisfaction of christ , and the whole dispensation of making out love unto us , through various acts of mercy . this in the scripture is called the love of god . rom. 9. 13. and is set out as the most intense love , that ever he beareth to any of his creatures : joh. 3. 16. rom. 5. 8. 1 joh. 4. 9. being indeed as properly love , as love can be assigned unto god . his love is but an act of his will , whereby , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . and in respect of effects , ( in which respect , chiefly affections are ascribed unto god ) it hath the most eminent possible . now this being discriminating , can no way be reconciled with the common affection before disprov'd . for the order , and series of the purposes of god , as most natural for our apprehension , and agreeable to his own infinite wisdome , tending to the compleating of this love , in all its issues , and fruits , as it is more curious ( perhaps ) in the framing , then necessary to be known , so certainly , it would be too long and intricate a work for me to discuss at present , in reference to this intendment . only in general , this must be granted , that all the thoughts of god , concerning the way of accomplishing this act of his will , must be subordinate hereunto , as comprizing the end , and co-ordinate among themselves , as being concerning the means . in particular , the constitution , or appointment of the covenant of free-grace , for the recovery , and bringing home unto god of fallen man , hath immediate dependance thereon , i mean in that way of dependance , which their order gives unto them . i cannot assent to what mr baxter hath asserted in this matter ; thess. 14. expl. p. 90. the satisfaction of christ ( saith he ) to the law , goes before the new covenant , though not in regard of its payment ( which was in the fulness of time ) yet in undertaking , acceptance , and efficacy ; there could be no treating on new terms , until the old obligation was satisfied , and suspended . had he attempted the proof of this assertion , perhaps he would have found it a more difficult undertaking , then barely to affirme it . some few reasons to the contrary , that present themselves , i shall briefly set down . 1 christ himself with his whole satisfaction , and merit , is included in the covenant : therefore his satisfaction is not antecedent to the covenant . the first appeareth , in that all promises of pardoning mercy are in , and of this new covenant . heb. 8. 10. 12. but now , in them , as the foundation of that mercy , is christ himself with his satisfaction comprised , gen. 3. 15. esa. 9. 6 , 7. 2 he , who in all that he is , as made unto us , was the mediator of the new covanant , and whose merit , and satisfaction in all that they are , are appointed for the procuring the mercies of the new covenant , his satisfaction is not antecedent to the covenant , heb. 7. 22. chap. 8. 6. &c. 3 the constitution of the new covenant , as it is in the purpose of god , is the rise , and fountain of giving christ with his satisfaction for us . it is in the purpose of god to save us through faith by pardoning mercy : in the pursute of that design , and for the praise of that glorious grace , is christ given . joh. 3. 16. rom. 8. 32. or thus : 4 if the designation of that way of life , and salvation , which is administred by the gospel , be antecedent to the satisfaction of christ , then the satisfaction of christ is not antecedent to the new covenant : for nothing can be before , and after the same thing : understand the designation of the way of life , and the satisfaction of christ , in the same order of decree , or execution . now the supposal is manifest : the satisfaction of christ being appointed as the means of accomplishing that way of life . if mr baxter intendeth those latter words ( there could be no treating on new terms , before the old obligation was satisfied , or suspended ) as a proof of his former assertion , he will fail in his intendment , as i supose . for , 1 treating on new terms , denoteth either consilium in eundi foederis , or exequendi : if the first , it is nothing but the purpose of god to save his elect by pardoning mercy , for the praise of his glorious grace : this is wholly antecedent to any efficiency of the death , and satisfaction of christ , as being of meer , and absolute grace , jer. 31. 3. hab. 8. 7 , 8. if the latter be intended , or the actual taking of sinners into covenant , by working an acceptance of it upon their spirits , and obedience to the condition of it , in their hearts , then though the satisfaction of christ be antecedent here unto , yet it is not thence , antecedent to the new covenant : for the new covenant , and taking into covenant , are distinct . this then being assigned unto god after our manner of apprehension , the next enquiry is into the state , and condition of those persons , who are the peculiar object of the act of gods will before described , in reference thereunto , antecedaneous to all consideration of the death of christ , and all efficacy thereof . the scripture speaking of them in this condition , saith , that they are beloved : rom. 9. 13. rom. 11. 28. elected : eph. 14. ordained unto eternal life : acts 13. 48. 2 thess. 2 13. whether only the eternal actings of the will of god towards them , or also their own change , either actual in respect of real state , and condition ; or relative in reference to the purpose of god , is not certainly evident . hereunto then , i propose these two things : 1 by the eternal love , purpose , and act of gods will towards them that shall be saved , ( who are so from thence ) they are not actually changed from that condition ▪ which is common to them , with all the sons of men after the fall . 2 by vertue of that love alone , they have not so much as personal right unto any of those things which are the proper effects of that love , and which it produceth in due season , beseemingly to the wisdome , and justice of god . either of these assertions shall be briefly proved . for the first , it is manifest : 1 from that act of gods will , which to this love is contradistinct : what change is wrought in the loved , or elected , by the purpose of god according to election ; an answerable change must be wrought in the hated , and appointed to condemnation , by the decree of reprobation : now that this should really alter the condition of men , and actually dispose them under the consequences of that purpose , cannot be granted . 2 anallogie from other eternal purposes of god , gives a demonstration hereof . the eternal purposes of the divine will , for the creation of the world out of nothing ; left that nothing , as very nothing as ever , until an act of almighty power gave ( in the beginning ) existence , and being to the things , that are seen . things have their certain fructurition , not instant actual existence from the eternal purposes of god , concerning them . 3 the scripture plainly placeth all men in the same state and condition before conversion , and reconciliation . we have proved , that jews , and gentiles are all under sin , rom. 3. 9 , 10. so every mouth is stopped , and all the world is become guilty before god . verse 19. all being by nature , children of wrath : eph. 2. 3. the condition of all in vnregeneracy , is really one , and the same . those who think it is a mistaken apprehension in the elect to think so , are certainly too much mistaken in that apprehension . he that believeth not the son , the wrath of god abideth on him , joh. 3. 36. if the mis-apprehension be , as as they say it is , unbelief , it leaves them , in whom it is , under the wrath of god . he that would see this further cleered , and confirmed , may consult my treatise of redemption , lib. 3. cap. 8. where it is purposely , and expresly handled at large . hence mr baxter may have some directions how to dispose of that censure concerning me , which yet he is pleased to say , that he suspendeth , page 158. viz. that i should affirm justification to be nothing but the manifestation of eternal love , which i have more , then in one place , or two , expresly opposed . that any one should but here , and there consult a few lines , or leaves of my treatise , i no way blame : in such things we all use our liberty : but that upon so sleight a view , as cannot possibly represent the frame , structure , and coherence of my judgment in any particular , to undertake a confutation , and censure of it , cannot well be done without some regreet to candid ingenuity . for the second assertion laid down , which goeth somthing farther , then the former , it is easily deduced from the same principles therewithal : i shall therefore adde only one argument for the confirmation thereof . god having appointed that his eternal love in the fruits thereof , should be no otherwayes communicated but only in , and by christ , all right thereunto , must of necessity be of his procurement , and purchasing . yea , the end of the mediation of the lord jesus , is , to give right , title , and possession in their several order , and seasons unto , and in all the fruits , issues , and tendency's of that love , unto them whose mediator he is appointed to be . thus far then , all is seated in the bosome of the almighty . all differencing acts of grace flowing from hence , being to be made out as seems good unto him in his infinite wise sovereignty ; from whence alone is the disposal of all these things , as to that order which may most conduce to his glory : and this also writes vanity upon the objection ( insisted on by mr baxter , page 157. ) that when we have a right , we must presently have a possession : all these things being to be moderated according to his free sovereign disposal . and this concerneth the first instant proposed . cap. viii . of the will of god in reference to them for whom christ died immediately upon the consideration of his death ; and their state , and condition before actual believing in relation thereunto . the second instant proposed to be considered , is , in the immediate issue of the death of christ , as purposed , and accomplished . purpose , and accomplishment are indeed different ; but their effects in respect of god , are the same . in reference to us also ▪ the death of christ hath the same efficacy as promised , and as performed . what acts the scripture ascribes unto god , antecedent unto any consideration of the death of christ ( or at least such as are absolutely free , and of sovereignty , without any influence of causality from thence ) we saw before : ( for as for the order of gods decrees compared among themselves , i will not with any one contend ) here we enquire what it holdeth out of him , that being in all its efficacy supposed . and we affirme , 1 that the will of god is not moved to any thing thereby , nor changed into any other respect towards those for whom christ died , then what it had before ; this was formerly proved , and must again be touched on . but , 2 the death of christ purposed , and accounted effectual ( as before ) god can agreeable to his infinite justice , wisdome , truth , and appointment , make out unto sinners for whom christ died , or was to die , all those good things , which he before purposed , and willed by such means to them : those things being purchased , and procured , and all hinderances of bestowing them , being removed , by that satisfaction , and merit , which by free compact , he agreed , and consented should be in that death of christ . 3 that as the making out of all spiritual blessings , first purposed by the father , then purchased by the son , that they might be bestowed condecently to divine justice ; god hath reserved it to his own sovereign disposal . that it be done , so that they for whom this whole dispensation is appointed , may really enjoy the fruits of it , is all , that necessarily is included , either in the purpose , or purchase . hence it is that the discharge of the debtor , doth not immediately follow the payment of the debt by christ , not because that payment is refusable ; but because in that very covenant , and compact , from whence it is that the death of christ , is a payment ; god reserveth to himself this right , and liberty , to discharge the debtor , when , and how he pleaseth . i mean as to times and seasons ; for otherwise , the means of actual freedom , is procured by that payment , though not considered meerly as a payment , which denotes only satisfaction , but as it had adjoyned merit also . therefore that principle much used , and rested on by mr baxter in the business of satisfaction , to obviate this very difficulty , of a not immediate discharge , if christ paid the debt , viz. that the satisfaction of christ is a refusable payment ; which he presseth page 149 , 150. is neither true in it self , nor accommodate to this difficulty ▪ 1 not true : for , the suffering of christ may be considered , either , 1 , absolutely , as in it self , abstracting from the consideration of any covenant , or compact thereabout ; and so it cannot be said to be a refusable payment : not because not refusable , but because no payment . that any thing should have any such reference unto god as a payment , or satisfaction , whether refusable or otherwise , is not from its self , and its own nature , but from the constitution of god alone . between god , and the creature there is no equality , not so much as of proportion . christ in respect of his humane nature , though united to the deity , is a creature , and so could not absolutly satisfie , or merit any thing at the hand of god : i mean with that kind of merit , which ariseth from an absolute proportion of things . this merit , can be found only among creatures : and the advancement of christs humanity takes it not out of that number . neither in this sense can any satisfaction be made to god for sin . the sinners own undergoing the penalty neither is satisfaction in the sense whereof we speak , neither can it properly be said to be so at all ; no more then a thing to be done , which is endlessly in doing . 2 it may be considered with reference unto gods constitution , and determinatiou , predestmating christ unto that work , and appointing the work by him to be accomplished , to be satisfactory , equaling ( by that constitution ) the end , and the means . and thus the satisfaction of christ in the justice of god was not refusable ; the wisdom , truth , justice , and suitable purpose of god , being engaged to the contrary . 2 , this distinction is not accommodate to this difficulty ; the sole reason thereof being what was held out . before , of the interest of gods sovereign right to the bestowing of purposed , purchased , promised blessings , as to times , and seasons , according to the free councel of his own will . 3 , hence then it is , that god in the scripture upon the death of christ is said to be reconciled , to be returned unto peace with them for whom he so died , the enmity being slain , and peace actually made , ephes. 2. 14 , 15 , 16. collos. 1. 20. because he now will , and may , suitablely to his justice ▪ wisdome , and appointment , make out unto them ? for whom the atonement was made , all fruits of love , peace , and amity . heb. 2. 17. rom. 5. 10 , 11. 2 cor. 5. 19. the objection unto this , how then can god deny us the present possession of heaven ; used by mr baxter , page 157. is not of any force , the whole disposal of these things , being left to his own pleasure . and this is the scheme , which upon the death of christ , we assigne unto god : he is atoned , appeased , actually reconciled , at peace with those for whom christ died , and in due time for his sake will bestow upon them all the fruits , and issues of love , and renewed friendship . this possibly may give some light into the immediate effect of the death of christ ; which though i shall not purposely now handle , yet mr baxter with much diligence having employed himself in the investigation thereof , i shall turn aside a little to consider his assertions , in this particular . cap. ix . a degression concerning the immediate effect of the death of christ . it is one of the greatest and noblest questions in our controverted divinity , what are the immediate effects of christs death ? he that can rightly answer this , is a divine indeed ; and by help of this , may expedite most other controversies about redemption , and justification . in a word ; the effects of redemption undertaken , could not be upon a subject not yet existent , and so no subject , though it might be for them . none but adam and eve were then existent : yet as soon as we do exist , we receive benefit from it . the suspending of the rigorous execution of the sentence of the law , is the most observable immediate effect of the death of christ ; which suspension is some kind of deliverance from it . thus far mr baxter . thess. 9. explicat . pag. 67. there are scarce more lines , then mistakes in this discourse : some of them may be touched on . 1 effects are to be considered with respect to their causes . causes are real , or moral . real , or physical causes , produce their effects immediately , either immediatione suppositi , or virtutis : unto them the subject must be existent . i speak not of creating power , where the act produceth its object . moral causes do never immediately acting their own effects , nor have any immediate influence into them : there is between such causes , and their effects , the intervention of some 3d thing , previous to them both , viz. proportion , constitution , law , covenant , which takes in the cause , and lets out the effect : and this for all circumstances of where , how , when , suitable to the limitations in them expressed , or implyed : with the nature of the things themselves . the death of christ is a moral cause , in respect of all its effects : whether those subjects on which it is to have its effects , be existent , or not existent , at the time of its performance , is nothing at all considerable : if it wrought physically , and efficiently , the existence of the subjects on which it were to work , were requisite . it is altogether in vain to enquire of the immediate effects of christs death upon an existent subject : by the way : that adam and eve only were existent , when christ undertook the work of redemption , to me is not cleer : no , nor yet the following assertion , that as soon as we do exist , we receive benefit by it : taking benefit , for a benefit actually collated ( as mr baxter doth ) not for a right to a benefit , or the purpose of bestowing one , which will operate in its due time : this is easily affirmed ; and therefore eadem facilitate is denyed . i have no fancy to strive to carry the bell , and to be accounted a divine indeed , by attempting at this time , a right stating of , and answer to this question proposed : i am not altogether ignorant of the endeavour of others , even as to this particular , and have formerly spoken somthing that way my self . mr baxter seems here to understand by this question , ( viz. what is the immediate effect of the death of christ ) what is the first benefit , which from the death of christ , accreweth unto them for whom he died : not what is the first thing , that every particular person is actually in his own person , in his own time made partaker of : but a benefit generally established , and in being , upon the designment of the work of redemption , which every one for whom christ died hath a share of : and of this he positively affirms , that the suspending of the rigorous execution of the sentence of the law , is the most observable , immediate effect of the death of christ : and so deserves the title of a divine indeed . now truly ( though not to contend for the bell with mr baxter , whereof i confess my self utterly unworthy , and willingly for many commendable parts ascribe it unto him ) i cannot close with him , nor assent unto that assertion : very gladly would i see mr baxters arguments for this ; but those , ( as in most other controverted things in this book ) he is pleased to conceal : and therefore though it might suffice me , to give in my dissent , and so wait for further proof ; yet that it may be apparent , that i do not deny this meerly because its said , not proved , ( which in things not cleer in themselves is a provocation so to do ) i shall oppose one or two argvments unto it . all the effects of the death of christ are peculiar only to the elect , to some : the suspension of the rigorous execution of the law , is not so . ergo . the minor is apparent : the major proved by all the arguments against vniversal redemption used in my former treatise . 2 all the effects of the death of christ are spiritual , distinguishing , and saving , to the praise of gods free grace . the suspending of the vigorous execution of the law , is not so . ergo , the assumption is manifest : 't is only a not immediate casting into hell , which is not a spiritual distinguishing mercy : but in respect to many , tends to the manifestation of gods justice . rom. 9. 22. the proposition is evident . the promises made unto christ upon his undertaking this work , doubtless do hold out all that he effected by his death . of what nature they are , and what is the main tendance of them i have elsewhere discovered , from the first to the last , they are restrained to distinguishing mercies : see isa. 49. 6 , 7 , 8 , 9 , 10. chap. 53. 10 , 11 , 12. isa. 61. 1 , 2. and no less is positively affirmed , eph. 1. 4. rev. 1. 5 , 6. if mr baxter say , that his meaning in this is , that if christ had not undertaken the work of redemption , and satisfaction , then the law must have had rigorous execution upon all , and therefore this being suspended upon his undertaking of it , is the first fruit of the death of christ . notwithstanding this , yet that suspension ( which in respect of the different persons towards whom it is actually exercised , hath different ends ) is not a fruit , nor effect of the death of christ , but a free issue , of the same eternally wise providence , sovereignty , and grace , as the death of christ himself is : if then by the rigorous execution of the law , you intend the immediate execution of the law in all its rigour , and punishments , this if it had been effected , could in your own judgment have reached adam , and eve , and no more ; and would have so reached them , as to cut off the generation of mankind in that root : if so , and this be the fruit of christs death , why do you not reckon the procreation of humane race , among those fruits also ? for had it not been for this suspension , that also had failed : which is as good a causative connection , as that between the death of christ , and this suspension : had not he undertaken the work of redemption , it had not been . if by a rigorous execution , you intend the penalty of the law , inflicted in that way , which hath pleased the will of the law-giver by several parts , and degrees , from conception through birth , life , death , to eternity ; the curse of it being wholly incumbent in respect of desert , and making out it self , according to gods appointment , then the suspension thereof is not the immediate effect of the death of christ ; which ( opposing the first arguments to the former acceptation ) i further prove : if those for whom christ died do lie under this rigorous execution of the law , that is the curse of it , until some other effect of christs death be wrought upon them , then that is not the first effect of the death of christ : but that supposal is true : joh. 3. 36. ephes. 2. 3. therefore so also the inference . 2 in a word : take the suspending of the rigorous execution of the law , for the purpose of god , and his acting accordingly , not to leave his elect under the actual curse of it ; so it is no fruit of the death of christ , but an issue of the same grace ; from whence also the death of christ proceeds . take it for an actual freeing of their persons from the breach of it , and its curse , and so it differs not from justification , and is not the immediate effect of christs death in mr baxters judgment . take it for the not immediately executing of the law upon the first offence , and i can as well say , christ died because the law was suspended ; as you , that the law was suspended because christ died : had not either been , the other had not been . take it for the actual forbearance of god towards all the world , and so it falls under my two first arguments . take it thus , that god for the death of christ , will deal with all men upon a new law , freeing all from the guilt of the first broken law , and covenant : so it is non ens. if you mean by it gods entring into a new way of salvation with those for whom christ died : this on the part of god is antecedaneous to the consideration of the death of christ , and of the same free grace with it self . for the question it self ( as i said before ) i shall not here in terms take it up , the following discourse will give light into it : i have also spoken largely to it in another place ; and that distinctly . the sum is : i conceive that all the intermediate effects of the death of christ , tending to its ultimate procurement of the glory of god , are all in respect of his death immediate ; that is , with such an immediation as attends moral causes : now these concerning them for whom he died , as they are not immediatly bestowed on them ( the ultimate attingency of the cause , and the first rise of the effect , lying in an intervening compact ) so not simul , at once neither : though simul , and a like procured : the cause of this , being that relation , coherence , and causality , which the lord hath appointed between the several effects ( or rather parts of the same effect ) of the death of christ , in reference to the main , and ultimate end to be thereby attained : as at large i have discused : lib. 2. cap. 1. p. 52 , 53 , &c. in one word , the first effect of the death of christ in this sense , is the first fruit of election : for , for the procuring ▪ and purchasing of the fruits thereof , and them alone , did christ die . if i mistake not , mr baxter himself is not setled fully in this perswasion , that the suspension of the rigorous execution of the law , is the most immediate effect of the death of christ : for pag. 52. these words which he useth [ god the father doth accept the sufferings and merits of his son , as a full satisfaction to his violated law , and as a valuable consideration upon which he will wholly acquit and forgive the offendors themselves , and receive them again into favour , so that they will but receive his son upon the terms expressed in the gospel ] seems to place the ultimate efficacy of the death of christ in gods acceptation of it , as to our good , on the condition of faith , and obedience . which , first makes the suspension of the law to be so far from being the first effect of the death of christ : that the last reacheth not so far : and 2dly , the fond absurdity of this conditional acceptation i have before declared . neither am i clear to which of those assertions , that of page 92 , ( where he affirms , that some benefit by christ the condemned did receive ) is most accommodate : neither can i easily receive what is here asserted ; if by benefit you understand that which in respect of them is intentionally so . for , first , condemned persons , as condemned persons surely receive no benefit by christ , for they are condemned . secondly , the delay of the condemnation of reprobates , is no part of the purchase of christ : the scripture sayes , nor more , nor less of any such thing : but peculiarly assigns it to another cause . rom. 9. cap. x. of the merit of christ , and its immediate efficacy , what it effecteth in what it resteth , with the state of those for whom christ died in reference to his death , & of their right to the fruits of his death before beleeving . that they for whom christ died , have a right to the things which he purchased thereby , ( that is an actual right , for so men may have , to what they have not in actual possession ) is no singular conception of mineour divines freely express themselves to this purpose . even the commender , and publisher of grotius his book of satisfaction , learned vossius himself , affirmeth , that christ by his death purchased for us a double right : first , a right of escaping punishment , and then a right of obtaining the reward . by the way , i cannot close with his distinction in that place , of some things , that christ by his life , and death , purchased for us , and other , that he daily bestoweth : for the things he daily bestoweth , are of them , which by his death he purchased . my expressions then alone are not subject to the consequences charged on them , for asserting a right to life , and salvation in them for whom christ died , even before beleeving . yea , some have gone farther , and affirmed , that those for whom christ died , are in some manner restored into saving favour . not to mention some of them , to whose judgment mr baxter seems to accede , who assert vniversal justification , and restauration into grace upon the death of christ : but i lay no weight on these things . to cleer my thoughts in this particular , two things must necessarily be enquired into , and made out . 1 seeing the satisfaction , and merit of christ , do tend directly for the good of them for whom he died , and that there is a distance , and space of time , between that death , and their participation of the good things purchased therby , wherein lyeth , or in what resteth the efficacy of that his death , with the principle of the certain futurition , of the spiritual things so procured , which those for whom he died , shall assuredly in due time enjoy . 2 wherin lies the obligation unto death , hel , & wrath , which before beleeving the scripture affirms to be upon the elect , seeing christ hath actually purchased for them freedom from these things : and this , without more a-do , will be cleered in the former . 1 for the first then , upon the issue of the death of christ , something being supposed in god beyond his meer purpose , of which before , somethings being actually procured , and purchased by it , which yet they for whom they are so purchased , neither do , nor possibly can upon the purchase immediately possess , and enjoy : it is enquired , wherein resteth the efficacy of his death , which in due time causeth the making out of all those spiritual blessings , which by it are so procured . now this must be either in those for whom he died , or in himself as mediator , or in his father who sent him . 1 that it is not in them for whom he died , is apparent : upon the death of christ , in purpose , and promise , when first its efficacy took place . they were not : i mean actually existent : true ! they were potentially in the purpose of god : but will that make them a meet subject for the residence of this right , and merit whereof we speak ? as is the thing , such are all its affections , and adjuncts : but possible , if it be no more . this is something actual whereof we speak . 2 that it is not in christ as mediator , is no less evident . he that makes satisfaction , and he to whom it is made , he who meriteth any thing , and he at whose hands he meriteth it , must be distinguished . the second person under the notion of performing the work of mediation , receiveth not satisfaction . the power christ receiveth of the father , because he is the son of man , to give eternal life to those given him of his father , is of latter consideration to that we have in hand , being a result , and consequence thereof . 3 it must therefore be in the father , or god , as receiving satisfaction . of all the attributes of god where this may be placed ( to speak after the manner of men ) one of these four must needs be the proper seat of it : 1 his power . 2 his will . 3 his justice . 4 his truth . 1 , his power , and then it must be , not that god hath any addition of power , for that cannot be to him who is omnipotent ; but that a way is made for the exercise of his power , which before by somewhat from himself was shut up . and as some suppose it is no otherwise . that whereas the lord could not make out grace , and favour unto sinners because of his justice necessarily enclining him to their punishment , and destruction . now that justice being satisfied in christ , he can collate any spiritual blessings upon them , as he seeth good . but this i have disproved elsewhere , and manifested . 1 that the foundation of this apprehension , ( being an impossibility in god to forgive sin , without satisfaction , because of the contrariety of it to the properties of his nature ) is a groundless assertion . and , 2 the foundation of god , in sending his son to die for his elect is oppugned hereby . and it , 3 is destructive to all the proper fruits , and effects of the death of christ , &c. lib. 2. cap. 2. 2 , in the will of god , it seems that the merit and fruits of the death of christ , whereof we treat seem better to be treasured : and from hence it is , that he can will , or willeth to us the good things purchased by it . but , 1 that the will of god should by the death of christ be changed into any other habitude then what it was in before , was before disproved . 2 that now god can will good things to us , holds out the enlargement of his power as to the acting thereof , mentioned above , rather then any thing properly belonging to the will of god . 3 gods willing good things to us , it cannot consist in : his willing of a thing is operative of it : it is his efficacious energetical will whereof we speak . when he actually willeth grace , we have grace : and when he willeth glory , we have glory : but that concerning which we speak , is antecedent to the actual making out of grace , and glory to us , being the procuring cause of them ; though not of that act of the will of god , whereby they are bestowed . his justice , and truth only remain . for justice , that which is commutative properly , with one consent is removed from god . who hath given first unto him , and it shall be rendered unto him again . neither is distributive justice to be supposed in him , antecedent to some free engagement of his own . where no obligation is , there cannot be so much as distributive justice properly . all obligation from god to the creature , is from his own free engagement : otherwise he stands in no relation to it , but of absolute dominion , and sovereignty . all the justice of god then ( we consider not the universal rectitude of his nature , but ) in reference to the creature , is justitia regiminis . psal. 33. 4 , 5. 1 joh. 1. 5. and therefore must suppose some free constitution of his will . this then rightly considered , do i affirm to be affected with the merit of christ : there i place the procuring efficacy thereof , whence it is , that all the fruits of it are made out unto us . but this in due order . the first thing of immediate concernment hereunto , is the covenant of the father with the son : the free engagement of god , to do such and such things for christ , upon the performance of such other things to him appointed . this is the foundation of the merit of christ as was before declared . hence is distributive justice ascribed to god , as to this thing . it is righteous with him being engaged by his own free purpose and promise , to make out those things , which he appointed to be the fruit and procurement of the death of christ . and from thence it is , that all the things purchased by the death of christ , become due to those for whom he died : even from the equity attending this justice of god . herein also his truth hath a share : by his truth , i understand his fidelity and veracity in the performance of all his engagements . this immediately attends every obligation that by any free act of his will , god is pleased in his wisdom to put upon himself : and is naturally under consideration before that distributive justice whereby he is inclined to the performance it self of them . this then is that i say ; god by free purpose and compact , making way for the merit of christ , which absolutely could be none , is obliged from the veracity and justice , which attends all his engagements , to make out as in his infinite wisdom shall seem meet ; all those things which he hath set , appointed , and proposed as the fruit and purchase of his death , unto all them for whom he died . and in this , rests the merit of christ . here two things may be observed ; 1 what we ascribe to the merit of christ : viz. the accomplishment of that condition , which god required to make way , that the obligation which he had freely put upon himself , might be in actual force . and so much , ( how rightly , i leave to himself to consider ) doth mr baxter assign to our own works : thes. 26. p. 140. 2 the mistake of those who wind up the merit of christ , as affecting god ( if i may so speak ) unto a conditional engagement , viz. that we shall be made partakers of the fruits of it , upon such and such conditions , to be by us fulfilled . for , 1 all such conditions ( if spiritual blessings ) are part of the purchase of the death of christ : and if not , are no way fit to be conditions of such an attainment . 2 it cannot be made apparent how any such conditional stipulation can be ascribed unto god . that god should engage upon the death of christ , to make out grace and glory , liberty and beauty , unto those for whom he died , upon condition they do so , or so . 1 leaves no proper place for the merit of christ . 2 is very improperly ascribed unto god . lawyers tell us , that all stipulations about things future , are either sub conditione , or sub termino . stipulations or engagements upon condition . that are properly so , do suppose him that makes the engagement to be altogether uncertain of the event thereof . stipulations sub termino , are absolute to make out the things engaged about , at such a season . upon the very instant of such a stipulation as this , an obligation follows as to the thing , though no action be allowed to him to whom it is made , until the term and time appointed be come . in those stipulations that are under condition , no obligation ariseth at all from them , it being wholly uncertain whether the condition will be fulfilled or no . only in two cases doth such an engagement bring on an immediate obligation . 1 if the condition required be in things necessary and unalterable : as if cajus should engage himself into tilius to give him an 100. l. for his house on the morrow if the sun shine : here ariseth an immediate obligation ▪ and it is the same as if it had been conceived only sub termino , without condition at all . 2 if by any means , he that makes the stipulation , knows infallibly , that the condition will be fulfilled , though he to whom it is made , knows it not . in this respect also , the stipulation sub conditione , introduceth an immediate obligation , and in that regard , is co-incident with that which is only sub termino . wheither an engagement upon condition properly , without the former respects , that is a stipulation to an event dubious and uncertain , can be ascribed unto god , is easie to determine . to assert it , oppugnes the whole nature of the deity , and over-throws the properties thereof , immediatly and directly . all other stipulations under condition are co-incident ( as i said before ) with that which is sub termino only , from whence ariseth an immediate obligation for the performance of the thing stipulated about ; though there be not an immediate action granted him unto whom it is made . surely they are wide , ( if not very wild ) who affirm , that all the stipulations on the part of god upon the death of christ are upon a condition , which himself knows to be impossible for them to perform to whom they are made , which amongst wise men are alwayes accounted nugatory and null . this being then so vain , i say that the merit of christ flowing from the free purpose and compact of god , resteth on his justice thence also arising , fixing thereon an obligation to make out all the fruits of it , unto them for whom he died , sub termino only ; whereby a present right is granted them thereunto , though they cannot plead for present enjoyment . cap. xi . more particularly of the state and right of them for whom christ died , before beleeving . the former assertions about the merit of christ , being in some measure cleered , we may hence have light into the state and condition of those for whom christ died in their several generations before beleeving . to make this the more fully appear , we must distinguish between their present state or possession , and their present right . their state is not changed , because all the procurements of the death of christ , are to be made out unto them by vertue of a stipulation sub termino , that term or season being not come . so that still in present actual state , i leave them as before , not justified , not sanctified , not entred into covenant . right also is twofold : 1 in re , as the father hath a right to his estate . and this jus in re , holds , though the estate be unjustly , or forcibly detained from him . 2 ad rem , so the son hath a right to the estate of his father , being to enjoy it at his death . the first right is presently actionable upon any detainment : the latter not so . the first , we do not ascribe to the elect in this condition , viz. that which is in re , and instantly actionable ; but that which is ad rem , and sub termino . this being that which i aimed at , and being by mr baxter opposed , i will further consider it , that it may appear whether any thing in this assertion be justly blamable . i said , that by the death of christ , we have actual right to the good things purchased by that death : that right which is not actual ( to speak a word to that term ) is not . the contradistinct affection hereunto , is potential . and this is totally destructive to the nature of a right . all right is actual , or not at all . to evince the main assertion ; i shall , 1 , shew the nature and quality of this right . 2 , the bottome or foundation of it ; and 3 , prove the thesis . 1 by right i understand , jus in general , now jus est , quod justum est : aug. in psal. 144. sub . fon. that is right , which it is just should be . and quiquid rectum est , justum est : a●sel . de verit . cap. 13. it is just , all that should be , which hath a rectitude in it self . farther ; what this justum is , aquinas tells you , 22. ae . q. 57. a. 1. c. justum est quod respondet secundum aliquam aequalitatem alteri . then a thing is just when it stands in some aequality unto those things whereunto it relates . and this aequality or adaequation of things is twofold . 1 that which ariseth from the nature of the things themselves : as an eye for an eye , a tooth for a tooth , &c. 2 that which ariseth from a proportion condescended unto , by condict , agreement , covenant , or common consent . dupliciter est aliquid adaequatum : uno modo ex natura ipsius rei : alio modo cum est commensuratum ex condicto sive ex commune placito : aqui. in the first sense , as to a right that should accrew unto the creatures in respect of god , from the commensuration of the things themselves , we shewed before that it cannot be . it must be from some grant , compact , covenant , or the like , from whence a right in reference to the faithfulnesse or righteousnesse of god , may arise . the right then whereof we speak , which they for whom christ died , have to the things which by his death are procured , consists in that equity , proportion , and equality , which upon the free compact , constitution , and consent of god the father , is , between the death of christ and their enjoyment of the fruits of that death . it is just and equal , that they should enjoy the fruits of his death in due time . neither is the right of any man , to any thing , any more , but such a frame and order of things , that it is just either from the nature of the things themselves , or from common consent and agreement , that he should enjoy that thing . this is the right whereof we speak : which in their sense the very socinians grant . christus jus quoddam ad obtinendam remissionem peccatorum & salutem ( morte sua ) nobis dedit . crellius , adu . groti . cap. 1. 2 : for the foundation of this right : seeing that before the consideration of the death of christ ( as was declared ) it is not , from thence it must needs be , nothing of any likelihood to be such a foundation being co-incident therewithal . now whereas in the death of christ two things are considered : 1 the satisfaction ; and 2dly the merit thereof ; it may be enquired after , under whether respect this right relates thereunto . 1 the satisfaction of christ tends in all that it is , to the honor and reparation of the justice of god . this then in its utmost extent and efficacy , cannot give ground to build such a right upon . the ultimate effect of satisfaction , may be accomplished , and yet not the least right to any good thing communicated to them for whom this satisfaction is made . the good things attending the death of christ may be referred unto two heads : the amotion of evil , and the collation of good . for the first , the amotion of evil , the taking that from us , that it may not grieve us , and subducting us from the power and presence thereof , it is immediatly aimed at by satisfaction . that the curse of the law be not executed , that the wrath to come be not powred out , is the utmost reach of the death of christ considered as satisfactory . yea in it self , as only such , it proceedeth not so far , as to give us a right to escape these things , but only presents that to the justice of god , whereby it may be preserved in all its glory , severity , and exact purity , though these things be not inflicted on us . this i say i conceive to be the utmost tendency of the death of christ as satisfactory . that condemnation cannot possibly de facto follow where such satisfaction hath been made , is immediatly from the equity of justice so repaired as above . for positive good things , in grace and glory by satisfaction alone , they are not at all respected . 2 , there is the merit of the death of christ , and that principally intendeth the glory of god in our enjoying those good things whereof it is the merit or desert . and this is the foundation of that right whereof we treat . what christ hath merited for us , it is just and equal we should have ; that is , we have right unto it : and this before beleeving . faith gives us actual possession as to some part , and a new pactional right , as to the whole ; but this right , or that equalling of things upon divine constitution ( jus est operatio illa qua sit aequalitas : pesant . in tom. 22. ae . q. 57. ) whereby it becomes just and right that we should obtain the things purchased by it , is from the merit of christ alone . what christ hath merited is so far granted , as that they for whom it is so merited have a right unto it . the sum then of what we have to prove , is , that the merit of the death of the lord jesus , hath according to the constitution of the father , so procured of him the good things aimed at , and intended therby , that it is just , right , and equal , that they for whom they are so procured , should certainly and infallibly enjoy them at the appointed season ; and therefore unto them they have an actual right even before beleeving ; faith it self being of the number of those things so procured . all which i prove as followeth ; 1 , the very terms before mentioned , enforce no less . if it be justum before their beleeving , that those for whom christ died , should enjoy the fruits of his death ; then have they even before beleeving , jus , or a right thereunto : for jus est quod justum est : that it is right and equal that they should enjoy those fruits is manifest . for. 1 : it was the engagement of the father to the son upon his undertaking to die for them , that they should so do . isa. 53. 10 , 11 , 12. 2 : in that undertaking , he accomplished all that was of him required . joh. 17. 4. 2 ; that which is merited and procured for any one , thereunto he for whom it is procured , certainly hath a right . that which is obtained for me is mine in actual right , though not perhaps in actual possession . the thing that is obtained , is granted by him of whom it is obtained , and that unto them for whom it is obtained . in some sense or other , that is a man's , which is procured for him . in saying it is procured for him , we say no less . if this then be not in respect of possession , it must be in respect of right . now all the fruits of the death of christ are obtained and procured by his merit for them , for whom he died . he obtains for them eternal redemption . heb. 9. 12. purchasing them with his own blood . act. 20. 28. heb. 2. 14. 1 pet. 1. 18. gal. 1. 4. rev. 14. 3 , 4. the very nature of merit described by the apostle , rom. 4. 4. infers no less . where merit intercedes , the effect is reckoned as of debt : that which is my due debt , i have a right unto . the fruits of the death of christ , are the issues of merit , ( bottomed on gods gracious acceptation ) and reckoned as of debt . he for whom a ransome is paid , hath a right unto his liberty by vertue of that payment . 3 : 2 pet. 1. 1. the saints are said to obtain precious faith through the reghteousness of god . it is a righteous thing with god , to give faith to them for whom christ died ; because thereby they have a right unto it : faith being amongst the most precious fruits of the death of christ , by vertue thereof , becometh their due for whom he died . 4 : the condition of persons under merit , and de-merit , in respect of good or evill is alike . the proportion of things requires it . now men under de-merit are under an obligation unto punishment : and it is a righteous thing with god , to recompence tribulation unto them : 2 thess. 1. 6. it being the judgement of god that they who do such things are worthy of death : rom. 1. 32. they then who are under merit , have also a right unto that whereof it is the merit . it is not of any force to say , that they are not under that merit , but only upon condition . for this is , 1 , false : 2 , with god this is all one as if there were no condition at the season and term appointed ; for the making out the fruit of that merit , as hath been declared . neither yet to object , that it is not their own merit , but of another which respects them : that other being their surety , doing that whereby he merited only on their behalf ; yea in their stead , they dying with him : though the same in them could not have been meritorious : they being at best , meer men ; and at worst , very sinful men . 5 : a compact or covenant being made of giving life and salvation upon the condition of obedience to certain persons , that condition being compleatly fulfilled as it was in the death of christ , claim being made of the promise , according to the tenure of the compact , and the persons presented for the enjoyment of it , surely those persons have an actual right unto it : that all this is so , see isa. 49. 2 , 3 , 4 , 5 , 6 , &c. psal. 2. 2. 4 , 5. isa. 53. 10 , 11 , 12. joh. 17. 3. & 2. 21. heb. 2. and so much for this also , concerning the issue of the death of christ , and the right of the elect to the fruits of it before beleeving . cap. xii . of the way whereby they actually attain and enjoy faith and grace , who have a right thereunto by the death of christ . the way and causes of bestowing faith on them , who are under the condition before described , is the next thing to be enquired after . what are the thoughts of god from eternity concerning those for whom christ was to die , with the state they are left in , in relation to those thoughts ; as also what is the will of god towards them , immediatly upon the consideration of the death of christ , with the right which to them accrews thereby , being considered , it remaineth ( i say ) that we declare the way and method whereby they obtain faith through the righteousness of god . and here we must lay down certain positions . as ; 1 , notwithstanding the right granted them for whom christ died , upon his death , to a better state and condition in due time , ( that is in the season , suiting the infinitly-wise-sovereignty of god ) yet as to their present condition in point of enjoyment , they are not actually differenced from others : their prayers are an abomination to the lord , prov. 28. 9. all things are to them unclean , tit. 1. 15. they are under the power of satan , eph. 2. 2. in bondage unto death , heb. 2. 14. obnoxious to the curse , and condemning power of the law in the conscience , gal. 3. 13. having sin reigning in them , rom. 6. 17. &c. 2 , what spiritual blessings soever are bestowed on any soul ( i mean peculiarly distinguishing mercies and graces ) they are all bestowed and collated for christs sake : that is , they are purchased by his merit , and procured by his intercession thereupon . that supernatural graces cannot be traduced from any natural faculty , or attained by the utmost endeavour of nature , howsoever affected with outward advantages , i now take for granted . these things i looked upon as the free-gifts of love : so the scripture , joh. 15. 5. 2 cor. 3. 5. eph. 2. 8. 1 cor. 4. 7. eph. 2. 10. mat. 11. 25 , 26. act. 16. 14. &c. now the dispensation of all these , as it is through christ , so they are for christ . on whomsoever they are bestowed it is for christs sake : for instance , peter and judas are unbeleevers . faith is given ( for faith is given ) to peter , not to judas . whence is this difference ? presupposing gods sovereign discriminating purpose , the immediate procuring cause of faith for peter , is the merit of christ . to us it is given on the behalf of christ to beleeve on him : phil. 1. 20. we are blessed with all spiritual blessings in him : eph. 1. 3. whatsoever is in the promise of the covenant is certainly of his procurement ; for therefore he is the surety , heb. 7. 22. and his bloud , ( the ransome he paid ) is the bloud of the covevenant : mat. 26. 28. whereby all the promises thereof , become in him yea , and in him amen , 2 cor. 1. 20. and whether faith be of the blessings of the covenant , and conclude in the promise thereof or no ; let the scripture be judge . jer. 31. 31 , 32. ezek. 36. 26. heb. 8. 9 , 10 , 11. furthermore , what we have through him , we have so him . all these things , being made out on this condition , that he should make his soul an offering for sin , isa. 53. 10 3 , that all the procurements of the death of christ in the behalf of his , are to be made out by vertue of a stipulation sub termino : or in respect of their actual collation and bestowing , they are to be made out in the season limited and appointed by the will of the father . of this before . 4 , no blessing can be given us for christs sake , unless in order of nature , christ be first reckoned unto us . here i must do two things ; 1 declare what i mean by reckoning christ unto us : and then , 2 prove the assertion as laid down . gods reckoning christ , in our present sense , is the imputing of christ unto ungodly unbeleeving sinners for whom he died , so far , as to account him theirs , to bestow faith and grace upon them for his sake . this then i say , at the accomplishment of the appointed time , the lord reckons and accounts and makes out his son christ , to such and such sinners , and for his sake , gives them faith , &c. exercising of love actually in the bestowing of grace upon any particular soul , in a distinguishing manner , for christs sake , doth suppose this accounting of christ to be his , and from thence he is so indeed : which is the present thesis , and may be proved . for : 1 ; why doth the lord bestow faith on peter , not on judas ? because christ dying for peter , and purchasing for him the grace of the covenant , he had a right unto it , and god according to his promise bestowed it : with judas , it was not so . but then , why doth the lord bestow faith on peter at the 40th yeer of his age , and not before , or after ? because then the term is expired , which upon the purchase , was by the counsel of gods will prefixed to the giving in , the beginning of the thing purchased unto him . what then doth the lord do , when he thus bestoweth faith on him ? for christs sake ( his death procuring the gift , not moving the will of the giver ) he creates faith in him , by the way and means snited to such a work . eph. 1. 18 , 19. chap. 2. 1 , &c. if then this be done for christs sake , then is christ made ours , before we beleeve . else , why is faith given him at this instant for christs sake , and not to another , for whom also he died ? that it is done then , is , because the appointed time is come ; that it is done then for christ , is because christ is first given to him . i cannot conceive how any thing should be made out to me for christ , and christ himself not be given to me ; he being made unto us of god , righteousness . 1 cor. 1. 30. 2 the apostle holds out this very method of the dispensation of grace , rom. 8. 32. he that spared not his son , but delivered him up to death for us all , how shall he not with him freely give us all things ? first christ is given for us , then to us , then with him ( he having the preheminence in all things ) all things : and this being , also , for him , ( phil. 1. 29. ) he is certainly in the order of nature given in the first place . he being made ours , we receive the atonement by him , rom. 5. 11. how christ is said to be received by faith , if he be ours before beleeving , is easily resolved . christ is ours before and after beleeving in a different sense . he who is made ours , in an act of gods love , that for him we may have faith , may be found and made ours in a promise of reconciliation by beleeving . i offer also , whether absolution from the guilt of sin , and obligation unto death , though not as terminated in the conscience for compleat iustification , do not proceed our actual beleeving . for , what is that love of god which through christ is effectual to bestow faith upon the unbeleeving ? and how can so great love in the actual exercise of it producing the most distinguishing mercies , consist with any such act of gods will , as at the same instant should bind that person under the guilt of sin ? perhaps also this may be the iustification of the ungodly mentioned , rom. 4. gods absolving a sinner in heaven , by accounting christ unto him , and then bestowing him , upon him , and for his sake enduing him with faith to beleeve . that we should be blessed with all spiritual blessings in christ , and yet christ not ours in a peculiar manner before the bestowing of those blessings on us , is somwhat strange . yea he must be our christ , before it is given to us for him to beleeve : why else is it not given to all others so to do . i speak not of the supream distinguishing cause , mat. 11. 25 , 26. but of the proximate procuring cause , which is the bloud of christ . neither yet do i hence assert compleat justification to be before beleeving . absolution in heaven , and justification differ as part and whole . again , absolution may be considered , either as a pure act of the will of god in it self , or as it is received , beleeved , apprehended , in , and by the soul of the guilty . for absolution in the first sense , it is evident it must proceed beleeving : as a discharge from the effects of anger , naturally proceeds all collation of any fruits of love , such as is faith . object . but if god account christ unto , and bestow him upon a sinner before beleeving , and upon that account , absolve him from the obligation unto death and hell which for sin he lies under , what wants this of compleat justification ? answ. much every way . 1 it wants that act of pardoning mercy ( on the part of god ) which is to be terminated and compleated in the conscience of the sinner ; this lies in the promise . 2 it wants the hearts perswasion concerning the truth and goodness , of the promise , and the mercy held out in the promise . 3 it wants the souls rolling it self upon christ , and receiving of christ , as the author and finisher of that mercy , an al-sufficient saviour to them that beleeve . so that by faith alone we obtain and receive the forgiveness of sin : for notwithstanding any antecedent act of god concerning us , in and for christ , we do not actually receive a compleat soul-freeing discharge until we beleeve . and thus the lord christ hath the preheminence in all things . he is the author and finisher of our faith . this then is that which here we assign unto the lord . upon the accomplishment of the appointed season , for the making out the fruits of the death of christ unto them for whom he died , he loves them freely , sayes to them , live , gives them his son , with , and for him , all things , bringing forth the choicest issue of his being reconciled in the bloud of jesus , whilest we are enemies , and totally alimated from him . it will not be requisite at all , ( as to our purpose in hand ) to make particular enquiry into the state and condition of them towards whom such are the actings of god as we before described . what it is that gives them the first real alteration of condition and distinguishment from others , i have now no occasion to handle . so far as advantage hath been offered , i have laboured to distinguish aright those things , whose confusion and mis-apprehension lies at the bottome of very many dangerous mistakes : how the forgoing discourse may be accommodated and improved for the removeal of those mistakes , i shall leave to the consideration of others . cap. xiii . the removal of sundry objections to some things formerly taught , about the death of christ : vpon the principles now delivered . having fully declared not only what was my intendment in the expressions so exceedingly mistaken by mr baxter , as hath in part already been made manifest , and will instantly more fully appear ; i shall now take a view of what is imposed on me as my judgement , and the opposition made thereunto , so far as may be needful for the cleering of the one , and removing of the other , at least in what they may really concern what i did deliver in the treatise impugned . in page 146 of his apendix mr baxter endeavours to vindicate a thesis of his from some exceptions , that he was by his friend pointed to , unto which it seemed liable and obnoxious . the thesis he layes down , is , that no man is actually and absolutly justified upon the meer payment of the debt by christ , till they become beleevers . against this article ( as he calls it ) he produceth some objections of maccovius , censuring his assertions to be senseless , his positions strange and abhored , his arguments weak and ineffectual ; with some other expressions to the same purpose . 1 , i am now by the providence of god in a condition of separation from my own small library , neither can i here attain the sight of maccovius disputations ; so that i shall not at all interpose my self in this contest ; only i must needs say . 1 i did not formerly account maccovius to be so senseless and weak a disputant as here he is represented to be . 2 , that for mr baxters answer to that argument ( where the debt is paid , there discharge must follow ; by asserting the payment made by christ to be refusable , and the interest of sinners in that payment to be purely upon the performance of a condition . i have fully before in both parts of it demonstrated to be weak , and inconsistent with it self , and truth . that the interesting of sinners in the payment made by christ , at such and such a season , is from the sovereignty of god , and his free engagement sub termino for this end ; hath been also fully manifested . but secondly , mr baxter affirms , that to these arguments of maccovius , mr owen addes some in the place against grotius whereunto he was referred . to what end , you will say , doth mr owen adde these arguments ? why to prove that men are actually , and absolutly , justified upon the meer payment of the debt by christ before beleeving . but , fidem tuam ! is there any one argument in my whole book used to any such purpose ? do i labour to prove that which i never affirmed ? never thought ? never beleeved ? in what sense i affirmed that by the death of christ , we are actually , and ipso facto , delivered from death ( that is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , we have in due time , the time appointed , free and full deliverance thereby , without the intervention of any condition on our part , not absolutly procured for us by his death ) i have before declared . how much this comes short of actual and absolute justification , i need not now mention : i shall therefore only so far consider the answers given by mr baxter ; as they may seem to impair or entrench upon the main truth i assert , and that in the order by him laid down . these ( saith he ) mr owen layeth down . 1 by death he delivereth us from death . answ. not immediatly , nor absolutly , nor by his death alone , but by that as a price , supposing other causes on his part , and conditions on ours , to concur before the actual deliverance . reply . 1 to what end i mention that place of the apostle was before declared : 2 by the death of christ we are immediatly delivered from death with that immediation which is proper to the efficiency of causes , which produce their effects by the way of moral procurement : that is certainly , without the intervention of any other cause of the like kind : and , 3 absolutly , no condition being interposed between the cause and the effect , christs death , and our total deliverance , but such as is part of our deliverance , and solely procured by that death : though that death of christ be not considered as alone , that is separated from his obedience , resurrection , and intercession , when the work of redemption is assigned to it in the scripture . 4 by the death of christ as a price : i suppose you understand his purchase , as well as his payment ; his merit , as well as his satisfaction ; or else this is a false notion of the death of christ , as the cause of our deliverance . 5 all other causes concurring on the part of christ for our deliverance , are 1 either not of the same kind with his death ; or , 2 bottomed on his death , and flowing from thence ; so that summarily all may be resolved therinto . 6 the conditions on our part , in the sense intended , are often mentioned , never proved ; nor i am perswaded will never be . but he addes : 2 he saith the elect are said to die , and rise with christ . answ. 1 not in respect of time , as if we died and rose at the same time , either really , or in gods esteem . 2 not that we died in his dying , and rose in his rising . but , 3 it is spoken of the distant mediate effects of his death , and the immediate effects of his spirit on us , rising by regeneration to union and communion with christ . so he . reply . 1 i pass the 1 , and 2 , exceptions , notwithstanding , that of gods not esteeming of us as in christ upon his performance of the acts of his mediation for us , might admit of some consideration . 2 the inference here couched , that these things are the immediate effects of christs spirit on us , therefore the distant and mediate effects of his death for us , is very weak and unconcluding . the death of christ procureth these things as a cause moral and impelling : the spirit worketh as an efficient , and therefore the same thing may be the immediate effect of them both , according to their several kinds of efficacy . and so indeed they are . our actual conversion , the efficient whereof is the spirit , is the immediate procurement of the merit of christ : see this at large in my treatise opposed . i know not any man that hath run out into more wide mistakes about the immediate effects of the death of christ , than mr baxter , who pretends to so much accurateness in this particular . 3 he saith ( ads mr baxter ) christ hath redeemed us from the curse , being made a curse for us . answ. i explained before how far we are freed by redemption : he hath restored us , that is , paid the price , but with no intent that we should by that redemption , be immediately or absolutely freed . yet when we are freed , it is to be ascribed to his death as the meritorious cause , but not as the only cause . reply . 1 a being freed so far , or so far , by redemption , and not wholly , fully , or compleatly , what ever men may explain , the scripture is wholly silent of . 2 that christ in paying a price , had no intent that those he paid it for , should be immediatly or absolutely freed , is crudely enough asserted . 1 of the immediateness of their delivery , i have spoken already . it hath as strict an immediation as the nature of such causes and effects will bear . 2 if he intended not that those for whom he died should be absolutly freed , then either he intended not their freedom at all , and so the negation is upon the term freed : or the negation of his intention is only as to the qualification , absolutly , and so his intention to free them is asserted , and the affection of absolutness in that intention , only denyed . if the first be meant ; 1 it is contrary to innumerable express testimonies of scriptures . 2 it renders the son of god , dying with no determinate end , or designed purpose at all , in reference to them for whom he dyed : a thing we would not ascribe to a wise man , in a far more easie undertaking . if the second : 1 i desire to know , what is this intention here assigned to our saviour ? he payd a price , or ransom for us , he bought and purchased us by his blood , to be a peculiar people to himself ; he redeemed us from the curse and wrath due to us , that we may be conditionally freed . all things intended under condition , are as to their accomplishment uncertain . the condition may be fulfilled , or it may not be fulfilled ; and therefore the thing intended thereon , can have no certainty as to its accomplishment , in the mind of the intender . this then is that which is ascribed to the lord jesus : making his soul an offering for sin , laying down his life a ransom for mercy , and tasting death , to free the children given him from death , praying together that those for whom he died , might be partakers of his glory ; yet was altogether uncertain whether ever any one of them , should at all partake of the good things , which in his whole undertaking of mediation , he aimed at . thus is he made a surety of an uncertain covenant , a purchaser of an inheritance perhaps never to be enjoyed , a priest sanctifying none by his sacrifice , &c. 2 is the accomplishment of this condition , upon which freedom depends in the intention of christ , certain in his mind , under that intention ? i ask then , whence that assurance doth accrew ? is it from his foresight of their good using their abilities to fulfil the condition to them prescribed ? see then , whither you have rolled this stone ! the folly , and absurdity of this , hath been long since sufficiently discovered . but is it from hence , because by his death , he purchaseth for them , the compleating of that condition in them ? thus , he payes a price with intention that those for whom he payes it , shall be freed , by enjoying that freedom under such a condition as he procures for them ; and thereupon knows , that at the appointed time , it shall be wrought in them . what differs this in the close from absolute freedom ? further : feign some of them for whom christ died to fulfil this condition , others not ; and it will be more evident , that the greatest uncertainty possible , as to the issues of his death , must be assigned to him in his dying . the pretence of an effectual discriminating purpose of free grace , following the purpose of giving christ , promisuously for all , will not salve the contradictions of this assertion . but the truth is , this whole figment of conditional freedom , is every way unsavoury : that very thing which is assigned for the condition of our freedom , being it self the chiefest part of it : the whole indeed as here begun : potential , conditional , not actual , not absolute issues and effects of the death of christ , have been abundantly disproved already . that which follows in mr baxter from page 152 , unto page 155. chap. 19. belongs not to me : being only a declaration of his own judgement about the things in hand : wherein , although many things are not only incommodiously expressed , to suit the un-scriptural method of these mysteris which he hath framed in his mind , but also directly opposite to the truth ; yet i shall not here meddle with it , refering them who desire satisfaction in this business , to a serious consideration of what i have above-written to this purpose . page 155. c. 20. he returns to the consideration of my assertion concerning our deliverance ipso facto , by the bloud of christ : and tells you , i do not understand mr owen his meaning : for he saith , that christ did actually , and ipso facto , deliver us from the curse and obligation ; yet we do not instantly apprehend and perceive it , nor yet possess it : but only we have actual right to all the fruits of his death . &c. so he . answ. the things of that treatise were written with the pen of a vulgar scribe , that every one might run and read : whence then it should be , that so learned a man should not understand my meaning , unless from his own prejudice , i know not : however , i have now so fully delivered my sense and meaning as to these things , that i hope no place remaineth for discreptation thereabout . but let us look a little into mr baxters enquiry after that , which he professeth not well to understand : 1 ( saith he ) whether a man may fitly be said actually and ipso facto to be delivered and discharged , who is not at all delivered , but only hath a right to deliverance : i doubt . answ. to unriddle this , with most of the following exceptions , and to resolve his doubt so far as i am concerned , as having administred occasion thereunto , i shall transcribe the place from whence these difficulties are pretended to arise . the passage is in lib. 3. cap. 7. of that treatise , page 140 , 141. as followeth : that actual freedom from the obligation doth not follow the satisfaction made by christ , cannot be granted . for by his death , he did deliver us from death : and that actually so far , as that the elect are said to die and rise with him : he did actually or ipso facto deliver us from the curse , by being made a curse for us . the hand-writing that was against us , even the whole obligation was taken out of the way , and nailed to his cross . it is true , all for whom he did this do not instantly actually apprehend and perceive it : which is impossible . but yet that hinders not ; but that they have all the fruits of his death in actual right , though not in actual possession : which last they cannot have until at least it be made known to them . as if a man pay a ransom for a prisoner detained in a forreign country ; the very day of the payment and acceptation of it , the prisoner hath right to his liberty , though he cannot enjoy it , until such time as tydings of it is brought unto him , and a warrant produced for his liberty . so that , that reason is nothing but a begging {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 2dly , the satisfaction of christ by the payment of the same thing that was in the obligation , is no way prejudicial to that free gracious condonation of sin so often mentioned . gods gracious condonation of sin , comprizeth the whole dispensation of grace towards us in christ : whereof there are two parts : 1 the laying of our sin on christ ; or making him to be sin for us , which was meerly and purely an act of free grace . 2 the gracious imputation of the righteousness of christ to us : or making us the righteousness of god in him ; which is no less of grace and mercy : however that remission , grace , and pardon which is in god for sinners , is not opposed to christs merits , but ours . he pardoneth all to us , but he spareth not his only son : the freedom then of pardon hath not its foundation in any defect of the merit or satisfaction of christ , but in three other things : 1 the will of god freely appointing this satisfaction of christ : joh. 3. 10. rom. 5. 8. 2 in a gracious acceptation of that decreed satisfaction in our steads , so many , no more . 3 in a free application of the death of christ unto us : remission then excludes not a full satisfaction by the solution of the very thing in the obligation , but only the solution or satisfaction of him to whom remission is granted , &c. all that is here affirmed , may be reduced to these heads : 1 actual freedom from the obligation is the immediate fruit of the death of christ : understand such an immediation , as i have often described . 2 hence , christ is said actually or ipso facto to deliver us , because our deliverance which is to be accomplished sub termino , is the infallible , absolute , immediate issue and product of what he did for us . actual and ipso facto , are opposed to the intervention of any such thing , as should make our deliverance to be only potential , or conditional . 3 those for whom christ doth work this deliverance , are not as to a simulty of time actually delivered : they neither enjoy , nor are acquainted with any such deliverance until the appointed time be come , but have actual right thereunto , to possess it in due season . this being the sum and plain intendment of that place , i suppose there will not need any operous endeavour to remove the objections that are laid against it : and therefore to that before expressed , i say , christ hath actually and ipso facto procured our deliverance : hence we have actual right unto it , but not actual possession of it : and where the difficulty of this should rest , i know not . men may as oft as they please create contradictions in their own minds , and entangle themselves with doubts in the knots which themselves have tyed . but , 2 ( saith he ) knowledge and possession of a deliverance are far different things . answ. 1 he maketh them so , who plainly intimates , that the reason why it is not apprehended , is , because it is not possessed : and alwayes speaks disjunctively of them . 2 besides , this proposition of the distance of these two , is not universally true , as i could easily demonstrate . 3 our knowledge therefore ( he ads ) doth not give us possession : so that the similitude sails : for it is the creditors knowledge and satisfaction that is requisite to deliverance : and our creditor was not in a far and strange country , but knew immediatly , and could either have made us quickly know , or turned us free before we had known the cause . answ. 1 whether or no , or how far knowledge gives us possession , i shall not now dispute : only considering in what sense knowledge is here used ; and often in the scripture , the deliverance also spoken of , being such , as no small part thereof consists in this knowledge , and without it ( in the seed at least ) is not , i cannot but say , that such kind of affirmations in things of this weight , are very slender proofs : yea further , whereas the enjoyment of this deliverance is either as to the being of it , or to the comfort of it ; the latter is given us by this knowledge meerly , the former consists therein mainly , joh. 17. 3. 2 similitudes are allowed their grains to make them current : but yet , as our creditors knowledge and satisfaction is required to our deliverance , so not that only ; but ours also , as to our actual enjoyment of it . it is true , he could have made us quickly know it : but who hath been his counsellour ? this is left to his sovereign and free disposal , our deliverance being purchased to be made out in the season thereby appointed . but , that god could have made us free , before we knew the cause , ( supposing his constitution of the way of salvation revealed in the bloud of jesus , which lies at the bottome of all these disputes ) is a most anti-evangelical assertion , and diametrally opposed to the whole way of gods dealing with sinners . but he addes , 4 neither can it be understood how god can so long deny us the possession of heaven , if we had such actual absolute right so long ago , which seems to me to express a jus ad rem , and in re . answ. 1 i love not to enquire into the reason of gods actings , which are according to the counsel of his own will : and yet think it not very difficult to conceive how a son is for a season kept as a servant , though he be heir of all . 2 he speaks as though this deliverance lay all in heaven , whereas it is here fully enjoyed on the earth though not in all the degrees of the fruits thereof . 3 if the right wherof we speak were jus in re , i see not well indeed how god could keep us from the possession of it as mr baxter sayes : a man cannot be kept long from what he hath . but saith he , 5 if he mean a right to future possession , i do not see how right and possession should stand at so many yeers distance : to have right to gods favour , and possession of that favour seem to me of neerer kin . except he should think that possession of favour is nothing but the knowledge or feeling of it : and that faith justifieth only in loco conscientia : but i will not censure so hardly until i know . answ. 1 if at so many yeers distance it may not be allowed , he had done well to express at how many it might . for my part , placing this right upon the purchase of christ , ( as before , ) and possession in the actual enjoyment of the fruits of that purchase ; then refering the distance between them to the good pleasure of god , who had granted and established that right to an enjoyment sub termino , i see no difficulty , no perplexity in this at all . 2 that no small portion of favour consists in a sense and knowledge of the kindness of god in its actings terminated upon the conscience , i must beleeve , whatever mr baxter be pleased to censure . it is far more facile to give the hardest censures , then to answer the easiest arguments . 3 the place where faith justifieth i am not so solicitous about , as the manner how : which of all other wayes commonly insisted on , i conceive not to be ; as it is our now obedience : yet that in this work , it looks further then the conscience , i easily grant . the most of what is subjoyned to these exceptions , is fully answered in what went before . as much as possible , i shall avoid all repetitions of the same things : only whereas he affirmeth , that to have right to justification , and to have possession of it , is all one ; i must needs enter my dissent thereunto : which may suffice until it be attempted to be put upon the proof . if he shall say , that a right to a future justification at the day of judgment , is the same with the possession of present actual justification , it is neither true , nor any thing to the business in hand . in the close , he shuts up this discourse , and enters into another ; giving in his thoughts about the immediate effects of the death of christ : a matter wherein he pretends to great accurateness , censuring others , for not being able to distinguish aright of them , and so to spend abundance of labour in vain , in their discourses thereabout . particularly here he denyes ( and calls it a dangerous errour to suppose ) that actual remission and justification are immediate effects of his death , or any right thereunto , which he attempteth to prove by sundry arguments . of the effects of the death of christ , and what relation they all stand in thereunto , i have spoken at large before . now because actual remission is denyed to be an immediate effect of the death of christ , and so a potential remission not once mentioned in the book of god is tacitely substituted in the room thereof , and this also in opposition to what i had delivered , i shall briefly consider his arguments , and so give an end to this debate . argum. 1 what right soever god giveth unto men in things supernatural ( such as justification , remission , and adoption ) he giveth it by his written laws . but by these laws he hath given no such thing to any unbeleevers , such as are the elect before conversion : therfore , &c. the major is evident : gods decree giveth no man a personal right to the mercy intended him . and for the minor , no man can produce the scripture giving to unbeleevers such a right . answ. 1 taking the laws of god in the strict and proper sense , and it is so far from being a truth , that what right god gives to any , he gives it by his written laws ; that indeed the laws of god give no right to any one , concerning any thing , whether supernatural or otherwise . the end of the law is not to give right , but to exact obedience : and that chiefly if not upon the sum , solely . the usual proper genuine signification of gods laws , being his revealed will for our obedience , i know not why mr baxter should bring them in , in the latitude of his single apprehension to be a medium in an argument . hence , 2 here is not a sufficient annumeration of causes ; the promises of god are to be added , and those either made to us , or to any other for our good . but , 3 that the decree of god gives to no man a right to the thing concerning which the decree is , is so far from being a sufficient proof of the major , that it is in it self very questionable , if not unquestionably false . that the decree gives not being and existence to the things concerning which it is , is an old rule . that no right should from it arise , unto that thing by vertue thereof , is not yet so cleer . right is but jus . jus est quod justum est . if it be just or right , that any one should have such a thing , he is said to have a right thereunto . now , supposing the decree of god , that a man shall , by such means , have such a thing , is it not just , equitable and condecent unto righteousness that he should have it ? but yet further , 4 we are not at all speaking of a right founded on gods decrees , ( which considering what was proposed to be proved by this argument ; i wonder how it found any mention here ) but upon two other things . 1 the covenant of god with christ about the pardoning , justifying , and saving of those , for whose sin he should make his soul an offering : which covenant respecting christ as mediator god and man , is not to be reckoned among the meer decrees and purposes of god , containing in it self al those promises and engagements wheron the lord jesus in the work of redemption rolled himself . now in this covenant , god engaged himself ( as i said before ) to make out to those for whom christ undertook , whatsoever was the fruit of his purchase , and that was what in his good pleasure was assigned thereunto . and this is the first bottome of this right . 2 the purchase of christ being compleated by the performance of all things by divine constitution thereunto alotted , and himself acquitted and exonerated of the whol debt of their sin for whom he suffered , which was charged on him ; he makes demand of the accomplishment of the forementioned engagement made to him , concerning the freedom and deliverance of the persons whose sins were laid on him , and whose bringing unto glory he undertook . on these two , i say it is , that our right to the fruits of the death of christ , even before beleeving , doth depend : from hence at least it is right and equal , that we do in the time appointed enjoy these things . yea to say , that we have right upon beleeving to the fruits of the death of christ affirmed universally , can only be affirmed of a jus in re , such a right , as hath ( at least in part ) conjoyned actual possession , beleeving it self being no smal portion of these fruits . this argument then being fallacious , omitting the chief causes in annumeration , concludes not the thing proposed . besides it is in no small measure faulty , in that the first thing proposed to be confirmed was , that remission of sin , and justification are not the immediate effects of christs death , whereof in this argument there is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . argum. 2. if god hate all the works of iniquity , and we are all by nature the children of wrath , and without faith it is impossible to please god , and he that beleeveth not is condemned already , then certainly the elect while they are unbeleevers , are not actually de facto , no nor in personal right delivered from this hatred , wrath , displeasure , and condemnation : but , ergo . answ. 1 this argument , for what indeed it will prove is handled at large in my treatise of redemption , as also re-urged in the pages foregoing . against actual justification from eternity , it hath its efficacy . 2 it doth also conclude , that the elect whilest unbeleevers , are not actually and de facto put in possession of the issues of love , faith being with the first of them . but , 3 that they have not upon the grounds forementioned , a right to these things . or , 4 that justification is not the immediate effect of the death of christ ( being the sole things in question ) it hath the same unhappiness with the former , not once to mention . argum. 3. if we are justified only by faith , then certainly not before faith . but we are justified only by faith . ergo . answ . 1 if i mistake not , it is not justification before faith , but a right to the fruits of the death of christ before faith that is to be proved . 2 that justification is not the immediate effect of the death of christ to which ends for this argument , valeat quantum valere potest : to me , it comes not within many miles of the thing in question . so that with the absurd answers supposed thereunto , we passe it by . the like also i am enforced to say of the two other that follow , being of the same length and breadth with those foregoing , too short & narrow to cover the things in question so that though they may have their strength to their own proper end , yet as to the things proposed to be proved , there is nothing in their genuine conclusions looking that way . if i might take the liberty of ghessing , i should suppose the mistake which lead this author to all this labor in vain , is , that the immediate effects of the death of christ must be immediatly enjoyed by them for whom he died . which assertion hath not indeed the least colour of truth . the effects of the death of christ are not said to be immediate , in reference to others enjoyment of them , but unto their causality by that death . whatever it be , that in the first place is made out to sinners for the death of christ , when ever it be done , that is the immediate effect thereof , as to them : as to them i say , for in its first tendency , it hath a more immediate object . if mr baxter go on with his intentions about a tract concerning universal redemption , perhaps we may have these things cleered : and yet we must tell him before hand , that if he draw forth nothing on that subject but what is done by amiraldus , and like things to them , he will give little satisfaction to learned and stable men , upon the issue of his undertaking . i shall not presume to take another mans task out of his hand , especially one's who is so every way able to go through with it ; else i durst undertake to demonstrate that treatise of amiraldus , mentioned by mr baxter , to be full of weak and sophistical argumentations , absurd contradictions , vain strife of words ; and in sum to be , as birthless a tympanous endeavour , as ever so learned a man was engaged in . for the present , being by gods providence removed for a season from my native soyl , attended with more then ordinary weaknesses and infirmities , separated from my library , burdened with manifold employments , with constant preaching to a numerous multitude , of as thirsting a people after the gospel , as ever yet i conversed withal ; it sufficeth me , that i have obtained this mercy , briefly and plainly to vindicate the truth from mistakes , and something further to unfold the mystery of our redemption in christ , all with so facile and placid an endeavour , as is usually upon the spirits of men , in the familiar writings of one friend to another . that it hath been my aim to seek after truth , and to keep close to the forme of wholesome words delivered to us , will ( i hope ) appear to them that love truth , and peace . dublin-castle , decemb. 20. 1649. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . finis . errata . the author having no opportunity to attend the press , and being absent many miles during the printing the most part of it , finds the accenting of sundry greek expressions omitted , with other mistakes , which he desireth the reader to correct as followeth : pag. 5. l. 10. r. have . p. 9. l. 23. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 10. l. 8. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , so also in other places . l. 9. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 11. l. 10. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . l. 26. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 12. l. 21. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 15. l. 3. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . l. 14. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 16. l. 9. hudled . p. 19. l. 10. alius . p. 20. l. 4. now . p. 22. l. 22. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 24. l. 22. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 27. l. 12. observed . p. 28. l. 24. not all the thing . l. 26. to any . p. 29. l. 4. now the . p. 30. l. 6. now he . p. 31. l. 1. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . l. 4. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . l. 11. pressures . p. 32. l. ult. pactional . p. 33. l. 24. contradiction . p. 34. l. 33. oblation made . p. 36. l. 22. that ever i. l. 31. feigne . p. 44. l. 8. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 47. l. 3. of god , is thus held out . l. 27. analogie . l. 33. fturition . p. 54. l. ult. actuate their own . p. 76. l. 29. concluded . p. 78. l. 30. preceed . p. 82. l. 27. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 85. l. 28. many . p. 87. l. 20. disceptation . p. 88. l. 17. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 91. l. 20. foro conscientiae . p. 95. l. 3. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . pag. 29. in the margin , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . notes, typically marginal, from the original text notes for div a90278e-350 display of armin. salus electorū sanguis iesu . salus elect. rom 8. 7. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : ignat. ad phi●ad . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . homer iliad . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} v. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . eph. 4. 11 , 12 , 13. haereses , de quorandam infirmitatibus habēt , quod valent , nihil valētes , si in bene valentem fidem in currant . tertul. de praesc . ad haer. mat. 24. 24. notes for div a90278e-2120 answ . answ . pa. 138 , 139 answ . answ . answ . answ . answ . answ . answ . answ . answ . answ . answ . a distinguenda sunt tria momenta divinae voluntatis . primum est , ante christi mortem positam aut re ipsa , aut in decreto dei , et praescientia . in hoc momento iratus peccatori est deus , sed ita , ut non aversetur omnes . irae deponendae vias , ac rationes . b secundum momentum est , posita jam christi morte , in quo deus jam non constituit tantum , sed & promittit iram se depositurum . c tertium est , cum homo vera fide in christum credit , et christus ex foederis formula credentem deo commendit . hic jam deus deponit iram , hominemque in gratiam recipit . de satisfact. . christi . cap. 7. d ps. 50. 21 exod. 3. 14. 1 sam. 15. 29 job 23. 13. psa. 102. 26 , 27. isa. 14. 27. e 2 king. 19. 6 isa. 37. 3 1 tim. 1. 13 f quidcunque negat aliquid de deo , quod ei convenit , vel asserit de eo , quod ei non convenit , derogat divinae bonitati , & est blasphemus . thom. 22. ae . q. 13. a. 1. c. g libra voluntas ulciscendae injuriae . quae dicuntur {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , intelligenda sunt {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . amor , et gaudium , & alia ejusmodi , cum attribuuntur deo , significant simplicem actum voluntatis , cum similitudine effectus , absque passione : aquin. 12. q. 22. a. 3. eph. 1. 11. h arm. disp. pub . de natu . dei . thes. 51. i ep. 1. 11 answ . k aliud est mutare voluntatem , aliud velle aliquarum rerum mutationem . l mat. 18. ●● 1 tim. 1. 15 ep. 5. 26 , 27. ep. 2. 15 , 16. col. 1. 13. 1 joh. 1. 7. &c. eph. 2. 8 phil. 1. 29 heb. 9. 12 m cum voluntas sit ejus essentia , non movetur ab alio à se , sed à se tantum , eo modo loquendi , quo intelligere , et velle , dicitur motus , et secundum hoc plato dixit , primum movins movet seipsum : aq. p. 1. q. 19. a. 2. a. 3. answ . answ . omnes illi pro quibus christus ex intentione dei satis fecit , sunt deo reconciliati . i. e. in favorem saluti ferum aliquo modo restituti . ames . antisinod . p. 164. si de debitum quaeratur ▪ respectu creaturae in deum cadere non potest : nisi ex aliqua suppositione ipsi deo voluntaria et libera : quae non potest esse nisi promissio aut pactio aliqua , ex quibus fidelitatis aut justitiae debitum oriri solet : suares . relect. de lib. div. volu . disp . l. di. sec. 2. n. 5. nulla justitia proprie esse potest , ubi nulla intercedit obligatio : deus autem nulla obligatione tenetur , antequam ipse fidem suam astringat : ergo ante promissionem nulla justitia etiam distributiva in deo reperitur . vas . n. 1. q. 21. a. 1. disp. 86. eph. 1. 11 gal. 4. 1 joh. 1. 12 rom. 5. 11 eph. 1. 11 col. 1. 12 , 13 , 14. psal. 4. 6 2 cor. 4. 6. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . lex aut punit , aut vetat , aut permittit , aut consulit , aut hortatur : f. de leg. 1 joh. 3. 4. decretum nil ponit in esse , praedestinatio in praedestinato aquin. eph. 1. 4. 2 pet. 1. 1. cururceus exit . isa. 50. 5 , 6 , 7 , 8 , 9. joh. 17. 4. 2 tim. 3. 16. joh. 17. heb. 9. 24. moderation a vertue, or, a vindication of the principles and practices of the moderate divines and laity of the church of england represented in some late immoderate discourses, under the nick-names of grindalizers and trimmers / by a lover of moderation, resident upon his cure ; with an appendix, demonstrating that parish-churches are no conventicles ... in answer to a late pamphlet entitled, parish-churches turned into conventicles, &c. owen, john, 1616-1683. 1683 approx. 224 kb of xml-encoded text transcribed from 45 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a70766 wing o772 estc r11763 13014039 ocm 13014039 29399 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a70766) transcribed from: (early english books online ; image set 29399) images scanned from microfilm: (early english books, 1641-1700 ; 394:14) moderation a vertue, or, a vindication of the principles and practices of the moderate divines and laity of the church of england represented in some late immoderate discourses, under the nick-names of grindalizers and trimmers / by a lover of moderation, resident upon his cure ; with an appendix, demonstrating that parish-churches are no conventicles ... in answer to a late pamphlet entitled, parish-churches turned into conventicles, &c. owen, john, 1616-1683. [9], 80 p. printed for jonathan robinson ..., london : 1683. written by john owen. cf. halkett & laing (2nd ed.). reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of england -apologetic works. parish churches turned into conventicles. 2005-03 tcp assigned for keying and markup 2005-07 spi global keyed and coded from proquest page images 2005-08 andrew kuster sampled and proofread 2005-08 andrew kuster text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion moderation a vertue : or , a vindication of the principles and practices of the moderate divines and laity of the church of england , represented in some late immoderate discourses , under the nick-names of grindalizers and trimmers . by a lover of moderation , resident upon his cure. with an appendix , demonstrating that parish-churches are no conventicles , particularly for reading the second service in the desk : in answer to a late pamphlet , entitled , parish-churches turned into conventicles , &c. london : printed for jonathan robinson , at the golden lion in st. paul's church-yard . 1683. to the reverend clergy , and honoured gentlemen , who are truly moderate . reverend and honoured sirs , the writer hereof hath such a moderate opinion and sense of himself , and this vindication , that he thinks it too mean a thing to be dedicated to persons of your learning , judgment , and worth. it is a manifest proof of your eminent moderation , that none of you hath set himself , either to examine the accusations , or to eject the insinuations of some men , who must needs be either abused by men of an ill religion , and as ill a nature , or else very great strangers to your principles , and manner of conversation . and except this undertaking find some approbation from you , i shall wish i had taken direction from your silence , to have been silent also . how it may operate upon our unkind exposers , i cannot certainly divine : but that it may not reflect upon more than one , and he of a lower size than hundreds of you , i think it necessary to declare , that as it looks not like a manly defence , compacted by the reason of a combination of famous men ; so it is not the apology of a single person , pointed at by the accusers above others of his brethren . let the whole blame of it fall upon one only , and such an one as if discovered , that the aggressors cannot say of him , he had any particular grudg , or personal animosity against them . the last summer , when i saw the title of the remarks upon the growth of nonconformity , i earnestly desired to read it for my information . when i came to peruse it carefully , i can say no less , than i think it written both to deceive , and to provoke the magistrate , in the spring-time of the heat and ferment . and as if the justices had not work enough to do in conventicles , moderate conformists , under a reverend nickname of grindalizers , from the most reverend arch-bishop grindal , and more odious marks , are falsly represented , and accused as dangerous to the government . some that saw my marks upon him , dissuaded from publishing due castigations of him , because there was little or no notice taken of it , ( tho since some give other accounts of it . ) but since that , i was often and earnestly desired to write a vindication of moderate conformists , as being seasonable and desired , as necessary to check the humour that breaks out about the mouths of many , opened against moderate men. when i heard of the sermon of moderation before the lord-mayor , i did ( as i perceive others did ) desire to see it , and give it welcom , as being a great stranger , and much beloved , without the least design to take any thing ill . i read it with some pleasure , till i came to the application , which seems not to be the same pen ( tho it is ) that wrote the doctrinal part , but almost incredible it should be preached and written with the same spirit that would take that text in hand . i have read of some eminent preachers , that first meditated the application , and took their aim at that , throughout the text and doctrinal part : i cannot say this was so contrived ; if it was , then we know where the life of it doth appear . it may seem strange at first sight , that the same men that magnify the moderation of the church of england , in all the parts of its constitution , doctrine , orders , ceremonies , should from pulpit and press report and represent the moderate members of it to the jealousy of our superiours , and dislike of the times : but the wonder is over , when we see what manner of men they make moderate men to be ; men uneasy in their minds , gall'd under their burthens , lifting at the government to cast it off , and then tread it down . if they know any such snakes to lie covered under conformity , they have not done enough to detect them : if they do not , they have spoken matter of deep repentance for themselves . they very warmly urge some canons , as those for the bidding of prayer , for reading all the service , and observing all the orders , rites , and ceremonies , as well in reading the scriptures , and saying of prayers , without either diminishing in regard of preaching , or adding any thing in the matter or form thereof : and yet these very men can indulge themselves in an irregularity contrary to other canons . not to instance in such as will give them offence , let us see what inconformity there is , in going beyond the rubricks , in the very fashion of their gowns : are they made with standing collars ? do they wear in their journeys , cloaks with sleeves and capes ? do they wear plain night-caps , of black silk , satten , or velvet ? and to imitate some of themselves in their way of arguing : are not these things indifferent in their own nature ? are they not commanded us by lawful authority ? they become necessary by reason of the command , which they must obey . the canon saith , these garments are not enjoined for any holiness , or special worthiness , but for decency , gravity , and order : the reasons of the injunction are as great for the use of these garments in our ordinary conversation , as for others . if they say , we may lawfully suit our habit to the fancy and fashion of the age wherein we live ; their argument is answered , not when we are tied by canon . they think they have convinced us into an inexcusable acknowledgment of our sin , or silence , by telling us of the obligation of our subscriptions , and there is no room for exercising any moderation ; and yet how could they ever ▪ have subscribed to the articles of the church , without a salvo , an express or tacit qualification or mitigation of sence , only as articles of peace ? if we shew moderation in things of an indifferent nature , separate from the command , and in many occasions of our ministry inexpedient , we are suspected to overthrow the government , and to undermine the church . but if this be the pernicious effect of moderation in point of ceremony , what will their moderation come to in articles and matters of faith ? how common a thing is it to take the articles of the church in a lax construction , as articles of peace ? what authors are more commonly bought , and at dearer rates , than those which either depart from , or are most contrary to the professed doctrines of our homilies and articles ? and men have past with an allowed loose sence of the articles , that had not so passed in other matters of subscription . a considerable instance of this deserves our notice . a certain person came to a chaplain of great note and place , ( the very initial letters of whose name would be as much as to name him ) to desire to know if a friend of his might not subscribe in a large sence ? no , said the chaplain with vehemency , we have too many such in the church already . nay , sir , mistake me not , said the person , i mean as to the doctrines ; as for the ceremonies , he can subscribe to them in the strictest sence , bow , cringe , &c. o , said the doctor , he can subscribe no way to the doctrines , but as articles of peace . sir , said the person , one mr. d. in his book of conformity , saith , we must subscribe to the articles in a grammatical sence ; and gives an instance of a minister in queen elizabeth's time , who because he would not subscribe them so , but as articles of peace , lost his living . d. said the doctor , is a coxc — , and will ere long be suspended . this doctor may be supposed to have known the sence of some of the greatest men , as intimately as any man , and hath not a little presumed upon it . if they make use of meanings in the greatest matters , it is too unkind a partiality to allow no latitude in the mutable and lesser matters . to be short , we have conformed , and if there be not nonconformists too many already made and ejected , they may take counsel , and contrive to make many more : but what will the end of these things be ? we are sure that the enemies of moderation are the enemies of our government and peace , which is built upon it , and kept together by it . if moderation had presided over all our parties , we had never been thus broken ; it is that little that is left of it , that keeps us from tottering into a sudden ruin ; and when other hands have made deeper wounds , the moderate samaritan is the man , and moderation the oil , that must heal us . what hurt did gamaliel in the council ? acts 5. or peter and james in the first council of the apostles ? chap. 15. or the apostle paul , in becoming all things to all ? if our displeased brethren should prevail to strike us out , as long as the new testament obtains the place of a rule , there will be a teacher of moderation , or a witness and judg to condemn the immoderate . if they cannot draw together with us , but kick and fight , and run at us , when they should labour , and tread down the corn , they will not endure the easy yoke of christ upon their necks . it is the evil spirit that makes men rage and run mad , that casts into the fire and water , and makes poor possest creatures to foam . the very children of this world , that are wise in their generation , are wise for their being moderate in their exactions . the children of wisdom , that are led by the spirit of god , are to be known to be the disciples of our lord jesus , by loving one another , and by shewing their moderation to all men , and by that to shew what they are , and that the spirit of christ dwelleth in them . let us labour to excell in this grace , which is both our character and our glory , our duty , and our reward , in its sweet fruit of contentment , patience , and peace . and by what odious names soever we are branded and distinguished from others , let us approve our selves as true christians in the extent of christianity ; and we are sure , that if ever decayed and languishing christianity revive , recover strength , and be in health , it must be by moderation . what a lamentable sadning object is religion in some parts of the world ! a very skeleton , drest up in ceremonies ! in other parts of the world , it dares hardly shew its face , except it puts on the harlot's dress ; in other places , languishing and exhausted ; in other places , torn and persecuted , suppress'd , and in bondage ; in too many places , disputed and controverted into next to nothing , but faction , and names of opposition . how it is at home at this time , you cannot but see , and be affected with it . and be it known to our censors , that that soundness , life , zeal , and answerableness to our holy and heavenly calling , which remains as a holy seed in the land , is to be found among the moderate , of every denomination , that holds the head , and is built upon the foundation . and if some among us will not slack the fire , which they kindle and blow for others , as they think , a wind from rome may blow it upon themselves ; and when they suffer in it , they will have cause to say , the fire was too hot and raging , and will be glad to save a little by the helping hand of moderation . but whatever others do , our duty lies plain before us , let us shew our moderation towards all men , as knowing the lord to be at hand ; to whose protection i desire to be commended by you , and in whom i rest , your unworthy fellow-servant , and of all that serve him , and love him in sincerity . post-script . before i had quite finished this vindication , there came to my hand a pamphlet , pretending to prove that all our parish-churches are conventicles , where the communion-service is not read at the north side of the lord's table . if i have not sufficiertly answered him , it would do well , if some of you would maintain your legal title to your churches , and recover from that error those whom his arguments have convinced and converted , as he vainly boasts . we see , whether mens heads run round or not , controversies run round . the appendix also is humbly submitted to your judgment . a vindication of moderate church-men , supposing moderation to be a duty , every christian ought to be zealous for this grace , and against all such persons and things as are enemies of it , said the reverend and worthy bishop wilkins , answering an objection in his sermon of moderation , pag. 416. our archers that handle the bow , shoot at three marks : 1. the pope , and his legion . 2. the dissenter , and his divisions . 3. the moderate conformist . they have shot through the triple-crown , pull'd out his eye , disarmed him of his two swords , spoil'd him of his keys and pontificals ; in a word , as good as killed him , and buried him with white-bread , and the popish plot : yet from an old antipathy against him , we make an historical remembrance of him ; and that which remains of him alive , is confin'd to his own territories , or so obnoxious to the penalties of the law , that he will keep away for his own safety , or use a temper , out of a sense of his impotence and interest . he cannot do us a mischief , with any safety to himself . 2. the danger is greatest from the dissenter : because , ( 1. ) an enemy in our own bowels . ( 2. ) by a long indulgence grown numerous and head-strong . ( 3. ) by subtil insinuations got the repute to be a protestant . ( 4. ) hath so great a share in the vessel of trade , that he can remove the mart where almost he pleaseth : and by this 't is thought necessary to forbear him , lest we lose by breaking him ; and this makes him proud and insolent , until he be grown intolerable , because great and dangerous . the schism is pernicious to the church , and the republican principle to the government . the shower of the barbed arrows , with the thunderbolts , are poured upon them ; there is no relaxation of the bow , unless they submit , or leave a church to which they cannot conform , to them that can , to enjoy her own peace and order . 3. there is another pernicious party , of ambiguous men , that are listed under our banner , and receive the churches pay , but serve our dangerous enemy , the fanatick and dissenter . these are they that will betray the church , that are making terms for themselves , and will , by their compliance with the dissenter , bring in the papist , which might despair of entring in , if these two did not open him the door . these are pointed out , that the rulers may know them , and cashier them , or not trust them , and by some stronger test deliver us from them . you may know them by their halting moderation , and many other marks affix'd upon them , to be seen by and by . it is too visible , that some men can never be quiet as long as there is a moderate man left in the church . these very men admire and commend the moderation of the church , and yet declaim against moderation in them that conform to it , whether they be clergy or laity . and really , if moderation were dress'd up , and disguised upon the stage , and hiss'd at , it were more excusable , for men of little vertue to represent it as a vice , than to see it painted according to the fancy of prejudiced preachers , and hung out of the pulpit , as an odious or a loathsom monster ; or by head and ears forced into a discourse , and brought forth before the magistrate , as a cheat , or underminer of the government , to be watched , and severely inspected , as an enemy in the loyal churchman's habit. i have long observed a displeasure against men of this character of moderation , and past it by , being as unwilling to engage against them , as i would be to draw a company of boys about me , by throwing back their crabs at them , which they wantonly throw about , and hit me with by chance . but now hearing the warning-piece shot off , to awaken the magistrate to stand up in defence of the church , and warned of this intestine church-traitor , and feeling the heat and sharpness of this flashy zeal , why should we lie under the reproach and jealousy of these watchmen , and not be as zealous for moderation , as any of them can be against us ? and why should we not appear for it , in its just defence , seeing it so publickly traduced , presented , and indicted . it were much to be wished , that such a man as the reverend dr. tillotson would undertake the vindication , who hath adventured to commend the excellent bishop wilkins for his moderation , and to say : notwithstanding that this vertue , so much esteemed and magnified by wise men in all ages , hath of late been declaimed against with so much zeal and fierceness , and yet with that good grace and confidence , as if it were not only no vertue , but even the sum and abridgment of all vices ; i say , notwithstanding all this , i am still of the old opinion , that moderation is a vertue , and one of the peculiar ornaments and advantages of the excellent constitution of our church , and must at last be the temper of her members , especially the clergy , if ever we seriously intend the firm establishment of our church , and do not industriously design , by cherishing heats and divisions among our selves , to let in popery at these breaches . so far that great man , who observes how moderation is used in these days . but it is not necessary so great a champion should maintain this cause ; for moderation is qualified with wisdom , fortitude , and patience to defend it self , even silent ; and a man of a lower size is tall enough to look the opposers in the face ; and to put them to prove their accusations , is to put them to silence . yet that we may not pay them in their own kind , and shoot in their bow , they do not shoot at moderation , but pelt the moderate men ; they do not expose the vertue , but the men that are denominated from it . if you would see the effigies which they hang , take a copy of it out of some pieces of tapestry , and oratorical painting , and the picture is a chimaera , a draught of meer invention and fancy . is there such a man in the church ? if there be , tire him with apparitors , and make some real being of him , something existent , either a conformist , or a nonconformist . we have a sort of men , who are neither for liturgy nor directory , canon nor covenant , ( sweet harmonious jingle ! ) part church-man , and part schismatical ; having one leg for a tub , and another for the pulpit ; one hand subscribing to separate worship , and the other to the church of england ; such who conform to the benefice , ( not to the canon ) and , pope-like , cancell all their solemn obligations to the laws , and give themselves a pardon for their barbarous irregularity against the ecclesiastical constitutions . ex animo in their subscriptions , signifies lukewarmness and neutrality ; an unfeigned assent and consent , is a deep hypocrisy ; decently , is a compliance with a faction ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to moderation , and ( too frequently ) according to subscription . — he is your only man of moderate principles , whose conscience is a composition of five precious ingredients , the pride of diotrephes , the interest of demas , the treachery of judas , the hypocrisy of the pharisees , and the disobedience of devils . — ( i dare not reprint the rest . ) — these are your blessed episcopal covenanters , canonical comprehenders , clergy-merchants , and regular renegadoes . — ( now for sound-sake , why not read me a riddle , or rattle , rattle , rattle ? ) — again , their religion consists in the overthrow of church-discipline and government ; and their moderation is a wilful omission of the rites and offices of the church of england . the same again repeated , pag. 18. thus some men pourtrayed by rhetorical oppositions , the creatures of an unhallowed imagination , and i think not to be found , by mr. will. gould , preached at a visitation in exon , dedicated to bishop sp. and for the goodness of it twice printed , or for the badness of the sale , the second edition of the title-page put out before it ; but whether printed the second time or no , concerns the bookseller more than any other man. i will only answer what i have transcribed , by denying the accusation , and look upon it as a publick pulpit-slander . it is pity ( tho it contains some threads of gold , and shreds of richer stuff , ) that a great deal of it was ever thought of ; or if invented , ever put to paper ; or studied , that it was ever preached ; or preached , that it was ever printed ; or printed , that it was ever sold or read , except to bewail that any preacher should speak so unlike an oracle of god. if moderate men could not contain , they might anger mr. gould , and others , by shewing their hands and their legs , some not having as much as one leg for a pulpit , &c. but i will not irritate , but wish we were all followers of christ , qui fecit quod docuit , as cyprian speaks . there are many others that send about their characters , to provoke the magistrate to a jealousy of their own friends ; and it is time to offer a vindication , if it will be admitted . and that i may contain my self within some bounds of method , i will , i. vindicate the moderate clergy and laity , from the fanciful aspersions cast upon them by some . ii. i will endeavour a true character of a moderate conformist . iii. vindicate him from the censures of those that are offended with him . sect. i. i. having done with mr. gould , with little more than a repetition , i will consider a charge against us , as formed into a party , under a venerable nick-name of grindalizers . this name is imprinted on us by the author of the remarks upon the growth of nonconformity . i know not the author , and can have no pique at him for any private offence ; i cannot conceal my wishes of him , whoever he be ; i had rather he should prove to be a lay-person than a preacher , and a papist than a protestant . he may be taken for an author of reading and credit , by such as cannot trace and detect him . he handleth those weapons against our dissenters , which the papists thrust at the protestants in the former generation , and which the leaders in our militant church have twisted and wreathed like bulrushes . for instance , his imputations upon calvin and beza , are the very same which bishop bilson doth vindicate , in his answer to the jesuit , ( true difference between christian subjection , and antichristian rebellion , part 3. p. 509. ) and other of our protestant fathers . he produceth those very stories against the nonconformists , which parsons the jesuit , sylvester , petra sancta , barclay , paraenesis ad scotos , lib. 1. c. 3. philanax anglicus , and that cheating author , called , the image of both churches , dedicated to charles the first , when prince of wales , printed at tournay , 1623 , written ( as 't is said ) by pateson . while he exposeth the nonconformist to open shame , he brings upon the stage what , and the very same things , that the papists fathered upon the protestants , and reformed churches ; and they are cleared of those forgeries by our eminent writers : and so the case of the nonconformists so far is vindicated , by bishop bilson , morton's justification of the protestants from the charge of rebellion ; in his full satisfaction concerning a double romish iniquity ; by dr. andr. rivet ; jesuit a vapulans ; and du-moulin . who suffers most by these slanders , a party of dissenting protestants , or the protestant reformed churches ? now whether this work be more proper for a papist , or a protestant , not to say a minister of the church of england , as some say the author is , let the reader judg by his own words , from pag. 14 , to 17. a second thing that promotes the interest and increase of separation , is grindallizing . by grindallizers , i mean the conforming nonconformists , or rather such as are conformists in their profession , half-conformists in their practice . nonconformists in their judgment , like the old gnostick separatists , which the apostle calls , double-minded men ; or like the sinner in eccl. 2.13 . that looks two manner of ways ; or like the haven in creet , acts 27.12 . that bows and bends to the south , and to the north , to the church of england , and to the kirk of scotland , as interest and opportunity shall incline . these are they which down with all oaths and subscriptions required , tho what they swallow whole in their subscriptions , they mince and mangle in their practice ; they conform to all seemingly , but hypocritically ; mangle the common-prayer , handle the surplice gently , plow so cunningly with their ox and ass together , carry it so cunningly , that they can scarce be known , but per modum opinionis , by their open compliances with the enemies of the church , by their gallionism in defending the orders and ceremonies of the church , and other matters of conformity , which require their proportion of zeal and resolution ; by their hearing with patience and unconcernedness , the interest , honour , and peace of the church run down by swaggering sectaries ; by their talking conformity and nonconformity , with such compassionate and serious innuendo's , as may sufficiently signify their favourable opinion of , if not good-will to their cause ; by their defending the popular election of bishops ; by ambiguously representing the separation , as if it were no schism ; by their writing fraudulent pleas for the nonconformists ; by endeavouring to acquit the presbyterians and independents of the king's murther ; and in statu quo , by their votes in chusing parliaments and convocations ; by their being a secretis with profest nonconformists ; by their self-designing compliances with them , under pretence of moderation , & similibus : whereby they contribute as much to the encouragement of dissenters , as the professed encouragers themselves ; like king charles's presbyterian murtherers , who had the villany to manage the contrivance , but the cunning to disappear in the execution . these half-conformists are the veriest church-moles , that by their blind principles , and undermining practices , contribute little less to the increase and interest of nonconformity , to the danger and dishonour of the church , than the open enemy , whether popish or peevish . and of this we have frequent instances , particularly in arch-bishop grindal , whose indulgence to that party gave them the first revival in england , by his conniving at the half-conformists of york-shire , by his complying first with beza , in procuring a french church setled in london , on the geneva-principle ; and afterwards with those , who upon their return from geneva , franckford , and other places , ( where they lived during the marian persecution ) were preferred in the church , where they lived for some time half-conformists ; as cartwright , minister in warwick ; whittingham , dean of durham ; sampson , dean of christ-church , afterwards turned out for nonconformity , with great numbers preferred to cures in city and country ; where they were not wanting to prepare the people for such innovations , as were in after-times to be brought into the church , and by the profest nonconformists . as soon as safety and impunity permitted , they broke out into open schism ; and still when the law 's just severity frighted them , they crept within the pale of the church , seeming to conform , that they might have the law 's protection to shelter their contempt of authority , and under the wing of episcopaey to breed up their presbytery . when arch-bishop whitgift's zeal and industry had reduced them to that , that in all probability their ruptures were crumbling to nothing , their then refuge was , ( as beza advised in his letter to cartwright ) to unite themselves again to the main body of the church , there to be nurtured into contempt of the churches government , under the indulgence of its governors . and of this kind of half-conformists are those , who at this very day , by outward conformity have opportunity , and by masked nonconformity want not will , through sneaking compliance , to betray the church into her enemies hands , and themselves ( tho they know it not ) into the veriest contempt and slavery . so that in this contemplation we might ( as the church of old did by the waters of babylon ) sit down and weep when we remember zion , zion ( saith the prophet ) tearing her self with her own hands ; or as the tree in the apologue , that was rent , and splint , and torn asunder by wedges that came out of its own sides . therefore as we would not hypocritize and dissemble with god and man ; as we would not be found church-traytors , that have espoused a cause which we are afraid to defend , and ashamed to own ; as we would not be found in conspiracy against our selves , and in breach of those solemn oaths took at our entrance into the ministry , by a dastardly compliance with our own and the churches enemies ; let us every man to his tents , o israel , with resolution and courage in gain-saying saying seducers , in daring to look faction in the face , and opposing it , tho never so insolent and domineering ; according to the advice of mr. calvin to bucer , that he should take care to avoid moderate counsels in matters of religion , intimating the intense zeal that is required in ministers , in order to the interest and honour of the church : remembring that of the wise man , eccles. 2.13 . wo unto them that have a fearful heart , and to the faint hands , and to the sinner that goeth two manner of ways . pag. 51. that the grindallizers and half-conformists threaten little less to the danger and dishonour of the church , than the open and profest nonconformists ; that their great familiarity and intimacy with , their complying and conniving at , and ( instead of zealous , prudent opposition ) their halting and sneaking to them , is that which cannot but work in people a love and liking to their persons , and their ways ; and so by their treachery within the pale , like moles , undermine the foundation , when the other , like wolves and foxes , can but howl and foam without , the mound and fence of the church being strong enough against them . and that therefore the eye of government had need be watchful over these half-conformists , as well as over the professed nonconformists . we moderate conformists come , in the second place , as faulty in contributing to the growth of nonconformity . but who went before us in a far greater guilt ? who but archbishop grindal , queen elizabeth , king james , yea , king charles the first ? saying , that martyred king did meerly comply himself into nothing , by his toleration and indulgences towards that party , pag. 8. and goes on to shew , that indulgence and toleration gave growth to nonconformity ; and prescribed means to pluck it up again , &c. and then , a second way of adding to its growth , is grindalizing . seeing the gentleman hath set his marking-iron upon us , we have cause to thank him for an honour and dignity bestowed on us against his will. grindal was a most reverend arch-bishop , and i will not be ashamed to wear the letters of his name upon my coat , tho my coat were made of silk ; and i hope it would be not the less canonical , i am sure not the less holy , for grindal's name . but whether this be more to that excellent man's dishonour , or to our honour , was not so well considered of by the imposer of it . grindalizer is the badg and cognizance , but what is the coat ? he makes us a coat of very rags , and the sleeves and parts of it do not hang together by any coherent pin or point ; it is a loose coat , made up of pieces of wit and nonsence , some taken from under the stall , some from the dunghill . he sets us out by many rare qualities , which sit about us as exactly , as if thrown on us with a fork . i hope a moderate man may be moderately merry , and therefore there being more of spiteful raillery , than logick or coherence , in the description of grindalizers , i 'll conform a while to the humor of the man , and talk a little idly and loosly too ; and i entreat the reader to be merry with us , and lay aside the sourness of an artist in grammar , logick , rhetorick . by grindalizers i mean the conforming nonconformists , or rather , &c. a most clear and ingenious entrance , to explain what he means by the name ! but there is quid nominis , and quid rei : if he give the quid nominis , then grindalizer signifies in plain english a conforming nonconformist . against the next edition of the signification of words , let this author be consulted . if the quid rei , here 's a question starts up pertly , whether arch-bishop grindal was a conforming nonconformist , &c. like the old gnostick separatist ? &c. or whether the nonconformists be such as grindal was ? ( i do not mean arch-bishops as he was , but such conformists as he was . ) if either he was not like us , or we like him , then harp and harrow agree as well as grindal and grindalizers . but perhaps the learned author intended not a logical description of a grindalizer , but a poetical and fabulous . and this i rather think , because of the similitudes , by his like the old gnostick separatist ; or , like the sinner ; or , like the haven of creet . now if a man may be so bold as to look into the mouth of this description , here 's a set of teeth in it , but very broken and rotten . he bites the grindalizers on one side of his mouth , but it slips like brawn from between them on that side ; he bites it with the other , and it shews him a slippery trick on that side , he cannot fasten upon him there neither . a grindalizer is like something which he never saw , but like what he doth not know . — he compares a grindalizer to the title of the book of pious and worthy mr. cheney , the conforming nonconformist : sometimes , if a man may guess , as it were , to men that make a figure of a half-moon in the church , such a face is the face of a half-conformist : sometimes to a very haven ; sometimes to a plowman , with his ox and his ass. but upon better study , i see he is more accurate than a man would expect . here 's a full description of something . here 's a conforming nonconformist described , by his profession a whole conformist ; as if a man would take a c and a c , and turn them face to face , they will make a round o : described , secondly , by their practice , and then the o is slit as it were in two , and there is left but c for a half-conformist . thirdly , he describes him by his judgment , and dissects his very soul : he is a nonconformist in judgment , like the old gnostick separatists . if he had called us by another name , and not by a name of sanctity and reverence , as the name of grindal is , i had not been so moved to tell him , this is like that inhumanity of the papists , to rake into the ashes of venerable grindal , and worse , and make dirt of his ashes , to bespatter us with his memory , and to shovel up the dirt of the filthy gnosticks , called borboritae from their filthiness , upon the grave of that holy man , and upon our holy profession . if this dirt were like to stick , i would wipe it off . i pass it over . but what a monstrous fancy hath the man ! a half-conformist is described by his inside , as having two souls ; so the gnosticks held that man had : secondly , by his eyes , looking two manner of ways : thirdly , by his legs , bending like the haven of creet , to two contrary quarters of the world. this great wit , not having comparisons at hand , travels a great way to fetch one , and talks like a man of creet , ( who are always liars , as said their own poet. ) but this is but an imperfect piece , for all his pains . let us borrow hands and legs from mr. gould , and then take this half-conformist within and without , from head to foot . a half-conformist hath two souls , like the gnosticks , but one body ; observe that : two eyes , or two pair ; but how placed , whether all in his face , or one in his neck , he doth not tell us : two hands , to subscribe two manner of ways : two legs , one for a tub , another for a pulpit ; one to bend to the north , the other to the south . and if a man would know how this half-conformist bends and bows , it is for all the world like the haven of creet . but if a man may so bold as to examine the comparison , and stay at the haven , he might have left out the comparison . he quotes scripture , acts 27.12 . where we read of a haven in creet , which lies towards the south-west , and the north-west ; the word is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , translated in english , that lieth towards , or looking towards the south-west , and the north-west . well , but what is that to us , which way the haven bends or bows ? yes it is , for it shews us how we bow ; a man may see it in the haven , as in an emblem , or in a glass , as it were . now who would take the haven of creet for the emblem of a grindalizer ? as it bows , just so do we , to the church of england , and to the kirk of scotland , as interest and opportunity shall incline . now to speak , if a man can speak seriously , we may bow as well towards ireland , if we bow to the south-west or north-west , as the haven of creet doth , as well as towards scotland , if interest and opportunity incline . but i cannot go along , but questions interrupt ▪ well , question , what have you to say ? why this : may not a man bow towards scotland , and be a good church-man ? and doth not the kirk come to church , and bow as formally to the south , as if it were towards the rising sun ? but to leave off this bowing , by the points to which he saith we bow , and because he and we do not bow one way , let him divide the points , and take two to himself , as he assigns two to us : to us , the south and north ; to himself , the east and west : the east , because both to the altar and the rising sun with one bow , and the same labour and devotion ; and if interest and opportunity incline , bow to st. peter's chair , and church in the west . we thank him for observing our inclinations to the south , because the church of england is there ; to the kirk , because the protestant religion is there : and whether ever we bow to the east , which was idolatrous in the persians , we will so f●●bow , or rather look towards the west , as the ethiopians do , when in their baptism they renounce the devil . we have staid long enough in the haven , let us now launch out into the open sea of his discourse , and wish a safe passage , for indeed the water is very shallow . these are they ( saith he ) which down with oaths , &c. no sir , not down with all oaths ; oaths to the pope will not down , nor of canonical obedience to italian bishops , or any like them , nor subscriptions to the trent-council . i hope , sir , we have swallowed none yet but what you think safe and wholesom : and i beseech you , most candid and charitable sir , be pleased to give me leave to ask you , whether we swallow first , and mince afterwards ? or do we mince first , and swallow afterwards ? we swallow all whole , say you , in subscriptions ; all what ? all oaths and subscriptions . by what hocus pocus , i pray , swallow all whole , in subscriptions ? what our hands , pen , ink , paper ? what all whole , without dividing letters , syllables , words , sentences ? you say , we conform to all seemingly , but hypocritically ▪ now really , forgetful sir , if we conform to all seemingly , we conform to all visibly and apparently ; and if we down with all that is required , and conform to all seemingly , what 's the reason why you call us half-conformists , and but half ? because we conform to all seemingly , but hypocritically ? if we do all seemingly , how do you know it is hypocritically ? but now , mr. acuteness , if seemingly 〈◊〉 more than hypocritically , why have you made an opposition between them by your but ? if they are opposite , then seemingly is 〈◊〉 really , and if i may so speak , outwardly sincere ; and so it must be , or else your but is no adversative . seemingly is sufficiently for the cognizance of your court. we mangle the common-prayer , &c. then first , we do not mince it : we mangle ! let all men judg who are the greatest manglers , you or we : we read all entirely , except the peoples part ; you read venite , te deum , and the psalms by parts ; you take one verse , or a piece of an entire sentence , and the clark , and a few men and women , and children , take the other , and share it among themselves , hindring the rest of the congregation , especially them who cannot read , or go along with them , from edifying by a distinct and audible reading of them . this is a plain disorder in many congregations , and therefore to be forborn . we read entirely ; and you , and perhaps a few in some great congregations , go away with a wing or leg of a sentence ; which is likest mangling ? we handle the surplice gently say you : is that a fault ? how should it be handled , if not gently ? what rudely ; scoursely ? what , carter-like ! like canvass or fustian ? the surplice is a tender , gentle thing , and it must be handled according to its nature and use. if it be clean , it must be gently touched , that it may not be defiled ; if it be foul , that it may not defile . once i was forced gently to lay by a nasty mouldy surplice , which made me sicki●● and ill ; a surplice wash'd with lincolnshire soap , dried at a tur● fire , laid up in a mouldy chest , and strewed with mice-t — , instead of lavender-flowers , very grateful to the nose , and comfortable for the head. gently handled ! is that a fault ? it should be so , for the signification of it , which is authority and pleasure : it is made of fine cloth , gentle holland , or scotch-cloth , and must last long ; to handle it gently , is to handle it respectfully . but pray , sir , how do you handle it ? as some of our brethren do , who have altered the fashion of it , from being whole before , to be open before , and button'd at the collar , in the fashion of a morning-gown , turning it from a close garment , into an ecclesiastical manta . and what doth that signify , but that it hangs loose upon your brethrens shoulders , and that it is to be laid aside ? yet that it should be thus , is not only convenient , but in some degree necessary ; for else a brother of the whole head , in the mode of a long , decent , fashionable perriwig , may , in pulling it over his head , pluck off his wig , and shew the indecency of a bald , or a shaven crown to his congregation . such accidents have happened . it is true , that you great men , that have ten-pound men under you , as mr. g. calls them , and the conveniency of vestries , may avoid that danger of a bald discovery ; but where there is none , either the surplice must open to the right and left , to make way for the fashionable head ; or the head gently come out of the same neck-hole it crept in at . and yet to continue a gentle discourse upon this soft place , give me leave to address to you by way of conference . if you and i should discourse the commodity of a periwig , and the decency of the alb , i grant , you may discourse with a mouth full of many reasons for the cap of hair : we can produce nothing for the one , but what is old ; but for the other , there are many topicks pretty full of arguments : as , 1. the wig is good for health , it may be made cool for summer , it is warm in winter ; it makes a man look young , when he is old ; it is unlike the old puritan and presbyterian fashion , of wrought caps , of double caps , of black upon white , &c. and besides all this , it being so much in fashion , a man looks something indecent without it : it promotes a new trade of hair , ( hair and wit being great commodities in our days , and look how much the hairy cap conduceth to the service of the head , so much it conduceth to the growth of wit. ) if a man have a mind to hide his head , it doth it , and so it gives a man a kind of protection : if a massacre should happen , ( quod avertat deus ) our enemies may kill their friends , and miss their enemies . and lastly , if interest and opportunity shall incline , a man may throw off his wig , and wear his hair , and for a time be as little known without it , as he was before with it . but what can be said for the old-fashion'd garment ? if decency , the periwig is decent also ; it is hot in summer , it is cold in winter ; it is chargeable to the parish , not very profitable to the common ; one gently handled will serve an age : it saves no man clothes ; and there is no such need of hiding our garments at the parish-charge , as there was when it had its name of super-pellicium , because worn over garments made of the skins of dead beasts , as durandus writes in his rationale , lib. 3. and saith he , it is used still in some churches , to represent adam cloathed in leather garments . and it would be noted , that durand saith , super tunicas de pellibus mortuorum animalium factas induebantur : that they did not wear them over their leather garments , made of the skins of live beasts , but dead ; and gives us this for a rationale , because the beasts wore their own skins as long as they were alive . but , sir , to conclude , having gently handled this point long enough , i ask you , what think you ? when we wear the surplice , do we wear it seemingly ? if seemingly , whether we do not wear it really ? if really , whether hypocritically ? and now let us put off the surplice , and see how cunningly we plow with our ox , and our ass. what! with the ox and ass in the same yoak ? what if the ox be taller than the ass ? why then if we cannot put them into the same yoke , plow with them , as the old irish were wont to do , tie them by their tails . but pray , sir , how do you use to plow in your country ? with what ass , and whose heiser ? we in the country of moderation plow with oxen altogether , and hold the plow our selves , thresh out our own corn , winnow it clean , and sow our land with clean seed , and pray for a good harvest : and this we do sincerely , with our whole soul , and seemingly too , because apparently . an ass may serve to carry an honest prophet a short journey , but having no need of asses for the plow , we would accommodate you with them , if we thought you had not enow of them . we are scarce known but per modum opinionis ; we plow cunningly , and carry it cunningly , yet as cunning as we are , you are more cunning , ever to find us out per one modum or other : and for all our cunning , you declare how we may be known : 1. per modum opinionis . 2. per modum of open compliances with the enemies . now here we fail in our cunning , that we carry it openly . 3. per modum of gallionism . you tell us what you mean by gallionism , and i tell you , that when we come into the place of gallio , to be deputies , we will take care that there be no insurrections against paul ; and if any sosthenes be beaten , he shall be heard and vindicated : but we are almost all laid aside , and if paul and sosthenes , we cannot help them . when the proportion of zeal is stated due to ceremonies , we will be just , and pay it to an hair ; but we cannot rail for ceremonies , nor divide the church for them , nor raise a war for them , nor cast our brethren into prisons for them , nor die martyrs for them . 4. we are known , by our hearing with patience the interest , honour , and peace of the church run down by swaggering sectaries . sir , is this an indictment , or an accusation against us ? if it be , wo ask , will you swear to the truth of it ? or will you pawn your verbum sacerdotis upon it ? were you ever a witness of our patience , &c. in this case ? or can you produce witnesses of it ? if you can , inform against particular persons ; if not , we know upon what foot to charge this account of us . as cunning as we are , we will not conceal , that we can distinguish between the true and real interest of the church , and the private interest of some particular men ; we can distinguish between the honour of the church , and the humor of some who honour themselves with the stile and title of the church . we can with patience hear or read what dissenters have to say , and think swaggering on either side is not the way to defend or overcome . we are heartly concerned for the peace of the church , which we seek by moderation , by qualifying heats , and taking away all matters of contention , if it were in our power . we think the peace too great and precious a thing to be hung and ventured upon goats-hair , or any cobweb-devices spun out of some mens brains , or hung at the rotten girdle of the superstitious . we are for peace upon catholick terms , of our lord 's making , and not private articles of dogmatizing , proud , or melancholy men. diotrephes knows we concur not with him . we are careful to maintain the just bounds of authority , and if ever we sit upon , we will with patience bear all just claims to liberty . we would not lay the vineyard waste , nor open , nor enclose it with a thorn hedg , to make a separation , or exclude any that have good right to inter-commune with us . we are for following peace with all men , and for parting with all that may well be spared , for precious peace , which is of greater worth and vertue . we are so earnest to maintain the civil peace , that we are grieved at the unkind remembrance of our unnatural wars , except for caution , or humiliation ; and had rather sit cold in our studies , than inflame our auditors into blind passion and fury , or hope to warm our selves in preferments , by temporizing declamations . if at any time we hear sectaries swagger , as you call it , we rebuke them : we ought with weight of reason and divinity to humble such , with meekness to instruct and satisfy the doubting ; to be fearful to offend the weak , and judg them , and heartily to wish them soundness of judgment , to direct honest and tender affections . we would gladly gain and save them , and become one , and carry it to the worst of them , as st. augustin , whom you quote , did to the augustines . 5. you say , we are known by our talking , &c. if we talk thus , then we are known more perfectly than per modum opinionis . sir , we endeavour to speak of conformity , and nonconformity , &c. according to the true state of the questions : and if compassion and seriousness be our faults , we guess what you account vertues , by such innuendo's as these . for popular elections of bishops ; we know a difference between the election of the people , and the consent of the people , and refer our selves to st. cyprian , st. augustin , and to tertullian , &c. but as long as we submit to an episcopacy , as chosen among us , it is sufficient , tho we may have different opinions : and this particular is cast in , ( tell true if it be not ) to flatter your patron , for an additional corps , if you are a church-man . and as for the notion of schism , we consent to the notion of the church , can. 9. and protestant solid writers . 6. a sixth way whereby the grindalizers contribute to nonconformity , is by their writing fraudulent pleas for them . their writing ! how many of them wrote the pleas ? were they written by a club , or an association ? i know some who had no hand in them . but why fraudulent ? either because of a mind to deceive , which you cannot know , nor bring to your visitation ? or because of the fallacious management of them ? if they plead things upleadable , then shew them no kindness ; if things pleadable , they shew their moderation , and a desire of union and reconciliation of the difference . and let it be consider'd , the time when some of the pleas were printed , even then union and moderation were coming into fashion , i mean , when the house of commons ordered a bill to be brought in for union of protestants , and for taking away some penal laws . 7. by endeavouring to acquit the presbyterians and independents of the king's murder . to this we say in short , we know no man who ever endeavoured to acquit any kind of men from that ever to be lamented murder , that ever imagined , thought , spoke , or acted the least in it , or towards it . and for you to make a party , and call them grindalizers , and charge the whole party with this , and other things , according to your fancy , is , to abuse your faculty of writing , and turn it into an angry impertinent scribble . if you will know us , and believe us , you may know us by our hearty wishing , that the act of indempnity , would also prove an act of oblivion , and that none that ever were called christians , had at any time sinn'd against the 13 th to the romans . were it possible for us , we had rather acquit the romanists of the doctrine and practices of rebellion , than charge them with it : and do heartily wish there may never be again such occasion or reason for an act of grace to any protestants , either at home or abroad , as there was for ours . if you will not believe us , we cannot help your unbelief , but do again say , we do condemn the criminals , as , all such were who promoted that horrid fact , though in the remotest circumstances ; but let not all be blamed for some : at that rate the sacred office of apostleship shall be arraigned as guilty , because judas was a traitor , and demus an apostate . 8. ( so i divide your semi-colons ) in statu quo , &c. we say we are for persons of unstained loyalty , of greatest estates , and consequently of standing interest in the publick good , and above the temptations of pensions or honours ; of wisdom suitable to their places ; of experience , courage , and conscience , that value religion above their lives and fortunes . if we had our choice of convocation-men , we would chuse men sincere in faith , conspicuous for holiness of conversation , sound learning , who place their hopes , interest and treasure in heaven ; who preach christ , the doctrine according to godliness ; who take heed to themselves and to the doctrine , to save themselves , and them that hear them ; who preach not themselves , but christ , seek not their own , but the things of christ. and if i may in so serious a point , mix your fancy , that bend and bow not , like the haven of creet , to either south or north , east or west , for dignities or preferments ; he would have men that maintain foundations , other than which no man can lay ; that lay the churche's peace and union upon these foundations , of one faith , one baptism , &c. and not upon wires , and pins , and laces , and such formalities . 9. the ninth mark of a grindalizer , according to my division , is , their being a secretis , &c. there is a great cause to think this author doth reflect upon the debates of some of our great divines , who have christianly joined honest hearts to wise heads to close up our breaches . but what doth the author do by this innuendo , but discover his own schismatical nature , against all consultation with nonconformists for peace and communion . but how are they a secretis ? how doth he know it ? was his soul ever with them ? by what per modum doth he know the secret counsels ? per modum visionis ? simplices intelligentiae ? suspicionis ? revelationis ? or per modum observatoris ? or how come you to know these close cabals ? speak your own knowledg , or upon certain information ; have any of them blabb'd any thing to you ? or told you all , under an obligation of secrecy , which you keep by printing it ? up what chimney did you creep ? behind what curtain ? under what bed ? thorow what hole did you hear the consultation ? have you intercepted letters ? broken open seals , and discovered us ? sir , we can see into the bottom of your inclination ; no doubt but you would suggest the nonconformists to be big with evil purposes against church and state ; and that we are in with them ; we can english your a secretis to be so ; but we will answer to any charge against us of any evil conspiracy at any time . 10. by their self-designing , &c. sir , moderation is the temper we would attain to ; it is the duty we study , and our sincere exercise , and not pretence . but what are our self-designs by moderation and similibus ? do we design to make nonconforming arch-bishops and bishops , and hope to be their sons in law , their chaplains , or to rise with them ? you said we plowed cunningly , carried it cunningly ; but now it is not as much as seemingly cunning ; we have not as much as one ox in our team , but all asses ; if this be our design , we shew our selves to be half-witted as well as half-conformists ; by this self-designing , were we self-designing-men , we would write as you do ; we understand the way on 't , but you know and take it . and because similitudes do illustrate , he compares us to king charle's murderers , &c. you know you dare not name one man alive , of those you call grindalizers , for it will bear an action too heavy for your shoulders . we had been sorry , if the papists had done such a fact open-faced , more sorry that any english-man , under any denomination whatsoever , did contribute a word to it , or think a thought of it . and we are desirous to acquit all that can be acquitted from so scarlet a sin and no more . who were in the contrivance and execution , who disappeared , and who appeared , was best known to his gracious majesty , privy council , parliament , and honourable court that sat at hicks's hall , upon the trial of the regicides , octob. 1660. and according to the degrees of guilt , we find some excepted , and some prosecuted , condemned , and executed ; and if there had been but one , that one had been too many . and it would well become us to be as tender of mens honour , as our merciful king , and wise and just judges , were of the lives , fortunes , and honour of offenders . if there be any sence in this paragraph , the sence of this short cut-throat sentence would be this , if there be any thing in it beside slander upon slander , malice upon malice , to make the odious comparison perfect ; 1. the dissenters are without distinction , presbyterian . 2. all the dissenters are presbyterian regicides , or like them . 3. there are some that contribute to the encouragement of these dissenters , and others are profess'd encouragers of them . 4. either one or both of these , are like those presbyterian murderers of king charles . 5. those had the villany to manage the contrivance , but the cunning to disappear in the execution . the apodosis or reddition of this comparison , should be some such thing as this . 1. the grindalizers do either contribute to the encouragement or are profess'd encouragers of these disloyal ill-principled dissenters : but how ? by their moderation & similibus . but , pray sir , in what capacity do we church-moles contribute to their encouragement ? in the capacity of church-moles in black coats , or in some other colour ? in the capacity of subterraneous moles , throwing up the mole-hills for the dissenters to build garrisons , forts , and castles upon , or at least to build meeting-places upon ? 2. these grindalizers have only the villany to manage the contrivance : but , good sir , of what ? to disappear in the execution ; but still , sir , of what ? is it left to the reader 's understanding , and charity , to make what he pleases of it ? now here 's cunning and no cunning in the church-moles ; cunning to disappear , and no cunning in disappearing ; for the cunning would be not to appear at all , and then they could not disappear : but to disappear , and for this quick-sighted friend to see them disappear , is too open a disappearance . the comparison is lame : but what is wanting in the square of the comparison , is made perfect by his great love and kindness to us . but , sir , for all love , be pleased to discover the contrivance , and then to follow the disappearing , till you make it to appear . and further , either you know the contrivance , or do not know it ? if you do , and have been a false contriver with us , be honest and spare not : if you have not , let the reader make his consequence . either you know the encouragers , or the contrivers , or do not know them ? if you know them , tell ; if you do not know them , keep silence hereafter . we moles have noses though we have no eyes ; we smell your rank uncharitableness , though we cannot see your art : but we never yet did smell those foxes that you pretend to unkennel ; and so in one respect we have neither eyes nor noses like yours : and we hope we shall make better use of such senses we have , than you have done . but whether your comparisons hit or miss , smite or smite not , be sure to beat out this conclusion , that there are no villains , much more villanous , than the new sect of grindalizers , that 's the scope of all your comparisons . but , sir , if a man were to thatch a house , if he lay on , like a thatcher , too great a burden , the timber will fail him , and either down comes thatch upon the thatcher , or the thatcher upon his thatch : even so if a man lay on great and heavy comparisons upon crazy or rotten spars and timber , down comes the comparisons , and the maker of them . build with better timber , before you venture to thatch and cover your building with comparisons . if all these lines were non-sence , we could laugh at his childishness ; but containing slander , jealousy , and malignity , we will pray to be deliver'd from such men , and wish him a better mind . after a long-winded draught of poison , vomited upon us , he takes breath in a shorter sentence ; wherein we are dignified and distinguish'd with other names , and represented as little better than popish or peevish ; and what should the scope of this period be , but that mole-catchers , and mole-traps be provided for us ? we thank him however for his great care of the church , whatever become of us . but i go on , and of this , &c. now what should be the substantive to this article this , is hard for us blind moles to find . it should be some word or sentence supplying the place of a substantive of the singular number , but half-conformists , church-moles , blind principles , undermining practices , the plural number ; nor contribute , a verb , cannot agree with it : what then ? what shall it be ? nonconformity , danger , dishonour , open enemy , or what should be the substantive , or antecedent to the article or demonstrative , this ? but we will not stand upon this , but follow him through his history , as a mole-catcher doth his mole . and refer all he hath said ; 1. to his matters of tale-telling , instead of history . 2. to his application . 1. and in this oppose truth to his falshood . altho we are not baptized in the name of most reverend grindal ; we honour his name and memory , and take this true account of him : had king edward the sixth lived , he had been bishop of london , upon the translation of bishop ridley to durham . he was a confessor in queen mary's reign ; he was a disputant for his religion in the beginning of queen elizabeth's reign , and promoted by her first to london , then to the arch-bishoprick of york , and thence to canterbury ; he was a right , famous , and worthy prelate ; his care was great to further the glory of god ; but through envy of ill-willers , his power was but small ; his place was high , but himself made low by some disgrace by potent adversaries , which he meekly and patiently endured to his dying day . ( mark ) during the space of this man's troubles , jesuits slocked into the kingdom , and the faction at home grew bold . this is the testimony which is given him by mr. tho. rogers's preface to his exposition of the articles to arch-bishop bancroft : how grindal contributed you see by this testimony . hear mr. cambden's character and report of him ; edmundus grindallus vir pius & gravis . he flourished a good while in the queen's favour , until he fell quite out of it by cunning undermining arts , as if he favoured the conventicles , and prophesyings of turbulent ministers , but indeed , the true cause was , because he condemned the unlawful marriage of julius an italian physician with another man's wife , the earl of leicester vainly labouring to the contrary : camb. ann. 1583. what those prophesyings were , and what an excellent mind he had , may be seen in his long and good epistle to queen elizabeth , in fuller's church history : also you may see in what honour he stood in the minds of the fathers and clergy of the church of england , by a letter written by toby mathew afterwards arch-bishop of york , in the name of both houses of convocation to the queen , humbly beseeching the restauration of the arch-bishop . but had those bishops and members of that convocation known as much as the author of these remarks , or cared as much as he doth for the danger and honour of the church , they h●d not written on his behalf certainly . grindal had such an estimation of bishop whitgift , then in the time of his troubles , that he with other great men were desirous of his promotion to canterbury , and grindal would be content with a pension , but arch-bishop whitgift utterly refused so to do ; sir george paul in the life of arch-bishop whitgift , p. 26. see now how the whole convocation by their letter , and whitgift by his refusal , did contribute to the indulgence , by desiring the restauration and continuance of grindal in his place ; and for all i see , if grindalizers do no worse than grindal , the church may be safe enough . ay , but this remarker sees more into the ways of the church-moles , than they themselves do ; and more into the church-story of those times , than we do . grindal's fault was , first in complying with beza in procuring the settlement of the french church in london . where note , if it was a fault to admit a church on the geneva principle , is it not a grindalizing in our arch-bishops and bishops to suffer it now ? here 's charity to reformed protestants ! 2. in complying with the protestants that returned from frankford ; but did he promote whittingham to be dean of durham , sampson to be dean of christ-church ? was he patron of all the preferments ? &c. but it 's remarkable , how closely he follows the clew of history . cartwright was none of the exiles in frankford . 2. was not preferred to warwick , neither by him , nor in his time , but by arch-bishop whitgift : and if grindal was a grindalizer , whitgift was , for he plac'd cartwright in warwick , and was by his connivance , a cause of what mischief mr. cartwright did ; and the queen was offended with whitgift for conniving at cartwright , as sir george paul writes in the life of arch-bishop whitg . p. 55. and now we church-moles have by the candle-light of history found , that whitgift was no better than a grindalizer , and so one of us . but saith our author , that when arch-bishop whitgift's zeal had almost crumbled their ruptures into nothing , then their refuge was , ( as beza advised cartwright in his letter ) to unite themselves again to the main body of the church , &c. whereas indeed upon examination , i find two letters written by beza to cartwright , in my edit . of his epist. from former times he descends to ours , and in contemplation of our betraying the church to our enemies , and our selves into the veriest contempt and slavery , he might , as the church by the waters of babylon , sit down and weep when he remembers zion . but sir , you say , you might sit down ; but have you sate down and wept ? and wept to remember sion ? wept at the waters of babylon ; or sate down with pleasure to drink of the cup — ? i can find no sign of harp upon the willows , that dance after a pipe , &c. thus for your historical pains . 2. the application follows . therefore as we would not hypocritize , &c. and why not grindalize ? waving little things , we say , 1. to your tents o israel , was the speech of jeroboam casting off the house of david : and therefore , if grindalizers must be our name ; we grindalizers declare this to you , that we will not to our tents , 1 for we have a portion in david , and an inheritance in the son of jesse . we will not follow jeroboam , and worship his golden calves ? are you thereabouts with your calves ? the oath which we have sworn unto david , we will by god's grace perform ; we will not comply with our enemies , nor cut off our friends ; we will gain-say seducing spirits , and look faction in the face : we will follow the advice of calvin to bucer , in the things he wrote of , which were not to avoid moderate counsels in matters of religion . to endeavour by all means , ut ritus qui superstitionis aliquid redolent tollantur medio ; to take away all rites that favoured any thing of superstition . this i commend unto thee by name , that you may free your self from envy , with which many lead you , for they do always entitle you either author or approver in all moderate and middle counsels . nam mediis consiliis , vel authorem , vel approbatorem semper inscribunt calvin bucero . and therefore we will let our moderation be known to all men , altho we will never reconcile the articles of the church to the council of trent , according to sancta clara , no cassandrian grotian , consultation and reduction . and now i must leap over the rest of your book to your conclusion , where you give a kind farewel . in your conclusion , you thus commend us to the eye of the government , not for favour and preferment , except it be that which the nonconformists are dignified with , and distinguished by ; which being dissected , presents to our view , 1. the profest nonconformists threaten danger and dishonour to the church . 2. grindalizers and half-conformists threaten little less . 3. that their halting and sneaking works in the people a love to their persons and ways . 4. by their treachery , like moles , undermine the foundation within the pale ; when the other , like wolves and foxes , can but howle and foam without the mound and fence of the church , being strong enough against them . whence the inference is plain , that if it be time to use the utmost severity of the laws against the nonconformists , some course must be taken with grindalizers , as really more dangerous , as undermining the foundation within , when the others do but foam and howl without . but what can be done with us without another act of parliament ? and how can that be without a new parliament ? for we conform seemingly , and what can be done with such ? but behold the spirit of the man ! to conclude , 1. we protest against his power of imposing names . 2. we reject his characters , as slanders . 3. we see what we are to look for , from them that are of the whole head , the whole blood , church-men , as they call themselves , by an eminency and appropriation , if all should be of this author's mind , who needs as much mercy , as they to whom he affords but very little respect or kindness . sect . ii. there is another person of a more excellent temper , a man of consideration and worth , mr. john evans , rector of st. ethelbert , london : i did with some earnestness of desire procure his sermon before the lord-mayor , for the arguments sake , to see if i could find such a man , as would solidly and wisely handle , and openly commend a great duty out of fashion , and in a time when they who profess it look very odly , and are pointed out to be avoided . i found the reverend preacher to set about his work like a workman ; and tho he pitched upon too narrow a notion of moderation , yet the clearness of his mind and style , the honesty , openness , and candor of spirit , did much gain upon me . after he had spoken of what he takes to be the true notion of moderation , in his doctrine , he delivers the common notion of it in his inference , affixing it to laity and clergy , pag. 36. and takes it off again from the clergy , pag. 41. i declare i am not acquainted with any of the moderate , nor can i of my own knowledge accuse any minister whatsoever . all that i shall say upon this point is this , that if there be any such , i am very sorry for them . and after he had given this little satisfaction to them , who for ought he knew were injured , he could not forbear to say , or write , pag. 48. give me the man that is honest , and constant to his principles , and to what he professes , whatsoever party or persuasion he is of ; he is much more valuable to me , than he that plights his faith to the church , and gives all the security that can be given for his conformity to it ; and then after he hath wound himself into its communion and preferments , plays booty , and acts like a nonconformist . these are treacherous friends , that like vipers prey upon the bowels of their mother , and betray her , as judas did our lord , with a kiss . of all sorts of men , the non-conforming conformists are the least to be valued , as most unfit for society . behold , here 's another friendly testimonial given to moderate conformists , but not for preferment and favour , we are sure : treacherous friends , vipers , and like judas , do not savour of moderation in a preacher upon that text. it seems the aking tooth did now begin to trouble him ; i shall not pour vinegar into it , nor pass it by without some reflections upon this great complement . 1. he supposes that there is no moderate construction of our faith and security given to the church ; for if there be , why may not a man of moderate principles conform , and retain and practise moderation , without violation of his faith ? now some of us knew the way into the church before he did , and we were told of some moderate interpretation of our bonds . 2. if the words are capable of a mild sence , we are taught that is the sence of the law : a moderate man will put a moderate charitable sence upon them ; and if the words will bear it , he is as honest to the church , that gives her security in a moderate sence , as he that takes it in a rigorous . 3. how a conformist , that hath wound himself into the communion and preferment of the church , can act like a nonconformist , both in her communion and preferment , is such a way of acting , as we never yet learnt , nor can well understand , except he allow that a nonconformist can act like a conformist , and then 't is pity he did not share in the communion and preferment , the one as well as the other . 4. any man that is honest and constant , of any party and persuasion , not excepting an ignorant superstitious papist , ( for the more ignorant , the more honest ) or quaker , or any other sect , is more to be valued than a moderate conformist , ( of whom he speaks ) . but why a moderate conformist may not be as honest , and as constant in his moderation , as any man that is high and rigorous , or any other sect , no other reason can ( i suppose ) be given , but because the rule of laws of conformity cannot stand with a moderate construction : and if that were true , we moderate men must keep out of the communion and preferments of the church , and be professedly nonconformists ; for one of both we must be : and if we cannot be exact conformists in the severest sence , and act according to it upon all occasions , we must be nonconformists . how much ease would it be to the minds of our brethren , to be rid of these vipers , that prey upon the bowels of their mother ? but to take a fuller view of that sermon : first , he describes moderation to be such a gracious habit of mind , as will teach and incline us to observe a due mean and temper in our outward actions , and converse with others , so as to give no just occasion of offence , p. 7. but he takes it in a more particular sence , more largely , and more briefly , pag. 7. moderation is a vertue , which teaches and enables a man , upon all occasion of contest and controversy with others , to maintain and assert his principles and opinions , whose truth he is persuaded of , with temper . which he doth more particularly branch out : 1. a moderate man is candid in his thoughts , apt to make the best construction of things that will bear it ; in his words soft , ( not calling moderate conformists , vipers , treacherous friends , or judas 's ) in his carriage courteous , p. 9.2 . in judicial causes carries a chancery in his breast . 3. in matters relating to religion , he teacheth us to be concerned about things more or less , in proportion to their nature and worth. 4. in matters of injury , he passeth by faults , bears with , pities , &c. pag. 10 , 11 , 13. again , pag. 15. he thinks , let your moderation be known to all men , imports as much as , that all christians , at all times , and upon all occasions of difference and contest , to give clear and palpable tokens of their moderation to all sorts and conditions of men. still it appears , that the objects of moderation are all sorts of men , and that the subject matter upon which it is exercised , are matters of difference and contest . so he repeats his notion again , pag. 35. and again , pag. 37. now before i go further , i desire the reader to believe me , that i approve of very much good matter , well-spoken , and well-applied . but i fear , prejudice and partiality weighs too heavy upon his bowle . i do confess , i● is a very good notion and doctrine , that we should manage all our differences with temper : but why should he single out this as the main , if not whole of the text , which is but a good behaviour in a particular case , and but one instance of a general duty , seems not so clear . besides , 't is like it is too narrow a notion , except a christian have , or may have some matters of controversy or difference with all men , and that all christians may have differing and contrary opinions and principles , and each one is bound to maintain his own side with temper . as he doth often repeat his own sence of moderation , so he doth deliver a common , but untrue notion of moderation , in a lay and church-capacity , from p. 36 , to p. 41. and then gives his reasons against such a kind of moderation , as he is pleased to describe , to pag. 48. it would be too tedious to examine all the members and parts of a moderate man in a lay-capacity , but what is most material . first , doth it become a moderate man to be so positive , as to say , after an imaginary , oratorical description of a lay moderate man , such as i and others never knew , this ( saith the preacher ) is no fiction of mine , no creature of my fancy , but matter of fact , visible to every eye , p. 37. that it is not difficult to prove , such men act against their conscience ; for really , a moderate man , in the common notion , if examined , is but a softer phrase for a knave , pag. 48. upon this character of a moderate lay-man , drawn pag. 36. i make some observations , and in the general observe , that he takes some parts and vertues of a very honest man , to make a knave of : as , 1. he is one who will frequent the publick churches . 2. one who will seem devout at divine service , ( and who doth to us , and our eye , more than seem . ) 3. one who talks much for union , and wishes for it , but sees no evil in schism : whereas , what can move him to wish for union , but the good of union , and the evil of schism ? and i would fain know what benefit any knave can make of union ? if he only talkt for union , and did not wish for it , and if this might be known , it were like a moderate man in the softer phrase ; but if he talks much of union , and wishes for it , he talks and wishes like an honest man. 4. suppose him to be one who thinks he doth god good service , and takes a good course to promote peace by frequenting unlawful meetings , and yet is clearly for the religion established by law. yet under favour , 1. suppose he may be mistaken in thinking so , for all that he may be a very honest man , for honest men are subject to mistakes . 2. if he mistake in the way to promote peace , for all that he may be very honest . 3. if he thinks those meetings which you call unlawful , that is to say , meetings of orthodox preachers and christians , consistent with the religion established by law , he may be a wise , discerning , honest man , and doth distinguish between the religion , and the mutable appendages to which he never subscribed , or declared , being but a lay-man . but then , secondly , some things are affixed to him , which if true , depends upon proof against some particular men , if any such there be , which doth not affect more than those individuals . we know none , that first , work hard against the church of england on the six days , and appear for her on the sunday . 2. nor any that sees not harm in schism , ( but you may call that a schism which is not . ) 3. nor any who are one with all parties , in designing against the government . 4. nor that cry , god forbid there should be any alteration in it : for there may be alteration in it , as in the natural body , from youth to riper age , without its destruction or dissolution . 5. nor that look upon bishops as necessary evils ; for they who account them evil , do not account them necessary . 6. he may be a son of the church of england , and yet chuse rather , if he could , ( that is , if he lawfully could ) to be without the ceremonies ; for the church doth declare , that those ceremonies which remain , upon just causes may be altered and changed , ( in the preface of ceremonies , why some be abolished . ) thirdly , he delivers some things positively , which are dubious , and therefore which may be untrue ; pag. 37. these are moderate men in one sence , i.e. they have a moderate esteem of , and a moderate love for that church , in whose communion they live , and resolve to die , so long as she is up ; but if she were down , they could contentedly enough survive her ruine , and perhaps they might live the longer . now either this picture of a moderate lay church-man is a creature of his own fancy , or a real being : if a real being , and a true man , he is one of his own acquaintance , or not ; if not of his acquaintance , he paints him by the ear , by report , and not by the eye of his own knowledg . let him either reform him if he can , or keep no acquaintance with him . if he be a real man , he speaks the language of abhorrers and addressers , who often promise to live and die for the church , as established by law ; and they are concerned in the character , drawn ( one would think ) with too heavy a hand , and pencil made of too course bristles , for a moderate man to use . fourthly ; a moderate man , such as in some things he sets out in the colours of a knave , wipes off the dash , and thinks he may with an honest heart and face , in sincerity towards god , loyalty to the government , and constancy to his religion , frequent the publick churches , and conventicles too : for , first , he is of the judgment , that god may be truly and acceptably worship'd under different modes and forms ; therefore he will frequent the publick churches , for which you cannot blame him , and it may be go to assemblies called conventicles ( especially when he had the king's indulgence ) 2. he believes there is a communion of saints , not only in faith and affection , but also in worship ; and therefore if he cannot hold communion with orthodox preachers in publick churches ; he will make bold to enjoy it where he can , which he thinks he may do without sin , because it is his duty , and knows no reason or law of god , why he may not as lawfully hold communion with orthodox , profitable preachers ( from whom he hath perhaps tasted the good word of god , and by whom his heart hath been opened , ) and christians , in undoubted , pious , evangelical exercises , as in trade , or civil converse in eating and drinking . object . but you say , they are unlawful meetings . then the honest moderate christian thinks with himself ; 1. i never heard either treason or sedition , as much as couched in any of their sermons or exercises . 2. it is not sinful to hold actual communion with sound and pious christians , antecedent to the temporal law , therefore it is not sinful in it self . 3. he cannot think so hardly of his christian governours , as that they would make a law , to forbid any pious exercise , but only such as are evil in themselves , or have tendency to destruction or harm to the government . 4. he remembers the moderate judgment of every part of the legislative power , concerning dissenters for several years last past . 5. he considers the law is a penal law , and is ready to bear that penalty with peace and quietness . and if you think them unlawful assemblies , of that sort as are not safe to be tolerated , then he that now frequents the publick churches , will then frequent them , when those meetings are disperst , or suppressed . but then what becomes of your own doctrine of misplacing zeal about circumstances , rites , and appendages of religion ? which a moderate man should not do ; pag. 24. if you leave the moderation of penalties to governous , it had been beseeming a moderate divine , preaching of moderation , to have forborn to give magistrates to whom you preach'd , alarms to beware of men that design against the government , commonly called moderate men , the softer phrase for knaves , but in proper language , knaves and vipers . if you know any such designing men , inform against them , they are strangers to us that are moderate indeed . i have staid iong enough to view this picture of a lay-moderate church-man ; i will walk into the next room , and view the moderate church-clergy man , who as he is drawn by this hand , stands out with his legs as the more crooked knave of the two , pag. 40 , 42. upon him i observe , 1. that this free and open preacher saith , he cannot accuse any minister upon his own knowledg so depainted , and therefore this is not a creature of his own fancy neither , but of some other men's fancy sure , come to his knowledg , it seems by report or tradition . but if he had not believed it , why would he preach and print it ? to this we have two things to say ; 1. we deny the accusation as it stands ; we disown the picture , it is not ours , we know no such church-men , or to speak plainly , such a pretended conformist as is here represented . 2. if there be any such , it is not just , to fasten that upon more than are faulty . 3. yet supposing or granting most of the things to be true , and they as material as any we offer to the judgment of our censors , some considerations , if not to vindicate the accused , yet certainly to alleviate the charge , and take the charge by parts . first ; the moderate church-man is one , that upon occasion will marry without a ring . we answer ; 1. this ceremony doth more concern the persons to be married , than the minister that marrieth them ; for the rubrick saith , then shall they again loose their hands , and the man shall give unto the woman a ring , laying the same upon the book , &c. and the priest taking the ring shall deliver it unto the man. it concerns the man to bring and provide the ring , and the woman to receive it , because of what is conveyed to her by it . 2. what rubrick or canon doth enjoyn the minister to provide one ? or , what is his punishment if he do not marry with it ? we know the wisdom of the church looks to greater matters in can. 62. censuring the minister , if he marry without asking banes , certificate , or consent of parents , or out of the canonical hours ; from which no men are more free , than they who are called moderate church-men . 3. is there no occasion upon which this may either be justified or excused ? as if , 1. the minister and the persons , be not worth a ring . 2. if the man cannot buy , and the woman resolve if they may not be married with a ring of her husbund's gift , they will be married without . 3. or in case the ring be forgotten , and the place where they are to be married cannot afford one , and the time be so near out , that they cannot fetch one . shall an ordinance be denied for want of a ceremony ? or , what if the man must take his bride in the humour ? or there will be loss to both , if they put it off to another day ? or lastly , suppose the parties scruple the ceremony , shall we refuse to execute a law of nature , for want of an arbitrary local ceremony ? secondly ; a moderate church-man is one who will christen without the cross : so he will , and so he may baptize all that are baptized out of the church : the rubrick lays no injuction upon any to bring the child to church , it only saith , it is expedient that it be brought ; — and who in this tender age will bring a child to church , seeing another rubrick saith , saving at the dipping of the child ; the child whose baptism is doubted of , must be dipt , and it belongs not to him to see that the child so baptized shall be brought to the congregation afterwards ; and by what rule do they walk , that see good cause to baptize in private , because of weather , and distance of place , and yet will not omit the cross in private ? now whether a minister may not upon some occasions , and for some great reasons , omit the cross , is submitted to moderate thoughts , and to a right judgment . and , 1. if the parent , who is a man of reading and sense , may have read some arguments against it , which neither he nor the curat can answer ; nay , suppose he have but a strong prejudice or fear upon him , what if the curat say , in good civil language , except you bring your child to church , or have it crost at home , i will not baptize it : why , then saith the parent , you shall not baptize my child : what if the child dy unbaptized ? you say , it was the parents fault for scrupling ; he saith no , for it was against his conscience , and judgment . but which is rather to be omitted by the minister , baptism , which is an ordinance of christ , or the cross , which is an ordinance of man ? especially in a church , which , as it requires the use of the sign of the cross , so it punisheth with suspension a minister that shall refuse to baptize , can. 68. what if a parent shall take or demand his child as soon as it is baptized , from the minister ? by what law or reason can he refuse to give him the child ? or , if a god-mother or midwife be so zealous , call it furious , against the cross as to take the child out of the ministers hands , as i have heard hath been done , shall the minister strive and contend ? object . but you will say by can. 38. if any minister after subsciption to the three canonical articles , shall omit any of the ceremonies , he shall be suspended , &c. answ. the omission must be notorious , before it can come to the cognizance of the court , and wilful and contemptuous , before it can be so notorious . but we speak not of such a notorious omission , but of what is occasional , seldom , and for greater reason ; but of this more afterwards . 2. in case the minister or curat be but a deacon , i doubt of his power to use or make the sign of the cross , without an equitable construction of the law , ( of which afterwards ) : for in the margin of the office of publick baptism it is said ; here the priest shall make the sign of the cross in the child's forehead . the priest shall , not the curat , or the minister , for then it had plainly reach'd to the deacon as to the priest , but a deacon is not a priest in this church : a deacon doth it only by presumption . lastly ; to make the sign of the cross , is an ecclesiastical affirmative precept , a divine affirmitive law binds not ad semper , to every particular nunc or time : why should we be more strictly bound to observe in publick an affirmative humane precept , than a divine ? are we more strictly tied by the laws of men , than of god ? it may by an equity of reason be allowed , upon occasions of some necessity , to omit an ecclesiastical precept , as we through a gracious indulgence omit a divine precept . the third crime of a moderate church-man is , that he will baptise without god-fathers and god-mothers , in compliance with weak and tender consciences . i answer ; if there be any reason of strength or cogency for the omission of such things as these , it is as strong in the case of weak and tender consciences as in any : if a minister cannot omit any of these things with a sincere tenderness and indulgence to weak consciences , then he is obliged from doing a necessary duty to the weak brother . and if we are so straightly bound to a rigid conformity at all times , so that we can in no case omit any thing for the sake of a tender weak conscience : who can answer this argument against conformity ? that conformity which doth oblige to refuse a necessary duty to a weak christian , which the law of christ requires , is a conformity against the law of christ , and by consequence unlawful and null . but such is the rigid conformity , ( as men make it . ) ergo. in private baptism they are not required . in publick such as have not received the communion may be refused , and sometimes parents can get no better , and too often they are but cyphers , and stand only to keep up the form. but be they what they are , instance in any publick baptism performed without them , if you can , and the peccant shall bare the blame of it . 4. the next imputation , is his giving the sacrament kneeling , sitting , or standing . i suppose the reverend preacher will strike out kneeling out of the bill , when he reviews it . i will take no advantage of that inadvertency , but to the other offence make a return . and here again , we meet with a ceremony , which first is enjoyned the people . 2. some great men have interpreted the rubrick thus , he shall deliver the communion to the people kneeling , not forbidding him to deliver it to them that kneel not . 3. the words of the canon 27 , are lax , ministri cum caenam domini administrant neminem scienter ejusdem facient participem , qui in genua non fuerit , inclinatus , sub poenaâ suspensionis . the communicant is not bound in express terms to kneel in the very act of receiving ; if he kneel in the time of the communion , it seems to be sufficient , tho he do not in the act of receiving the bread and wine . the canon saith not the minister shall be suspended , if he deliver the sacrament to any one that doth not kneel in the very act , but qui in genua non fuerint inclinatus . if he kneel before , or after , he is not excluded , nor the minister punishable by the canon , whatever the intention of it was . but leaving these things to the interpretation of superiors : let any minister be named that receives the sacrament sitting or standing . and if some communicants do , it is submitted , whether a minister in some cases ought not rather to venture upon his ordinaries indulgence , then put away some communicants for not kneeling , for which he hath no law to warrant him ( that i know . ) 1. in case scruple of conscience , prejudice or fear , the christian who takes scripture for his rule , finding the gesture of the last supper to be the same throughout , as they sate at meat , he cannot distinguish of predicaments of quality and situs , as the learned saunderson doth ( and the circumstance of place , the upper room , was temporay , and not imitable , as the gesture is ) whether a communicant , otherwise without exception , shall be excluded for adhering to the gesture , which he finds in our lawful translation of the new testament ? 2. what if a father , otherwise prepared and without exception , scruple kneeling , comes to receive the communion of his own son , can the son justify the rejection of his own father from the lord's table ? children obey your parents , is a duty antecedent to canonical obedience , and of the law of nature . a minister of a high complexion , did refuse his own father , and inform his diocesan , who was known to be strict enough for all the ceremonies ; yet instead of expected approbation , he was soundly check'd for sinning against his father . for the rest of the faults , or treacherous acts of church-men , i throw them into the heap of misinformations , and to me things neither heard nor seen . and that any do bury with an exhortation of his , or their own , seems to me , like a tale which the observator printed many years ago , of a certain venerable bishop , that baptized by the directory after he was bishop , and the liturgy established , which was an errand rogerism . to conclude this , and to pass to the confirmation of his positive assertions , i only add , what i have reason to believe ; that a strict exacting of rites and ceremonies hath driven away many to the nonconformists , that had staid with us had they been indulged but in some scrupled ceremony ; and since their departure from us , do scruple a great deal more than they did at first . and except our governours apply themselves to some timely mitigations , it is impossible so to crop the sprouts of dissenters , but new shoots will grow out of the old stocks , which cannot be stock'd up without breaking up too much good ground . there are two things which the reverend preacher delivers with great confidence and assurance , as binding us under condemnation , and stopping our mouths , which have not the evidence he presumes they have , wherein we are concerned . 1. he declares our several obligations to a strict constant conformity to ceremonies and all , and saith , to make all sure , and prevent all evasions occasioned by nice distinctions about the force and obligation of human laws ; he will shew that there is no room for equity and moderation in this case , pag. 43 , 44. 2. seeing we ministers have by private subscriptions and promises , by open deelarations and solemn oaths to our diocesan obliged our selves to the constant use of the ceremonies established by law : i infer , that nothing less than strictness and exactness of duty , and a constant , close conformity is required at our hands , and that no man can dispence with himself , and relax the law in this case . p. 45. the inference is drawn from four premises . 1. the act of uniformity , p. 42. 2. the declaration of assent and consent . 3. the oath of canonical obedience , p. 43. and , 4. to make all sure , &c. there is no room for moderation in this case , which he endearvours to prove , p. 44 , 45. because that which i first except against , taking the pages in order , is the last of his reasons for that conclusion : i shall invert my order , and speak to it last , and so take up the second point in difference , in the first place , and considering the premises , i say , he cannot infer that conclusion from them ; for there is more in his inference , than is in the premises . he infers as much , as that we are indispensibly bound in all times , places , and on all occasions , to a close strict conformity , and that if we do not constantly observe it in all points , we have broken our faith. if so , then what conformist is not guilty in a high degree of sinning ? then who can conform ? or , who can , and be blameness ? is there such to be found at all times , even in cathedral churches ? there are many occasions for an honest , wise , conscientious minister to shew moderation , not only such as our brother allows to dissenters , in words and passion , but in fact , or he sins more by a courteous refusal to yield , than by a prudent occasional compliance ; if not , then moderate men cannot conform , but must abide without , among dissenters . and our rigid interpreters of the laws do furnish them with an unanswerable argument against conformity , viz. that conformity which leaves no room for moderation , cannot be submitted to without sin : but such is this rigid conformity . the proposition is proved , because we as christians and ministers , are bound to let our moderation be known to all men : and this moderation is not only a moderation of good language , and abstinence from passion , but in fact and deed. but let us try the strength of the premises , and if they be removed or shaken , his inference and superstructure will fall with all his confidence . and first , let us see if such words be contained in , or drawn from our subscription to the second article of the 36 canon ; wherein the subscriber doth promise that he will use the form prescribed in the said book , in publick prayer and administration of the sacraments , and no other . ( and no other shall be explained afterwards . ) the promise is a general promise , and because general , is capable of a latitude , and that , nothing less than strictness and exactness , and a close constant conformity , is more than the canon speaks , an addition to the law , which enjoyns the use of it , and no other form in competition or opposition to it . that inference from this promise of using it , is denied , and cannot be admitted , except the law-givers declare that to be the meaning of it . 2. the second premise , out of which that rigid inference is drawn , is the declaration of assent and consent ; which is to the use of all things contained in , and prescribed by the book . but the words and promise are not , to the constant , close , strict use of all things , at all times , which is more than any man can promise , or perhaps any man hath perform'd . however , the inference is denied , because it contains more than is expressed in that declaration . but then this ingenious person doth confirm his notion by bringing in the intention , or scope of that declaration , which is to the intent , that vniformity in the worship of god may be effected . that i may not be mistaken , i desire it may be noted , we are now come from one word to another , viz. from a close , strict , exact conformity to an vniformity , which is the design and scope of that close conformity . to this it is applied ; 1. the act doth enjoyn an uniformity by a book named in it ; we declare our assent to the use of that book ; and he that puts that sence of strict , close , constant use of all and every thing , doth add to the law , and by a rigorous interpretation of it , is as far from an honest moderation , or equity , as he that doth transgress the law , relaxatione nimia . 2. this uniformity may in a warrantable sense , be taken in opposition to a diversity of publick forms , or a multiformity ; that this is not the sense of knaves , or the invention of church-moles and vipers , is plain by the preface , as it was called in the common-prayer-book of k. edw. the iv th , and in our book follows the new preface , concerning the service of the church , wherein are these words ; and whereas heretofore there hath been a great diversity in saying and singing in churches within this realm ; some following salisbury , some hereford , and some the use of bangor , some of york , some of lincoln ; now from henceforth all the whole realm shall have but one use. if therefore we follow , and use the same book , we observe the vniformity required , and explained in that preface , still continued in this present book , which is established by law , and by consequence , this is a publickly allowed , and a legal sence . 3. if we take our uniformity , not only oppositivè , to a multiformity of ancient forms and uses ; but appositivè , conformable to the rubricks and orders , which are the rule of our uniformity , we shall find the uniformity to be in many things but general , and not particular : therefore the uniformity required by law , is not a particular , close , strict uniformity ; and by consequence , a strict , close , constant conformity , taking conformity in the same sence as uniformity , is not required , and therefore not to be inferred , as if all ministers always were obliged to do the same things , which is the import of the inference which i oppose . and this , i conceive , will appear in two instances : 1. of the prayers and hymns . 2. of the ceremonies , which the exact conformist drives at . first ; sometimes you are directed to one or this in several offices . now suppose the minister of st. ethelbert , for instance , shall say the te deum ; and his next neighbours of st. helen's , and bishopsgate , or st. mary ax , shall say jubilate deo ; the one use one hymn or prayer , and the other another ; one should dip , and the other sprinkle : where such diversity is allowed , they all conform , but do not keep to a particular uniformity . but you 'll say , here 's no omission of any thing required . true , but let us modestly see , if there be not some omissions also allowed , which will make a difformity from the use of our rigid interpreters ; and whether the composers of our book have not been accessary to propagate or countenance a sect of moderate men in the church . suppose a man affirm , that a strict , close , constant use of the letany be enjoined every sunday , wednesday , and friday ; how will he prove it ? we think , not clearly and convincingly by the rubrick , which is the rule of our uniformity , which is this : here followeth the letany , or general supplication , to be sung or said after morning-prayer , upon sundays , wednesdays , and fridays , and at other times , when it shall be commanded by the ordinary . here the strict , constant use of the letany is not enjoined upon every sunday , wednesday , and friday , but upon sundays , wednesdays , and fridays . if so much had been said for the use of the letany on those days , as there is for the order of morning-prayer without it , there might have been more light to direct us to the constant use of it ; for after it , it is said , here endeth tho order of morning-prayer throughout the year ; when yet three of these prayers are to be omitted by another rubrick , when the letany is said ; and yet sundays , wednesdays , and fridays fall within the year . by the rubrick for the reading one or more of the collects after the offertory , it is left to the discretion of the minister to use one or more of those collects : he that useth one , conforms as truly as he that useth more ; and yet there is no particular uniformity , except every minister use the same , and as many one as another . a strict and close conformity to a general rule is one thing , and a strict and close conformity to some mens practice , is another . the compilers of our book and rubricks , did ( it seems ) so word the rubricks , as to leave some latitude of interpretation and practice , either to the discretion , or various occasions of ministers , and circumstances of time , condition of people , or to the prudence of the ordinary , to keep up his power . yet notwithstanding this apology , the letany is as frequently read by moderate ministers , as by them that do not affect that title . secondly ; let us see if such a constant and exact conformity be required in the use of ceremonies . some ceremonies are required of the ministers , and some of the people : those required of the ministers , are the wearing of the surplice , and the signing with the cross , ( i have spoken of the ring in marriage before ; and bowing at the name of jesus , and towards the altar , are no-where required by law. ) 1. the omitting of a ceremony is no such great crime , in the judgment of the reformers of this church , as this reverend preacher exclaims against ; in that account of ceremonies , why some be abolished , and some retained , we read this moderate passage : and altho the keeping or omitting of a ceremony , in it self considered , is but a small thing ; yet the wilful and contemptuous transgression , and breaking of common order and discipline , is no small offence before god. we admit this , and say , that if sometimes we omit the use of any of these ceremonies , suppose in compliance with tender consciences , or for some weighty reason , we willingly do it , but not wilfully and contemptuously ; and therefore occasional , and sometimes necessary omissions , are but small offences . 2. why may not a moderate minister sometimes omit the wearing of the surplice , as well as the brethren , who seem to be the exact patterns and exemplars of conformity , omit the wearing of such ornaments of the church , and ministers thereof , at all times of their ministration , ( such as copes and hoods ) as were in this church of england , by authority of parliament , in the second year of the reign of king edward the sixth ? see the rubrick or section , [ and here is to be noted , &c. ] after the order for morning and evening-prayer . 3. is not the rubrick as positive for dipping the child in water , warily and discreetly , ( if the godfathers and godmothers shall certify that the child may well endure it ) as for sprinkling and signing with the cross ? and doth this ingenious and urgent preacher demand such a certificate from them , that he may observe this rubrick , which saith , and then naming it after them , ( if they shall certify that the child may well endure it ) he shall dip it , &c. how many children hath he dipp'd in st. ethelbert ? how often hath he demanded such a certificate ? suppose in the south parts infants were dipt , and in the north sprinkled , what would become of uniformity in a more considerable ceremony than any of the rest ? 4. why may not the cross be omitted sometimes to gratify a tender , scrupulous , weak conscience , without blame , as well as the omission of dipping infants , out of respect to bodily weakness ? is bodily weakness in an infant , a better reason than a weakness , or the judgment of conscience in a parent ? should the one be omitted , and not the other ? or shall we declare our selves more tender of hurting , a weak body , than wounding a weak soul ? 5. uniformity takes in the part and duty of the people . the rubrick , which is the law , doth often require , that the people should kneel , or supposeth that they kneel : as for instance , before the confession , absolution , lord's prayer . we know it is impossible or inconvenient for most people , in great and crouded congregations , and in narrow pews and allies , to kneel in prayer ; the greatest part , if not all , in the most conformable churches , stand . why may it not be as excusable sometimes in a minister , for great causes , to omit some one ceremony , as it is for the greatest congregations always , or most commonly to omit that gesture of reverence , as positively required as any other ? and why may not a minister as excusably deliver the sacrament to a receiver sitting or standing , as pray , the people sitting or standing , when they are required to kneel at prayer , as strictly as at the communion ? some persons are lame , and cannot kneel ; shall a minister refuse them ? and if some impossibility , inconvenience , or natural infirmity shall make a nonconformity blameless ; why may not a consciencious infirmity , or unconquerable prejudice and fear in the consciencious , render the omission of a ceremony unblameable , or excusable ? and i desire it may be noted , that i only shew there is room for moderation , and do not justify any practice inconsistent with the laws , interpreted according to equity . by what is said , i presume , it either appears , this conclusion is too big for the premises ; or it may appear doubtful , whether an exact constant duty , such as he means , &c. be required by the act. let us now see is such an inference can be drawn from his other topick , which is , 3 dly ; our oath of canonical obedience . the oath of canonical obedience binds us to lawful and honest things , and to these within the limits of our ministerial function only , ( else our obedience might extend even to wait at their table , or to the holding of their stirrup , both which and many other things are lawful ) : and therefore our diocesans cannot call upon us to go beyond the laws ; and by consequence , that liberty which the law allows , is our right and privilege . we cannot see how we are tied to a more strict , exact , constant conformity by this oath , than by the laws and rubricks of which we spake before . secondly , he adds , as an enforcement of the obligation , that the right reverend father , the lord bishop of london , hath laid his commands upon us , punctually to observe the rites and ceremonies . to which i answer : this obligation lies upon none but him , and others from whom that honourable prelate hath required it : what is all this to the clergy of other diocesses ? if that right-reverend bishop hath exacted this , other diocesans have not required it : and i could name some , of great name and age , who have expressed a greater moderation , in forbearing to require that punctual observation of constant , strict , and exact conformity , as allowing some scope , in some occurrences and cases , to ministerial discretion . and now not finding his inference in these three premises , let us see if we can find it in the fourth , which binds all fast and sure . 4 thly ; to make all sure , &c. i will , saith he , briefly shew , that there is no room for equity and moderation here in this case . and this he endeavours to prove , 1. by the notion of moderation , with respect to laws . 2. the words of the act of uniformity . 3. the sence of the law-givers ; that is , first , the sence of his majesty in his declaration to stand by the act of uniformity , anno 1662. and , 2. the vote of the house of commons feb. 15. 1662. against indulgence to dissenters from the act of uniformity , p. 44 , 45. to drive home the nail and to make all sure , that a moderate man may not be able to stir from the post of constant , strict , exact duty ; he tells us , there is no room for equity or moderation in this case . then , first , did he leave his text , when he came to his application ? ( in the latitude of the apostles sense , which must needs be large , because the object all men , is a general object ) . the text saith , let your moderation be known to all men. the dissenters are a very numerous part of the nation , some of the all men. that which they desire , is a freedom , or abatement , or omission of some things required : if we tell them with civil and respectful language , and with tenderness of affection and kindness , you must conform to all things at all times , invariably to the law , and that there is no moderation to be exercised towards you : i pray sir , 1. what kind of law do you make this to be ? a * human law , forbidding a duty to a divine law. 2. what kind of law-makers do you represent ours to be , that made a law , forbidding the exercise of a certain christian duty ? for now , you know the law being made , it is out of the law-givers hand and power , till they in a legal meeting , please to anul it ; so that now you say , as much as that there is a law that shuts out moderation , such a moderation as the case of difference requires ; for moderation of affection and good words , doth not come home to the dissenters case , which requires a moderation in fact and exercise ? 3. what encouragement is this for dissenters to conform , if by their conformity they must shew no moderation to the weak and doubting ? 4. do not you furnish them with an unanswerable argument against conformity ? but sir , you produce our subscription and assent against us , and is there no moderation of sence and interpretation of it ? you may soon know , that the learned mr. chillingworth hath given a sense of our subscription to the articles . preface sect. 40. and it passed with the approbation of the vice-chancellor , and professors of divinity in oxford . the like is done by arch-bishop bramhall's vindication of the church of england , p. 156. the first edit . and for the book of common-prayer be pleased to cast an eye upon the last preface before the now enjoyned book , speaking of the former book : the authors of it say , they were fully perswaded in their judgments , that the book doth not contain in it any thing contrary to the word of god , or sound doctrine , or which a godly man may not with a good conscience use and submit to , or which is not fairly defensible against any that shall oppose the same , if it shall be allowed such just and favourable construction as in common equity ought to be allowed to all human writings , especially such as are set forth by authority , and even to the best translations of the holy scripture it self . here is some equity of construction , and moderation in reference to the book of common-prayer , to which we assent , supposing the same applicable to this , which is spoken of the former , which pretends to no higher authority than that did . and to use your own words , to make all sure , you will see the error of your dogmatical assertion , when you see it proved , that moderation and equity must be allowed in this case , or else we are grosly abused by them that require subscription to the canon , and cannot subscribe with verity and judgment . we subscribe to the three articles of can. 36. in the second article we say that the book of common-prayer , and of ordering and consecrating bishops , priests , and deacons , contains nothing in it contrary to the word of god , and that it may be so used , and promise to use that form and no other in publick prayers , and administration of the sacraments . now that canon is old , as old as 1603 , and refers to the book of common-prayer then in use , and not to this which in several particulars differs from it . we do not now subscribe to that book , as it stood then , but to a book lately changed , in which are many things which were not in that . if there be no moderation , or equity of interpretation of that canon , and by consequence of our subscription , how can any man subscribe and promise to use that form and no other ? whereas we do not subscribe to that book then in use , to which the canon relates , but to that which is now in use ? we think now , there is and must needs be an equity and moderation of construction in this case . 2. he saith in the present case of conformity , there is nothing but what the law-givers did foresee and provide against : to prove this he repeats some words of the act , which say , nothing conduceth more to the peace of the nation , honour of religion and propagation thereof , than an universal agreement in the publick worship of god : and to that end , in the next paragraph of the act , it is enacted , that all and singular ministers in any place of publick worship , shall be bound to say and use the morning and evening prayer , administration of both sacraments , and all other publick prayers in such order and form as is mentioned in the said book ; and that morning and evening prayers be openly and solemnly read . here are only general words enjoyning the use of the book , but not the exact , constant , strict use of it at all times , and of every thing therein , wich our kind and merciful friend would impose upon us as the true and genuine sence . and our promise in the declaration against taking arms against the king : and that i will conform to the liturgy of the church of england as it is now established ; is also a general promise , and who but the law-givers can make the meaning of it to be , an exact , strict , constant , close conformity ? which i question whether any man ever did at all times , no not the preacher himself , perform , but might disconform by over-doing . there is another general word , we consent to the vse of all things ; but exactly , strictly , constantly , must be the addition of him , who hath no authority either to add or interpret , it being a rule in the law , interpretatio ad eum spectat , qui condere potest . philip decius de regulis juris . to conclude this particular ; i make bold to ask any man , 1. did the law-givers foresee all accidents that might happen , and conclude all occurrences of providence within their fore-sight ? and to make an invariable rule for all particular times and occasions ? i believe none of our law-givers will say so , for they know they are but men. no law-makers , being men , can foresee , or set down all cases that may happen , saith mr. perkins of christian equity . 2. did they foresee that some ministers cannot maintain curats or readers to help them ? that many parishes cannot maintain , or have not a minister entire to themselves ? that we have not organs to make the service easy and delightful , as some have ? that in some countrys , parishes are of a large extent , and the people cannot come together so early as in london and market-towns ? that catechising and preaching must take up time ? and foreseeing the weakness and age of ministers , that must do all themselves ; that many offices of baptizing , churching , burying ( which i have known all to be performed at one assembly ) and yet require a strict , exact , constant duty of reading all , and every word ? did they foresee , that if the word be not constantly and duly preached , the greatest part of our people will not come to church , some thinking they may be idle and lazy as well as their ministers ; and others will go where they may hear and profit ; and for all this , did they require a strict , constant , exact conformity of ministers , notwithstanding age and infirmities , to read , perform all offices , and preach besides ? i will have mercy and not sacrifice , saith god ; but what say such hard masters as these ? 3. did the law-givers foresee , that in great and crouded churches , it is either impossible or inconvenient , and indecent , where the fashion is for men and women to sit promiscuously in pews , for all to kneel at prayer , and yet enjoyn them to kneel at the confession , absolution , and lord's prayer ? &c. did they foresee that deacons do baptize , and yet say in the margin of that book , here let the priest make the sign of the cross ? if there be no equity of construction , a deacon cannot lawfully use the cross in baptism . 4. did they foresee the resolution of the dissenters to persist ? the great danger to the protestant religion by our divisions , and penal prosecutions of them ? ( of which the papists have made great advantage ) and for all this enjoin a strict , constant conformity , or excommunications , and writs , de capiendo ? &c. i might add more queries , but i proceed to his reserve . this reverend man thought there was strength enough in his main body of arguments to bear down the whole force of the feeble moderate party . but to make all sure , he hath placed two reserves , the power of the king in his declaration , to stand to the act of uniformity , anno 1662. and the other , the power of the house of commons vote , of feb. 15. 1662. to grant no indulgence to the dissenters from the act of uniformity . now against this reserve , we are not afraid to come out with as great an authority as he argues under ; and we think , we have the better , because it is a later , and the fruit of twelve years experience . see the king's declaration of indulgence of march 15. 1672. and against the vote of the commons , of feb. 15. 1662. we will oppose more than one vote ; even a bill brought into the house of lords from the commons in favour of protestant dissenters : after that his majesty had cancelled his declaration of indulgence , which bill had certainly passed , but for want of time ; the parliament being prorogued till october 27. 1673 , before it passed the lords , as it certainly would have done ; the bishops then joyning with the temporal lords , and were willing to take away the assent and consent , and renunciation of the covenant . a bill in 1673. in favour of protestant dissenters is of greater authority , and we suppose built upon greater reasons , than a vote against indulgence in 1662. we might tell you of a bill for uniting protestant dissenters , read december 21. 1680. and other votes ; but it shall suffice to have overmatched a vote of that same house of commons in its younger days , 1662. by a bill of the same house in its riper age , 1673. and now , if i thought this arguing but in this point , unconvincing preacher could answer me , i would intreat his favour to ask him whether the law-givers of this act did foresee and provide against a change of their own thoughts and resolutions in reference to this very case ? and then , whether we are to take the sence and meaning of the law-giver from his first , or from his last and maturest thoughts and declaration ? but if they had remained unaltered ; the words of the act , and our declaration and subscription , being general , and not limited by any after-declaration of the same power , for a rigid construction , we are inclined to interpret them with the equity , and moderation of a known rule of law. benignior interpretatio semper capienda est . i have now done what i designed , and taking the defensive part , i shall not pursue the learned , preacher through the rest of this branch of the use , wherein he speaks , more of himself , than he doth to his auditory , of any duty that concerns them ; but had rather follow him a thousand paces in the practice of the christian duty of honest moderation , than give him one contradiction . and i do again profess , that i am extreamly sorry there is so much matter of just offence given in a sermon , and from such deductions of application , more suited to the times than the text ; wherein two sorts of men are marked with a black coal , the profest dissenter , and the viper , as the moderate conformist is called by this brother . but if it be so great a crime to be a dissenter and a nonconformist ? who are they who are most guilty of making dissenters ? they who urge a sense of conformity more rigorous than the law ? or , they who give a moderate exposition of general terms ? and who are they who do the best service to the church , they who by christian moderation bring them in , or they who keep them out , and will not give them the least harbour within their church-doors , but beat them out with opprobrious , reproachful girds ? i do observe , that reverend mr. baxter doth often give the rigid and milder sence of what is required by law , and the nonconformist , taking the words in the rigid sence , cannot conform . plea for the nonconf . sect. 9. we are sure then moderation doth not keep out , nor make the breach — . and having said thus much by way of vindication , we plead not guilty ; and taking conformity in the whole latitude for soundess of doctrine , holiness of conversation , for serious , and reverent , and rubrical order in worship , we are ready to endure a trial at any time , and they who condemn and arraign the moderate conformist , do at the same time condemn the governours of the church for a very supine moderation towards us , and drowzy negligence , in not saving the church from the moles and vipers , by executing the laws upon us , if we are such offenders . sect . iii. i have now done with one part of our vindication from the imputations thrown upon us on one side : we are obnoxious to many severe censures from another side , from many of our dissenting brethren , who wonder how we can do many things which they cannot , and for not doing them , have suffered for many years to great loss and hardship . it will be necessary to say something by way of apology to them ; which is the second part of our vindication . two things are most commonly objected against us . 1. the love of the world. 2. that we by our conformity have left the nonconformist brethren under the censure and ill character of factious and obstinate men , and have made them the less to be pitied in their sufferings , and their way of return to the service of the church as narrow and strait as it was at first . to the first we say , that those brethren that censure us , ought to keep out of the seat of judgment ; and that every man's motive is known to god , and should be observed by his own conscience , and its sentence attended to , either for repentance , or for peace . we make no apology for any corruption of mind , or affection . but we hope that many have been carried upon purer motives . to the second we can say , and we profess , that we have tasted of their cup , and it hath been grievous to us , to be separated from our brethren and fellow-labourers in the lord ; and are sure that many of them are glad that good men have conformed , and say , as some old nonconformists have said , if good men did not conform , what would become of the church of god ? the wiser , and holier , and moderate part of our brethren have been , and are the more charitable in their censures of us , and have contributed much to our encouragement , and are comforted to see the common salvation promoted by any hand , and the truths of the gospel with a good conversation maintained and kept alive . and we do also profess , it is more grievous to us to be judged of them that are one in christ , than to be reproached by others of a common or worldly spirit . and it is one part of the great unhappiness of our constrained and necessitated separation into two ways , that our mutual confidence , acquaintance , and communication hath suffered a diminution by it . but if we have with satisfaction to our consciences conformed , there are great reasons why we should , yea , more , we ought to put the most candid interpretation upon the laws and terms of our admission , that they are capable of , and abate the rigors of a private judgment as much as may be , for peace and communion in society . and our reasons for our conformity are these : 1. we are called to an office which we must perform and discharge , as those that shall give an account to christ at his appearing . 2. we cannot execute this office with freedom , except we come up to the legal terms . 3. we cannot but esteem it an unvaluable mercy , that the christian protestant religon is established by a temporal law. 4. it is meet that we submit to some test , by which our governors that protect religion , may have some reasonable confidence that we will be true to it ; and according to the nature and use of the things required , we make a difference between one and another of them ; and with a construction of charity , which thinketh no evil , we will take the things in the most favourable sence . 5. we must labour as much as possibly we can to spread , diffuse , and sow the word of grace , that true christianity , its truth , faith , power , and savour may become national ; that every corner of the land may be filled with the knowledg of the lord. 6. to this end parochial limitations do much conduce , ( wishing such a division might be made every where , more conducible to that great end ; or that more ministers , with comfortable maintenance , might be placed , according to the moving and extreme necessity of a multitude of souls ) ; and as parochial bounds do much serve to bring the knowledg of the gospel to particular families and persons , so a legal maintenance is necessary . 7. if there were not parochial ministers and ministrations , what would become of vast numbers of precious souls , even the far greater number of souls in the kingdom ? that this consideration may be the more obvious and apparent , and convincing upon their minds who differ from us , i will spread it abroad , and lay it open in some particulars . ( 1. ) the far greater number of the nation are ( i think ) baptized ; they are baptized into christ , entred and admitted into covenant with god by baptism , and these are to be instructed in the duties of a people in covenant , and trained up into meetness for the privileges of that covenant-state . the placing of ministers fitted for this work , to take care of the education of souls in the christian faith , and way of the lord , is as necessary , as the placing and fixing of school-masters in particular schools . and how the disciples of christ can be bred and brought up in a better , or so likely a way , is not obvious to our understandings . ( 2. ) tho the relation of pastor and flock is not founded on right of patronage , and episcopal institution and induction ; yet a pastor so legally sent , is obliged in conscience to the oversight of the souls of that people , and to exercise that office to which he is called and engaged towards that particular people ; and by his fixedness among them , he hath the opportunity and advantage of doing more good upon them , than if he were an ambulatory preacher ; and people have the great convenience of access to him in all cases , for instruction , and spiritual good , ( if they were disposed ) yea far more than if he did , as some physicians and lawyers do , that keep markets and market-days , which would be liker an occasional or necessary visit , than a careful inspection of a watchman . ( 3. ) he that resides upon his charge , hath the advantage of quiet and constant studies , continual employment , and may know the state of the flock , and what manner of preaching , and what subjects are most like to do them good , to do them the most and the greatest good ; and by a personal knowledg of the congregation , discipline may be more duly administred . ( 4 ) and not to multiply arguments in so plain a case , if we take a view of the great diversity of people in the land , divisions would multiply , prophaneness and barbarity , tares and wild grapes would in a short time over-run the field and vineyard , if there were not able and faithful parochial pastors . let us observe , 1. the great numbers of those who are persuaded of this way of worship , that it is not only lawful , but acceptable to god , and safe and profitable to them ; why should not care be taken of them , that they may enjoy the liberty of their judgment , and be provided for . 2. here are those who are educated in this way , to whom it is become familiar , and who are prejudiced against other ways , with which they are unacquainted : if respect were not had to these , they would suffer loss , and be in danger of temptation and seduction . 3. here are o how many grosly ignorant , prophane , stupid , negligent ! and these would yet degenerate into a worse kind of men than now they are , as bad as they are , if there were not a face , profession , and exercise of religion maintained among them . fear , shame , custom , conscience , conformity to others , do sometimes bring these to sit under god's ordinances , which may be successful upon them , to work them to some knowledg of god , and eternal life by christ , and to keep them in awe of god , from running out into paganism , or brutish atheism . but if there were no inspection or care taken of them , they would grow more careless of god and themselves , and plead the negligence of ministers , for their gross negligence of themselves , and the things of god. they little care what becomes of them already , and retain but a little sense of god and godliness now ; but they would quickly throw off all , if they were left out of the ministerial care. 4. here are many young and aged , weak , impotent , lame , sickly , that cannot go abroad to seek the bread of life ; if it were not brought to them , they would also perish . 5. here are many ( tho alas too few ) sober , awakened , careful , diligent , and holy souls , both weak , and confirmed in this way , that would suffer great loss , make less proficiency , decay and languish , and be in danger of temptations peculiar to them , if the lord's day were not constantly spent , and each part of it filled up with ordinances , at a convenient distance from them , or nearness to them . and to make this distribution and distinction of persons within these bounds , argumentative and conclusive , i must add , that if wise , orthodox , able , skilful , diligent , painful ministers , which i take the moderate divines of this church to be , had not , and did not conform , in what a broken , divided , confused state had we been many years ago ! for in the dark , mistaking , and divided condition of the nation , men that study and maintain the doctrines according to godliness , that preach the truth as it is in jesus , that distinguish between essentials and accidentals , between fundamentals and ornamentals ; that lay the greatest weight upon foundations and necessaries ; that press the weighty matters of the great commandments with greatest urgency , and hang the garnish upon their proper pins , provide solid food for hungry and sound hearts , and keep the family best together ; these are the men that draw others in , and keep them in that are brought in . extremes would never stand so nigh as they do , if moderation did not come between them . there are no men so fit to state our controversies , none so fit to give every truth it s own place , as men of inquisitiveness and temper : none can better take in , or cast out , try and weigh gold , and make allowances , than they : they give to god the things that are god's ; to caesar , the things that are caesar's ; to pastors , the things that are pastors ; and to people and flocks , the things that are theirs . they can distinguish between enemies and friends ; maintain a christian , necessary opposition against the enemies , that they may not spoil us , and take from us what we are entrusted to maintain and keep ; and make accommodation between mistaking and suspicious friends . all kind of good qualities and graces meet in the most considerable degree in the truly moderate : they follow not copies , but originals , look into things themselves , and gaze not upon images till they dote upon them ; form a judgment upon the disquisitions of reason ; take the true measures , as far as they can attain , of things and persons , and keep the rule of right-judging : their wisdom and experience procures a candid respect to their judgment and example , yea , even to their tolerable , and by them unavoidable mistakes . they who walk in the way of god , chuse to follow them , because they lead by a double light , the one of sound doctrine , the other of holy example . and if any men in the world can allure and draw , convince and satisfy men of other minds , they are the men who are endued with that gift ; for they move upon the weight of reason , and persuade with affection . all that are truly pious are drawn and allied to them by their piety , or comprehended in their charity : they can keep pace with the strong , and yet are careful not to leave the weak behind . the moderate man accommodates and suits himself to all , not by a servile flattery , or affectation of popularity , but by an imitation of god , who doth good to all , and an equal distribution of just proportion of honour and duty , of kindness and charity to every man. in a word , his aims are high to bring glory to god , his endeavours are constant , his submissions to god's teaching and will are humble and subordinate ; he takes and follows one rule for himself and others ; he labours to bring the irregular to that rule , and to keep them to it , that desire to walk by it . he values what and whom others disesteem ; he keeps what others throw away , and regains what others lose . he is neither too hot for others to touch , nor too high for others to reach , but the servant of all , to gain the more . he is the fittest man in the world to set things right that are amiss , and to keep things right that are so . no man can sooner see an error , nor pardon it ; no man studies more to magnify god , and christ , and his office , and to nullify idols , and images , and fancies ; no man more steady to things immoveable ; no man sooner drawn to change mutables upon great reasons , to preserve immovables ; no man more set to gain christ to himself , and souls to christ ; no man hath less to say for little things by way of contention , and no man can say more for them in reason and argument , nor more for great things ; no man easier persuaded to peace than he ; no man more persuasive to reconcile man to god , through the reconciler christ , nor to reconcile men to men , or christians to christians . had not he conformed , many would not , that have . and if the extremes of conformity and nonconformity abate and meet , or endure one another in the same nation , they must come down and up to moderation ; both extremes must be bent into a ring of comprehension and unity , by moderation . sect . iv. and since moderate men have conformed , there is very great reason why they should retain and exercise this moderation towards all men , even towards them that dissent from them , on every side . and i will assign , first , general reasons , and then more particular , fitted to the several parties that are among us . first , the general reasons are of these many kinds : 1. because we are christians , under a particular obligation to this duty , let your moderation be known to all men , urged by a mighty reason , the lord is at hand . 2. because we are christians , we should form our conversation according to the pattern of our heavenly father , and blessed saviour , who governs and keeps the world and church together by moderation . 3. because over and above the goodness of nature , we are obliged to put on christ , and to walk in the spirit , which is a spirit of grace , and whose fruits are , love , joy , peace , long-suffering , gentleness , goodness , faith , meekness , temperance . 4. because we are under the government of christ our king , and his holy spirit , by his holy and good laws ; and therefore we ought to be the most exactly governed persons in the world ; and being so , we are not only to refrain from the irregularities and excesses of our thoughts and passions , words and actions , but to be and act conformable to the very image and example of christ ; and being so governed , we exercise a temper towards all men , in all things . 5. because we are to save and order our selves , to gain others to what is good , and to keep humane and christian society together , in love , righteousness and peace , which will fall to pieces , except kept together by temper and moderation . 6. because the most wise and experienced , the most pious and learned , the best-acquainted with god , his laws , his ways ; the best-acquainted with the history of the christian church , and make the best use of it , with humane nature , and its welfare and government ; the most publick spirits , and best men , have been the most moderate . these are some of the general reasons ; the particular reasons are many , with regard to particular persons , of differing persuasions . 1. because we are but disciples and learners , in an imperfect light , and that light diffused and communicated to others , as well as to our selves , we cannot enquire and search , nor find out and retain the truth , without a temper of humility in our enquiries , and of zeal and love in our acquisitions of the truth ; and we must know , that others have their share of reason and light , as well as we . 2. because we must acknowledg any spark of light and truth , shining in the arguings and tenets of others , and must be ready to close in with truth where-ever we find it ; and to persuade , or be persuaded , that we may close , or bring others to a closure with the universal truth , which can never be without moderation of judging of our selves and others . hence we are to shew our moderation , ( 1. ) towards our enemies ( i wish we could give them another name ) of the popish church : 1. in a modest investigation into matters of difference . 2. a just state of questions . 3. a rational divine proposal of arguments , both offensive and defensive , drawn from the light of nature and scripture . 4. that we may convince them , that we are not against them out of opposition and faction , but because we cannot part with truth , nor subscribe to , nor entertain their errors ; we will acknowledg any truth that is professed among them . 5. we would live in the exercise of holiness , love , peace , and forbearance , as far as we can with safety to our souls , and the souls of others , as far as we can with safety to our lives , and just rights . ( 2. ) towards other dissenters we exercise moderation , 1. because we agree not only in fundamentals of religion and government , but in the necessary adjuncts of worship , and design of advancing our christianity in doctrine , heart , and conversation . 2. because there are among them men that are strong , and of great attainments , and they have reason to satisfy them , as we have to satisfy us . we had rather close , than peremptorily insist upon opposite reasonings , as knowing it is a great duty to communicate together , to love , and forbear one another . 3. because there are also such as are weak , and we can never instruct , convince , and persuade them but by moderation , allowing them time to think of things , as well as proposing to them what is fit to be thought upon . in a word , the matters in controversy are less and fewer than the points of agreement ; we had rather close in the greater , than break for the smaller , which are things in which we ought to shew our moderation . sect . v. 1. because they are matters of great difficulty , determinable only by exact prudence , in a due observation of a great variety of circumstances , which do much change the countenance of things . 2. because they are matters of controversy between studious , wise , and pious men. 3. because they are in themselves matters of small moment , some of them being but hay and stubble , in comparison of the foundation , or of gold and silver ; but mint and annise , in comparison of the weightier matters of the law. 4. because they are matters of christian liberty . 5. because they are matters that occasion too much scandal ; they who do them , offend the weak that scruple them ; and they who omit or refuse them , offend them that require them . and suppose that some that are now weak , may out-grow the weakness of understanding and judgment , yet there is a succession of weak ones , following one another , of babes that have need of milk ; and by consequence there must be a continual exercise of moderation and condescension . 6. we cannot deny them the benefit of our moderation , because there are matters of as great , and greater moment to the life and honour of religion passed over , or not punished in some that are most averse from them , as any thing which they hold and insist upon , and make the reason of their dissent from us . 7. if there be any pity in us to poor erring souls , we must shew it in moderation ; know we not that we our selves are subject to errours ? that many err unwillingly ? that all have not a capacity to judg ? nor means and leisure to be inform'd ? that many are prepossessed , prejudiced , melancholy , overturn'd by passions ? do not we know the power of a scrupulous conscience ? that there may be honesty of heart in loving god and holiness , in hating sin , and desiring to please god in his worship , that cannot dispute , nor understand an argument ▪ nor our distinctions ? how can we save some with fear , making a difference , but by moderation ? o how merciful and indulgent is our heavenly father to many weak , froward , pettish , complaining , sickly , staggering children ! and should not we be like him ! if we cannot convince them by clear , and to us satisfying reasons , by love and beneficence , by all courtesy and endearments , by painfulness in our callings , commending our selves to every man's conscience in the sight of god , by holiness , and exemplary lives , we are at a loss ; the weapons of our warfare being only spiritual : we will commend them heartily to god , and if we cannot gain them , we will be very careful to give them no just cause to depart from us , by denying any thing within our power to grant them . 8. there are not many things of which most men can be very confident ; and one great and common cause of confidence , is their abounding in their own sence , and not knowing what contrary parties can say for their persuasions : there is hardly any matter of controversy between the conformist and nonconformist ; but there are different thoughts of the very same things among conformists themselves : there is good reason therefore why we should be sober and modest , which are some some of the vertues that moderation is exercised in . 9. on the other hand , we are sensible , that obedience , peace , order and uniformity are great things ; and on the other hand , i think no man can think that the things , which are the instances of obedience , which are said often to be things indifferent , to be under-valued . if i say the harm and danger of precious souls , are of far greater consideration . if we think then , that if authority think sit to silence the controversy by the removing the matters of those things , not good , or necessary in themselves , that the salvation of precious souls may not be obstructed by a rigorous exacting of them : we make but a moderate estimation of them if we think them of less moment than the good or evil to souls for whom christ died . better the controversies were buried , than that souls should be endangered to perish for them . and though touch not , taste not , handle not , a needless scrupulosity , shiness and displeasure against them , be the cause of irregularity ; yet it must be acknowledged that a zeal for ordinances , without unnessary rites , is laudable , and a zeal against rites is not so much to be blam'd , as the evil to be fear'd on the other hand , to those many erring and superstitious souls , that think ordinances are not ordinances without them . we cannot rhetoricate upon them as some men do , that they are helps and ornaments to devotion , that they are edifying in their nature and vse ; for if so , they are necessary , and the ordinances are maim'd when they are taken off . we know no inconvenience or dammage , but good to have followed the abolition of many ceremonies formerly in use , for some of which as much may be said as for these in use . and two things prevailed upon our reformers to lay them aside : 1. their multitude : 2. and principally , because they were abused by the superstitious blindness of the rude and unlearned ; and partly by the insatiable avarice of such as sought more their own lucre than the glory of god ; that the abuses could not well be taken away , the things remaining still . of ceremonies , why some be abolished , &c. we have not omitted to instruct our people in these things , and yet many attribute too much to them ( and those that look upon them as they are in their nature and use , cannot be stiff for them : ) there is as great reason to forbear them that scruple them , as them that are too fond of them , not to say too superstitious ; to the one they are a stone of stumbling , to the other they are a part of the building . and setting aside the authority which commands them , and may withdraw those commands without detriment to religion ; they who say the ordinances had them not , have as much at least to say against them , as they have , who cannot be without them . we are indulgent to these , who err from the doctrine of the church concerning them ; as obedient children , we do heartily wish we could be as indulgent to those who are of a different mind , and as far as we may , and in some things we may be tender towards them , we cannot but we must use an honest moderation . sect . vi. and if it were not that we are to shew our moderation to all men , we could not forbear complaints and deep resentments of the carriage of our conforming brethren , who in many sermons and printed discourses , do represent us as if we were a dangerous sort of men , to church and state. we are not insensible of the things in which we cannot , and therefore have not concurred with them , which may give them offence . we have not declined , when we had occasion and opportunity , to give our reasons for our forbearing , or refusing to make up the number with them , with which we are still satisfied , and never saw any reason to change our judgments , and to give us cause to repent , as for an omission of any duty . but we will stedfastly shew a moderation of meekness and patience , and bear what 's fit for us to bear . we will not make our loud complaints under the many censures , representations , and misconstructions that are thrown upon us ; for indeed they are but a bundle of sticks and not of rods ; and by our moderation we will pile and bundle them , as protogoras did his bundle of sticks , so handsomly , that they will be lighter by their bundling up . but why we should be misrepresented to the world we can see no cause , but what calls for our commiseration . it is some kind of surprize to us to read and hear in publick what hath not been as much as whispered to us in private . and before , we are told of offences in private , and before the church be told of us , to tell of us to the magistrate and to the world , is not regular nor friendly . to declaim against us for moderation ; truly so called , would be to commend us to the world and to good men. but then that we may first dy and stink before we come to be formally prosecuted , that we may be suspected and then hated , and then used we know not how ( nor we know not why ) we are painted in the colours of the fowlest fellow in the dock . but we are sure this paint will not endure the fire ; not this oratory to be taken for evidence , before a just tribunal : neither can we see such propensity in so many men to fall in love with moderation , that there is some need to paint her as an odious creature , to take them off . the charge against moderate men , consists of many articles , to all which we make a short defence . 1. we have given legal security to our governours in church and state. 2. we endeavour to perform all duties without offence . 3. our moderation is our conformity to christ , and his gospel , to the doctrine of this church . 4. as the law is our rule , so it is our security , and we rest under it . 5. when we shall stand in need of favour , we will thankfully accept it , but think it our duty so to live , and carry our selves , as little as may be not to need it , though we know , nullum ingenium placuit sine veniâ . 6. we are strangers to that part of history , which preserves the memory of mischiefs or ruine , brought either to kingdoms or churches , by moderation , or moderate men : we are utter strangers to any undermining practices ; and if our words be not taken , we can endure a trial , and therefore know no reason for this giving notice to the magistrate , or the world , to beware of moderate men. we never heard that sitting even , ever overthrew the boat. but on the other hand , we know what moderate men have done to settle , compose , reform , to preserve states and churches . 7. our government is justly celebrated for its admirable temper and moderation : certainly moderate men are never like to overthrow that which comes so near their own temper : and if its peace be ever disturbed or broken , it cannot be by them who are men of peace , as all moderate men are . the most we can desire , is a prudent accommodation of some laws to the present age , and the necessities thereof , as our fore-fathers did to their times upon no better reasons ; for we know no standing rules for perpetuity , but those of our blessed saviour and his apostles . sect . vii . if there be any vertue , if any praise , we should study , think upon , acquire and exercise moderation . i shall not discuss whether moderation be a single vertue , or a cluster of vertues ? whether it be a grace adorning the christian court ? or , rather a queen that governs and imploys other graces in their several services and offices ? we are sure that mankind was first spared , and afterwards restored , and ever since governed by divine moderation . man's first constitution was tempered by moderation : there was an union , or a combination of heaven and earth , of spirit and body , to make him up compleat and perfect man. an excellent happy creature ! visible between the creator and other creatures in a middle state of freedom and obedience to his maker , and of dominion over other creatures , lower than angels in respect of his earthly extraction , equal to angels in respect of holiness , above angels , because of his dominion , and authority to stamp what name he pleased upon the creatures . and once more see the moderation of the disposal : adam had the name and subordinate power , but god retained the absolute soveraignty . god had the right to bestow them , adam had the use of them , because he had the need , and was to have the comfort of them . had he kept this middle station , he had continued happy ; but aspiring to an extream of ambition , he fell to an extream condition of poverty and misery . in this state goodness and forbearance did first forbear him : god stays till the cool of the day before fearful adam heard his voice , that he might have time to study if he could find a remedy , or find some shift , or lye down at the feet of mercy , which was not promised to him before . infinite mercy did interpose between holiness and justice , and the inexcusable offender , whose excuse made his case the fouler . what course did god take to save him ? he went a middle way by a mediator , god and man. grace shall save the sinner , and righteousness lose nothing thereby : the law broken shall be perfectly fulfilled ; the curse shall be born , and taken away by him that bare it . every man that is saved and called , is put into a middle state of grace in this life ; he is advanced from a slavery to a sonship , but a son under age. now are we the sons of god , it doth not yet appear what we shall be . and ever since sin made the great and lamentable alteration in the world , by bringing in death among us ; god hath governed it by a glorious perfectly divine moderation . he governs , commands and judgeth by a law that is holy , just and good , and so his ways are equal . they are the best and happiest men in the world , both in themselves and to others , that are renewed after his image , and act according to his laws in imitation of him ; and they are they who are the most moderate , that govern themselves and govern others , or are governed by the rules of moderation . a moderation of elements and humours makes the best constitution of bodies ; grace and vertue gives the best temper of soul , which keeps the mean between the excess and defect ; and in the state of grace the exercise of grace is the shewing of our moderation . christ , to whom all things are committed of the father , rules his church by it , and all the members of it are to shew it to all men ; to them that are without , and to them that are within . this is like the stifness and flexibleness of the nerves and arteries ; the soft and smooth ends of the parts and members of the body , where they joyn and meet . in a word , moderation is the ballance of the ship , and the cement of the building , the just proportion of the mystical body . if the whole body were an eye , where were the hearing ? if the whole were hearing , where the smelling ? &c. but god hath so tempered the body together that there should be no schism in the body . 1 cor. 12.17 , 24 , 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; vno quodam temperamento inter se conjunxit , adeoque conglutinavit : dr. slater in loc . all christians are joyned together by one temperament , that there might be no schism : that 's god's design , to prevent division , and casting out , or cutting off of members , or any carriage of men of higher gifts , to offend , and neglect the inferiour and weak . and the words of the grave and excellent musculus ( in 1 ad corrinth . c. 12. v. 25. ) , are worthy a recital . significat ipsissimum esse schisma ecclesiae , quandi membrae illius ab hac sum mutuâ solicitudine aliena , quiquid tandem verbis ac ritibus prof●tiantur . for the unity and integrity of the church ( saith that excellent man ) doth not only consist in an outward conformity of religion and ceremonies ; but also , yea and more , in the consent , concord and unity of the mind of spirit . detur autem è tot millibus ecclesia una , in quâ mutua ista membrorum cura vigiat , & locum hoc genus schismatis non habeat , quo planè schismatici sunt ecclesiarum capita & praesides , quorum pectora nulla inferiorum membrorum curâ tanguntur . the very head of schism , which divides it self into so many channels , rises from disaffection ; and mutual care and fellow-feeling of the sufferings of any member , is the effect of this temperament ; and the cure of schism is effected by the application and exercise of love , care and sympathy : and the schism so plainly spoken of in 1 cor. 12. might , one would think , come sometimes into the consideration of men who insist upon other notions . according to this admirable temperament and moderation , making such a connexion between the superiour and inferiour , the stronger and weaker members of this body , hath our saviour , the head and law-giver , made those general laws for the perpetual government of his church : and in the first councel of the apostles and elders , they determined that controversy and debate with great tenderness and respect to all the members of the church , not laying any other yoke upon the necks of the disciples , than things necessary , acts 15. and the same mind which was in christ jesus and his apostles , should be in all christians , as to this very grace of moderation , and duty of shewing it to all men. and because it is a grace which we cannot be without , and having attained it , must not conceal but shew it , i will detain you a little , while we look into the text where it is enjoyned us , and wherein the glory of christ is much concerned and seen . in the text philip. 4.5 . the word in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cannot be rendred by one word ; one word cannot hold its signification , say some learned men : it is rendred mitis , aequus , facilis , mansuetus , tenis laudabilis , sedatus , moratus frugi , modestus , civilis , prelus , in constantine's lexicon . by christian expositors it is rendred , modestia , moderatio , lenitas , aequitas , humanitas , candor , probitas , meekness , clemency ; in our english bibles , it is englished clemency , acts 24.4 . genteel , 1 pet. 2.18 . gentleness , tit. 3.2 . jam. 3.37 . 2 cor. 10.1 . patient , 1 tim. 3.3 . and to find out the meaning of the word ; learned men give the etimology of it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , like , equal , even , agreeable : so musculus and zanchy , or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cedo , to give place , or yield , as zanchy and others . it is a word of a vast extent , and a vertue of general use. it is known sometimes by its contrary , sometimes by its company , sometimes by the quality of the persons of whom it is required , or by whom it is exercised , and the various objects upon whom or which it is acted : in a philosophical sence , it is as much as that which is decent , meet , convenient ; in a legal , it as much as equal , to which rigor , or exact , strict , justice is opposed , and too large a remitting or evacuating of the law , and it is to be shewed in the constitution , interpretation , and administration or execution of laws ; and it is very commonly taken in this sence : but we must search for it in the theological or moral sense of it ; and in the strictness and limitation of it to christians , let your moderation be known , and in the extent of its object , to all men : which doth include all matters and occasions of conversation . it is here rendred in a word of a large signification , that signifies as much as rule and government , and the observing of the just mode and mean of a christian carriage ; and is as much as behave , carry , govern your self so towards all men as under the eye , and as ready to give your account to the lord , who is at hand to judg and reward you . this moderation , temper , or government is internal and secret , or external ; and that either publick or private , according to the place and condition of the person , as his occasions are of conversing with all kind of men , in all manner of conversation , whether publick or private , religious and civil . the regulation of a man 's own self , is pre-required to the regulation of his conversation towards all men. it cannot be expected that i should run out into a large discourse upon this excellent subject . we may , with great profit , read the excellent discourses of eminent divines upon this text , such as mr. perkins , bishop reynolds , bishop wilkins , mr. joseph hill , in the morning exercises at cripple-gate , serm. 16. and mr. evans , in his sermon before my lord mayor , hath spoken upon some things very clearly and well . that which remains of my design ( having wip'd off the aspersions , or if that be too hard a word , and calls to mind some unhandsome usage , having washed off the colours that made the moderate man look with a dark and doubtful countenance , unlike himself ) is to represent him , if not exactly , yet in some of his noble and amicable accomplishments . and that we may take him right , the copy is to be taken from the divine hand , and pencil of the holy ghost in scripture ; for we do not now look upon him , as in a state of nature , and mere morality ; but of christianity and under grace . but if you looked upon him in the state of morality , you would most admire him of all men in that state ; he is the fairest of men , among men crept out of darkness , and the pit of corruption , into a light adorned and beset with the most compleat suit of moral vertues . but alas ! the moderate christian , the most perfect piece of grace in this life , is but an imperfect piece , if you turn up the robe of righteousness in which he is justified before god , and view him , as having sin yet dwelling in him , and groaning under his body of death . and it will prove too true of the unskilful hand that represents him , as pliny said of painters ; pictores pulchram absolutamque faciem raro nisi in pejus effingunt . first ; a moderate christian is a man renewed after the image of christ ; if he is not renewed , with all his acquisitions and formalities , he is but an heartless image of a living image of his maker . hence you may understand that the reason why there are so many exorbitancies , extravagancies , and excesses among men , is , because there are so many that prove not to be real living christians ; and why christians themselves are defective in their moderation , is , because they are short-sighted , too much conceited , and not enough mortified . secondly ; he is the wisest , best , and happiest man , that is most moderate : the wisest , because best ; the best , because wisest ; and the happiest , because best and wisest . 1. he is the wisest man ; for he is endued with the highest and divine wisdom , that which comes from above , from whence he is also born : the wisdom that is from above , is first pure , then peaceable , gentle , ( or moderate , the very same word as in the text ) and easy to be entreated , full of mercy and good fruit , without partiality , and without hypocrisy . jam. 3.17 . 2. he takes the sure way to be wise : for , 1. he goes for it where it is to be had , and by such means as the giver of wisdom doth direct him : if any man lack wisdom , let him ask it of god. he asketh , and he receiveth . 2. he ceaseth to be wise in his own conceit , and becomes a fool that he may wise . 3. having obtained wisdom , he considers his latter end , his highest and chiefest end and good , and all means tending to it . 3. he advanceth in his wisdom , 1. by observation and imitation of the only wise god , and christ , who is the wisdom and power of god. there is a likeness in his renewed nature of the properties and communicable attributes of god : and as god doth manifest the glory of his attributes in the government of the world , especially his church and peculiar people ; so he is a follower or an imitator of god , ephes. 5.1 . and he never errs , but when he deviates from his example . 2. he walks by a law , which maketh wise the simple . 3. as god is his end , and the law directs him to it , so he keeps his end in his eye . ii. he is the best man : for altho he is defective , and often out of order , yet he hath , first ; the best-temper'd soul of any man. he hath the best soul ; for , 1. he hath the best mind or head. 2. the best will and heart ; and by consequence , 3. the best qualified affections and passions . 2 dly ; the most regulated sensitive appetites . 3 dly ; and by consequence he lives the best life , and doth the most good in his place and calling . 1. he hath the best-temper'd soul and spirit , for he hath the best mind or head. he hath the best mind , 1. for apprehension . 2. discretion . 3. dijudication . for , ( 1. ) he is illuminated by the spirit in the law , which enlightneth the mind ; he hath an understanding given him ; he perceiveth the things of god. ( 2. ) he apprehending , 1. things of a contrary nature , as good and evil ; 2. things good , but in differing degrees ; 3. things of an indifferent nature , capable of being good or evil , according as they are used ; he discerns between things and things . ( 3. ) by dijudication , or an act of judgment , he separates things evil , to be rejected ; things good , to be embraced ; things indifferent , to be used or let alone , according to use , end , and circumstances . and now we may call a moderate man , an understanding , discerning , judicious man. he is judicious , and hath three sorts of things before him : 1. matters of faith. 2. matters of opinion . 3. matters of practice . ( 1. ) in matters of faith , necessary to be believed to eternal life , there is no place for moderation , in the common sence of moderation ; for we must earnestly contend for the faith which was once delivered to the saints . a moderate man , taught of god , is zealous in all things which he ought to hold fast ; and this zeal in its highest strain , and advanced , is but moderated and directed according to the everlasting importance of those precious and necessary things . ( 2. ) in matters of opinion , probable , but not evident , he is only stiff and zealous according to their derivation and tendency : if grounded upon scripture , he is so far zealous , as he is in love with the word of grace and truth : if they tend to god's glory , and man's spiritual good and salvation , he is so far tenacious of them , as he apprehends their tendency to be to promote that . but he is moderate in matters of opinion , reconcileable to truth , consistent with holiness and charity ; he contends not for or against these things , but with modesty and sobriety . ( 3. ) in matters of duty and practice , such as respect god and man ; these stand in a different degree , and according to their place in god's commandment , a moderate man doth intend or remit , rise or fall . and all these things may be matters of debate and controversy ; and in the controversy he makes a difference of , 1. things , 2. persons ; and governs himself according to the rule of god's word , right reason , and prudence . 2. his head hangs not loose , but his heart and will is become conformable to his mind ; and so his heart and will are made better by the goodness of his mind , his mind being enlightned , and a judgment passed upon convictions of good and evil ; so he nills the evil , and wills the good. he understands and knows what god declares and pronounces ; he judgeth in himself according as god pronounceth ; and willeth and nilleth , according to his judgment ; and being obedient to his judgment , he is a consciencious man. and hence another true part of the character of a moderate man appears : a moderate man is a true-hearted , honest , sincere , consciencious man , and therefore comes into the rank of the best of men. 3. and by consequence his affections are the most orderly and regular . he loves that which is good , approved and commanded of god ; hates that which is hateful , disallowed , and forbidden of god. it is a hard work to moderate the affections and passions ; it is a work for grace , vigilance , prayer , care , and time ; a strait hand must be kept upon them , with a watchful eye , or they will flie out like a mettall'd horse . they are easily moved , and put out of order by a watchful tempter , who hath the advantage of a constitution of body in every man , and knows how to come upon us by surprize ; but no man sits so even in the saddle , as a man of a moderate judgment . if he cannot prevent their flying out , he can soonest restrain them , and recall himself . and if his affections are inclined or hang by a partiality , 't is towards real good man , and for that which appears in them , which is most worthy of our strongest love , namely , god and godliness . and he is not inexcusable himself , who is apt to excuse them whom he hopes god will pardon ; yet still his judgment is not perverted from a right judgment of sin and infirmities . a moderate man is subject to commotions , but he allays them soonest , and keeps an eye and a guard upon them . thus you have seen his inside , his head , heart , and affections , the inward goodness of the best man. now observe the moderation of , 2 dly ; his sensitive appetites . god's word revealing to him a kingdom , a treasure , a crown in the world to come ; and god's spirit convincing him of that glory and blessedness , and drawing his heart to things above ; the same word convincing him of the vanity , temptations , and danger of the world ; and his own judgment and experience weighing with him , he grows , as his faith and love to god and heaven grows , most indifferent , cool , and slack , or in one word , moderate toward the things that are in the world. ( 1. ) he grows moderate in his desires and pursuits , looking most to his duty , and the right use of the things of this world. ( 2. ) moderate in using and enjoying them . ( 3. ) moderate in bearing the crosses , disappointments , and losses of them . and hence he commends himself to us as a temperate , contented , patient man. 3 dly , and lastly ; he is the best man , lives the best life , and leads the best conversation . the inside being made clean , the outside will not be endured to be unseemly ; the tree being made good , the fruit is good . here i need not speak , 1. of his conversing with god , which is , 1. dependent upon meer mercy , the mediation of christ , and the assistance of the spirit . 2. reverent , as becomes dust and ashes . 3. fervent , as a needy creature , in solliciting his happiness and salvation . nor , 2. with himself , which is intimate , impartial , frequent , as having work enough . but , 3. with others . and in his conversation with others , in what place , rank , or calling soever he is placed , he labours to govern himself according to the rule of his calling in general , as a christian , according to the gospel ; and of his particular calling , whatsoever that is . and he is a man that minds his own business , and is no busy-body in other mens matters , and acts from a threefold principle , 1. of self-denial , 2. of charity , 3. of righteousness . 1. he leads his life according to the principle of self-denial . if self be in the scale , the hand of moderation can never hold the ballance even , but when self is denied . he desires only so much of the world , as may help him in his duty and way towards heaven , neither poverty nor riches , but food convenient . he stands in no man's way that climbs for preferment , envies no man in it , justles no man out of it . he modestly refuseth what others ambitiously seek , and soberly useth what others abuse . ambition makes him neither head of a faction , nor emulation to follow a party . he serves no interest in the world , but god's . he knows he should have the same mind which christ also had , that he should not preach himself , but christ ; nor do as they who seek their own , things , but , like timothy , seek the things of jesus christ. 2. he walks charitably . if he hath faith in doubtful things , or things indifferent , he hath it to himself ; but he hath charity to others : his charity extends to enemies , to pray for them , to relieve them , to forgive them . he is charitable , even to hope all things that are hopeful , to believe all things that are credible ; he is charitable in constructions of things doubtful , and in his censures of men and actions . he is a man of so much love , that he is a man of peace . 3. he walks equitably . he is ready to receive according to the same measure he distributes : whatsoever ye would that men should do to you , do ye even the same to them . and this hath respect to all sorts of men. he gives to all their due ; to superiors , honour , tribute , and obedience . the moderate man is not turbulent to the government , but to his power supports it , and doth not shake it . if controversies arise about his civil rights ; 1. if the things be sufferable , he suffers wrong ; if not , 2. he seeks then by just practices to attain righteousness . 3. he dares not revenge ; for that is to be unjust to god , who saith , vengeance is mine . if in religious matters : if about the foundations and vitals , he is tenacious of an iota , zealous and resolved ; but useth soft words and hard arguments , as holy mr. dod said , aiming to recover truth , and not to revile persons . if about things meerly accidental and ceremonial , 1. he thinks , as our reformers thought , that christ's gospel is not a ceremonial law ; but it is a religion to serve god , not in the bondage of the figure or shadow , but in the freedom of the spirit . of ceremonies , why some be abolished , &c. 2. that decency and order is necessary to the solemn worship of god , and only such things as are reducible to those two heads . 3. edification is one end and fruit of ordinances and duties , and not of ceremonies . 1 cor. 14.26 . our glorified saviour gave gifts to men , when he ascended , and gave apostles , prophets , evangelists , for the edifying of the body of christ ; upon the same reason , to the same end , from the same goodness , he would have given ceremonies also , for the edification of the body , if they had been necessary . 4. he rarely and unwillingly engages in the disputes about rites and ceremonies , having reason for his practice , he would have his practice pass for a reason . these disputes often run upon great mistakes , in the state of the questions , mis-applied scriptures , prejudices pass for arguments , and they blow up heats , waste time , enfeele men in the performance of great duties , and do more frequently end in divisions , and separation of minds , than satisfaction . 5. he hath a respect to the customs of churches , which commonly are sitted to the genius of their countries , while they retain their innocency . he can use ceremonies , well washed from superstition , in his own mind and practice , by sound doctrine . he is not ceremonious in the use of ceremonies , as religious divine things commending him to god ; and yet there is no man more ceremonious than he , for he useth them but as ceremonies , with respect to men , as human things ordained by man's authority . artic. of the church 34. 6. he doth not wonder that some men are zealous for them , when he considers their reasons ; nor why others are against them , when he considers theirs . if he can give himself a reason for their use , he may use them upon his own reason , tho not upon other men's : but he cannot see a reason , why they who cannot bring their reasons to them , should be compelled to use them , should be buried alive , or excommunicated for their non-observance of them . a diversity of ceremonies makes not a diversity of religions ; they that think so , are tainted with superstition . 7. he cannot see how our blessed reformers could well do otherwise than they did , considering they were but few , not enabled with the gift of miracles , the gracious king young , the nobility factious , the priests and popish bishops numerous , the people superstitious , and the government had enough to do to preserve it self ; a moderate course was necessary to be taken ( which is highly applauded by the learned mr. hales , in his sermon of dealing with erring christians , ) with respect to the papists . and now , if he may be so bold as to speak his opinion , it is moderation , and it is but moderation , that respect should be had to the present times , and the dispersion of protestants dissatisfied all over the land. these are not the things that will ever bring in papists ; for they have more of them than we have ; and if they came over to us for the sake of these things , it would be so much the worse for us to bring in papists , except they leave all that was meant by the old word papistry behind them . 8. he takes the whole text together , all things are lawful for me ; ( i.e. all things indifferent , neither good nor evil in their own nature ) but all things are not expedient . all things are lawful for me ; but i will not be brought under the power of any . 1 cor. 6.12 . when they manifestly prove inexpedient , or when any soul is brought under the power of any of those things in themselves lawful , in their use they cease to be so . he observes and uses things lawful , when they are enjoined by lawful authority ; but when he finds them inexpedient , and do not further the gospel , or when souls are become subject to them , he cannot but wish the things in debate were left out of the laws , or left at liberty . and now he cannot but stand indifferent to things that are indifferent . iii. lastly ; lest i should forget my self , take the last sight of a moderate christian , and you see him to be the happiest man alive : 1st , happy in himself , and happy with respect to others . he is happy in the best temper of mind , happy in a clear discerning and judgment , happy in well-governed passions , not hurried , inflamed , and transported , not blinded by partiality to self . he maintains and keeps up the banks of sobriety , against the breaches of intemperance ; he lies dry , when others are under water . he is a lover of peace , a moderator of strifes , and by that means there is peace in his borders , when others are in wars and contention ; yet he is not so tame , as to be run down with insolence , or turn his back upon true religion , and leave it to the abuses of atheists , papists , hereticks . he is happy in the large and quiet possession of contentment . 2dly ; he is happy as an instrument of good to others , by bringing things out of disorder , into order ; by restoring a crazy , sickly state , into a happy temper . and it were happy , if they that use desperate applications , did in time observe their operation , and all the symptoms one with another . moderation looks on , and knows , that at last the father of the family must call her in , and commit it to her to recover it , and direct it to preserve its health . lastly ; if the moderate man cannot escape trouble and sufferings , he is happy in possessing his soul in patience , and that god will by his grace help him to keep possession of his soul ; and when his soul is dispossessed , the lord will commend him as a wise steward , that used moderation , in writing down fifty and fourscore , for an hundred that was due , and give him his reward . this moderate man is now out of fashion , but ( says dr. fuller , in his holy state , p. 207. ) once in an age he is in fashion ; each extreme courts him to make them friends ; and surely he hath a great advantage to be a peace-maker betwixt opposite parties , tho at present he is crush'd between them . an appendix demonstrating that parish-churches are no conventicles , particularly for reading the second service in the desk . in answer to a late pamphelt , entitled , parish-churches turned into conventicles , &c. if the title of this epistle to all the reverend clergy of the church of england were proved in the epistle , that parish-churches turned into conventicles , and informers inform , and magistrates proceed upon their information , it would be a great project to bring the wealth of the kingdom into the king's exchequer , to make the poor of our parishes farmers , and freeholders at least , and the informers fellows to peers , by the moities for so many conventicles kept throughout the kingdom , above twenty years , in most of our parish churches . but we hope that parish churches , being neither any man's house , nor barn , nor yard , nor back-side , may not come within the act against conventicles . and except they deny churches to be the houses of god , they know not how to sue the owner of them for 20 l. for the house . but if it should so happen , that this notion should universally take , and gain assent and make converts , as he saith he hath made , pag. 21. and so rectors and vicars , because they have taken possession , may be adjudged owners of the churches , by some who wish there might be some law to undo us ; we are perswaded that our magistrates would not interpret the act , as including parish-churches , seeing it speaks of a house , in which a family doth inhabit ; or , if it be in a house , field or place , where is no family inhabiting ; yet we suppose it is a house that hath been , or may be inhabited , or was built to be a habitation ; and we hope that the parish churches are presum'd to be no places for unlawful assemblies , or conventicles . and for some other reasons it may be thought that the author might have invented another title for his epistle : he doth chiefly insist upon one piece of nonconformity to prove parish-churches conventicles , and that is , because we do not read the second , or the communion-service at the north-side of the holy table , when there is no communion , p. 5. and this omission is a sin of that nature and tendency , that it doth not only offend against the common order of the church , but hurteth the authority of the magistrate , and woundeth the conscience of the weak brethren , p. 5. he beseecheth us to consider what mischiefs we do both to church and state , p. 7 , &c. a heavy charge ! and that 't is high time to provide against so dangerous an offence ! he tells us of two sorts of persons he hath to deal with ; one plainly confessing that 't is commanded by authority ; but say , they have their liberty ( to read there or not ) notwithstanding that command . another sort confidently tell him , there is no such command . and i suppose many may be found , that are doubtful , if not confident ; and i do profess i am neither convinc'd nor converted by what he saith , and shall be judged by the law it self by and by ; and make a few observations and oppositions . 1. he saith , the place for reading the second service , is without all doubt , a thing indifferent in its own nature . to this i oppose that a place inconvenient for saying or reading any part of the service of god is not a thing indifferent ; because it is partly what is read to the people for their edification , and partly the devotion of the people towards god. if the communion-table be sixed altar-wise , or be not removed from the upper end of the church , in very many churches the people cannot hear , and cannot join in prayer : some have made some such objection to him , which he doth not remove , and saith , be it never so inconvenient . this may be debated in a regular way , and the inconvenience taken away by legal authority ; but for any parish curat to judg of the convenience or inconvenience of a law — and thereupon to alter the law after his own model , is no less a piece of insolence , than to take upon him to be king , bishop and priest in his own parish . whereby we are instructed , that a minister is to read at the altar whether the people hear or no , and pray , or not . i know one doctor that takes leave sometimes of his great congregation , and goes to the upper end of a great chancel , rather like to his private devotion , than publick worship . but a great doctor had some respect to the edification and devotion of his people , when he set his man at the steeple to observe whether he could be heard from the table over all the church : to make trial of it , he interrupted his devotion ( as the story goes for true ) and called to his man by name : dost thou hear me now ? the servant answers , yes , very well , then the minister goes on . certainly this doctor thought it was necessary the people should hear and be edified , hear and joyn , and many of us curats are of the same mind . this was a reason in queen eliz. injunctions anno. 1559. and can. 82. 2. pag. 7. he saith , it is only the observation or non-observation of all the orders , rites and ceremonies ( and none other ) which are appointed in and by the common-prayer and book of canons , which gives it the denomination of a church or conventicle . now , if i forget not , preaching and teaching in any such assembly as is described by the act , makes a conventicle , and the preacher finable 20 l. 3. he saith , the plea of custom is not good in this case , because it is against a positive law. but we say , our positive statute-law allows of the custom of placing the communion-table ; so the rubrick before the communion , the table at the communion-time , &c. shall stand in the body of the church or chancel , where morning and evening prayers are appointed to be said . a custom is established by this law : this custom is as antient as the reformation . see the injunctions of bishop ridley , an. 1550. in the collect. of records in dr. burnet's history of the reformation , p. 206. 4. pag. 9. doth not the book of common-prayer it self restrain all diocesans from making any order concerning any doubt arising about the use and practice of any thing in the book ? to this we oppose a clause in that preface , or chap. concerning the service of the church , in which are these words ; and for as much as nothing can be so plainly set forth , but doubts may arise in the use and practice of the same : to appease all diversity ( if any arise ) , and for the resolution of all doubts concerning the manner how to understand , do , and execute the things contained in this book ; the parties so doubting , shall always resort to the bishop of the diocess , who by his discretion shall take order for quieting and appeasing the same , so that the same order be not contrary to any thing contained in this book . this we conceive is established by law. and to shew that this reading of the second service when there is no communion , is not contrary to law , we will once again publish the law. this writer takes it all along for granted , that the law requires it , and goes upon petitionem principii , or a false supposition . 1. by the rubrick before the communion , which must be observed to be one of those rubricks that enjoyn , or direct what is to be done when there is a communion , or before a communion . rubr. the table at the communion-time having a fair white linnen cloth upon it , shall stand in the body of the church , or in the chancel , where morning and evening prayer are wont to be said : and the priest standing at the north-side of the table shall say the lord's prayer , with the collect following , the people kneeling — . then the priest is to stand at the north-side of the table when it is so covered , &c. and it is so only to be covered when there is a communion ; for this let us consult can. 82. we appoint that the same table from time to time shall be kept and repaired in sufficient and seemly manner , and covered in the time of the divine service with a carpet of silk , or other decent stuff , thought meet by the ordinary of the place , if any question be made of it , and with a fair linnen cloth at the time of the administration , as becometh that table , and so stand , saving when the holy communion is to be administred ; at which time the same shall be placed in so good sort within the church or chancel , as thereby the minister may the more conveniently be heard of the communicants in his prayer and administration , &c — . and likewise that a convenient seat be made for the minister to read service in . what , saith he , are there no rubricks to direct the orderly reading of those prayers where there is no communion ? to this we say , 1. upon sundays and holy-days , if there be no communion , shall be said , all that is appointed at the communion till the end of the general prayer for the good estate of the catholick church . this part of the communion-service being added to the morning service in the pew , appointed by the canon to be made conveniently for the minister to read the service in , we are sufficiently directed to read this service , where the other is said : to which it is added , and if any man doubt of the place , his diocesan may direct him by the law ; and if there be no doubt , may read it there where he reads the rest . but against this he objects , the rubrick before the offertory , then shall the priest return to the lord's table and begin the offertory , can any man be said to return to a place he was not at before ? to this we say , 1. in some places there is no offertory constant even at communions , the people having sent their offerings before to buy bread and wine . 2. * when there are offertories , there are communions ; and then the priest returns to the lords's table when he comes out of the pulpit , and so we are bound still but to communion-times . lastly ; he objects : [ then shall follow the sermon . ] what only on communion-days ? &c. and shews his respect for sermons , calling the sermon the great diana , and ironically and profanely , for the dear sake of that unum necessarium , that magnum oportet . sir , did you declare at your ordination , ( if you be a minister ) that you trusted you were moved by the holy-ghost , and called to the ministry ? and now , when you plead so stiffly for a rite , call a sermon a diana ! but to answer your argument , we say , that rubrick seems rather to direct when we shall go to the sermon , than give us authority for preaching : we have other authority to bear us out to make our preaching legal , than that rubrick ; and therefore we have sermons on other times besides when there is a communion . lastly , we say , some of the rubricks belong to actual communion , as this doth for going to the altar , as you phrase it ; other rubricks direct , ( when there is none ) the order of the service . you bring up a rear of authorities , which might have as decently been placed in the head of reasonings ; but we know an inartificial argument à testimonio , is not so forcible as an artificial . but we know no use of testimonies and names without reason , except it be to think to deceive such easy and kind sirs , as you call us . but to the chief of them i say : 1. the presbyterians , in their reply to the bishops , in the grand debate , tell the bishops , moreover there is no rubrick requiring this service at the table , when there is no communion , pag. 45. and so they were as blind as we . 2. mr. hooker saith , those parts of the liturgy are at the table of the lord commonly read ; he saith not , enjoined to be read . 3. arch-bishop laud leaves out part of the rubrick , which makes against you and him , out of his page , and saith , in many places in his own memory it was read , pag. 41. but not so much as naming one parish-church in which it was so read . pag. 19. saith he , and now it remains that i should produce some unquestionable authorities to back my reasons , that it may appear to all unbiassed persons , that the judgment of all the great worthies of our church , who have either occasionally , or on set purpose treated of this matter , is unanimous . one would have expected to have seen an army of worthies , and they all great worthies , to have enforced his reasons ; but when we come to look upon them , they are but seven in all ; and how ominous is it , that a perfect number of seven should be found to perfect his victory ! the first of these is the most judicious hooker ; nay , if most judicious , he might have served alone ; and what saith he ? book 5. § . 30. that the prayers being devised at first for the communion , are , when there is no communion , at the table of the lord for that cause also commonly read . all he saith is , that they are commonly read ; but whether in few places , or many places they are commonly read , he doth not say , and doth not name any one place in either college or hall , cathedral church , or chappel , in which the communion-service was always read . and so many things are done commonly , for which there is no rubrick . the second authority produced , is of great arch-bishop laud , in his speech in star-chamber ; i 'll quote the page for him , pag. 41. indeed that great man clears himself from the eleventh innovation , which was reading the second service at the communion-table or altar , by leaving the matter very dark and doubtful . to this first i can truly say , that since my own memory this was in use in very many places . 1. he speaks of what was in the compass of his own memory . 2. what was in use in very many places , in which he had been ; and so he speaks of what he saw , and therefore sell within his own memory : how doth this prove it was no innovation ? if it was customary in many places , it was a custom that had no force in many , if not most places , in which it was not in use . 3. the arch-bishop confirms this by the rubricks , which i have recited before , and takes out of the last rubrick before the communion , this part of the rubrick only : the priest standing at the north-side of the holy table , shall say the lord's prayer , with that which follows ; leaving out that other part of the rubrick , the table at the communion-time , having a fair white linnen cloth upon it ; which shews , that that rubrick doth only refer to the communion-time : whence he infers , the second service is to be read at the communion-table ; an inference that no man , that regards not his grace above truth and reason , would ever yield to . the third testimony is of the right-reverend bishop of norwich , dr. sperrow , in his rationale of the common-prayer , pag. 239. and because this finder of new conventicles doth wish or exhort his reader to mark the reason of this famous triumvirate , and then read the second service hereafter in the desk if you can ; i will take the more notice of the rationale . and first , the rationale is neither the law , nor a legal authorised expositor of the law. and to do the rationale right and respect , this author , or the printer , hath made the passage to be neither sence nor reason . the words of the rationale are : private and solitary communions of the priest alone , she ( the church ) allows not ; and therefore when other cannot be had , she appoint's only so much of the service , as relates not of necessity to a present ( this writer hath it to a private ) communion , and that to be said at the holy table , and upon good reason , the church thereby keeping as it were be● ground , visibly minding us of what she desires and labours towards , our more frequent access to the holy table : and in the mean while , that part of the service which she useth , may perhaps more fuly be called the second service . now weak understandings cannot see a convincing reason for reading of the second service at the communion-table , in all this : 1. not in those words , when other communion cannot be had : other than what ? what 's the substantive to other ? sure not private and solitary , which goes before , and is not allowed by the church . 2. or when other communion cannot be had than in prayers only , without the sacrament , she appoints so much of the service as relates not to a present communion . how as relates not of necessity to a present communion , and that to be said at the lord's table ? here the thing in controversy is positively said , without any proof ; the first part of the rubrick clearly speaking of a table covered , &c. which is at no other time than of a present communion , or a sacrament . and upon a good reason , and with reverence to the author , here 's as bad a reason as can be given . doth the church mind us of a duty , which she requires not as often as the communion-service is said ? she invites guests to this feast only when a communion is appointed , and the table prepared . 3. the reason is not square , to argue from a constant reading of the service at the table , to a ( only ) frequent access . the access should be as frequent as the invitation , or the invitation is vain , when there is no provision . the other four , dr. heylin , mr. elborow , mr. ham. l'estrange , dr. comber , are too few to drive us all to the north-side of the table ; there are more for us of all degrees , than ever were against us . if all will not do , he brings upon us a reason , which hath convinced and converted the obstinate , pag. 21. let us search all the forms of prayer upon special occasions , since the king 's happy restoration , or since the blessed reformation , and we shall find , even when there is no communion intended , that it is said expresly , the priest shall stand at the north-side of the table . 1. to this i answer : grant it to be in all ; are those forms and rubricks enjoined by act of parliament ? if not , they are not a law , i question not at all his majesty's power to appoint fasts and thanksgivings ; but nothing is to us a law , but what is by act of parliament . and i believe his majesty never gave him encouragement to say , as he doth , pag. 13. ☞ that the determination of his majesty's will and pleasure is as binding to him , as any act of parliament since the conquest . 2. the rubrick in some of those forms is only this , i am sure : the priest standing at the north side , &c. shall say ; and not , the priest shall stand at the north side of the lord's table , and say . then it were a law , if enjoined by law. 3. do the printers receive that in charge from the king , or the arch-bishop , to print that rubrick ? or do they do it for custom and form sake ? 4. i am sure also , that in the form of thanksgiving for queen elizabeth's inauguration , novemb. 17. there is no rubrick at all before the lord's prayer and ten commandments ; but after the grace of our lord jesus , the lord's prayer and commandments follow , and other prayers . therefore it was not so since the reformation ; and that queen's reign took up a great part of our time since the reformation ; and that day was as great and solemn a day as hath been kept to his majesty's restauration . and whether that piece of the rubrick in our late books came not in with the innovations , i will leave to the enquiry of others , who have a greater treasure than my poor collection doth contain . and now we may say , those that were convinced by this reason , have quietly receded from their obstinacy , and been very easy tender-hearted converts . after all the triumph , he rallies up the prime churches , king's chappel , cathedrals , two universities , and many orthodox parish-churches , where the prayers are so read , viz. dr. hicks , dr. sherlock , dr. dove , mr. pelling . now whatever their parish-churches may be , if they be more orthodox parish-churches than ours , 't is rare . we take it to be no immodest comparison to say , we are sure we are as orthodox parish-ministers as they are . and how they can stand at the north side of the table , we cannot understand , if their tables stand altar-wise , ( as they do , or else their churches are no more orthodox than ours ) except standing at the north end of the table , be all one as to stand at the north side ; or that their tables have no ends , but are equilateral , and so still their churches be heterodox , and not orthodox . but if their tables be of the ordinary fashion , they must stand at the north end of the table , and not at the north side ; and so they may come nearer to the table than others do , they come no nearer to the rubrick than their neighbours . and if our churches are conventicles , which i hope are not proved so to be , those orthodox churches which he names must come into the number . and to conclude , there was greater reason for reading at the communion-table in former times than now ; for the rubrick in the book of common-prayer , till of late , was this : the collects , epistles , and gospels to be used at the celebration of the lord's supper , and holy communion throughout the year , before the first sunday in advent . [ book of common-prayer , &c. by rob. barker , 1634. ] and this was the rubrick in king edward the sixth's time ; but in ours now , collects , and epistles , and gospels , to be used throughout the year . and therefore then the celebration of the sacrament was supposed , or for ought i know the epistles and gospels were not to be read , till the last rubrick after the communion was brought in , to read so much as was not necessary for the communion . and this seems to be another evidence , that the rubrick for standing at the north side of the table did relate to the communion-time , or celebration of the sacrament , because then even the collects , epistles , and gospels were to be read at the celebration of the lord's supper throughout the year ; and if there be no communion , there is no necessity of standing at the north side of the table : and till i see better proof , i will conclude , parish-churches are no conventicles . the conclusion , propounding examples of moderation . and now , having a few pages left , i will fill them up with examples , to prove , that the wisest men , and best christians that ever were in the world , have always been of this excellent temper of moderation . a man might summon a cloud of witnesses , to set their hands and seals to the poet 's medio tu●issimus ibis : and doth not solomon tell the meaning , when he saith , turn not to the right-hand , nor to the left ; remove thy foot from evil ? the incomparable lord bacon , of whom the wise king james used to say , that he knew the method of doing things suavibus modis , after a mild and gentle manner . and another pen gives him this character : that he had the clearest prospect of things of any man in his age , being moderate in his inclination , peaceable in his mind , and yielding in his temper . his religion was rational and sober , his wit acute , his memory faithful , his judgment penetrating , his spirits publick ; obliging to his friend , and civil to his enemy ; constant at publick prayers , and frequent at sermons and sacraments . and yet he tells the duke of buckingham , that the true protestant religion is seated in the golden mean , the enemies to her are the extremes on either hand : herein agreeing with the royal martyr , that the true religion established in the church of england , keeps the middle way , between the pomp of superstitious tyranny , and the meanness of phantastick anarchy . that excellent prelate , who preached bishop wilkins's funeral sermon , tells the world , that he ( the said bishop wilkins ) looked upon it as a piece of phanaticalness for a man to be vehement in little and unnecessary things , whether for or against them , any further than is commanded by lawful superiours . the pious and elegant bishop hall was a man of excellent temper and moderation , as appears by all his writings , especially in the book called the peace-maker , saying , pag. 136. our charity should teach us to mince those errors and mistakes which we cannot suppress ; and where we find extremes , there to strain both parties what we may to meet in the mean. thus did ( saith he ) the twenty four african bishops , assembled in a synod , walk in a middle way , and cut a thread between the rigor on the one side , and the indulgence on the other ; and as wise moderators are wont to do , detract something from either party , that they might promote peace between both . he calls moderation , the silken cord , that runs through the pearl-chain of all virtue . and in the epistle to his peace-maker , saith , to his reverend brethren of the diocess of norwich , that it was ever the desire of his soul , from his first entrance upon his publick service of the church , with noah's dove , to bring an olive-branch of peace to the tossed ark ; but if his wings have been too short , and the wind too high , to carry him home with it , he must content himself with the testimony of his faithful endeavours . o let not ( saith he ) our studies , prayers , tears , counsels , sollicitations , nor endeavours be wanting to promote peace ; no , nor if need were , our blood. all the whole earth is on fire , the flame reaches up to heaven ; let us labour to withdraw that hellish fewel , which nourisheth this fearful combustion . let every one pull away a stick , and not employ himself as an incendiary . as we honour the god of peace , whom we serve ; as we love the prince of peace , in whom we believe ; as we tender the success of the gospel of peace , which we preach ; as we hope for the comfort of the spirit of peace in our own bosoms ; let us seek peace where it is missing , and follow it where it flies from us . thus that incomparable prelate . and here i cannot but take notice also of the right reverend and moderate archbishop juxon , whom king charles the first selected for his confessor at his martyrdom , when he honoured him with this testimony and name , viz. that good man. one who writes his life , gives him this excellent character , that he was a great benefactor to st. paul's , but greatest to the church , which his eminence adorned , and his temper secured , in those times wherein roughness enraged that humour , which delay and moderation broke . in his duty this good man went along with conscience ; in government , with time and law. his justice was as his religion , clear and uniform , the ornament of his heart , and the honour of his action ; neither was his justice leavened with rigor or severity , but sweetned with clemency and goodness . he was never angry but for the publick , and not then so much at the person , as at the offence . so ambitious was he of that great glory of moderation , that he kept it up in spite of the times malignity . so that tho the most thought the worse of dr. juxon , for the bishop's sake ; yet the best thought the better of the bishop , for dr. juxon's sake . and the pacifick temper of arch-bishop sheldon is excellently discovered in a sermon of his , preached before his majesty , 1660 , and afterwards printed , whose sayings deserve to be written in letters of gold , that 's the best and most christian memory ( saith he ) that , as caesar's , forgets nothing but injuries . let us all seriously and sadly look back , consider , and bemoan one another , for what we have mutually done and suffered from each other . let us all be sorry , and all mend , perfectly forgiving what is past , and returning to as great kindness as ever ; that so by all good and mutual offices , we may make amends for our former animosities . shall god ( saith this excellent prelate ) so great , so glorious , after so high and many provocations , condescend to be at peace with us ! and shall we poor worms be at enmity among our selves , for trifles , to the hazard of the comforts of this life , and the hopes of a better ? shall we retain the memory of former unkindness , and make a publick act of oblivion which we expect , a publick lie , without either fear of god , or shame of the world ? shall we change one war into another , the open into a secret one , hostility into treachery , and by pretending peace , only smooth the way to supplantation ? this is the most unmanly thing in the world. bishop roynolds of norwich was a great pattern of this divine vertue , as may be seen in his incomparable writings . not to go back so far as archbishop cranmer , ridley , hooper , and latimer , who loved not their lives unto death . bp. jewel , abbot , bilson , davenant , cooper , vsher , grindal , prideaux , downam , morton ; archbishop sands , bp. saunderson , bp. potter , bp. carlton , bp. brownrig ; mr. capel , mr. palmer , mr. crook , mr. hudson , mr. lawson , dr. preston , mr. fenner , mr. bolton , mr. wheatly , mr. dent , mr. dike , dr. sibbs , mr. stock , dr. willet , dr. stawghton , dr. tho ▪ taylor , dr. f●atly , dr. holdsworth , dr. shute . if you would see more of this moderate and true catholick temper , read the writings of mr. chillingworth , mr. hales , mr. jos. mede , dr. jer. taylor , late bishop of down and conar , bishop rust , dr. hawton , dr. lightfoot , dr. worthington , dr. glanvill , the present bishop of hereford , bishop of lincoln , bp of cork , dr. stillingfleet , dr. tillotson , dr. burnet , dr. fowler , the protestant reconciler , with many more of the clergy now living . here i might also recommend the excellent temperate writings of some of the laity , viz. judg hales , esq boyle , sir charles woolsly , mr. polhill , mr. will. allein , with the author of the samaritan , and many others . the reverend dr. goodman , in his excellent epistle to his sermon preached before the lord-mayor of london , lately , observes , that our animosities are arisen to that height , that we have raked the kennels of other countries , to find names to stigmatize one another ; and tho we have many good men amongst us , yet who would be a peace-maker , when he shall be sure to be boxed on both sides , like him that parts a fray ; so that the common friend shall be looked upon as a common enemy , by the angry parties . the sum of all that has been said of a moderate church-man , may be comprehended in the character following : viz. he is one that loves his god , and his religion , his king , and his country . he shuns the dangerous extremes , and keeps the mean of christian moderation ; neither causeth schisms in the church , nor factions in the state. he is neither fond of needless ritualities , nor yet molested with groundless scruples ; neither worships images nor imaginations , but submits to the customs of the country , tho not to the iniquities of the times . by his abhorrence of all sin , he declares he thinks none venial ; and by the regularity of his conversation , he shews he expects no indulgence : and as he doth not think by good works to merit heaven ; so he endeavours , that he may not by bad ones deserve hell. he takes more pains to make good his baptismal covenant , than to wrangle about the mode of its administration , as if he were baptized with the waters of strife . and he is more concerned to prove himself a good christian , than to prove who is antichrist : nor doth be so contend about the number of the elect , as to reprobate himself for want of charity . he thinks it very unseasonable to dispute about the colour of a garment , when our enemies are endeavouring to cloath us with the scarlet tincture of our own blood. he had rather use a set form of prayer , than have the service in an unknown tongue ; and submit to the reverent gesture of kneeling , than swallow the doctrine of transubstantiation . whether the chief ecclesiastical officer be called a bishop , or a presbyter ; or the communion-board , a table , or an altar , he is not so much concerned as to disturb the peace of the church about it . he is a true catholick christian , neither papist nor separatist , and loves all good men , by what names or titles soever dignified or distinguished ; and ne're thinks the worse of an honest man , if malice gives him an ill name , because he knows men by their fruits . he doth not baptize his religion with the name of a sect , nor espouse the quarrel of a party : nor is he guilty of the corinthian vanity , in crying up a paul , an apollos , or a cephas ; but looks upon it as the great design of christianity to make men good , and knows where it hath not that effect , it matters not much what church such a man is of , because a bad man can be saved in none . he is one that is sober without formality , chearful without levity , prudent without stratagem , and religious without affectation ; can be sociable without revelling , angry without swearing , and zealous without quarrelling : one in whom nature and grace , piety and prudence are so excellently poized , that it may be a question , whether his wisdom or goodness be most evident , because both are covered with a vail of humility . he thinks he may lawfully hold communion with any true church of christ , where the substance of religion is sound , maintaining neither heresy in doctrine , nor idolatry in worship , notwithstanding some different circumstantial modes of administration : and he believes , if almighty god damn us all for such things , which streight-laced , narrow-soul'd christians damn one another , none could be saved : and therefore he had rather give an account to a merciful god for too much charity , than for too great censoriousness , as well knowing he that is guilty of so great a crime , hath lost half the religion of a christian , and hath exchanged one of the fairest graces of a saint , for one of the blackest characters of a devil . in a word , he is one that mends the times more by his good example , than by his clamours . and when other men , by their secret conspiracies , scandalous immoralities , causless divisions , and venemous pamphlets , are plotting the ruine of the kingdom , the language of his heart and tongue is , god save the king. notes, typically marginal, from the original text notes for div a70766-e640 to the reader , before the fifteen sermons of bishop wilkins . 1 king. 12.16 . ergo. * human laws are general rules for common cases . leges ad ea quae ut plui imum accidunt applicari solent in lege quae ratò . see also grot. de jure belli . l. 1. c. 4. §. 4. phil. dec. de reg. jur. see mr. bold's plea for moderation , sadly and ingenuously speaking his own experience , p. 14. notes for div a70766-e9710 see rubrick after the communion * see ridley's injunction before qu ie . item that the minister in the time of the communion immediately after the offertory , to monish the communicants . now is the time if you please to remember the poor man's chest. a sermon preached to the honourable house of commons, in parliament assembled: on january 31. a day of solemne humiliation. with a discourse about toleration, and the duty of the civill magistrate about religion, thereunto annexed. humbly presented to them, and all peace-loving men of this nation. / by john owen, pastor of the church of christ, which is at coggeshall in essex. owen, john, 1616-1683. this text is an enriched version of the tcp digital transcription a90288 of text r203104 in the english short title catalog (thomason e540_25 e549_1). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 264 kb of xml-encoded text transcribed from 52 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a90288 wing o805 thomason e540_25 thomason e549_1 estc r203104 99863181 99863181 165002 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a90288) transcribed from: (early english books online ; image set 165002) images scanned from microfilm: (thomason tracts ; 84:e540[25] or 85:e549[1]) a sermon preached to the honourable house of commons, in parliament assembled: on january 31. a day of solemne humiliation. with a discourse about toleration, and the duty of the civill magistrate about religion, thereunto annexed. humbly presented to them, and all peace-loving men of this nation. / by john owen, pastor of the church of christ, which is at coggeshall in essex. owen, john, 1616-1683. [8], 95, [1] p. printed by matthew simmons, for henry cripps in popes head alley, london : 1649. with a preliminary order to print. reproduction of the original in the british library. eng sermons, english -17th century. religious tolerance -england -sermons -early works to 1800. fast-day sermons -17th century. a90288 r203104 (thomason e540_25 e549_1). civilwar no a sermon preached to the honourable house of commons, in parliament assembled: on january 31. a day of solemne humiliation.: with a discour owen, john 1649 43737 23 125 0 0 0 0 34 c the rate of 34 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-06 tcp assigned for keying and markup 2007-06 aptara keyed and coded from proquest page images 2008-07 john latta sampled and proofread 2008-07 john latta text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion a sermon preached to the honourable house of commons , in parliament assembled : on january 31. a day of solemne humiliation . with a discourse about toleration , and the duty of the civill magistrate about religion , thereunto annexed . humbly presented to them , and all peace-loving men of this nation . by john owen , pastor of the church of christ , which is at coggeshall in essex . london , printed by matthew simmons , in aldersgate street , 1649. die mercurij , 31. januarij , 1648. ordered by the commons assembled in parliament , that master allen , do give the thankes of this house , to master owen , for the great paines he tooke in his sermon , preached before this house this day , at margarets westminster ; and that he be desired to print his sermon at large , wherein he is to have the like priviledge of printing it , as others in the like kind usually have had . hen : scobell cler : parl. dom. com. to the right honourable the commons of england , assembled in parliament . sirs , it hath always suited the wisedome of god , to do great things in difficult seasons . he sets up wals in troublous times . dan. 9. 25. his builders must hold swords and spears , as well as instruments of labour , neh. 4. 16. yea while sin continueth in its course here ( which began in heaven , and having contemporized with the earth , shall live for ever in hell . ) great works for god , will cause great troubles amongst men . the holy , harmlesse reconciler of heaven and earth , bids us expect the sword , to attend his undertakings for , and way of making peace , mat. 10. 34. all the waves in the world , arise to their height and roaring ▪ from the confronting of the breath of gods spirit , and the vapours of mens corruptions . hence seasons receive their degrees of difficulty , according to the greatnesse and weight of the workes which in them god will accomplish . to their worth and excellency is mans opposition proportioned . this , the instruments of his glory in this generation , shall continually find true to their present trouble , and future comfort . as the days approach for the delivery of the decree , to the shaking of heaven and earth , and all the powers of the world , to make way for the establishment of that kingdom which shall not be given to another people ( the great expectation of the saints of the most high before the consummation of all ) so tumults , troubles , vexations and disquietnes , must certainly grow and increase among the sons of men . a dead woman ( says the proverb ) will not be carryed out of her house under four men . much lesse will living men , of wisedome and power , be easily & quietly dispossessed of that share and interest in the things of christ , which long continued usurpation , hath deluded them into an imagination of being their owne inheritance . this then being shortly to be effected , and the scale being ready to turn against the man of sin , notwithstanding his ballancing it in opposition to the witnesse of jesus , with the weight and poyse of earthly power , no wonder if heaven , earth , sea , and dry land , be shaken in their giving place to the things that cannot be moved . god almighty having called you forth ( right honourable ) at his entrance to the rolling up of the nations heavens like a scroll , to serve him in your generation in the high places of armageddon , you shall be sure not to want experience of that opposition which is raised against the great work of the lord , which generally swels most , against the visible instruments therof . and would to god , you had only the deuoted sons of babel to contend withall , that the men of this shaking earth were your only antagonists : that the malignity of the dragons tayle , had had no influence on the stars of heaven , to prevaile with them to fight in their courses against you . but jacta est alea , the providence of god must be served , according to the discovery made of his owne unchangeable will , and not the mutable interests and passions of the sons of men . for verily the lord of hosts hath purposed to pollute the pride of all glory , and to bring into contempt all the honourable of the earth , isa. 23. 9. the contradictions of sinners against all that walk in the paths of righteousnesse and peace , with the supportment which their spirits may receive ( as being promised ) who pursue those wayes , notwithstanding those contradictions , are in part discovered in the ensuing sermon ; the foundation of that whole transaction of things , which is therin held out , in reference to the present dispensations of providence ( being nothing but an entrance into the unravelling of the whole web of iniquity , interwoven of civill and ecclesiasticall tyranny , in opposition to the kingdome of the lord jesus ) i chose not to mention . neither shall i at present add any thing thereabout , but onely my desire that it may be eyed as the granted basis of the following discourse . only by your very favourable acceptation of the making out those thoughts , which were the hasty conception , and like jonah's gourd , the child of a night or two ( which with prayer for a rooting in the hearts of them to whom they were delivered , had certainly withered , in their owne leaves , had they not received warmth and moysture from your commands in general , and the particular desires of many of you , to give them a life of a few dayes longer ) i am encouraged to the annexing of a few lines , as a free-will offering to attend the following product of obedience . now this shall not be to the opposition which you doe and shall yet further meet withall , but as to the causes , real , or pretended , which are held forth as the bottom of that contradiction wherwith on every side you are encompassed . the things in reference whereunto , your proceedence is laden with such criminations , as these sad dayes of recompence , have found to be comets portending no lesse then blood , are first civill , then religious . for the first , as their being beyond the bounds of my calling , gives them sanctuary from being called forth to my consideration , so neither have i the least thoughts with absolom of a more orderly carrying of of affaires , might my desires have any influence into their disposall . waiting at the throne of grace , that those whom god hath intrusted with , and enabled for the transaction of these things , may be directed and supported in their employment , is the utmost of my undertaking herein . for the other , or religious things , the generall interest i have in them as a christian , being improved by the super-added title of a minister of the gospel ( though unworthy the one name , and the other ) gives me not onely such boldnesse as accreweth from enjoyed favour , but also such a right as will support mee to plead concerning them , before the most impartiall judicature . and this i shall doe ( as i said before ) meerly in reference to those criminations , which are layd by conjecturall presumptions on your honourable assembly , and made a cause of much of that opposition and contradiction you meet withall . now in particular , it is the toleration of all religions or invented wayes of worship , wherein your constitutions are confidently antidated in many places of the nation , the thing it selfe withall , being held out , as the most enormous apprehension , and desperate indeavour for the destruction of truth and godlinesse that ever entred the thoughts of men , professing the one and the other . the contest hereabout , being adhuc sub judice , and there being no doubt , but that the whole matter , commonly phrased as above , hath ( like other things ) sinfull and dangerous extreames . i deemed it not amisse , to endeavour the powring a little cold water upon the common flames , which are kindled in the breasts of men about this thing . and who knowes , whether the words of a weake nothing , may not by the power of the fountaine of beings , give some light into the determination and establishment of a thing of so great concernment and consequence , as this is generally conceived to be . what is in this my weake undertaking , of the lord , i shall begg of him , that it may be received , what is of my selfe i begg of you that it may be pardoned . that god almighty would give you to prove all things that come unto you in his way , and to hold fast that which is good , granting you unconquerable assistance , in constant perseverance , is the prayer of , your devoted servant in our dearest lord : john owen . coggeshall , feb. 28. a sermon preached to the honourable house of commons , jan. 31. 1648. jeremiah 15. ver. 19 , 20. — let them returne to thee , but returne not thou unto them . and i will make thee unto this people a fenced brazen wall , and they shall fight against thee , but they shall not prevaile against thee : for i am with thee to save thee , and to deliver thee , saith the lord . the words of my text having a full dependance upon , and flowing out from , the maine subject matter of the whole chapter ; i must of necessity take a view thereof , and hold out unto you the minde of god contained therein , before i enter upon the part thereof chiefly intended : and this i shall doe with very briefe observations , that i may not anticipate my selfe , from a full opening and applycation of the words of my text . and this the rather are my thoughts led unto , because the whole transaction of things between the lord and a stubbornely sinfull nation , exceedingly accommodated to the carrying on of the controversie , he is now pleading with that wherein wee live , is set out ( as wee say ) to the life therein . of the whole chapter , there be these five parts . 1. the denuntiation of fearefull wasting , destroying , judgements against judah and jerusalem , v. 3. and so on to the 10. 2. the procuring deserving cause of these overwhelming calamities , vers. 4. and 6. 3. the inevitablenesse of those judgements , and the inexorablenesse of the lord , as to the accomplishment of all the evill denounced , vers. 1. 4. the state and condition of the prophet , with the frame and deportment of his spirit , under those bitter dispensations of providence , vers. 10. and 15 , 16 , 17 , 18. 5. the answer and appearance of god unto him upon the making out of his complaint , vers. 11 , 12 , 13 , 14. and 19 , 20 , 21. my text lyeth in the last part , but yet with such dependance on the former , as inforceth to a consideration of them . 1. there is the denuntiation of fearfull wasting destroying judgements to sinfull jerusalem , vers. 2. and so onwards , with some interposed ejaculations , concerning her inevitable ruine , as vers. 5 , 6. here 's death , sword , famine , captivity , vers. 2. banishment , v. 4. unpittied desolation , v. 5. redoubled destruction , bereaving , fanning , spoyling , &c. v. 6 , 7 , 8 , 9. that universall devastation of the whole people , which came upon them in the babilonish captivity , is the thing here intended ; the meanes of its accomplishment by particuler plagues and judgements , in their severall kinds ( for the greater dread and terrour ) being at large annumerate : the faithfulnesse of god also being made hereby to shine more cleare , in the dispersion of that people ; doing , not onely for the maine , what before he had threatned , but in particular , executing the judgements recorded ; luke 26. 14. &c. deut. 28. 15. &c. fulfilling hereby what he had devised , accomplishing the word he had commanded in the dayes of old , lam. 2. 17. that which hence i shall observe is onely from the variety of these particulars , which are held out as the meanes of the intended desolation . gods treasures of wrath against a sinfull people , have sundry and various issues for the accomplishment of the appointed end . when god walkes contrary to a people , it is not alwayes in one path , he hath seven wayes to doe it , and will doe it seven times , levit. 26. 24. he strikes not alwayes with one weapon , nor in one place . as there is with him {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} manifold and various grace , 1 pet. 4. 10. love and compassion making out it selfe in choice variety , suited to our manifold indigencies : so there is , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} rom. 2. 5. stored , treasured wrath , suiting it selfe in its flowings out , to the provocations of stubborne sinners . the first embleme of gods wrath against man , was a flaming sword turning it selfe every way , gen. 3. last : not onely in one , or two , but in all their paths , he meeteth them with his flaming sword . as a wilde beast in a net , so are sinners under inexorable judgements ; the more they strive , the more they are enwrapt , and entangled . they shuffle themselves from under one calamity , and fall into another ; as if a man did flee from a lyon , and a beare mett him ; or went into the house and leaned his hand upon the wall , and a serpent bit him , amos 5. 19. oh remove this one plague , saith pharoah ; if hee can escape from under this pressure , he thinkes he shall be free : but , when he fled from the lyon , still the beare met him , and when he went into the house , the serpent bit him . and as the flaming sword turnes every way , so god can put it into every thing : to those that cry , give me a king , god can give him in his anger ; and from those , that cry , take him away , hee can take him away in his wrath , hosea 13. 10 , 11. oh , that this might seale up instruction to our owne soules ; what variety of calamities have we beene exercised withall , for sundry yeares ? what pharoah-like spirits have we had under them ? oh that we were delivered this once , and then all were well ! how doe we spend all our thoughts to extricate our selves from our present pressures ? if this hedge , this pit were passed , wee should have smooth ground to walke in ! not considering that god can fill our safest pathes with snares and serpents : give us peace , give us wealth , give us , as we were , with our owne , in quietnesse . poore creatures ! suppose all these desires were in sincerity , and not as with the most they are , faire colours of soule and bloody designes ; yet if peace were , and wealth were , and former things were , and god were not ▪ what would it availe you ? cannot he poyson your peace , and canker your wealth ? and when you were escaped out of the field from the lyon and the beare , appoint a serpent to bite you , leaning upon the wals of your owne house ? in vaine doe you seek to stop the streames , while the fountaines are open ; turne your selves whither you will , bring your selves into what condition you can , nothing but peace and reconciliation with the god of all these judgements , can give you rest in the day of visitation : you see what variety of plagues are in his hand : changing of condition will doe no more to the avoiding of them , then a sick mans turning himselfe from one side of the bed to another ; during his turning , he forgets his paine by striving to move , being laid down againe , he findes his condition the same as before ; this is the first thing , we are under various judgements , from which by our selves there is no deliverance . the second thing here exprest , is the procuring cause of these various judgements set downe , v. 4. — because of manasseh sonne of hezekiah king of judah , for that which he did in jerusalem . the sinnes of manasseh filled the epha of judahs wickednesse , and caused the talent of lead to be laid on the mouth thereof . oftentimes in the relation of his story , doth the holy ghost emphatically expresse this ; that , for his sinne judah should surely be destroyed , 2 kings 21. 11. yea when they had a little reviving under josiah , and the bowels of the lord began to worke in compassion towards them ; yet as it were , remembring the provocation of this manasseh , he recals his thoughts of mercy , 2 kings 23. 26 , 27. the disposing of divine and humane things , is oftentimes very oposite . god himselfe proceeds with them in a diverse dispensation : in the spirituall body the members offend and the head is punished : the iniquity of us all did meet on him , isa. 53. in the civill politick body , the head offends and the members rue it ; manasseh sins , and judah must goe captive . three things present themselves for the vindication of the equity of gods righteous judgments , in the recompencing the sins of the king upon the people . 1. the concurrence and influence of the peoples power into their rule and government : they that set him up , may justly be called to answer for his miscarriage . the lord himselfe had before made the sole bottom of that politicall administration to be their owne wills . if thou wilt have a king after the manner of the nation , deut. 17. 14. 1 sam. 8. 7. though for particulars , himselfe ( according to his supreame soveraignty ) placed in many , by peculiar exemption , otherwise his providence was served by their plenary consent , or by such dispensation of things as you have related , 1 kings 16. 21 , 22. then were the people of israel divided into two parts , halfe of the people followed tibni the sonne of ginath to make him king , and halfe followed omri : but the people that followed omri prevailed against the people that followed tibni ; so tibni dyed , and omri reigned . now they , who place men in authority to be gods vicegerents doe undertake to god for their deportment in that authority , and therefore may justly beare the sad effects of their sinfull miscarriages . 2 because for feare of manasse's cruelty , or to flatter him in his tyranny for their owne advantage , the greatest part of the people had apostatized from the wayes and worship of hezekiah , to comply with him in his sinne . as at another time they willingly walked after the commandement , hos. 5. 11. and this is plainly exprest , 2 kings 21. 9. manasseh seduced the people to doe more evil then the nations . when kings turne seducers , they seldome want good store of followers : now if the blinde leade the blinde , both will , and both justly may fall into the ditch . when kings command unrighteous things , and people suite them with willing complyance , none doubts , but the destruction of them both is just and righteous . see vers . 6. of this chapter . 3. because the people by vertue of their retained ▪ soveraignty , did not restraine him in his provoking wayes . so zwinglius , artic. 42. qui non vetat , cum potest , jubet : when saul would have put jonathan to death , the people would not suffer him so to doe , but delivered jonathan that he dyed not , 1 sam. 14. when david purposed the reducing of the arke , his speech to the people was ; if it please you , let us send abroad to our brethren every where , that they may assemble themselves to us , and all the congregation said that they would doe so , because the thing was right in their eyes , 2 chron. 13. 2. so they bargaine with rehoboam about their subjection , upon condition of a moderate rule , 1 kings 12. by vertue of which power also they delivered jeremiah from the prophets and priests that would have put him to death , ier. 26. 16. and on this ground might justly feed on the fruit of their own neglected duty . see bilson of obed. part 3. page 271. be it thus , or otherwise , by what way soever the people had their interest therein ; certaine it is , that for the sinnes of manasseh , one way or other , made their owne , they were destroyed : and therefore these things being written for our example , it cannot but be of great concernment to us , to know what were those sinnes which wrapt up the people of god in irrevocable destruction : now these the holy ghost fully manifesteth in the story of the life and reign of this manasseh , and they may all be reduced unto 2. chiefe heads . 1. false worship or superstition : he built high places , made altars for baal , and a grove as did ahab , 2 kings 25. 2. 2. cruelty : hee shedde innocent blood very much , till hee had filled jerusalem with blood from one end of it to another , vers. 16. whether this cruelty be to be ascribed to his tyranny in civill affaires , and so the blood shed , is called innocent , because not of malefactors , or to his persecution , in subordination to his false worship instituted as before ( as the pope and his adherents have devoured whole nations in ordine ad spiritualia ) is not apparent : but this is from hence and other places most evident ; that superstition and persecution , will-worship and tyranny are inseparable concomitants . nebuchadnezzar sets up his great image , and the next news you heare , the saints are in the furnace , dan. 3. 20. you seldome see a fabricke of humane invented worship , but either the foundation or top-stone is laid in the blood of gods people . the wisdome ( religion , or way of worship ) that is from above , is first pure , then peaceable , gentle , easie to be entreated , full of mercy and good fruits , without partiality , without hypocrisie , james 3. 17. when the other is earthly , sensuall , devillish , bringging along envying , strife , contention , and every evill worke , vers. 16. persecution and blood is the genuine product of all invented worship . i might from hence name , and pursue other observations , but i shall only name one , and proceed . when false worship with injustice by cruelty have possessed the governours of a nation , and wrapt in the consent of the greatest part of the people ; who have been acquainted with the mind of god , that people and nation without unpresidented mercy is obnoxious to remedilesse ruine . those two are the bell and dragon , that what by their actings , what by their deservings , have swallowed that ocean of blood which hath flowed from the veines of millions of millions slaine upon the face of the earth . give mee the number of the witnesses of jesus , whose soules under the altar cry for revenge against their false worshipping murtherers , and the tale of them , whose lives have been sacrificed to the insatiable ambition and tyranny of blood-thirsty potentates , with the issues of gods just vengeance on the sons of men , for complyance in these two things , and you will have gathered in the whole harvest of blood , leaving but a few stragling gleanings upon other occasions . and if these things have been sound in england , and the present administration with sincere humiliation , doe not runne crosse to vnravell this close woven webb of destruction , all thoughts of recovery will quickly be too late . and thus far , sinne and providence drive on a parallel . 3. the inevitablenesse of the desolation threatned , and the inexorablenesse of god in the execution of it , v. 1. is the third thing considerable : though moses and samuel stood before mee , yet my minde could not be toward this people . should i insist upon this , it would draw me out unto scripture evidences , of a nations travelling in sinne , beyond the line of gods patience , and so not to be exempted from ruine : but instead thereof i shall make it a part of my daily supplications , that they may be to our enemies , if gods enemies , and the interpretation of them to those that hate us . in briefe , the words containe an impossible supposition , and yet a negation of the thing for whose sake it is supposed : moses and samuel were men , who in the dayes of their flesh offered up strong supplications , and averted many imminent judgements from a sinfull people ; as if the lord should say , all that i can doe in such a case as this , i would grant at the intercession of moses and samuel , or others interceding in their spirit and zeale ; but now the state of things is come to that passe , the time of treaty being expired , the black flagge hung out , and the decrree having brought forth , zeph. 2. 2. that upon their utmost intreaty it cannot , it shall not be reversed . there is a time when sin growes ripe for ruine ; for three transgressions and for foure the lord will not turne away the iniquity of a people , amos 1. 9. when the sinne of the amorites hath filled the cup of vengeance , they must drinke it , gen. 15. 16. england under severall administrations of civill government , hath fallen twice : yea thrice into nation-destroying sinnes ; providence hath once more given it another bottome ; if you should stumble ( which the lord avere ) at the same blocke of impiety and cruelty , there is not another sifting to be made to reserve any graines from the ground ; i doubt not but our three transgressions and foure will end in totall desolation , the lord be your guide , poor england lyeth at stake . the greatest difficulty that lyeth in bringing of totall destruction upon a sinfull people is in the interposition of moses and samuel ; if moses would but have stood out of the gap , and let the almighty goe , he had broken in upon the whole host of israel , exo. 32. 9 , 10. and let it by the way be observed of the spirit of samuel , that when the people of god were most exorbitant , he cryeth , as for me , god forbid that i should sinne against the lord in ceasing to pray for you , 1 sam. 12. 23. scarce answered by those , who if their interest be no served , or at best , their reason satisfied , will scarce yield a prayer for , yea powre out curses against their choisest deliverers : the lord lay it not to their charge ; for us seeing that praying deliverers are more prevalent then fighting deliverers ( it is though moses and samuel , not gideon and sampson , stood before me ) as some decay , let us gather strength in the lord , that bee may have never the more rest for their giving over , untill hee establish mount zyon a praise in the earth . 4. come we now to the fourth thing in this chapter ; the prophets state and condition with the frame and deportment of his heart and spirit under these dispensations , and here we find him expressing two things of himselfe . 1. what he found from others , v. 10. 2. what hee wrestled withall in his owne spirit , v. 15 , 16 , 17 , 18. 1. what he found from others , he telleth you , it was cursing and reproach , &c. i have neither lent on usury , nor have men lent to me on usury yet every one of them doth curse me , v. 10. now this returne may be considered two wayes . 1. in it selfe , every one ( saith he ) of this people curse me . 2. in reference to his deportment : i have neither borrowed nor lent on usury yet they curse me . from the first , observe : instruments of gods greatest workes and glory , are often times the chiefest objects of a professing peoples curses and revenges . the returne which gods labourers meet withall in this generation , is in the number of those things , whereof there is none new under the sun . men , that under god , deliver a kingdom , may have the kingdoms curses for their paines . when moses had brought the people of israel out of bondage , by that wonderfull and unparallel'd deliverance , being forced to appeare with the lord for the destruction of corah and his associates , who would have seduced the congregation to its utter ruine , he receives at length this reward of all his travell , labour and paines , all the congregation gathered themselves against him and aaron , laying murther and sedition to their charge , telling them they had killed the people of the lord , numb. 16. 41 , 42. a goodly reward for all their travels : if gods workes doe not suite with the lusts , prejudices , and interests of men , they will labour to give his instruments the devills wayes . let not upright hearts sink , because they meet with thanklesse men , bona agere , & mala pati christianorum est . a man may have the blessing of god , and the curse of a professing people at the same time . behold i and the children wbom god hath given me , are for signes and for wonders in israel , isa. 8. 15. cum ab hominibus damnamur , à deo absolvimur : mans condemnation and gods absolution , doe not seldome meet upon the same persons , for the same things : if you labour to doe the worke of the lord , pray think it not strange , if among men , curses be your reward and detestation your wages . 2. in reference to the prophets deportment , he had neither lent nor had any lent to him upon usury ; he was free from blame among them , had no dealings with them , in those things which are usually attended with reproaches , as he shews by an instance in usuary , a thing that a long time hath heard very ill . men every way blamelesse and to be embraced in their owne wayes are oftentimes abhorred and laden with curses , for following the lord in his wayes . bonus vir cajus sejus , sed malus quia christianus ; what precious men should many be , would they let goe the work of god in this generation ? no advantage against them , but in the matter of their god , and that is enough to have them to the lyons , dan. 6. 5. he that might be honoured for compassing the ends suiting his owne worldly interest , and will cheerefully undergoe dishonour for going beyond , to suit the designe of god , hath surely some impression upon his spirit , that is from above . 2. you have the prophets deportment , and the frame of his spirit during those transactions between the lord and that sinfull people : and this he holds out in many patheticall complaints , to be fainting , decaying , perplexed , weary of his burden , not knowing how to ease himselfe , as you may see at large , v. 15 , 16 , 17 , 18. in darke and difficult dispensations of providence , gods choisest servants are oftentimes ready to faint under the burthen of them . how weary was david when he cryed out in such a condition , o that i had wings like a dove , for then would i flie away and be at rest , psal. 55. 6. long had he waited for a desired issue of his perplexed state , and had perhaps often times been frustrated of his hope of drawing to a period of his miseries , and now finding one disappointment to follow on the neck of another , he is weary and cries , what nothing , but this trouble and confusion still ? oh that i had wings like a dove , a ship to saile to a forraigne nation ( or the like ) there to be at peace . in the like strait another time , see what a miserable conclusion he draws , of all his being exercised under the hand of god , psal. 73. 13. verily i have clensed my heart in vaine , and wished my hands in innocency ; and againe , psal. 116. 11. he saith in the perturbation of his mind , all men are lyars : that all the promises , all the encouragements , which in his way he had received from god should faile of their accomplishment . it is not with them , as it was with that wicked king of israel , who being disappointed of peace and del●verance in his owne time , crys out , this evill is of the lord , why should i waite upon him any longer , 2 kings 16. 33. the season of deliverance suited not his exp●ctation ; therefore he quite throweth off the lord and his protection . not unlike many among our selves , whose desires and expectations being not satisfied in the closing of our distractions , according to the way , which themselves had framed for the lord to walke in , are ready to cast off his cause , his protection to comply with the enemies of his name , si deus homini non placuerit , deus non erit : but it may be observed , that deliverance came not to that people untill jehoram was weary of waiting , and then instantly god gives it in ; when god hath tyred the patience of corrupted men , he will speak peace to them , that wait for him . thus is it not with the saints of god , onely being perplexed in their spirits , darke in their apprehensions , and fainting in their strength , they breake out oft times into passionate complaints ( as jeremy for a cottage in the wildernesse ) but yet for the maine holding firme to the lord : and the reasons of this quailing are : 1. the weaknesse of faith , when the methods of god's proceedings are unfath mable to our apprehensions ; while men see the paths wherein the lord walketh , they can follow him through some difficulties ; but when that is hid from them , though providence so shut up all other wayes , that it is impossible god should be in them , yet if they cannot discerne ( so proud are they ) how he goeth in that wherein he is , they are ready to faint and give over . god is pleased sometime to make darknesse his pavilion and his secret place , a fire devoures before him , and it is very tempestuous round about him , psal. 50. 3. when once god is attended with fire , darknesse , and tempest , because we cannot so easily see him , we are ready to leave him : now this the lord usually doth in the execution of his judgements , thy righteousnesse is like the great mountaines , thy judgements are a great deep , psal. 36. 6. his righteousnesse , his kindnesse is like a great mountaine , that is easie to be seen , a man cannot overlooke it , unlesse he wilfully shut his eyes ; but his judgements are like the great deepe ; who can look into the bottome of the sea , or know what is done in the depths thereof ? gods works in their accomplishment are oftentimes so unsuited to the reasons and apprehensions of men , that very many who have been strong in desires , and great in expectation of them , upon their bringing forth to light , have quite rejected and opposed them as none of his , because distant from what they had framed to themselves : it is evident from the gospel , that the people of the jewes were full of expectation and longing for the great work of the comming of the messias , just at the season wherein he came , yet being come , because not accommodated to their prae imaginations , they rejected him , as having neither forme nor comelinesse in him to be desired , isa. 53. 2. and the prophet amos telleth many , who desired the day of the lord , that , that day should be darknesse to them and not light , amos 5. 18 , 20. so in every generation many desirers of the accomplishment of gods work , are shaken off from any share therein , by finding it unsuited to their reasons and expectations . now when the lord is pleased thus to walke in darknesse , many being not able to trace him in his dispensations , are ready to lye downe and sink under the burden : david seemes to professe , that he had nothing at such a time to uphold him but this , that god must be there , or no where ; i had said ( saith he ) that it was in vaine to walke as i doe , but that i should have condemned the generation of thy children , psal. 73. 15. and truely god never leaves us without to much light , but that we may see clearly where he is not , and so by recounting particulars we may be rolled where he is , though his goings there be not so clear . aske if god be in the counsels of men , who seek themselves , and in the ways of those who make it their designe to ruine the generation of the just . if you finde him there , seek no further ; if not , let that give you light , to discerne , where hee makes his abode , that you turne not aside to the flocks of others . 2. a reducing the works of providence to inbred rules of our owne . but this i cannot pursue . be tender toward fainters in difficult seasons ; if they leave waiting on the lord , because the evill is of him , if they cast in their lot with the portion of the ungodly , they will in the end perish in their gainsaying : but as for such , as what for want of light , what for want of faith , sit downe and sigh in darknesse , be not too hasty in laying further burdens on them : when first the confederacy was entred into , by the protestant princes in germany against charles the fift , luther himselfe for a season was bewildred , and knew not what to doe , untill being instructed in the fundamentall laws of the empire , he sate downe fully in that undertaking , though the lord gave it not the desired issue , sleid. com. lib. 8. our saviour christ askes , if when becomes , hee shall finde faith on the earth , luke 18. 8. it is his comming with the spirit of judgement and burning , a day of tryall and visitation , he there speaks of : now what faith shall he want , which will not be found in that day ? not the faith of adherence to himselfe for spirituall life and justification , but of actuall closing with him in the things he then doth ; that shall be rare , many shall be staggered , and faint in that day . and thus by the severall heads of this chapter , have i led you through the very state and condition of this nation at this time . first , variety of judgements are threatned to us , and incumbent on us , as in the first part . secondly , of these , falsew orship , superstition , tyranny , and cruelty lye in the bottome , as their procuring causes , which is the second . thirdly , these if renewed under your hand , will certainely bring inevitable ruine upon the whole nation , which is the third . fourthly , all which , make many precious hearts , what for want of light , what for want of faith , to faile , and cry out , for the wings of a dove , which is the fourth . i come in the fift place to gods direction to you for the future , in this state and condition , which being spread in diverse verses as the lord gives it to the prophet , i shall meddle with no more of it , then is contained in the words , which at our entrance i read unto you . let them returne , &c. in the words observe foure things , 1. gods direction to the prophet , and in him , to all , that doe his worke in such a season , as this describe● : let them returne to thee , returne not thou to them . 2. their assistance and supportment in pursuance of that direction : i will make thee , to this people , a brazen fenced wall . 3. the opposition , with its successe and issue , which in that way , they should meet withall : they shall fight against thee , and shall not prevaile . 4. their consolation and successe from the presence of the lord : for i am with thee to deliver thee , &c. 1. there is gods direction , many difficulties in this troublesome season , was the prophet intricated withall : the people would not be prevailed with , to come up to the mind of god , they continuing in their stubbornnesse , the lord would not be prevailed with , to avert the threatned desolation ; what now shall he doe ? to stand out against the bnlke of the people suits not his earthly interest ; to couple with them , answers not the discharge of his office ; to wait upon them any longer , is fruitlesse ; to give up himselfe to their ways comfortlesse : hence his complaints , hence his moanings . better lye downe and sink under the burden , then always to swim against the streame of an unreformable multitude : in this strait , the lord comes in with his direction , let them returne unto thee , &c. keep thy station , performe thy duty , comply not with the children of backslyding . but what ever be the essue , if there be any closing wrought , let it be , by working them off from their wayes of folly . all condescention on thy part , where the worke of god is to be done is in opposition to him ; if they return , embrace them freely ; if not , doe thy duty constantly . that which is spoken immediately to the prophet , i shall hold out to all , acting in the name and authority of god , in this generall proposition . plausible complyances of men in authority , with those , against whom they are employed , are treacherous contrivances against the god of heaven , by whom they are employed . if god be so provoked , that he curseth him , who doth his worke negligently , what is he by them that do it treacherously ? when he gives a sword into the hands of men , and they thrust it into his owne bowels , his glory and honour , those things so deare to him ? he that is intrusted with it , and dares not doe justice on every one , that dares doe injustice , is affraid of the creature , but makes very bold with the creator . prov. 25. 2. it is the glory of god to conceale a thing , but it is the glory of a king to finde out a matter : that which god aimeth to be glorious in , to manifest his attributes by , is the concealing and covering our iniquities in christ ; but if the magistrate will have glory , if he will not bring upon himselfe dishonour by dishonouring of god , he is to search and finde out the transgressions , with whose cognizance he is entrusted , and to give unto them condigne retribution . if the lord curse them , who come not forth to his helpe against the mighty , judg. 5. 23. what is their due , who being called forth by him , doe yet helpe the mighty against him ? for a man to take part with the kingdomes enemies is no small crime ; but for a commission-officer to runne from them by whom he is commissionated , to take part with the adversary , is death without mercy : yet have not some in our dayes arrived at that stupendious impudence , that when as private persons they have declaimed against the enemies of the nation , and by that means got themselves into authority , they have made use of that authority to comply with , and uphold those , by an opposition to whom , they got into their authority ? which is no lesse then an atheisticall attempt to personate the almighty , unto such iniquities as without his appearance , they dare not owne : but he that justifieth the wicked , and condemneth the just , are both an abhomination to the lord , prov. 17. 15. and not only to the lord , but to good men also ; he that saith to the wicked , thou art righteous , him shall the people curse , nations shall abhor him , prov. 24. 24. i speake only as to the generall ( for mee let all particulers find mercy ) with a sad remembrance of the late workings of things amongst us , with those vile sordid compliances which grew upon the spirits of magistrates and ministers with those , whose garments were died with the blood of gods saints and precious ones ( as formerly they were called , for now these names are become termes of reproach ) and would this complying went alone , but pretences and accusations must be found out against such as fellow with them , when they begin to call darkenesse light , they will ere long call light darkness : by which meanes , our eyes have seen , men of their owne accord laying down the weapons werewith at first they fought against opposers , and taking up them , which were used against themselves , as hath happened more then once , to pen-men both in our own , and our neighbour nation . now this revolting from principles of religion and righteousnesse , to a complyance with any sinfull way or person , is a treacherous opposition to the god of heaven ; for , 1. it cannot be done but by preferring the creature before the creator , especially in those things which are the proximate causes of deviation . two principall causes i have observed of this crooked walking . 1. feare . 2. that desire of perishing things , which hath a mixture of covetousnesse and ambition . the first maketh men wary , what they doe against men , the other maketh them weary of doing any thing for god , as whereby their sordid ends are not like to be accomplished . 1. feare : when once magistrates begin to listen after quid sequitur's , and so to with-draw from doing good , for feare of suffering evill , paths of wickedness are quickly returned unto , and the authority of god despised . let this man goe , and take heed of caesar , john 19. 12. did more prevaile on pilat's treacherous heart , then all the other clamours of the jewes ; yea , was not the whole sanedrim swayed to desperate villany , for feare the romans should come and take away their kingdome ? john 11. 48. when men begin once to distrust that god will leave them in the bryars , to wrestle it out themselves ( for unbeliefe lyeth at the bottome of carnall feare ) they quickely turne themselves to contrivances of their owne , for their owne safety , their owne prosperity , which commonly is by obliging those unto them by compliances , in an opposition to whom they might oblige the almighty to their assistance : surely they conclude hee wants either truth or power to support them in his employment . if a prince should send an embassadour to a forreigne state to treat about peace , or to denounce war ; who , when hee comes there , distrusting his masters power to make good his undertaking , should comply and winde up his interest with them to whom he was sent , suffering his soveraign● errant to fall to the ground , would hee not be esteemed as arrant a traitor as ever lived ? and yet though this be clipt coine among men , it is put upon the lord every day as currant . from this principle of carnall feare and unbeliefe , trembling for a man that shall dye , and the son of man that shall be as grasse , forgetting the lord our maker , isa. 51. 12. are all those prudential follies , which exercise the mindes of most men in authority , making them , especially in times of difficulties , to regulate and square all their proceedings , by what suites their owne safety and particular interests , counselling , advising , working for themselves , quite forgetting by whom they are entrusted , and whose businesse they should doe . 2. a desire of perishing things tempered with covetousness and ambition : hence was the sparing of the fat cattell , and of agag by saul , 1. sam. 15. when those two qualifications close on any , they are diametrally opposed to that frame which of god is required in them , viz. that they should be men fearing god , and hating covetousnesse : the first will goe far , being only a contrivance for safety ; but if this latter take hold of any , being a consultation to exalt themselves , it quickly carryeth them beyond all bounds whatsoever . the lord grant , that hereafter there may be no such complaints in the nation , or may be causelesse , as have been heretofore , viz. that wee have powred out our prayers , jeoparded our lives , wasted our estates , spent our blood , to serve the lusts and compasse the designs of ambitious ungodly men . the many wayes whereby these things intrench upon the spirits of men , to byasse them from the paths of the lord , i shall not insist upon , it is enough that i have touched upon the obvious causes of deviation , and manifested them to be treacheries against the god of all authority . be exhorted to beware of relapses , with all their causes and inducements , and to be constant to the way of righteousnesse , and ●his i shall hold out unto you in two particulars . 1. labour to recover others , even all that were ever distinguished and called by the name of the lord , from their late fearfull returning to sinfull complyances with the enemies of god and the nation : i speak not of mens persons , but of their wayes ; for 3. yeares this people have been eminently sicke of the folly of back●sliding , and without some speciall cordiall are like to perish in it , as farre as i know . looke upon the estate of this people as they were differenced seven yeares agoe , so for some continuance , and as they are now , and you shall find in how many things we have returned to others , and not one instance to be given of their returne to us ; that this may be clear take some partciulars . 1. in words and expressions , those are index animi ; turne them over and you may find what is in the whole heart . out of the aboundance of the heart the mouth speaketh . now is not that language , are not those very expressions , which filled the mouths of the common adversaries onely , grown also terms of reproach upon the tongues of men , that suffered sometimes under them , and counted it their honour so to do ? hence that common exprobation , a parliament of saints , an army of saints , and such like d●●●sions of gods ways , now plentifull with them , who sate sometimes , and tooke sweete counsell with us ▪ ah! had it not been more for the honour of god , that we had kept our station , untill others had come to us , so to have exalted the name and profession of the gospel , then that we should so return to them , as to joyne with them in making the paths of christ a reproach ? had it not beene better for us with judah to continue ruling with god , & to be faithfull with the saints , hos. 11. 12. then to stand in the congregation of the mockers , and to sit in the seate of the scornefull ? what shall we say when the saints of god are as signes and wonders to be spoken against in israel ? isa. 8. 18. oh that men would remember how they have left their first station ; when themselves use those reproaches unto others , which for the same cause themselves formerly bare with comfort ! it is bitternesse to consider how the gospel is scandalized by this wofull returne of ministers and people , by casting scripturall expressions by way of scorn , on those , with whom they were sometimes in the like kind companions of contempt . surely in this we are returned to them , and not they to us . 2. in actions and those , 1. of religion , not only in opinion , but practise also , are we here under a vile returne . we are become the lyons , and the very same thoughts entertained by us , against others , as were exercised towards our selves . are not others as unworthy to live upon their native soile in our judgements , as we our selves in the judgements of them formerly over us ? are not groanes for liberty , by the warmth of favour , in a few yeares hatched into attempts for tyranny ? and for practise , what hold hath former superstition in observing dayes and times , laid hold upon the many of the people again , witness the late solemn superstition , and many things of the like nature . 2. for civill things , the closing of so many , formerly otherwise engaged , with the adverse party in the late rebellion , with the lukewarm deportment of others at the same time , is a sufficient demonstration of it ; and may not the lord justly complain of all this , what iniquity have you seene in mee , or my wayes , that you are gone farre from me , and walked after vanity , and are become vaine , jer. 2. 4. why have you changed your glory for that which doth not profit , vers. 11. have i beene a dry heath , or a barren wildernesse to you ? oh that men should find no more sweetness in following the lambe under wonderfull protections , but that they should thus turne aside into every wildernesse : what indignity is this to the wayes of god ? i could give you many reasons of it ; but i have done , what i intended , a little hinted , that wee are a returning people , that so you might be exhorted to help for a recovery : and how shall that be ? 2. by your owne keeping close to the paths of righteousnesse ; if you returne not , others will look about again : this breach , this evill is of you , within your own walls , was the fountaine of our backesliding . would you be the repairers of breaches , the restorers of paths for men to walke in , doe these two things . 1. turne not to the wayes of such , as the lord hath blasted under your eyes , and these may be referred to 3. heads . 1. oppression . 2. selfe-seeking . 3. contrivances for persecution . 1. oppression , how detestable a crime it is in the eyes of the almighty , what effects it hath upon men , making wise men madde , eccl. 7. 7. how frequently it closeth in the calamitous ruine of the oppressours themselves , are things known to all . whether it hath not been exercised in this nation , both in generall by unnecessary impositions , and in particular by unwarrantable pressures , let the mournfull cryes of all sorts of people testifie . should you now return to such wayes as these , would not the anger of the lord smoake against you ? make it i bseech you your designe to relieve the whole , by all meanes possible , and to relieve particulars , yea even of the adverse party where too much overborn . oh let it be considered by you , that it be not considered upon you . i know the things you are necessitated to , are not to be supported by the aire . it is only what is unnecessary as to you , or insupportable as to othes , that requires your speedy reforming ; that so it may be said of you as of nehemiah , chap. 5. 14 , 15. and for particulars ( pray pardon my folly and boldness ) i heartily desire a committee of your honourable house might sit once a week , to relieve poor men that have been oppressed by men , sometimes enjoying parliamentary authority . 2. selfe-seeking , when men can be content to lay a nation low , that they may set up themselves upon the heapes and ruines thereof . have not some sought to advance themselves under that power , which with the lives and blood of the people they have opposed ? seeming to be troubled at former things , not because they were done , but because they were not done by them . but innocent blood will be found a tottering foundation for men to build their honours , greatnesse , and preferments upon . o returne not in this unto any . if men serve themselves of the nation , they must expect that the nation will serve it selfe upon them . the best security you can possibly have that the people will performe their duty in obedience , is the witnesse of your own consciences , that you have discharged your duty towards them , in seeking their good , by your owne trouble , and not your owne advantages in their trouble . i doubt not but that in this , your practice makes the admonition a commendation , otherwise the word spoken , will certainly witnesse against you . 3. contrivances for persecution , how were the hearts of all men hardned like the nether mill-stone , and their thoughts did grinde blood and revenge against their brethren ! what colours , what pretences had men invented to prepare a way for the rolling of their garments in the teares : yea blood of christians . the lord so keep your spirits from a compliance herein , that with all the bowe be not too much bent on the other side , which is not impossible . be there a backsliding upon your spirit to these , or such like things as these , the lord will walke contrary to you , and were you as the signet upon his hand , he would pluck you off . 2. returne not to the open enemies of our peace : i could here inlarge my selfe to support your spirits in the work mentioned , job 29. 14 , 15. but i must on to the following parts of my text , and passe from the direction given , to the supportment , and assistance promised . i will make thee to this people a brazen and a fenced wall . an implyed objection , which the prophet might put in , upon his charge to keep so close to the rule of righteousnesse , is here removed . if i must thus abide by it , to execute whatsoever the lord cals me out unto , not shrinking , nor staggering at the greatest undertakings , what will become of me in the issue ? will it not be destructive to stand out against a confirmed people ? no , saith the lord , it shall not be : i will make thee , &c. god will certainly give in prevailing strength , and unconquerable defence unto persons constantly discharging the duties of righteousnesse , especially when undertaken in times of difficulty and opposition . i will make thee , &c. the like engagement to this you have , made to ezekiel , chap. 3 , 8 , 9. neither was it so to the prophets alone , but to magistrates also when joshua undertook the regency of israel in a difficult time , he takes of his feare and diffidence with this very incouragement , josh. 1. 5. he saith he will make them a wall , the best defence against opposition , and that not a weake tottering wall , that might easily be cast downe , but a brazen wall , that must needs be impregnable : what engines can possibly prevaile against a wall of brasse ? and to make it more secure , this brazen wall shall be fenced with all manner of fortifications , and ammunition ; so that the veriest coward in the world , being behind such a wall , may without dread or terrour apply himselfe to that , which he findeth to doe . god will so secure the instruments of his glory against a backeslyding people in holding up the wayes of his truth and righteousnesse , that all attempts against them shall be vaine , and the most timorous spirit may be secure , provided he goe not out of the lords way ; for if they be found beyond the line , the brazen wall , they may easily be surprized . and indeed , who but a foole would run from the shelter of a brazen wall , to hide himselfe in a little stubble ? and yet so doe all who runne to their owne wisedome , from the most hazardous engagement that any of the wayes of god can possibly lead them unto . it is a sure word , and for ever to be rested upon , which the lord gives in to asa , 2 chron. 15. 2. the lord is with you , while yee be with him : an unbiased magistracy , shall never want gods continued presence : very jeroboam himselfe receives a promise upon condition of close walking with god in righteous administrations , of having an house built him like the house of david , 1 kings 11. 38. what a wall was god to moses in that great undertaking of being instrumentall for the delivery of israel from a bondage and slavery of foure hundred yeares continuance : pharoah was against him whom he had deprived of his soveraignty and dominion over the people : and what a provocation the depriving of soveraignty is unto potentates , needs no demonstration : to the corruption of nature which inclines to heights and exaltations , in imitation of the fountaine whence is flowes ; they have also the corruption of state and condition , which hath alwayes enclined to absolutenesse and tyranny : all egypt was against him , as being by him visibly destroyed , wasted , spoyled , robbed , and at length smitten in the apple of the eye , by the losse of their first borne ; and if this be not enough , that the king and people , whom he opposed were his enemies , the very people , for whose sakes he set himsele to oppose the others , they also rise up against him , yea seek to destroy him ; one time they appeale to god for justice against him , exod. 5. 21. the lord looke upon you and judge . they appeale to the righteous god to witnesse , that he had not fulfilled what he promised them , to wit , liberty , safety , and freedome from oppression , but that rather by his meanes their burdens were encreased : and in this they were so confident ( like some amongst us ) that they appealed unto god for the equity of their complaints . afterward being reduced to a strait , such as they could not see how possibly they should be extricated from , without utter ruine ( like our present condition in the apprehension of some ) they cry out upon him for the whole designe of bringing them into the wildernesse , and affirme positively , that though they had perished in their former slavery , it had been better for them , then to have followed him in this new and dangerous engagement , ex. 14. 11 , 12 , 13. that generation being ( as calvin observes ) so inured to bondage , that they were altogether unfit to beare with the workings and pangs of their approaching liberty . afterwards , doe they want drink ? moses is the cause ; did they want meate ? this moses would starve them , exod. 15. 24. and 16. 7. he could not let them alone by the flesh-pots of egypt , for this they are ready to stone him , exod. 17. 3. at this day , have we too much raine , or too short a harvest , it is laid on the shoulders of the present government . it was no otherwise of old . at length this people came to that height , as being frightened by the opposition , they heard of , and framed to themselves in that place whether moses would carry them , that they presently enter into a conspiracy and revolt , consulting to cast off his government , and chose new commanders , and with a violent hand to returne to their former condition , numb. 14. 4. an attempt as frequent at fruitlesse among our selves . when this would not doe , at length upon the occasion of taking off corah and his company , they assemble themselves together , and lay ( not imprisonment but ) murder to his charge , and that of the people of the lord , numb. 16. 41. now what was the issue of all those oppositions ? what effect had they ? how did the power of pharoah , the revenge of egipt , the backsliding of israel prevaile ? why god made this one moses a fenced brazen wall to them all , he was never in the least measure prevailed against ; so long as he was with god , god was with him , no matter who was against him . one thing onely would i commend to your considerations , viz. that this moses , thus preserved , thus delivered , thus protected , falling into one deviation , in one thing , from close following the lord , was taken off from enjoying the closure and fruit of all his labour , numb. 20. 12. otherwise he followed the lord in a difficult season , and did not want unconquerable supportment : take heed of the smallest turning aside from god : oh loose not the fruit of all your labour for selfe ; for a lust , or any thing that may turne you aside . now the lord will doe this , 1. because of his owne engagement . 2. for our incouragement . 1. because of his owne engagement , and that is two fold , 1. of truth and fidelity . 2. of honour and glory . 1. his truth and veracity is ingaged in it . those that honour him he will honour , 1 sam. 2. 30. if men honour him with obedience , he will honour them with preservation : he will be with them while they are with him , 2 chron. 15. 2. while they are with him in constancy of duty , he will be with them to keep them in safety , he will never leave them nor forsake them , josh. 1. 5. no weapon that is framed against them shall prosper , isa. 54. 17. now god is never as the waters that faile to any that upon his ingagements waite for him ; he will not shame the faces of them that put their trust in him . why should our unbeleeving spirits charge that upon the god of truth , which wee dare not impute to a man that is a worme , a lyar ? will a man faile in his ingagement unto him , who upon that ingagement undertakes a difficult imployment for his sake ? the truth is , it is either want of sincerity in our working , or want of faith in dependance , that makes us at any time come short of the utmost tittle , that is in any of the lords engagements . 1. we want sincerity , and doe the lords work , but with our owne aimes and ends , like jehu ; no wonder , if we be left to our selves for our wages and defence . 2. we want faith also in the lords worke , turne to our owne counsels for supportment ; no marvell , if we come short of assistance ; if we will not beleeve we shall not be established . looke to sinceritie in working , and faith in dependance , gods truth and fidelity will carry him out to give you inconquerable supportment : deflexion from these , will be your destruction : you that are working on a new bottome , worke also on new principles , put not new wine into old bottles , new designes into old hearts . secondly , he is engaged in point of honour , if they miscarry in his way , what will he doe for his great name ? yea so tender is the lord herein of his glory , that when he hath been exceedingly provoked to remove men out of his presence yet because they have been called by his name , and have visibly held forth a following after him , he would not suffer them to be trodden downe , left the enemy should exalt themselves , and say , where is now their god ? they shall not take from him the honour of former deliverances and protections : in such a nation as this , if the lord now upon manifold provocations should give up parliament , people , army to calamity , and ruine , would not the glory of former counsels , successes , deliverances , be utterly lost ? would not men say it was not the lord , but chance that happened to them ? 2. for our encouragement , the wayes of god are oftentimes attended with so many difficulties , so much opposition , that they must be imbraced meerly because his ; no other motive in the world can suit them to us . i meane for such as keep them immixed from their owne carnall and corrupt interests : now because the lord will not take off the hardship and difficulty of them , least he should not have the honour of carrying on his work , against tumultuating opposition , hee secures poore weaklings of comfortable assistance , and answerable successe , lest his worke should be wholy neglected . it is true , the lord as our soveraigne master may justly require a close labouring in all his wayes , without the least sweetning endearments put upon them , onely as they are his whose we are , who hath a dominion over us : but yet as a a tender father , in which relation he delights to exercise his will towards his owne in christ , hee pittieth our infirmities , knowing that we are but dust : and therefore to invite us into the darke , into ways laboursome and toylesome to flesh and blood , he gives us in this security , that we shall be as a fenced brazen wall to the opposing sons of men . to discover the vanity and folly of all opposition to men called forth of god to doe his worke , and walking in his wayes ; would you not thinke him mad , that should strike with his fist , and run with his head against a fenced brazen wall to cast it downe ? is he like to have any successe , but the battering of his flesh , and the beating out of his braines ? what doe the waves obtaine by dashing themselves with noise and dread against a rocke , but their owne beating to peeces ? what prevailes a man by shooting his arrows against the skie , but a returne upon his owne head ? nor is the most powerfull opposition to the ways of god , like to meet with better successe : god looks no otherwise upon opposers , then you would do upon a man attempting to thrust downe a fenced brazen wall with his fingers . therefore it is said , that in their proudest attempts , strongest assaults , deepest counsels , combinations , and associations , he laughs them to scorne , derides their folly , contemns their fury , lets them sweat in vaine , untill their day become , psal. 2. how birthlesse in our owne , as other generations have been their swelling conceptions ? what then is it that prevailes upon men to break through so many disappointments against the lord , as they doe ? doubtlesse that of isa. 23. 9. surely the lord of hosts hath a purpose to staine the pride of all glory , to bring into contempt all the honourable of the earth . god gives up men unto it , that he may leave no earthly glory or honour without pollution or contempt : and therefore hath opposition in our dayes , been turned upon so many hands , that god might leave no glory without contempt : yet with this difference , that if the lord will owne them , he will recover them from their opposition , as hath happened of late to the ministry of one , and will happen ere long to the ministry of another nation ; when the lord hath a little stain'd the pride of their glory ; they shall bee brought home againe by the spirit of judgement and burning : but if he owne them not , they shall perish under the opposition . and when it hath been wheeled about on all sorts of men , the end will be . be wise now therefore o yee rulers , be instructed yee that are judges of the earth , serve the lord with feare , and rejoyce with trembling , psalm 2. 10 , 11. see whence your assistance commeth ; see where lye the ●●●s of your salvation , and say , ashur shall not save us , we will not ride upon horses , neither will we say any more to the workes of our hands , yee are our gods , for in thee the fatherlesse findeth mercy , hos. 14. 3. it is god alone who is a sunne and a shield : his wayes doe good to the upright in heart . behold , here is a way to encompasse england with a brazen wall : let the rulers of it walke in right wayes , with upright hearts . others have beene carefull to preserve the people to them , and the city to them , oh be you careful to preserve your god unto you ; he alone can make you a fenced wall ; if he departs , your wall departs , your shade departs . give me leave to insist a little on one particular , which i choose out among many others : when god leades out his people to any great things , the angel of his presence is still among them : see at large exod. 23. 20 , 21 , 22. the angel of the covenant , in whom is the name of god , that hath power of pardoning or retaining transgressions , jesus christ , the angel that redeemeth his out of all their troubles , gen. 48. 16. hee is in the middest of them , and amongst them ; and god gives this speciall caution if we would have his assistance , that we should beware of him , and obey him , and provoke him not : would you then have gods assistance continued , take heed of provoking the angel of his presence : provoke him not by slighting of his wayes , provoke him not by contemning his ordinances ; if you leave him to deale for himselfe , he will leave you to shift for your selves : what though his followers are at some difference ( the best knowing but in part ) about the administration of some things in his kingdome ; the envious one having also sown some bitter seeds of persecution , strife , envy , and contention among them ? what though some poor creatures are captivated by sathan , the prince of pride , to a contempt of all his ordinances , whose soules i hope the lord will one day free from the snare of the devill ? yet i pray give me leave ( it is no time to contest , or dispute it ) to beare witnesse in the behalfe of my master to this one truth , that if by your owne personall practise and observance , your protection , countenance , authority , laws , you doe not assert , maintaine , uphold the order of the gospel , and administration of the ordinances of christ , notwithstanding the noise and clamours of novell fancies , which like jonah's gourd have sprung up in a night , and will wither in a day , you will be forsaken by the angel of gods presence , and you wil become an astonishment to all the inhabitants of the earth : and herein i do not speak as one haesitating or dubious , but positively assert it , as the known mind of god , and whereof he wil not suffer any long to doubt , psalm 2. ult. strengthen the weake hands , and confirme the feeble knees , say to them that are of a fearefull heart , be strong , feare not , behold your god will come with vengeance , even your god with a recompence , he will come and save you , isa. 35. 3 , 4. let the most weak and fearful , the fainting heart , the trembling spirit , and the doubting mind know , that full and plenary security , perfect peace attends the upright in the wayes of god . you that are in gods way , doe gods worke , and take this cordiall for all your distempers , return not to former provoking wayes , and he will make you a fenced brazen wall . and so i come to the third thing , which i proposed to consider , the opposition , which men cleaving to the lord in all his ways shal find , with the issue and success of it , they shal fight against thee , but shall not prevaile . the words may be considered either as a prediction depending on gods praescience , of what will be , or a commination from his just judgement , of what shall be . in the first sence the lord tells the prophet , from the corruption , apostacy , stubbornnesse of that people what would come to passe . in the 2d , what for their sins and provocations , by his just judgement should come to passe . time will not allow me to handle the words in both acceptations : wherefore i shall take up the latter only , viz. that it is a commination of what shall be for the further misery of that wretched people , they shall judicially be given up to a fighting against him . god oftentimes gives up a sinfull people to a fruitlesse contention , and fighting with their only supporters , and meanes of deliverance . they shall , &c. jeremiah had laboured with god for them , and with them for god , that if possible peace being made they might be delivered , and to consummate their sins , they are given up to fight against him . i cannot now insist upon particular instances , consult the history of the church in all ages , you shall find it continually upon all occasions verified . from the israelites opposing moses , to the ephraimites contest with jephte , the rejecting of samuel , and so on to the kings of the earth , giving their power to the beast to wage warre with the lamb , with the inhabitants of the world combining against the witnesses of christ , is this assertion held out . in following story , no sooner did any plague or judgement breake out against the roman empire , but instantly , christianos ad leones , their fury must be spent upon them , who were the onely supporters of it from irrecoverable ruine . now the lord doth this , 1. to seale up a sinfull peoples destruction . elie's sonnes hearkened not , because the lord would slay them , 1 sam. 2. 25. when god intends ruine to a people , they shall walk in wayes , that tend thereunto : now is their a readier way for a man to have a house on his head , then by pulling away the pillars whereby it is supported ? if by moses standing in the gap , the fury of the lord be turned away , certainely if the people contend to remove him , their desolation sleepeth not . when therefore the lord intends to lay cities wast without inhabitant , and houses without men , to make a land utterly desolate , the way of its accomplishment is by making the hearts of the people fat , and their eares heavy , and shutting their eyes that they should not see , and attend to the meanes of their recovery , isa. 6. 10 , 11. so gathering in his peace and mercies from a provoking people , jer. 16. 15. 2. to manifest his owne power and soveraignty in maintaining a small handfull , oftimes a few single persons , a moses , a samuel , two witnesses against the opposing rage of a hardned multitude . if those who undertake his worke and businesse in their severall generations , should have withall , the concurrent obedience and assistance of others , whose good is intended , neither would his name be so seen , nor his wayes so honoured , as now , when he beares them up against all opposition . had not the people of this land been given up ( many of them ) to fight against the deliverers of the nation , and were it not so with them even at this time , how darke would have been the workings of providence , which now by wrestling through all opposition are so conspicuous and cleare . when then a people , or any part of a people , have made themselves unworthy of the good things intended to be accomplished by the instruments of righteousnesse and peace , the lord will blow upon their waves , that with rage and fury , they shall dash themselves against them , whom he will strengthen with the munition of rocks , not to be prevailed against . so that gods glory and their owne ruine , lye at the bottome of this close working of providence , in giving up a sinfull people to a fruitlesse contending , with their owne deliverers , if ever they be delivered . but is not a peoples contending with the instruments , by whom god worketh amongst them , and for them , a sin and provocation to the eyes of his glory ? how then can the lord be said to give them up unto it ? avoyding all scholasticall discourses , as unsuited to the work of this day ; i shall briefly give in , unto you , how this is a sinfull thing , yet sinners given up unto it , without the least extenuation of their guilt , or colour for charge on the justice and goodnesse of god . 1. then to give up men unto a thing in it selfe sinfull , is no more , but so to dispose and order things , that sinners may exercise and draw out their sinfull principles , in such a way . this that the lord doth , the scripture is full of examples , and hath testimonies innumerable : that herein the holy one of israel , it no wayes co-partner with the guilt of the sonnes of men , will appeare by observing the difference of these severall agents in these four things . 1. the principle , by which they worke . 2. the rule , by which they proceed . 3. the meanes , which they use . 4. the end at which they aime . 1. the principle of operation in god is his owne soveraigne will , and good pleasure . hee doth what ever hee pleaseth , psal. 115. 3. he saith his purpose shall stand , and hee will doe all his pleasvre , isa. 46. 10. he hath mercy on whom be will have mercy , and whom hee will he hardneth , rom. 9. 13. giving no account of his matters , job . 33. 18. this our saviour rendereth as the onely principle and reason of his hidden operations : o father so it seemed good in thy sight , matth. 11. 26. his soveraignty in doing what he will with his owne , as the potter with his clay , is the rise of his operations : so that what ever he doth , who can say unto him , what doest thou , job 9. 12. shall the thing formed say to him that formed it , why hast thou made mee thus ? rom. 9. 20. and hence two things will follow . 1. that what he doth , is just , and righteous , for so must all acts of supreame and absolute dominion be . 2. that he can be author of nothing , but what hath existence and being in it selfe , for he workes as the fountaine of beings . this sin hath not . so that though every action , whether good or bad , receives its specification from the working of providence , and to that , is their existence in their severall kinds , to be ascribed , yet an evill action , in the evilnesse of it , depends not upon divine concourse and influence , for good and evill make not sundry kinds of actions , but only a distinction of a subject in respect of its adjuncts and accidents . but now the principle of operation in man , is nature vitiated and corrupted : i say nature , not that he worketh naturally , being a free agent , but that these faculties , will and understanding , which are the principles of operation are in nature corrupted , and from thence can nothing flow but evill : an evill tree bringeth forth evill fruit : men doe not gather figs from thistles : a bitter fountaine sends not forth sweet waters : who can bring a cleane thing out of an uncleane ? if the fountaine be poisoned , can the streames be wholesome ? what can you expect of light and truth from a minde possest with vanity and darknesse ? what from a will averted from the chiefest good , and fixt upon present appearances ? what from an heart , the figment of whose imagination is onely evill ? 2. consider the difference in the rule of operation : every thing that workes hath a rule worke by , this is called a law . in that thing which to man is sinfull , god worketh as it is a thing onely , man as it is a sinfull thing : and how so ? why every ones sin is his aberration from his rule of operation or working . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , is aberrare a scopo . to sin , is , not to collime aright at the end proposed ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is a most exact definition of it : irregularity is its forme , if it may be said to have a forme : a privations forme , is deformity . looke then in any action , wherein an agent exorbitates from its rule , that is sin : now what is gods rule in operation ? his owne infinite wise will alone ; he takes neither motive , rise , nor occasion for any internall acts , from any thing without himselfe ; hee doth what ever hee pleaseth , psal. 115. 3. he worketh all things according to the counsell of his owne will , ephes. 1. 11. that is his owne law of operation , and the rule of righteousnesse unto others : working then agreeably to his owne will , which he alwayes must doe , he is free from the obliquity of any action . what now is the rule of the sonnes of men ? why the revealed will of god ; revealed things belong to us that we may doe them , deut. 29. 29. gods revealed will is the rule of our walking ; our working ; what ever suits not , answers not this , is evill . sinne is the transgression of the law , 1 john 3. 4. here then comes in the deformity , the obliquity , the at axy of any thing , god workes and man worketh ; those agents , have severall rules . god workes according to his rule , hence the action is good , as an action : man deviates from his rule , hence it is sinfull in respect of its qualifications and adjuncts . man writes faire letters , upon a wet paper , and they run all into one blot , not the skill of the scribe , but the defect in the paper is the cause of the deformity : he that makes a lame horse goe , is the cause of his going , but the defect in his joynts , is the cause of his going lame : the sunne exhales a steame from the dunghill , the sunne is the cause of the exhalation , but the dunghill of the unwholesome savour . the first cause is the proper cause of a things being , but the second of its being evill . 3. consider the severall operations and actings of god and man : for instance in a rebellious peoples fighting against their helpers under him . now the acts of god herein may be referred to six heads . 1. a continuance of the creatures being and life ; vpholding him by the word of his power , heb. 1. 3. when he might take him off in a moment : enduring them with much long suffering , rom. 9. 22. when he might cut him off as he did she opposers of elijah , with fire from heaven , 2 kings 1. 12. 2. a continuance of power of operation to them , when he could make their hands to wither like jeroboams , when they goe about to strike , 1 kings 13. 4. or their hearts , to dye within them like nabals , when they intend to be churlish , 1 sam. 25. 37. but he raiseth them up , or makes them to stand , that they may oppose , rom. 9. 11. 3. laying before them a suitable object for the drawing forth their corruption unto opposition , giving them such helpers as shall in many things crosse their lusts , exasperate them , thereunto ; as elijab a man of fiery zeale , for a lukewarme ahab . 4. withholding from them that effectuall grace , by which alone that sin might be avoided ; a not actually keeping them from that sin by the might of his spirit and grace ; that alone is effectuall grace , which is actuall ; he suffers them to walke in their owne wayes : and this the lord may doe , first , in respect of them , judicially , they deserve to be forsaken , ahab is left to fill up the measure of his iniquities , add iniquity to iniquity , psal. 69. 27. secondly , in respect of himselfe , by way of soveraignety , doing what he will with his owne , hardening whom hee will , rom. 9. 15. 5. he positively sends upon their understandings that , which the scripture sets out under the termes of blindnesse , darkenesse , folly , delusion , slumber , a spirit of giddinesse , and the like ; the places are too many to rehearse . what secret actings in , and upon the minds of men , what disturbing of their advises , what mingling of corrupt affections with false carnall reasonings , what givings up to the power of darknesse , in satan the prince thereof , this judiciall act doth containe , i cannot insist upon : let it suffice , god will not helpe them , to discern , yea he will cause that they shall not discerne but hide from their eyes the things that concerne their peace , and so give them up to contend with their onely helpers . 6. suitably , upon the will and affections he hath severall acts ; obfirming the one , in corruption , and giving up the other to vilenesse , rom. 1. 24 , 26. untill the heart become throughly hardened , and the conscience seared : not forcing the one , but leaving it to follow the judgement of practicall reason , which being a blind , yea a blinded guide , whither can it lead a blind follower , but into the ditch ? not defiling the other with infused sensuality , but provoking them to act according to inbred , native corruption , and by suffering frequent vile actings to confirme them in wayes of vilenesse . take an instance of the whole ; god gives helpers and deliverers to a sinfull people , because of their provocations , some or all of them shall not taste of the deliverance , by them to be procured ; wherefore though he sustaines their lives in being , whereby they might have opportunity to know his minde , and their owne peace , yet he gives them a power to contend with their helpers , causing their helpers to act such things , as under consideration of circumstances , shall exceedingly provoke theses sinners : being so exasperated and provoked , the lord who is free in all his dispensations , refuseth to make out to them that healing grace , whereby they might be kept from a sinfull opposition : yea being justly provoked , and resolved that they shall not taste of the plenty to come , he makes them foolish and giddy in their reasonings and counsels , blinds them in their understandings , that they shall not be able to discerne plaine and evident things , tending to their owne good , but in all their wayes , shall erre like a drunken man in his vomit ; whence that they may not be recovered , because he will destroy them , he gives in hardnesse and obstinacy upon their hearts and spirits , leaving them to suitable affections , to contend for their owne ruine . now what are the wayes and methods of sinfull mans working in such an opposition , would be too long for me to declare ; what prejudices are erected , what lusts pursued , what corrupt interests acted , and followed ; how selfe is honoured , what false pretences coyned , how god is sleighted , if i should goe about to lay open , i must looke into the hell of these times , then which nothing can be more loathsome and abhominable : let it suffice , that sinfull selfe , sinfull lusts , sinfull prejudices , sinfull blindnesse , sinfull carnall feares , sinfull corrupt interests , sinfull fleshly reasonings , sinfull passions , and vile affections doe all concur in such a work , are all woven up together in such a web . 4. see the distance of their aimes , god's aime is onely the manifestation of his owne glory ( then which nothing but himselfe is so infinitely good , nothing so righteous that it should be ) and this by the way of goodnesse and severity , rom. 11. 22. goodnesse in faithfulnesse and mercy , preserving his , who are opposed , whereby his glory is exceedingly advanced : severity towards the opposers , that by a sinfull cursed opposition , they may fill up the measure of their iniquities , and receive this at the hand of the lord , that they lye down in sorrow , wherin also he is glorious . god forbid , that i should speak this , of all , that for any time , or under any temptation may be carryed to an opposition in any kind , or degree to the instruments of gods glory amongst them : many for a season may doe it , and yet belong to god , who shall be recovered in due time : it is onely of men given up , forsaken , opposing all the appearances of god with his saints and people in all his wayes , of whom i speak . now what are the ends of this generation of fighters against this brazen wall , and how distant from those of the lords ? they consult to cast him downe from his excellency , whom god will exalt , psal. 62. 4. they thinke not as the lord , neither doth their heart meane so , but it is in their heart to destroy and to cut off , isa. 10. 7. to satisfie their owne corrupt lusts , ambition , avarice ▪ revenge , superstition , contempt of gods people , because his , hatred of the yoak of the lord , fleshly interests ; even for these and such like ends as these , is their undertaking . thus though there be a concurrence of god and man in the same thing , yet considering the distance of their principles , rules , actings , and ends ; it is apparent that man doth sinfully , what the lord doth judicially ; which being an answer to the former objection , i returne to give in some vses to the point . let men , constant , sincere , upright in the wayes of god , especially in difficult times know , what they are to expect from many , yea the most of the generation , whose good they intend , and among whom they live ; opposition and fighting is like to be their lot , and that not onely it will be so because of mens lusts , corruptions , prejudices , but also it shall be so from gods righteous judgements against a stubborne people : they harden their hearts that it may be so to compasse their ends , and god heardens their hearts that it shall be so to bring about his aimes : they will doe it to execute their revenge upon others , they shall doe it to execute gods vengeance upon themselves . this may be for consolation , that in their contending there is nothing but the wrath of man against them , whom they oppose ( which god will restraine , or cause it to turne to his praise ) but there is the wrath of god against themselves , which who can beare ? this then let all expect , who engage their hearts to god , and follow the lambe whither ever he goeth . men walking in the syncerity of their hearts are very apt to conceive that all sheaves should bow to theirs , that all men should cry grace , grace , to their proceedings : why should any oppose ? quid meruere ? alas ! the more upright they are , the fitter for the lord by them to breake a gainsaying people : let men keep close to those wayes of god whereto protection is annexed , and let not their hearts faile them because of the people of the land ; the storme of their fury will be like the plague of haile in egipt , it smote onely the cattel that were in the field ; those , who upon the word of moses drove them into the houses , preserved them alive . if men wander in the field of their owne wayes , of selfe seeking , oppression , ambition , and the like , doubtlesse the storme will carry them away ; but for those , who keep house , who keep close to the lord , though it may have much noyse terrour and dread with it , it shall not come nigh them . and if the lord for causes best known , known onely to his infinite wisedome , should take off any josiahs in the opposition , he will certainly effect two things by it . 1. to give them rest and peace . 2. further his cause and truth by drawing out the prayers and appeales of the residue , and this living they valued above their lives . all you then that are the lords workmen be alwayes prepared for a storme , wonder not , that men see not the wayes of the lord , nor the judgements of our god , many are blinded . admire not , that they will so endlessely engage themselves into fruitlesse oppositions , they are hardened . be not amazed , that evidence of truth and righteousnesse will not affect them , they are corrupted . but this doe , come and enter into the chambers of god , and you shall be safe untill this whole indignation be overpast . i speak of all them , and onely them who follow the lord in all his ways with upright hearts , and single minds , if the lord will have you to be a rock and a brazen wall for men to dash themselves against , and to breake in pieces , though the service be grievous to flesh and blood , yet it is his , whose you are , be prepared , the wind blowes , a storme may come . let men set upon opposition make a diligent enquiry , whether there be no hand in the businesse , but their owne ? whether their counsels be not leavened with the wrath of god ? and their thoughts mixed with a spirit of giddinesse , and themselves carried on to their owne destruction ? let me see the opposer of the present wayes of god , who upon his oppostion is made more humble , more selfe denying , more empty of selfe-wisedome , more fervent in supplycations and waiting upon god , then formerly : and i will certainely blot him out of the roll of men judicially hardened . but if therewith , men become also proud , selfish , carnally wise , revengefull , furious upon earthly interests , full , impatient , doubtlesse god is departed , and an evill spirit from the lord prevaileth on them . o that men would looke about them before it be too late , see the lord disturbing them , before the waves returne upon them ; know that they may pull downe some anticks that make a great shew of supporting the church , and yet indeed are pargetted posts supported by it ; the foundation is on a rock , that shall not be prevailed against . see the infinite wisedome and soveraignty of almighty god , that is able to bring light out of darknesse , and to compasse his owne righteous judgements by the sinfull advisings and undertakings of men . indeed the lords soveraignty and dominion over the creature doth not in any thing more exalt it self , then in working in all the reasonings , debates , consultations of men , to bring about his owne counsels through their free workings . that men should use , improve their wisedome , freedome , choyce , yea lusts , not once thinking of god , yet all that while doe his worke more then their owne : this is the lords doing and it is marvellous in our eyes . of the last part of my text i shall not speak at all , neither indeed did i intend . of toleration : and the duty of the magistrate , about religion : the times are busie , and we must be breife . prefaces , for the most part are at all times needlesse , in these , troublesome . mine shall only be , that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , without either preface or passion , i will fall to the businesse in hand . the thing about which i am to deale , is commonly called toleration in religion , or toleration of severall religions . the way wherin i shall proceed , is not by contest , thereby to give occasion : for the reciprocation of a saw of debate with any , but by the laying downe of such positive observations , as being either not apprehended , or not rightly improved , by the most , yet lye at the bottome of the whole difference betweene men about this businesse , and tend in themselves to give light unto a righteous and equitable determination of the maine thing contended about : and lastly herein , for method , i shall first , consider the grounds upon which that non toleration whereunto i cannot consent , hath been and is still indeavoured to be supported , which i shall be necessitated to remove , and then in order assert the positive truth , as to the substance of the businesse under contest : all in these ensuing observations . 1. although the expressions of toleration , and non toleration wherewith the thing in controversie is vested , doe seeme to cast the affirmation upon them who plead for a forbearance in things of religion towards dissenting persons , yet the truth is , they are purely upon the negation , and the affirmative lyes fully on the other part : and so the weight of proving ( which ofttimes is heavy ) lyes on their shoulders . though non-toleration sound like a negation , yet punishment , ( which termes in this matter are {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) is a deep affirmation . and therefore it sufficeth not men to say , that they have consulted the minde of god , and cannot finde that hee ever spake to any of his saints or people to establish a toleration of errour : and yet this is the first argument to oppose it , produced in the late testimony of the reverend and learned assembly of the church of scotland . affirmative precepts must be produced , for a non toleration , that is the punishing of erring persons . for actings , of such high concernment , men doe generally desire a better warrant then this , there is nothing in the word against them . cleare light is needfull for men , who walke in paths , which lead directly to houses of blood . god hath not spoken of non-toleratin , is a certaine rule of forbearance . but god hath not spoken of toleration , is no rule of acting in opposition thereunto . ( what he hath spoken one way or other , shall be afterwards considered . ) positive actings must have positive precepts , and rules for them , as conscience is its owne guide . if then you will have persons deviating in their apprehensions from the truth of the gospell , civilly punished , you must bring better warrant then this , that god hath not spoken against it , or i shall not walke in your wayes , but refraine my foot from your path . 2. that undoubtedly there are very many things under the command of the lord , so becomming our duty , and within his promise , so made our priviledge , which yet if not performed , or not enjoyed , are not of humane cognizance , as faith it selfe . yet because the knowledge of the truth is in that rank of things , this also is urged as of weight , by the same learned persons , to the businesse in hand . 3. errours , though never so impious , are yet distinguished from peace-disturbing enormities . if opinions in their owne nature tend to the disturbance of the publike peace , either that publick tranquilitie is not of god , or god alloweth a penall restraint of those opinions . it is a mistake , to affirme , that those who plead for toleration , doe allow of punishment for offences against the second table , not against the first . the case is the same both in respect of the one , and the other . what offences against the second table are punishable ? doubtlesse not all : but onely such as by a disorderly eruption pervert the course of publicke quiet and society . yea none but such , fall under humane cognizance . the warrant of exercising vindictive power amongst men , is from the reference of offences to their common tranquility . delicta puniri , publice interest . where punishment is the debt , bonum totius , is the creditour to exact it . and this is allowed , as to the offences against the first table , if any of them in their owne nature ( not some mens apprehensions ) are disturbances of publick peace , they also are punishable . only let not this be measured by disputable consequences , no more then the other are . let the evidence be in the things themselves , and actum est , let who will plead for them . hence , popish religion , warming in its very bowels , a fatall engine against all magistracy amongst us , cannot upon our concessions plead for forbearance : it being a knowne and received maxime , that the gospell of christ , clashes against no righteous ordinance of man . and this be spoken to the third argument of the forenamed reverend persons from the analogie of delinquencies against the first and second table . 4. the plea for the punishment of erring persons , from the penall constitution under the old testament against idolaters ( which in the next place is urged ) seemes not very firme and convincing . the vast distance that is between idolatry , and any errors whatsoever , as meerly such , however propagated or maintained with obstinacy , much impaireth the strength of this argumentation . idolatry is the yeelding unto a creature the service and worship due to the creator : reinold . de . idol . li . 2. cap. 1. s. 1. idololatria est circa omne idolum famulatus & servitus , tertul. de pol. the attendance and service of any idoll . idololatroe dicuntur qui simulachri eam servitutem exhibent quae debetur deo : august lib. 1. de trinit. cap. 6. they are idolaters who give that service to idols which is due unto god . to render glory to the creature as to god , is idolatry , say the papists : bell. de eccles , triump . lib. 2. cap. 24. greg. de valen. de idol . lib. 1. cap. 1. suitable to the description of it given by the apostle , rom. 1. 25. plainely , that whereunto the sanction under debate was added , as the bond of the law against it ( which was the bottom of the commendable proceedings of diverse kings of judah against such ) was a voluntary relinquishment of jehovah revealed unto them , to give the honour due unto him to dunghill idols . now though error and ignorance ofttimes lye as the bottome of this abhomination , yet error properly so called , and which under the name of heresie is opposed , is sufficiently differenced therefrom . that common definition of heresie , that it is an error , or errors in or about the fundamentals of religion , maintained with stubbornnesse and pertinacy after conviction ( for the maine received by most protestant divines ) will be no way suited unto that , which was before given of idolatry and is at commonly received ; being indeed much more cleare , as shall be afterward declared . that this latter is proper and suitable to those scripturall descriptions , which we have of heresie , i dare not assert : but being received by them who urge the punishment thereof , it may be a sufficient ground of affirming , that those things whose definitions are so extreamely different , are also very distant and discrepant in themselves , and therefore constitutions for the disposall of things concerning the one , cannot eo nomine , conclude the other . neither is the inference any stronger , then , that a man may be hanged for coveting , because he may be so for murdering . the penall constitutions of the judaicall policy ( for so they were which yet i urge not ) concerning idolaters , must be stretched beyond their limits , if you intend to enwrap hereticks within their verge . if hereticks be also idolaters , as the papists . ( the poor indians who worship a piece of red cloath , the egiptians who adored the deities , which grew in their owne gardens , being not more besotted with this abhomination then they who prostrate their soules unto , and lavish their devotion upon a peice of bread , a little before they prepare it for the draught , so casting the stumbling block of their iniquities before the faces of poore heathens and jewes , causing averroes to breath out his soule , in this expression of that scandall , quoniam christiani manducant deum quem adorant , sit anima mea cum philosophis . ) i say then , the case seemes to me , to have received so considerable an alteration that the plea of forbearance is extreamely weakened ; as to my present apprehension : however for the present , i remove such from this debate . 5. the like to this also , may be said concerning blasphemy , the law whereof is likewise commonly urged in this cause . the establishment for the punishment of a blasphemer is in lev. 24. 16. given it was upon the occasion of the blaspheming and cursing of the son of an egyptian , upon his striving & contending with an israelite . being ( probably ) in his own apprehension wronged by his adversary , he fell to reviling his god . the word here used to expresse his sinne , is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} signifying also to peirce , and is twice so rendered , isa. 36. 6. hab. 3. 14. desperate expressions peircing the honour and glory of the most high , willingly and wilfully , were doubtlesse his death deserving crime . it is the same word that balack used to baalam , when he would have perswaded him to a deliberate cursing and powring out of the imprecations on the people of god , numb. 23. 13 , 14. a resolved peircing of the name and glory of god , with cursed reproaches , is the crime here sentenced to death . the schoolemen tell us , that to compleate blasphemy of the perverse affection in the heart in detestation of the goodnesse of god , joyned with the reproaches of his name , is required . thom. 22ae . g. 13. a. 1. ad 1 um . which how remote it is from error of any sort ( i meane within the compasse of them whereof we speak ) being a pure misapprehension of the understanding , imbraced ( though falsely ) for the honor of god , i suppose is easily conceived : and so consequently that the argument for the death of a person erring , because he came off no easier , of old who blasphemed , is a baculo ad angulum . if any shall say that blasphemy is of a larger extent , and more generall acceptation in the scripture , i shall not deny it . but yet that , that kind of blasphemy which was punishable with violent death , was comprehensive of any inferiour crime , i suppose cannot be proved . however , blasphemy in the scripture is never taken in any place that i can remember , for a mans maintaining his owne error , but for his reviling and speaking evill of the truth which he receiveth not , and so paul before his conversion was a blasphemer . now if men to whom forbearance is indulged in by-paths of their owne , shall make it their worke to cast dirt on the better wayes of truth , it is to me very questionable whether they do not offend against that prime dictate of nature , for the preservation of humane society , quod tibi fieri non vis , alteri ne feceris ; and for such , i will be no advocate . neither can indeed the law of blaspbemy , be impartially urged by us in any case of heresie whatsoever . for , 1. the paenall sanctions of the lawes of god are not in england esteemed of morall equity , and perpetually indispensable ; for if so , why doe adulterers unmolested , behold the violent death of stealers . 2. the blasphemer by that law was not allowed his clergy . dye he must without mercy , no roome being left for the intervention of repentance , as to the removall of his temporall punishment . when once the witnesses garments were rent , he was anathema : but in case of any heresie , repentance , yea recantation is a sure antidote ( at least for once , so it is among the papists ) against all corporall sufferings . 6. neither doth that place in zachary , chap. 13. v. 3. concerning the running through of the false prophet , more prove or approve of the punishment of death to be inflicted for misapprehensions in the matters of religion ( and if it proves not that , it proveth nothing , for slaying is the thing expressed , and certainely if proofes be taken from the letter , the letter must be obeyed , or we force the word to serve our hypothesis ) then that place of joh. 10. he that entereth not by the doore is a thiefe and a robber ; which bellarmine strongly urgeth to this very purpose , because theives and robbers , are so dealt withall , righteously : bell. lib. de laicis . cap. 21. if such deductions may be allowed it will be easie to prove , quidlibet , ex quolibet , at any time . if the letter be urged , and the sense of the letter as it lyes ( a indeed the figurative sense of such places is the proper literall sense of them ) let that sense alone be kept to : let parents then passe sentence , condemne , and execute their children , when they turne seducers . and that in any kind whatsoever , into what seduction soever they shall be ingaged ; be it most pernicious , or in things of lesse concernment ; the letter allows of none of our distinctions ; be they convinced or not convinced , obstinate or not obstinate , all is one , so it must be , thrust through , and slain by their parents , must they fall to the ground ; onely observe , his father and his mother that begat him , must be made magistrates , prophets with uncleane spirits be turned into hereticks , onely thrusting through , that must be as it is in the letter ; yea though plainely the party , of whom it is said , thou shalt not live , v. 3. is found alive , v. 6. surely such an orleans glosse is scarce sufficient to secure a conscience in slaying hereticks . but when men please , this whole place shall directly point at the discipline of the churches and their spirituall censures under the gospel , curing deceivers and bringing them home to confession and acknowledgement of their folly : see the late annot. of the bible . 7. from the asserting of the authority , and description of the duty of the magistrate , rom. 13. the argument is very easie , that is produced , for the suppressing , by externall force , of erronious persons : the paralogisme is so soule and notorious , in this arguing , hee is to suppresse evill deeds , heresie is an evill deed , therefore that also , that it needs no confutation . that he is to punish all evill deeds was never yet affirmed . vnbeliefe is a worke of the flesh ; so is coveting : one the root sinne , against the first , the other against the second table : yet in themselves , both exempted from the magistrates cognizance and jurisdiction . the evill doers doubtlesse for whose terrour and punishment he is appointed , are such as by their deeds , disturbe that humane society , the defence and protection wherof , is to him committed . that among the number of these , are errours , the depravations of mens understandings , hath not yet been proved . 8. the case of the seducer , from deut. 13. is urged with more shew of reason then any of the others , to the businesse in hand ; but yet the extreame discrepancies between the proofe , and the thing intended to be proved , make any argumentation from this place , as to the matter in hand , very intricate , obscure , and difficult . for , 1. the person here spoken of , pretends an immediate revelation from heaven : he pretends dreames , and gives signes and wonders , v. 1. and so exempts his spirit from any regular tryall : hereticks for the most part , offer to be tryed by the rule that is in medio , acknowledged of all ; a few distempered enthusiasts excepted . 2. his businesse is , to entice from the worship of jehovah , not in respect of the manner but the object , v. 5. all hereticks pretend the feare of that great name . 3. the accepting and owning idoll dunghill gods in his roome , is the thing perswaded to , v. 2 , ( and those were onely stocks and stones ) and this in opposition to jehovah , who had revealed himselfe by moses . hereticks , worship him , owne him , and abhorre all thoughts of turning away from following after him , according to their erronious apprehensions . manichees , marcionites , valentinians , and such like names of infidels , i reckon not among hereticks , neither will their brainsick paganish follies , be possibly comprehended under that definition of heresie which is now generally received . mahumetans are farre more rightly tearmed hereticks , then they . 4. this seducer was to dye without mercy : and aynsworth observes from the rabbines , that this offender alone , had traps laid to catch him ; and were he but once overheard to whisper his seduction , though never so secretly , there was no expiation of his transgression , without his owne blood : but now this place is urged for all kind of restraint and punishment whatsoever . ( now where god requires blood , is it allowed to man , to commute at an inferiour rate ? ) so i confesse it is urged . but yet what lyes at the bottome , in the chambers of their bellyes who plead for the power of the magistrate to punish erring persons , from those and such like places as these , is too apparent . blood is there : swiftly , or slowly , they walke to the chambers of death . 5. obstinacy after conviction , turbulency , &c. which are now laid downe , as the maine weights that turne the scale on the side of severity , are here not once mentioned , nor by any thing in the least intimated . if he have done it , yea but once , openly , or secretly , whether he have been convinced of the sinfulnesse of it , or no , be he obstinate or otherwise , it is not once inquired , dye he must , as if he had committed murder , or the like indispensable death-procuring crime . if the punishment then of erring persons be urged from this place , all consideration of their conviction , obstinacy , pertinacy , must be laid aside : the text allows them no more plea in this businesse , then our law doth in the case of wilfull murder . 6. repentance and recantation will in the judgement of all , reprieve an erring person from any sentence of any punishment corporall whatsoever ; and many reasons may be given , why they should so doe . here is no such allowance . repent or not repent , recant or not recant , he hath no sacrifice of expiation provided for him , dye he must . 7. this law containes the sanction of the third commandement as the whole , was a rule of the jewish politie in the land of canaan : this amongst us is generally conceived not binding , as such . 8. the formall reason of this law by some insisted on , because be sought to turne a man from jehovah : 1. is of force onely in this case of the object whereunto seduction tends ; viz. strange gods , and no other . 2. turning from jehovah respects not any manner of backslyding in respect of the way of worship , but a falling away from him as the object of worship . now there being these and many other discrepancies hindering the cases proposed from running parallell , i professe for my part , i cannot see how any such evident deductions can possibly be drawne from hence , as to be made a bottome of practise and acting in things of so high concernment . what may be allowed from the equity of those and the like constitutions , and deduced by analogie and proportion to the businesse in hand , i shall afterwards declare . the summe of what is usually drawne out from holy writ , against such a forbearance , as i suppose may be asserted , and for the punishing hereticks with capitall punishments being briefly discussed , i proceed in the next place to such other generall observations , as may serve to the further clearing of the businesse in hand , and they are these that follow . 1. the forbearance of , or opposition unto errors , may be considered , with respect either unto civill or spiritual judicature . for the latter , it is either personall or ecclesiasticall , properly so called . personall forbearance of errors in a spirituall sense , is a moral toleration or approbation of them . so also is ecclesiasticall . the warrant for proceedance against them , on that hand is plaine and evident . certainely this way , no error is to be forborne . all persons who have any interest and share in truth , are obliged in their severall wayes and stations , to an opposition unto every error . an opposition to be carryed on by gospel mediums , and spirituall weapons . let them according as they are called or opportuned , disprove them from the word , contending earnestly for the faith once delivered unto the saints : erring persons are usually ( bono animo , sayes salvian ) very zealous to propogate their false conceptions ; and shall the children of truth be backward in her defence . precepts unto this as a duty , commendations of it , incouragements unto it , are very frequent in the gospel . alike is this duty incumbent on all churches walking to the rule . the spirituall sword of discipline , may be lawfully sheathed in the blood of heresies . no spirituall remedy , can be too sharpe for a spirituall disease . when the cure is suited to the malady , there is no danger of the application . and this is not denyed by any . he that submits himselfe to any church society , does it ea lege , of being obedient to the authority of christ ; in that church in all its censures . volenti non fit injuria . error is offensive , and must be proceeded against . examples and precepts of this , abound in the scriptures . the blood of many erring persons ( i doubt not ) will one day have a quo warranto granted them , against their ( as to the particulars in debate ) orthodox slayers , who did it to promote the service of god . let them not fear an after reckoning , who use the discipline of christ , according to his appointment . this being considered , the occasion of a most frequent paralogisme is removed . if errours must be tolerated , say some , then men may doe what they please , without controll ? no meanes it seems must be used to reclaime them ? but ! is gospel conviction no meanes ? hath the sword of discipline no edge ? is there no meanes of instruction in the new testament established , but a prison and a halter ? are the hammer of the word , and the sword of the spirit , which in days of old , broke the stubbornnest mountaines , and overcame the proudest nations , now quite uselesse ? god forbid . were the churches of christ , established according to his appointment , and the professors of the truth , so knit up in the unity of the spirit and bond of peace , as they ought to be , and were in the primitive times ; i am perswaded those despised instruments would quickly make the proudest hereticke to tremble . when the churches walked in sweet communion , giving each other continuall account of their affaires , and warning each other of all , or any such persons , as either in practice , or doctrine , walked not with a right foot ( as we have examples in clem. epist. ad corinth . the churches of vienna and lyons , to those of asia : euseb. of ignatius to severall persons and churches , of iraeneus to victor . euseb. dyonisius to stephen , ibid. and the like ) hereticks found such cold entertainment , as made them ashamed if not weary of their chosen wanderings ; but this is not my present businesse . 2. there is an opposition , or forbearance , in reference to a civill judicature , and proceedence of things , which respecteth errors , in a reall sense , as to the inflicting , or not inflicting of punishment , on religious delinquents . and this is the sole thing under debate , viz. whether persons enjoying civill authority over others , being intrusted therewithall , according to the constitutions of the place and nation where the lot of them both , by providence is fallen , are invested with power from above , and commanded in the word of god , to coerce , restraine , punish , confine , imprison , banish , hange , or burne , such of those persons under their jurisdiction , as shall not embrace , professe , beleeve , and practice , that truth and way of worship , which is revealed unto them of god , or how far , into what degrees , by what means , in any of these wayes , may they proceed . the generall propositions and considerations of the penall lawes of god , which were before laid downe , have , as i suppose , left this businesse to a naked debate from the word of truth , without any such prejudices on either part , as many take from a misapprehension of the mind of god in them ; and therefore by the readers patience , i shall venture upon the whole anew , as if no such arguments had ever been proposed , for the affirmative of the question in hand , not declining the utmost weight , that is in any of them , according to equity and due proportion . and here first i shall give in a few things . 1. to the question it selfe . 2. to the manner of handling it . 1. to the question it selfe , for herein , i suppose , 1. that the persons enjoying authority , doe also enjoy the truth , which is to the advantage of the affirmative . 2. that their power in civill things is jnst and unquestionable , which also looses favourably on that side . 3. that non-toleration makes out it selfe in positive infliction of punishment , which is so , or is nothing . casting men out of protection , exposing them to vulgar violence , is confestly unworthy of men representing the authority of god , and contrary to the whole end of their trust . 2. to the manner of handling this question among persons at variance ; and here , i cannot but observe . 1. that if i have taken my aime aright , there is no one thing under debate amongst christians , that is agitated with more confidence and mutuall animosity of the parties litigant : each charging other with dreadfull inferences , streames of blood , and dishonour to god , flowing out from their severall perswasions . so that ofttimes , in stead of a faire dispute , you meet on this subject with a patheticall outcry , as though all religion were utterly contaminated and trampled underfoot , if both these contradictory assertions , be not imbraced . now seeing that in it selfe , it is a thing wherein the gospel is exceedingly sparing , if not altogether silent , certainely there must be a further interest , then of judgement alone , or else that , very much prejudicated with corrupt affections , or men could not possibly be carryed out with so much violence , upon supposed selfe-created consequences , wherwith in this cause they urge one another . 2. that generally , thus much of private interest appeares in the severall contesters that non-toleration is the opinion of the many , and these enjoyning the countenance of authority : toleration of the oppressed , who alwayes goe under the name of the faction or factions , the unavoidable livery of the smaller number professing a way of worship by themselves , be it right or wrong . i doe not desire to lay forth the usuall deportment , of men , seeking the suppressing of others differing from them , towards those in authority . it is but too clearely made out , by dayly experience : if they close with them , they are custodes utriusque tabulae , the churches nursing fathers , &c. what they please . but if they draw back for want of light or truth to serve them ▪ logges and storks find not worse entertainement from froggs , then they from some of them . such things as these , may , ( nay ought to ) be especially heeded by every one , that knowes what influence corrupt affections have upon the judgements of men , and would willingly take the paines to wipe his eyes for the discerning of the truth . these things premised , i assert , that non-toleration in the latitude , which is for persons in authority , enjoying the truth ( or supposing they doe enjoy it ) to punish in an arbitrary way , ( according to what they shall conceive to be condigne . ) men , who will not forsake their owne convictions , about any head , or heads , of christian religion whatsoever ; to joyne with what they hold out , either for beliefe or worship ( after the using of such wayes of perswasion as they shall thinke fit ) is no way warranted in the gospel , nor can any sound proofe for such a course be taken from the old testament . the testimonies out of the law which i can apprehend to have any colour or appearance of strength in them , with the examples approved of god , that seem to look this way : i considered at our entrance into this discourse . i speake of punishing in an arbitrary way , for all instances produced to the purpose in hand , that speak of any punishment , mention nothing under death it selfe ; which yet ( at least in the first place ) is not aymed at by those that use them in our dayes as i suppose . now some divines of no small name , maintain , that god hath not left the imposition of punishment in any measure , to the wils of men . some arguments for the proofe of the former assertion as layd downe , i shall in due place make use of ; for the present , i desire to commend to the serious pondering of all christians in generall , especially of those in authority , these ensuing considerations . 1. that it is no priviledge of truth , to furnish it's assertors , with this perswasion , that the dissenters from it , ought forceably to be opposed , restrained , punished : no false religion ever yet in the world , did enthrone it selfe in the minds of men , enjoyning a civill soveraignty over the persons of others , but it there withall commanded them , under paine of neglect and contempt of it selfe , to crush any underling worship , that would perke up in inferiour consciences . the old heathens carryed their gods into the warre ( as did the philistims , 1 chron. 14. 12. and the israelites the arke with heathenish superstition , 1 sam. 4. 3. ) to whom they ascribed the successe they obtained , and in requitall of their kindnesse , they forced the dunghill deities of the conquered nations , to attend the tryumph of their victorious idols ; and unlesse they adopted them into the number of their owne gods , all further worship to them was forbidden . hence were these inventions among the old romans , by spells and enchantments to entise away a deity from any city they besieged , ( they being as expert at the getting of a devill , as tobias's raphael , or the present romanists at his fumigation ) by which means they shrived into the honor of having 30000 unconquered idols ( as varro in augustine de civit . dei . ) and deserved worthily , that change of their cities epithete ; from {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which it justly inheriteth to this very day . rabsheke's provocation to the example of the gods of the nations , 2 kings 18. 33 , 34. and the roman senats consultation concerning the admitting of christ to a place among their idols , that he might have been freely worshipped ( their consent being prevented , by his almighty providence , who will not be enrolled among the vilest works of his most corrupted creatures ) do both declare this thing . now not to speak of caine , who seems to me , to have layd the foundation of that cruelty , which was afterward inserted into the churches orthodoxies , by the name of haereticidium , we find the four famous empires of the world to have drunke in this perswasion to the utmost , of suppressing all by force and violence , that consented not to them , in their way of worship . nebuchadnezzar the crowne of the golden head , sets up a furnace with an image , and a negative answer to that quaery , doe you not serve my gods , nor worship my image ? served to cast the servants of the living god , into the middest of the fire , dan. 3. daniel's casting into the lyons den , chap. 6. shews that the persian silver brest and armes , did not want iron hands , to crush or breake the opposers of , or dissenters from their religious edicts . and though we find not much , of the short-lived founder of the grecian dominion , yet what was the practice of the branches of that empire , especially in the syrian and egiptian sprouts , the three books of the machabees , josephus and others , do abundantly manifest . for the romans , though their judgement and practice , ( which fully and wholly , are given over from the dragon to the beast and false prophet ) be written in the blood of thousands of christians , and so not to be questioned , yet that it may appear , that we are not the onely men in this generation , that this wisedome of punishing dissenters was not born with us , i shall briefly give in , what grounds they proceeded on , and the motives they had to proceed as they did . first , then , they enacted it as a law , that no religious worship should be admitted or practised , without the consent , decree , and establishment of the senate . mention is made of a formall law to this purpose in tertullian , apol. cap. 5. though now we find it not . the foundation of it was doubtlesse in that of the twelve tables : separatim nemo habessit deos , neue novos , sed ne aduenas nisi publice ascitos privatim colunto . let none have gods to himselfe , neither let any privately worship new or strange deities , unlesse they be publiquely owned and enrolled . and that it was their practise and in the counsells of the wisest amongst them , appeares in that advice given by maecenas to augustus in dio cassius : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . worship ( saith he ) the divine power thy selfe , according to the constitutions of thy countrey , alwayes and at all times , and compell others so to honeur it ; not onely for the gods sake , whom yet whoso contemneth , hee will never doe any honourable thing , but because , these ( not so worshipping ) introducing new deities , doe perswade many to transgresse ( or to change affaires ) whence are conjurations , seditions , private societies ; things no way conducing to monarchies . hence doubtlesse was that opposition , which paul met withall in deverse of the roman territories ; thus at athens , ( though as i suppose they enjoyed there , their owne lawes and customes , very suitable as it should seem to those of the romans ) preaching jesus , he was accused to be a setter forth of strange gods , acts 14. for although as strabo observeth of the athenians , that publiquely by the authority of the magistrates , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , they received many things of forreigne worships , yet that none might attempt any such things of themselves , is notorious from the case of socrates , who as laertius witnesseth , was condemned , as {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . one who thought not those to be gods , whom the city thought so to be , but brought in certaine new deities . hence i say was pauls opposition , and his haling to mars hill : without doubt also , this was the bottome of that stirre and trouble he met withall about philippi . it is true , private interest lay in the bottome with the chiefe opposers , but this legall constitution was that which was plausibly pretended . acts 16. 21. they teach customes , which are not lawfull for us to receive , neither to observe being romans . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , it is not lawfull for us romans to receive the religion they hold out , because statutes are made amongst us against all religious worship not allowed by publique authority . let calvin's short annotation on that place be seen . gallio's refusing to judge between jewes ( as he thought ) in a jewish controversie , is no impeachment of this truth : had it been about any roman establishment , he would quickly have interposed . now this law amongst them was doubtlesse , fundi christiani calamitas . this then in the first place was enacted , that no worship should be admitted , no religion exercised , but what received establishment and approbation from them , who supposed themselves , to be intrusted with authority over men in such things . and this power of the dragon was given over to the beast and false prophet . the anti-christian power , succeeding into the room of the paganish , the pope and counsels of the emperours and senate , it was quickly confirmed that none should be suffered to live in peace , who received not his marke and name , revel. 13. 16 , 17. wherunto for my part , i cannot but referre , very many of those following imperiall constitutions , which were made at first against the opposers of the churches orthodoxisme , but were turned against the witnesse of jesus in the close . 2. this being done , they held out the reasons of this establishment . i shall touch only one , or two , of them , which are still common to them , who walke in the same paths with them . now the first was , that toleration of sundry ways of worship , and severall religions tends to the disturbance of the common-wealth , and that civill society , which men under the same government doe , and ought to enjoy . so cicero tels us , lib. 2. de legibus : suos deos , aut novos , aut alienigenas coli , confusionem habet , &c it brings in confusion of religion , and civill society . the same is clearly held out , in that counsell of maecenas to augustus before mentioned . they ( saith he ) who introduce new deities , draw many into innovations ; whence are conspiracies , seditions , conventicles , no way profitable for the common wealth . their other maine reason was , that hereby the gods , whom they owned and worshipped , were dishonoured and provoked to plague them . that this was continually in their mouths and clamours , all the acts at the slaying of the martyrs , the rescripts of emperours , the apologies of the christians , as tertullian , justine martyr , arnobius , minutius felix , doe abundantly testifie . all trouble was still ascribed to their impiety , upon the first breaking out of any judgment , as though the cause of it had been the toleration of christians , presently the vulgar cry was , christianos ad leones . now that those causes and reasons , have been traduced to all those , who have since acted the same things , especially to the emperours successor at rome , needs not to be proved : with the power of the dragon , the wisedome also is derived ; see that great champion cardinall bellarmine , fighting with these very weapons : lib. de laicis . cap. 21. and indeed , however illustrated , improved , adorned , supported , flourished , & sweetned they are the sum of all that to this day hath been said in the same case . 3. having made a law , and supported it with such reasons as these , in proceeding to the execution of the penalty of that law , as to particular persons ( which penalty being as now , arbitrary was inflicted , unto banishment ; imprisonment , mine-digging , torturing in sundry kinds , mayming , death , according to the pleasure of the judges ) they always charged upon those persons , not onely the denying and opposing their owne deities , religion , and worship , but also , that , that which they embraced , was foolish , absurd , detestable , pernitious , sinfull , wicked , ruinous to common●wealths , cities , society , families , honesty , order , and the like . if a man should goe about to delineat christian religion , by the lines and features drawne thereof , in the invectives and accusations of their adversaries , he might justly suppose , that indeed , that was their god , which was set up at rome with this inscription , deus christianorum ononychites . being an image with asses eares , in a gowne , clawes or talons upon one foot , with a booke in his hand . charged they were , that they worshipped an asses head , which impious folly , first fastened on the jews by tacitus . histor. lib. 5. cap. 1. ( in these words , effigiem animalis quo monstrante , errorem s●●imque depulerant penetrali sacravere , having before set out a faigned direction received by a company of asses ) which he had borrowed from appion a rayling egiptian of alexandria ( joseph . ad . app. lib. 1. ) was so ingrafted in their minds , that no defensative could be allowed . the sun , the crosse , sacerdotis generalia , were either really supposed , or impiously imposed on them , as the objects of their worship . the blood and flesh of infants , at thiestaean banquets , was said to be their food and provision : promiscuous lust , with incest , th●●● chiefest refreshment . such as these it concerned them , to have them thought to be , being resolved to use them , as if they were so indeed : hence i am not sometimes without some suspition , that many of the impure abhominations , follies , villanies , which are ascribed unto the primative hereticks , yea the very gnosticks themselves ( upon whom the filth that lyes , is beyond all possible beliefe , epiphan. tom. 2. lib. 1. har. 26. ) might be ●ained , and imposed , as to a great part thereof . for though not the very same , yet things as foolish and opposite to the light of nature , were at the same time , charged on the most orthodox . but you will say , they who charged these things upon the catholicks , were pagans , enemies of god , and christ ; but these who so charged hereticks were christians themselves : and so , say i also , and therefore for reverence of the name , ( though perhaps i could ) i say no more . but yet this i say , that story which you have in minutius felix , or arnobius 8th . book apologeticall , of the meeting of christians , the drawing away of the light by a dogge tyed to the candlestick , so to make way for adulteries and incests : i have heard more then once , told with no small confidence , of brownists and puritans . hath not this very same course been taken in latter ages ? consult the writings of waldensis , and the rest of his companions , about wickleffe and his followers , see the occasion of his falling off from rome , in our owne chronicles , in fabian of old , yea and daniel of late to gratifie a popish court ; of eckius , hosius , staphylus , bolsecte , bellarmine , and the rest who have undertaken to pourtray out unto us , luther and calvin with their followers ; and you will quickly see , that their great designe was to put ( as they did upon the head of john huss at the councell of constance , when he was lead to the stake ) the ugly vizard , of some devillish appearance , that under that forme , they might fit them for fire and fagot . and herein also , is the politie of the dragon , derived to the false prophet , and a colour tempered , for persecutors to imbrue their hands in the blood of martyrs . this was the old roman way , and i thought it not amisse to cautionate those , enjoying truth and authority , that if it be possible , they may not walke in their steps and method : the course accounted so soveraigne , for the extirpation of errour , was as you see , first invented , for the extirpation of truth . secondly , i desire it may be observed , that the generall issue and tendance of unlimited arbitrary persecution or punishing for conscience sake , because in all ages {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and the worst of men have sate at the upper end of the world , for the most part , more false worshippers , having hitherto enjoyed authority over others , then followers of the lambe , hath been pernicious , fatall , and dreadfull to the profession and professors of the gospel , little , or not at all , serviceable to the truth . i have heard it averred , by a reverend and learned personage , that more blood of hereticks hath been shed by wholesome severity , in the maintenance of the truth and opposition unto errors , then hath been shed of the witnesses of jesus , by the sword of persecution , in the hands of hereticks and false worshippers . an assertion , i conceive , under favour , so exceedingly distant from the reality of the thing it selfe , that i dare take upon me , against any man breathing , that in sundry christian provinces , almost in every one of the west , more lives have been sacrificed to the one idoll haereticidium , of those that bear witnesse to the truth , in the beleife , for which they suffered , then all the hereticks properly so called , that ever were slaine in all the provinces of the world , by men professing the gospell : and i shall give that worthy divine , or any other of his perswasion , his option , among all the chiefest provinces of europe , to tye me up unto which they please . he that shall consider that above sixty thousand persons , were in six yeares or little more , cut off in a judiciall way , by duke d' alua in the nether-lands , in pursuite of the sentence of the inquisition , will conclude , that there is causa facilis in my hand . the ancient contest , betweene the homoousians and the arrians , the first controversie the churches were agitated withall , after they enjoyed a christian magistrate ( and may justly be supposed to be carryed on to the advantage of error , beyond all that went before it , because of the civill magistrates interessing themselves in the quarrell ) was not carryed out to violence and blood , before the severall perswasions , lighted on severall dominions , and state interests : as between the goths , vandals , and the rest of their companions on one side , who were arrians , and the romans on the other . in all whose bickerings notwithstanding , the honour of severity , did still attend the arrians , especially in affricke , where they persecuted the catholicks , with horrible outrage and fury . five thousand at one time barbarously exposed to all manner of cruell villany . some eruptions of passion had been before among emperours themselves , but still with this difference , that they who arrianized , carryed the bell for zeale against dissenters . witnesse valens , who gave place in persecution , to none of his pagan predecessors ; killing , burning , slaying , making havock of all orthodox professors : yea perhaps , that which he did , at least was done by the countenance of his authority , at alexandria upon the placing in , of lucius an arrian in the roome of athanasius , thrusting peter besides the chaire , who was rightly placed according to the custome of those times , perhaps i say , the tumults , rapes , murders , then , and there acted , did outgoe what before had been done by the pagans , see theodorit , eccles. hist. lib. 4. cap. 22. it were tedious to pursue the lying , slandering , invectives , banishments , deaths , tumults , murders , which attend this counsell all along , after once they began to invoke the help of the emperours one against another : yet in this space some magistrates , weary with persecuting ways , did not only abstaine practically from force and violence , as most of the orthodox emperours did , but also enacted laws , for the freedome of such as dissented from them . jovianus a pious man , grants all peace , that will be peacable ; offended onely with them , who would offer violence to others . socrates eccles. hist. lib. 4. cap. 21. gratianus makes a law , whereby he granted liberty to all sects . but manichees , photinians , and eunomians . zozo . eccles. hist. lib. 7. cap. 1. many more the like examples might be produced . the next difference about the worship of god ( to the arrian and its branches ) that was controverted in letters of blood , was about images , and their worship ; in which , though some furious princes , in opposition to that growing idolatry , which by popes , bishops , priests , and especially monkes , was in those dayes , violently urged , did mingle some of their blood with their sacrifices , yet not to the tithe almost , of what the iconolatrae getting uppermost , returned vpon them , and their adherents . this if occasion were , might be easily demonstrated from paulus diaconus and others . after this , from about the year 850. about which time the iconolatrae , having ensnared the west by politie , the posterity of charles the great , who had stoutly opposed the worship of images , complying with the popes , the fathers of that worship for their owne ends , and wearied the east by cruelty , that contest growing towards an end , the whole power of punishing for religion , became subservient to the dictates of the pope , the kings of the earth giving their power to the beast , ( unto which point things had been working all along ) from thence i say , untill the death of servctus in geneva , the pursuit of gentilis blandeata , and some other mad men in helvetia , for the space well nigh of 700 years , the chiefest season of the reigne of sathan and antichrist , all punishing for religion , was managed by the authority of rome , and against the poore witnesses of jesus , prophecying in sackcloth , in the severall regions of the west . and what streames of blood were poured out , what millions of martyrs slaine in that space , is knowne to all . hence bellarmine boasteth that the albigenses were extinguished by the sword . de laic . cap. 22. it is true there were lawes enacted of old by theodosius , valentinian , martian , as c. de haereticis , l. manichaeis , l. arriani . l. vnicuique ; which last provideth for the death of seducers , but yet truely , though they were made by catholicks , and in the favour of catholicks , yet considering to what end they were used , i can look upon them no otherwise , but as very bottome stones of the tower of babel . this , then in its latitude proving so pernicious to the profession of the gospell , having for so long driven the woman into the wildernesse , and truth into corners , being the maine engine whereby the tower of babel was built , and that , which at this day they cry grace unto , as the foundation stone of the whole antichristian fabrick ( see becanus de fide baereticis servanda , bell. de laicis , &c. ) we had need be cautious , what use we make ( as one tearmes it well ) of the broome of antichrist , to sweep the church of christ . whither that wee are in the truth , and they blinded with error , of whom wee have spoken , be a sufficient plea , we shall see anon . in the meane time , we may doe well to remember , what lewes the twelth of france said , yea swore concerning the inhabitants of mirindoll , whom by the instigation of his prelates he had ordered to be slaine , when newes was brought him , what was their conversation and way of life , let them be hereticks if you please ( saith he ) but assuredly they are better then me , and my catholicks . take heed least the punished , be better then the punishers . let me add to this observation onely this , that the attempt to suppresse any opinions whatsoever by force , hath been for the most part fruitlesse ; for either some few particular persons , are proceeded against , or else greater multitudes : if some particulars only , the ashes of one , hath alwayes proved the seed of many opinionatiists : examples are innumerable , take one , which is boasted of , as a patterne of severity taken from antiquity . about the yeare 390. priscillianus , a manichee , and a gnosticke , by the procurement of ithacius and idacius , two bishops , was put to death by maximus , an usurping emperour , who ruled for a season , having slaine gratianus ; ( as that kind of men , would always close with any authority , that might serve their owne ends ) now what was the issue thereof ; martinus a catholick bishop renounces their communion who did it : the historian , that reports it , giving this censure of the whole , sic pessimo exemplo , sublati sunt homines luce indignissimi , though the men ( priscillian and his companions ) were most unworthy to live , yet their sentence to death , was most unjust . but no matter for this , was not the heresie suppressed thereby ? see what the same historian , who wrote not long after , and was able to testifie the event , sayes of it ( it is severus sulpitius , lib. 2. eccles. hist. ) non solum non repressa est haeresis ( sayes he ) sed confirmata , & latius propagata est , &c. the heresie was so farre from being suppressed hereby , that it was confirmed and propagated : his followers who before honoured him as a saint , now adore him as a martyr : the like in all ages hath been the issue , of the like indeavours . but now , if this course be undertaken against multitudes , what is or hath been the usuall end of such undertakings ? take some examples of late dayes : charles the fifth , the most mighty emperour of germany , undertakes by violence to extirpate the lutherans and calvinists out of the empire . after a tedious warre , the death of many thousands , the wasting of the nation , in the close of all , himselfe is driven out of germany ; and the businesse left much where it begun : sleid. com. philip of spaine will needs force the inquisition upon the netherlands ? what is the issue ? after the expence of an ocean of blood , and more coyne then would have purchased the countrey twice over , his posterity is totally deprived of all sovereignty over those parts . patrick hamilton , and george wishard are put to death in scotland , by the procurement of a cardinall ; the cardinall is instantly murthered by some desperate young men , and a war raised there about religion , which was never well quieted , untill having hunted their queene out of her native kingdome , she had her head chopt off in england : history of reformation in scotland . the warres , seditions , tumults , murders , massacres , rapes , burnings , &c. that followed the same attempt in france , cannot be thought of , without horror and detestation . neither knew those things any end , untill the present forbearance , was granted . instances might be multiplyed , but these things are knowne to all . if any shall say , all these evils followed , the attempting to suppresse truth not errour , i shall answer him another time , being loath to doe it , unlesse compelled : onely for the present i shall say , that errour hath as much right , to a forceable defence , as truth . 6. to stirre us up yet further , to a serious consideration of the grounds and reasons which are laid downe , for the inflicting of punishment upon any , for exorbitancies in things of religion ( upon what hath been said ) the perpetuall coincidence of the causes by them held forth , who pretend to plead for just severity , with their pretences who have acted unjust persecution , would be well heeded . the position is laid downe in generall on both sides , that erring persons are so , and so , to be dealt withall . that such is the power and duty of the magistrate in such cases . the definition of heresie is agreed on for the maine ; onely the papists place the churches determination , where others thrust in the hereticks conviction ( a thing much more obscure to by-standers and judges also . ) the appellations wherewith truth persecuted , and error pursued , are cloathed , still the same . the consequents urged on all sides , of dishonour to god , trouble to the state , and the like not at all discrepant . the arguments for the one , and other , for the most part the same . looke what reasons one sect gives for the punishing of another , the names being changed are retorted . he blasphemeth to the hereticke , who chargeth blasphemy upon him . wee use no other arguments , cite no other texts , presse no other consequencies for the punishing of other hereticks , then the papists the wisest hereticks breathing , doe for the punishment of us . no colour , no pretence , but hath been equally used in all hands : none can say , this is mine . to luthers objection , that the church of christ never burned an hereticke , for husse , and hierome were none ; bellarmine answers , they were hereticks to them catholicks , which did suffice : de laic . cap. 21. and indeed this vicissitude of things is very pernitious . all christians almost are hereticks to some enjoying authority : ( as salvian said the case was , between the homoousians and arrians in his time ) and most of those enjoying authority , are perswaded it is their duty , to suppresse them whom they account hereticks ; and answerably have more or lesse acted , according to this perswasion , untill by blood , wars , and horrid devastations of nations , some of them have been wearied : from the first ceraysado against the albigenses , through the warre of the hussites under zifea and the procopij , those dreadfull massacres , before recounted , what a stage of blood , hath europe been made upon this account ? i desire that to this point the declaration of the netherlands , at the beginning of their troubles ( whom bellarmine affirmes to have petitioned for liberty of coscience , as he was writing de haereticidio , the thing being long before granted at spira , at the convention of the states of the empire , in the yeare 1526. ) may be seriously considered . 7. for the necessity of courses of extremity , against erronious persons , for the upholding the faith once delivered to the saints , and the keeping the churches in peace , it doth not appeare to me to be so urgent as is pretended ; for three hundred years , the church had no assistance from any magistrate against hereticks : and yet in all that space , there was not one long-lived , or farre-spreading heresie in comparison of those that followed . as the disease is spirituall , so was the remedy which in those dayes was applyed ; and the lord jesus christ , made it effectuall . the christians also of those dayes , disclaimed all thoughts of such proceedings . the expressions of the most antient , as policarpus , ignatius , iraenaeus , concerning hereticks are sharpe and cutting : their avoyding of them being admonished , precise and severe ; their confutations of them , laborious and diligent ; their church censures , and ejections , peircing and sharpe : communion amongst the churches , close , exact , and carefully preserved ; so that a stubborne heretick was thrust out of christian society . but for corporall punishment to be inflicted on them , in their writings , not a syllable . untill augustine was changed from his first resolution and perswasion , by the madnesse of donatisticall circumcellions , this doctrine had poore footing in antiquity . and whether his reasons as to this point be convincing , let any impartiall man , read his epistle 50 , and determine . what some say , the christians would have been of another minde , had they injoyed christian magistrates , is so suited to our present frame and temper , but so unworthy of them , that i should wrong them by a defensative . what was their sense of them in a spirituall way is cleare . john they say would not abide in a bath , where cerinthus the heretick , infected wtih judaisme and paganisme was ; saying , let us depart lest the building fall on us , where cerinthus is : iraen . lib. 3. cap. 3. euseb. eccles. hist. lib. 3. cap. 25. marcion meeting polycarpus , and asking him whether he knew him or acknowledged him , his answer was , yea , to be the first borne of the devill , euseb. lib. 4. cap. 14. ignatius his epistles are full of the like expressions . iraeneus sayes , he would have no words with them , lib. 3. cap. 3. tertullians books testifie for him at large , with what keenesse of spirit he pursued the hereticks of his dayes ( though before the end of them ; he had the unhappinesse to be almost one himself . ) cyprian cryes out , nulla cum talibus convivia , nulla colloquia , nulla commercia misceantur : epist. 3. ad cornel. neither eate , nor talke , nor deale with them . antonius the hermit leaves testimony when he was dying , that he never had peaceable conference with them all his dayes , vita anton ▪ inter oper. athan. surely , had these men perceived the minde of god for their bodily punishment , they would not have failed to signifie their minds therein ; but truely their expressions hold out rather the quite contrary . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : sayes ignatius , epist. ad philad. count them enemies and separate from them , but for beating or persecuting them , that is proper to the heathen who know not god , nor our saviour , doe not you so . tertullian in very many places , layes downe generall maximes tending to more liberty then is now pleaded for ; one or two places may be jointed at . videte ne & hoc ad irreligiositatis elogium concurrat , adimere libertatem religionis , & interdicere optionem divinitatis , ut non liceat mihi colere quem velim , sed cogar colere quem nolim . nemose ab invito coli vellet , ne homo quidem : apol. cap 23. and againe to scopula the governour of carthage to disswade him from the persecution he intended . tamen humani juris & naturalis potestatis est unicuique quod putaverit colere : nec alii obest aut prodest alterius religio : sed nec religionis est , cogere religionem , quae sponte , suscipi debeat , non vi ; cum & hostiae ab animo libenii expostulantus ; ita & si nos compuleritis ad sacrificandum , nihil praestabiis diis vestris , ab invitis enim sacrificia non disiderabunt . and i desire to know , whether that which he maketh to be the plea of christians , may not also be used by all erring persons . totum quod in nos potestis , nostrum est arbitrium . certe si velim , christianus sum , tunc ergo me damnabis si damnari velim . cum vero quod in me potes , nisi velim , non potes , jam meae voluntatis est quod potes , non tuae potestatis . apol. cap. ult. hence was that quaere of lactantius : quis imponet mihi necessitatem aut credendi quod nolim , aut quod velim non credendi : and long after these gregory of rome , lib. 2. ep. 52. tells us , nova & inaudita est ista praedicatio , quae verberibus exigit fidem : to bea●e in faith with stripes , was then , a new kinde of preaching . these and the like , were their expressions . it is true , in the three first centuries , many fond , foolish , corrupt opinions , were broached by sundry brain sick men ; but they laid little hold of the chrches , kept themselves in the breasts of some few disorderly wanderers , and did very little promote the mysterie of iniquity : but afterwards , when the roman emperours , and the great men of the earth , under , and with them , began to interpose in the things of religion , and were mutually woed , instigated , and provoked by the parties at variance ( as indeed it is a shame to consider upon all meetings , assemblies , disputes councels , what running , what flattering , what insinuation at court were used on all hands ) what roote did diverse heresies take ( how farre were they propagated ? witnesse arrianisme , which had almost invaded the whole world . furthermore , by the wayes which were invented oft from the rule , for the extirpation of errors , when by the instigation of prelates , the emperours were , ( to their owne ruin ) perswaded to them , the man of sinne walked to his throne . those very lawes , edicts , and declarations , which were obtained against erring persons , did the bishops of rome invert and use against all the witnesses of jesus . the devill durst not be so bold , as to imploy that his grand agent in his apprentiship against the saints : but he first suffers him , to exercise his hand against hereticks , intending to make use of him afterwards to another purpose . in most of those contests , which the roman pontists had with their fellow bishops , by which they insensibly advanced their owne supremacy , it was the defence of catholicks they undertooke , as in the case of athanasius and others . neither did the christians of old , at once , steppe into the perswasion of punishing corporeally in case of religion . constantine makes a decree at first , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that liberty of worship is not to be denyed , and therefore the christians as others , should have liberty to keep the faith of their religion and heresie , euseb. eccles hist. lib. 10. cap. 5. and in the same edict he saith ( how truely i know not , but yet great constantine said it ) that it is most certaine , that this is conducing to the peace of the empire , that free option and choyce of religion he left to all . afterwards , when he begun a little further to ingage himselfe in the businesse of religion , being indeed wearied with the petitions of bishops and their associates , for the persecution of one another , what troubles in a few yeares did he intricate himselfe withall , perplexed he was in his spirit to see the untoward revengefulnesse of that sort of people ; insomuch that he writes expresly to them , being assembled in counsell at tyre , that they had neither care of the truth , nor love to peace , nor conscience of scandall , nor would by any meanes be prevailed on to lay downe their malice and animosities ; socrat. hist. lib. 1. cap. 22. at length an arrian priest curryes favour with his sister constantia : shee gets him into the esteeme of her brother ; after some insinuations of his , new edicts , new synods , new recallings , new banishments of other persons , follow one upon the neck of another . ruffin . eccles. hist. lib. 1. cap. 11. and when this knack was once found out , of promoting a sect by imperiall favour , it is admirable to consider how those good princes , constantine and his sonnes , were abused , misled , inraged , ingaged into mutuall dissensions , by the lyes , flatteries , equivocations of such as called themselves bishops , ruff. lib. 1. cap. 15 , 16 , &c. as also how soone with the many , the whole businesse of religion was hereupon turned into a matter , of externall pompe and dominion . but it is besides my purpose , to rase into that hell of confusion , which by this meanes , brake in upon the churches in succeeding ages . onely , for the following imperiall edicts and constitutions in the behalfe of the faith catholicke , and for the punishing of erring persons , i desire to observe , 1. that the emperours were stirred up to them , by turbulent priests , and aspiring prelates ; let the popes letters to them witnesse this , leo epist. 75 , &c. 2. that they were still bottomed , upon such , and such , counsells , that were not to be opposed or spoken against , when all of them were spent for the most part , about things quite besides and beyond the scripture ( as feastings , and fastings , and bishops jurisdictions ) and some of them , were the very ulcers , and impostumations of christian religion , as those of nice and ephesus , both the second ; and in generall all of them the sea , upon which the whore exalted her seat and throne ; and these things did those good men , either deceived by the craft of hereticks , or wearied by the importunity of the orthodox . and yet notwithstanding all this ( as i shall afterwards declare ) i cannot close with that counsell which themistius a philosopher gave to valens the emperour , and am most abhorrent from the reason of his counsell , viz. that he should let all sects alone , because it was for the glory of god , to bee honoured with diversities of opinions , and wayes of worship : yet though this reason be false and impious , yet the advise it selfe was well conducing at that time , to the peace of the churches , something qualifying the spirit of that hereticall emperour , who before had cruelly raged , against all orthodox professors of the deity of christ , socrat. lib. 4. cap. 27. 8. lastly , add unto all that hath been said ( vice coronidis ) for the use of such as injoying authority , may have misapprehensions of some truths of christ , a sad consideration concerning the end and issue , which the lord in his righteous judgement hath in all ages given to persecutors and persecution . nero ( of whom sayes tertullian , tali dedicatore gaudet sanguis christianus ) who was the first that imployed the sword against our religion , being condemned by the senate to be punished more majorum , slew himselfe with this exprobration of his owne sordid villany , turpiter vixi , turpius morior : sueton. in nero : domitian the inheritor of his rage and folly , murdered in his owne house , by his servants , idem in domit. trajan by a resolution of his joynts , nummednesse of body , and a choaking water , perished miserably , dion cassius de tra. this is he whose order not to seeke out christians to punishment , but yet to punish them appearing , you have in his epistle to plinie a provinciall governour under him , plin. epist. 97. which though commended by eusebius , eccles. hist. lib. 3. cap. 30. yet is canvassed by tertullian , as a foolish , impious , wicked constitution , apol. cap. 2. hadrian perishing , with a flux and casting of blood , payd some part of the price of the innocent blood which hee had shed , aelius spart . in had. severus poysoned himselfe , to put an end to his tormenting paines , jul. capitol . maximinus , with his sonne yet a child , was torne in pieces of the souldiers , all crying out , that not a whelpe was to be left of so cursed a stock . decius having reigned scarce two yeares , was slaine with his children , euseb. lib. 7. cap. 1. valerian being taken by sapores king of persia , was carryed about in a cage , and being 70 yeares old , was at length flayed alive , euseb. lib. 7. cap. 9. another valerian , of the same stampe , with his brother and kindred , was murdered at millan . diocletian being smitten with madnesse , had his pallace consumed with fire from heaven , and perished miserably . the city of alexandria in the time of gallienus , was for its persecution , so wasted with variety of destroying plagues and judgements , that the whole number of its inhabitants , answered not the gray-headed old men that were in it before , dyonis . apud euseb. lib. 7. cap. 20. what was the end of julian , is knowne to all . now truely of many of these , we might well say ( as one of old did ) quales imperatores ? as trajan , hadrian , severus , julian , what excellent emperours had they been , had they not been persecutors . and all this sayes tertullian is come to passe , that men might learne , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . he that desires to see more of this , let him consult , tertull. apol. & ad scap. euseb. eccles. hist. lib. 7. cap. 21. august . de civit . dei , lib. 18. cap. 52. eutrop. lib. 8. it would be tedious to descend to examples of latter ages , our owne and the neighbour nations , do so much , too much abound with them ; let this that hath been spoken suffice , to cautionate mortall men , how they meddle with the vessels of the sanctuary . but now , may some say , what will be the issue of this discourse ; doe you then leave every one at liberty in the things of god ? hath the magistrate nothing to doe , in , or about religion ? is he to depose the care thereof ? shall men exasperated in their spirits by different perswasions , be suffered to devoure one another as they please ? &c. i have onely shewed the weaknesse of those grounds , which some men make the bottome of their testimonies , against the toleration of any thing but what themselves conceive to be truth ; as also taken away the chiefe of those arguments , upon which , such a proceeding against erring persons is bottomed , as tends to blood and death : what positively the civill magistrate , may , nay ought to doe , in the whole businesse of religion , comes in the next place to be considered , being the third and last part of our discourse : now my thoughts unto this , i shall hold out under these three heads . 1. what , is the magistrates duty , as to the truth , and persons professing it . 2. what , in reference to the opposers and revilers of it . 3 , what , in respect of dissenters from it . and i shall begin with the first , which to me , is , much of chiefest importance . his power , or rather his duty herein , i shall hold out in these ensuing propositions . 1. as all men in generall , so magistrates , even as such , are bound to know the minde and will of god , in the things which concerne his honour and worship . they are bound i say , to know it . this obligation lyes upon all creatures , capable of knowing the creatour , answerably to that light , which of him they have , and the meanes of revelation which they doe enjoy . he of whom we speake , is supposed to have that most soveraigne and supreme of all outward teachings , the word of god , with such other helpes , as are thereby revealed , and therein appointed . so as he is bound to know the will of god , in every thing him concerning ; wherein he failes , and comes short of the truth , it is his sinne ; the defect being not in the manner of the revelation , but in the corruption of his darkened mind . now that he is to make this inquiry , in reference to his calling , is evident from that of david , 2 sam. 23. 3. he that ruleth over men must be just , ruling in the feare of the lord : this feare is onely taught by the word . without a right knowledge of god and his mind , there can be no true feare of him . that command also , for the jewish magistrate , to study it day and night , and to have the booke of the law continually before him , because it was the rule of that civill politie , whereof he was under god the head and preserver , by analogy confirmeth this truth , deut. 18. 2. if he desire this wisedome sincerely , and the lord intend him , as a light of the morning , as a rising sun , a morning without clouds , to his people , doubtlesse he will reveale himselfe to him , and teach him his mind , as he did david and solomon , and other holy men of old. and as to this , i shall onely with due reverence , cautionate the sonnes of men , that are exalted in government over their brethren , that they take heed of a lifted up spirit , the greatest closer of the heart against the truth of god . he hath promised , to teach the humble and the lowly in mind ; the proud he beholdeth a farre off . is not this the great reason , that the rulers beleeve not on him , and the nobles lay not their necks to the yoake of the lord , even because their hearts are lifted up within them , and so lye in an unteachable frame before the lord . 3. the truth being revealed to them , and their owne hearts made acquainted therewith , after their personall engagements , to the practice of the power of godlinesse , according to the revelation of god in the face of jesus christ ; three things are incumbent on him in reference thereunto . 1. that according to the measure of its revelation unto him , he declare , or take care that it be declared unto others , even all committed to his governing charge . the general equity , that is in the obligation of , strengthening others , when we are confirmed , desiring them to be like our selves , in all participations of grace from god , the nature of true zeale for the glory and name of the lord , are a sufficient warrant for this , yea demand the performance of this duty . so jehoshaphat being instructed in the wayes of god , sent princes and priests to teach it in all the cities and townes of judah , 2 chron. 17. 8 , 9 , 10. as also did hezekiah , 2 chron. 30. 6 , 7 , 8. let this then be our first position . 1. it belongs to the duty of the supreme magistrate , the governour , or shepheard of the people in any nation , being acquainted with the mind of god , to take care that the truth of the gospell be preached to all the people of that nation , according to the way appointed , either ordinary , or extraordinary . i make no doubt but god will quickly reject them from their power , who knowing their masters will , are negligent herein . 2. as he is to declare it , so he is to protect it from all violence , whatever . jesus christ , is the great king of nations , as well as the holy king of saints . his gospell hath a right to be preached in every nation , and to every creature under heaven . who ever forbids or hinders the free passage of it , is not onely sinfull and impious toward god , but also injurious towards men . certainly the magistrate is to protect every one , and every thing , in their own right , from the violence and injury of unruly men . in the preaching and receiving the gospel , there is a right acted , superior to all earthly priviledges whatever . in this then the magistrate is to protect it , that under him the professors thereof , may leade a quiet and peaceable life , in all godlinesse and honesty . and for this cause , they to whom the sword is committed , may with the sword lawfully defend the truth , as the undoubted right , and priviledge of those who do enjoy it , and of which they cannot be deprived without the greatest injury . jephthah layd it down as the ground of the equity of the warres he waged against the ammonites , that they would possesse what the lord their god gave them to possess ; the defence whereof , he pursued to the subversion of their ( at first ) invading enemies : judg. 11. 24. 33. ( it is no new thing to begin in defence , and end in offence ) . now , if the truth be given us of the lord our god , to possesse , certainly it may be contended for , by those who owe protection thereunto ; and if this were not so , we may pray , and prevail for the prosperity of those in authority ; and yet when we have done , not have a right to a quiet and peaceable life ; let this then be the second assertion . the gospel being preached , and declared as of right it ought to be , it is the duty of the magistrate , by the power wherewith he is entrusted , to protect and defend it against all , or any persons , that by force , or violence shall seek to hinder the progresse , or stop the passage of it under what pretence soever . and that a neglect of this also , will be attended with the anger of the lord , and the kindling of his wrath , shall not long be doubted of any . thirdly , the protecting , assisting , and supporting of all the professors of it , in that profession , and in wayes of truths appointment , for the practice of that which is embraced , and the furtherance of it , towards them who as yet embrace it not , is also required , and of this there are sundry parts . 1. that seeing christ jesus hath appointed his disciples to walk in such societies , and requireth of them such kinde of worship , as cannot be performed without their meeting together {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in one place , that he either provide , or grant being provided , the use of such places under his protection , as may in all , or any kinde be suited , and fitted for that end and purpose . and the ground of this is : 1. from the right which the gospel of christ hath to be received amongst men , according to his own appointment ; whether that be the appointment of christ , or no , amongst us , is no question . 2ly , because the magistrate hath the sole power of all publick places , and the protection of them , is committed to him alone , by virtue of that consent into government which is among any people . this proved as above . 2ly , a protection in the use of those places , and all things exercised in them , answerable to that which he doth and is bound to grant unto men in their own private dwellings , and families . the reason why i am protected from all hurt or violence in my family , is because i have a right to dispose of all things in my family being mine own , and so hath not another ; it was asserted before , that christians have a right to the ordinances of christ , and truth a right to be at liberty . and therefore , if any shall invade , disturbe , or trouble them in their rights , and liberties , he is bound ex officio to give them a protection , not bearing the sword in vain . now being in my family , in my private house the assistance of those in authority is due : 1. in respect of them without . 2. in respect of them within . 1. for them without , if any one will against my consent , intrude himself upon my family enjoyments , to share with me , or violently come to take away that is mine , or distub me in the quiet possession of it , the magistrate takes cognizance of such disturbances , and punisheth them according to equity . suteably , if any person or persons whatsoever , shall with violence put themselves upon the enjoyments of such ordinances as those enjoying the rights of the gospel have obtained to themselves , or shall come in their celebration of them , to cause disturbance , certainly , that magistrate protects not every one in his undoubted rights , who doth not accommodate the wronged parties , with the assistance of his power to the punishment of the transgressors . 2. for house dwellers , servants , or any others , who may break out into such offences , and incorrigiblenesse , as the amendment thereof , may be beyond what i am intrusted to do , to any , by law of god or man , and shall not the magistrate here also interpose ? is not his assistance here abundantly required and alwayes granted ? from parity of reason is it not as due for their protection , who in the enjoyment of their publick religious rights may receive disturbance , and be under force , from some , incorrigible by any rule among themselves . for instance , suppose , a person justly excommunicated , and ejected any society of christians as to any spirituall communion , yet will with outward force and violence , put himself upon them in their closest acts of communion , doubtlesse their rights , are here to be by power preserved . 3. that whereas the preachers of the gospel are now to be maintained in an ordinarie way , and to expect their supportment in an usnall course of providence , and seeing that many to whom we have proved that the gospel is to be declared , by the care of the magistrate , will not , or cannot make such provisions for them as is needfull , in these last evil daies of the world , it is incumbent on those nursing fathers , to provide for them , who because of their continuall labours in the work of the lord , are dis-inabled , to make provision for themselves . where churches are setled according to the rule of the gospel , and not too much straightned by reason of want , there may be an alteration as to this proposall . that this ingagement lyes first upon the churches , was seen of old ; hence that caution or canon , of the councell of chalcedon , cap. 6. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , let none be ordained at large : ne dicatur , mendicat in palaestra infoelix clericus , saies the scholiast : lest he should be driven to begge for want of maintenance . this being the summe of what as to this head , i have to assert , i shall give in the proofs of it , and then draw some further positions . 1. the bottome of the whole , ariseth from that right which the gospel hath to be preached to all nations and people , and that right paramount to all civill sanctions and constitutions , which every soul hath to receive it in the profession thereof . and all this flows from the donation of the father unto jesus christ , whereby he is made heir of all things . hebr. 1. 3. having the nations given him for his inheritance , the utmost parts of the earth for his possession : psal. 2. 8. being also lord of lords , and king of kings , acting nothing in taking possession of his own , but what his soveraignty bears him out in . 2. all this tends to the apparent good , of those committed to his charge , that they may leade their lives in godlinesse and honesty , which is the very chief end of magistracy committed unto men . this is directly intended , all other things come in by accident , and upon suppositions . 3. no person living can pretend to the least injury by this , none is deprived , none wronged . 4. the precepts given unto them , and the promises made concerning them , do abundantly confirm all that hath been asserted . psal. 2. 10 , 11. they are commanded as kings and judges to serve the lord , in promoting the kingdom of the lord jesus christ . and it is promised , isa. 49. 23. that they shall be nursing fathers , and nursing mothers to the church of christ , even then , when she shall suck the brests of kings ( earthly things are the milk of kingly brests ) when her officers shall be peace , and her exactors righteousnesse : isa. 60. 16 , 17. this at least , reacheth to all we have ascribed to them . all is but bowing the knee of magistracy at the name of jesus . hence are these positions . the providing or granting of places requisite for the performance of that worship which in the gospel is instituted , is the duty of the christian magistrate . protection as to peace and quietnesse , in the use of the ordinances , of the lord jesus christ , from violent disturbers , either from without , or within , is also incumbent on him . supportment and provision as to earthly things , where regularly failing , is of him required . and in the neglect of any of these , that takes place , which is threatned , isa. 60. 12. two or three consectaries added hereunto , shall close this part of the magistrates power , or rather duty about the things of religion : as , positive actings by way of supportment and assistance , maintenance , allowance of publick places , and the like , in the behalf of persons deviating from the truth , in those things wherein they deviate , is contrary to the rule of the word , and duty of them in authority . for , error hath neither right , nor promise , nor is any precept given in the behalf thereof . the defence and protection of erring persons , from violence and injury , in those things wherein they have a right , is no acting of his duty about religious things ; but a meer dealing for the preservation of humane society , by the defence of persons , not acting against the rules thereof . every particular minute difference , among the professors of the truth , cannot be proved to come under the cognizance of the magistrate , he being to attend the worship which for the main is acceptable to god in christ , neither do any testimonies extend his duty any further : hence corola : the present differences about church society , and the subject or seat of discipline , which are between those dissenters , who are known by the names of presbyterians , and independents , as they are in themselves ( not heightned by the prejudices , lusts , corruptions , and interests of men ) hinder not at all , but that the magistrate is bound to the performance of the duties before mentioned unto both parties . and the reasons of this are , because 1. the things wherein they are agreed , are clearly as broad , as the magistrates duty can be stretched to cover them . 2. neither party ( i am perswaded ) in their retyred thoughts , dare avow the main of the worship by their dissenters embraced , to be as such , rejected of the lord . 3. no example in the world , can be produced out of the old testament , or new , or ecclesiasticall history , of a forcible decision of such minute differences . see socrat : eccles. hist. lib. 6. cap. 20. 2. corol : all the plea of persons erring in doctrine or worship , is not , from what the magistrate must do , but from what he may not do . and this for the first part shall suffice . secondly , there is another part of the magistrates power , the other side of his sword to be exercised towards the opposition of that truth which he hath embraced : and this hath a twofold object . 1. things . 2. persons . things are of 2. sorts : 1. wayes of worship . 2. outward appearances , monuments , accommodations and declarations of those wayes . of the first , i shall speak afterwards . by the second , i mean , all the outward attendencies of any false or erronious worship , which are either helps to , or declarations of the superstition , idolatry , error , or falsenesse of it ; as temple for idolatrous service , crosses , pictures , and the like abused relicks of old unwarranted zeal . now concerning these , i affirm . 1. that the magistrate ought not to make provision of any publick places for the practise of any such worship as he is convinced to be an abomination unto the lord . when i say he ought not to make provision , i understand , not onely a not actuall caring that such be , but also a caring that such may not be . he should not have a negation of acting as to any thing of publick concernment . his not opposing , here is providing . for instance ; he must not allow , that is , it is his duty to oppose , the setting apart of publick places , under his protection for the service of the masse , ( as of late in sommerset house ) or for any kinde of worship in it self disallowed , because not required , and so , not accepted . this were to be bound to help forward sin , and that such sin whereof he is convinced , which is repugnant to the whole revealed will of god . a magistrate , i told you before , is not to act according to what he may do , but what he must do : now it cannot be his duty to further sin . 2. outward monuments , wayes of declaring and holding out false and idolatrous worship , he is to remove : as the papists images , altars , pictures , and the like , turks mosckes , prelates service book . now these are of two sorts . 1. such things as in their whole use and nature , serve onely for the carrying on of worship , in it self wholly false , and meerly invented . as altars , images , crosses . 2. such as were used for the carrying on of worship true in it self , though vilely corrupted , as praying , and preaching ; such are those places commonly called , churches . the first are to be abolished , the latter aright used . ( i speak as to publick appearances , for private disquisitions after such things , i may be otherwise minded . ) the reason of this difference , is evident to all . thus in dayes of old , constantine shut up pagans temples : euseb. de vita constant . lib. 4. cap. 23 , 24. and demolished some of the most filthy of them : lib. 3. cap. 52. theodosius utterly cast them to the ground , though not without some blows and bloodshed . socrat : eccles. hist. lib. 5. ca. 16. the command of god for the abolishing all monuments of idolatry , deut. 12. 1 , 2 , 3. with the commendation of those kings of judah who accordingly performed this duty , 2 chron. 17. 6. and 30. 14. are enough to confirm it , and to bottome this position . it is the duty of the magistrate not to allow any publick places for ( in his judgement ) false and abominable worship , as also to demolish all outward appearances and demonstrations of such superstitions , idolatrous and unacceptable service . let papists who are idolaters , and socinians who are anthropolatrae , plead for themselves . now secondly for persons , there seems something more of difficulty , yet certain clear rules may be proposed concerning them also , to hold out when they and their proceedings come under the cognizance of the civill magistrate , and are obnoxious to the sword which he beareth . and they are these . 1. such persons , as having embraced any false principles and perswasion in , or about things concerning god and his worship , do pursue the upholding or propagating of such principles , in a disorderly manner to the disturbance of civill society , are doubtlesse under his restraining power , to be acted and put forth in such wayes as to other persons , running out into the same , or the like compasse of disorder , upon other grounds , and from the instigation of other lusts . the pretence of disturbance and confusion upon the bearing with differences in opinion about things commanded in religion , we before rejected as a colour fitted chiefly for the waring of persecution . but actuall disturbances indeed , must have actuall restraints . for instance ; if a man being perswaded that the power of the magistrate , is in christian religion , groundlesse , unwarrantable , unlawfull , should thereupon stir up the people to the abolishing , and removall of that power , such stirrings up , and such actings upon that instigation , are , as opposite to the gospel of christ ( which opposeth no lawfull regiment among the sons of men ) so also prejudiciall to humane society , and therefore to be proceeded against by them who bear not the sword in vain . this case we know happened once in germany , and may do so again in other places . if such as these suffer , it is as murderers , or theeves , or evill doers , or busie-bodies in other mens matters ; which is a shamefull thing , no way commendable or praise worthy . 1 pet. 4. 15. 2. if any persons whatsoever , under any pretence whatsoever , shall offer violence or disturbance to the professors of the true worship of god , so owned , established , and confirmed as above said , in , and for the profession of that true , so owned worship , service and declaration of the minde of god , such persons are to feare that power , which is the minister of god , and a revenger to them that do evill . let us suppose of them , what they suppose , and for their own justification and support in irregular wayes , bear out of themselves , that they enjoy the truth , others walking in paths of their own ; yet then , this practise is contrary to that prime dictate of nature , which none can pretend ignorance of , viz : do not that to another , which thou wouldest not have done unto thy self ; if men that would not think it equitable to be so dealt with , as they deal with others , supposing themselves in their conditions , do yet so deal with them , they are {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and do pronounce sentence against themselves , out of their own mouthes . this then deserveth punishment , and breaking out to the disturbance of publick order , ought to be punished . we before proved the protection of publick places to belong to the magistrate : so that he not onely may , but if he will not be false to him by whom he is intrusted , he must put forth his authority for the safe guarding and revenging of them . yea also and this rule may passe , when some things in the way publickly established , are truly offensive . what the ancient christians thought of the zeal of audas a christian bishop , who would needs demolish a pagan temple in persia , i know not , but i am sure his discretion is not much extolled , who by that one fiery act of destroying {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or temple of slain , occasioned a cruell persecution of 30. yeers continuance . theod. eccles. hist. lib. 5. cap. 139. 3. when any have entertained any singular opinion , in matters of great weight and importance , such as neerly concern the glory of god , and the minds of christians in reverence of his holy name , are most tenderly affected withall , so that without much horror of minde , they can scarse hear those errors , whereby those grand truths are opposed , yet those persons , who have entertained such uncouth opinions , shall not be content , so to have done , and also in all lawfull wayes ( as to civill society ) endeavoured to propagate the said opinions to others , but in the pursuit of this their designe of opposing truth , shall publickly use such expressions , or perform such acts , as are fit to powre contempt and scorn upon the truth which they do oppose , reviling it also , or god himself so represented , as he is in the truth they abominate , with odious and execrable appellations , ( as for instance , the calling the holy trinity , tricipitem cerberum ) if the ●uestion be put , whether in this case the magistrate be not obliged to vindicate the honour of god , by corporall restraints , in some degrees at least upon the persons of those men , truly for my part , i incline to the affirmative . and the reason hereof is this ; though men , through the incurable blindnesse of their minds , falling into error of judgement , and mis-interpretation of the word , may dis-beleeve the deitie of christ , and the holy spirit , yet that any pretence from the word , perswasion of conscience , or dictate of religion , should carrie them out to reviling opprobrious speeches of that , which of god ▪ is held out contrary to their apprehensions , is false and remote from reason it self . for this cause paul saies he was a blasphemer , not because being a jew , he dis-beleeved the gospel , but because so dis-beleeving it , he moreover loaded the truths thereof , with contumelious reproaches . such expressions indeed differ not from those piercing words of the holy name of god which he censured to death : levit. 24. 15. but onely in this , that there seemeth in that to be a plain opposition unto light , in this not so . the like may be said of a jew's crucifying a dogge . 4. there are a sort of persons termed in scripture , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , 1 thes. 5. 14. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , act. 17. 5. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , 2 thes. 3. 2. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , 1 tim. 1. 9. and the like , disorderly ; vagabond , wandring , irregular persons , fixed to no calling , abiding in no place , taking no care of their families , that under a pretence of teaching the truth , without mission , without call , without warrant , uncommanded , undesired , do go up and down , from place to place , creeping into houses , &c. now that such wayes as these , and persons in these wayes , may be judicially inquired into , i no way doubt . the story is famous of sesostris king of egypt , who made a law , that all the subjects of his kingdom , should once a yeer give an account of their way and manner of living , and if any one were found to spend his time idly , he was certainly punished ; and the laws of most nations have provided that their people shall not be wanderers , and whosoever hath not a place of abode , and imployment , is by them a punishable vagabond . and in this by much experience of the wayes , walking and converse of such persons , i am exceedingly confirmed in . i did as yet never observe any other issue upon such undertakings , but scandall to religion , and trouble to men in their civill relations . 5. when men by the practise of any vice or sin , draw others to a pretended religion , or by pretence of religion draw men to any vice or known sin , let them be twice punished , for their reall vice , and pretended religion . the truth is , i have been taught exceedingly to dis-beleeve all the strange imputations of wickednesse and uncleannesse , that are imposed upon many , to be either the end or the medium of the practise of that communion in religion which they do professe and imbrace : i remember that when i was a boy , all those stories were told me of brownists and puritans , which afterward , i found it to have been long before , the forgeries of pagans , and imposed on the primitive christians . i dare boldly say i have heard stories of them an hundred times , holding out that very thing , and those deeds of darknesse , which minutius felix holds out in the tongue of an infidel concerning the christians of those dayes ; but yet because sundrie venerable persons to whom antiquity hath given sanctuary from being arraigned in the point of false testimony , have left it upon record of sundry hereticks in their dayes , as the ( gnosticks & others ) that they were conjoyned into societies tessera pollutionis , and some assert that the like iniquities are not wholly buried , i made the supposition , and hope that if they depose themselves from common sence and reason , the magistrate will never exalt them to the priviledge and exemption of religion . in these , and such like eases as these , when men shall break forth into disturbance of common order and enormities against the light of nature , beyond all positive command of any pretended religion whatsoever , that the magistrate ought to set hedges of thornes in their wayes , sharpned according to their severall delinquencies ; i suppose no man not abhord of common sense , can once hesitate or doubt . and i am the more inclin'd to assert a restraint to all such as these , because it may be established to the height , without the least prejudice unto the truth , though persons erring should injoy the place of authority . that which now remaineth in this head , to be considered , is concerning persons maintaining and upholding any great and pernicious errors , but in such wayes , as are not by any of the former disorders to be brought under the cognizance of the civill magistrate , but good , honest , allowable , and peaceable in themselves , not at all to be questioned , but in reference to the things that are carried on , — in and by those wayes ; as communication by discourse , and private preaching , and the like . now concerning these , it is generally affirmed , that persons maintaining any error in or against any fundamentall article of faith , or religion , and that with obstinacy or pertinacie , after conviction , ought to be proceeded against , by the authority of the civill magistrate , whether unto death or banishment , imprisonment or confiscation of goods . now unto this , supposing , what i have written heretofore , concerning the incompetency of all , and the non-constitution of any judge in this case , with the answers — given at the beginning of this treatise , to the most of the places , produced usually for the affirmative , reserving the consideration of pressing conformity to the next head , to be handled : i shall briefly give in my thoughts : and , 1. that i cannot but observe , that in the question it self , there are sundry things , gratis assumed : as , 1. that it is known and confessed , what articles in religion are fundamentall ; and this also to the magistrate : when no one thing among christians is more questionable ; most accounting them so , ( be they what they will ) wherein they differ from others . so that one way or other , all dissenters shall be hooked in , directly or indirectly to clash upon fundamentals . in this , papists are secure , who make the churches propositions sufficient to make an article fundamentall . 2. that the persons holding the error are convinced , when perhaps they have been onely confuted : between which two there is a wide difference ; he that holds the truth may be confuted , but a man cannot be convinced but by the truth . that a man should be said to be convinced of a truth , and yet that truth not shine in upon his understanding , to the expelling of the contrary error , to me is strange . to be convinced , is to be over-powred by the evidence of that , which before a man knew not ; i my self , once knew a scholer invited to a dispute with another man , about something in controversie in religion ; in his own , and in the judgement of all the by-standers the opposing person was utterly confuted : and yet the scholer within a few months , taught of god , and clearly convinced , that it was an error which he had maintained , and the truth which he opposed . and then , and not till then , did he cease to wonder , that the other person was not convinced by his strong arguments , as before he had thought . may not a protestant be really worsted in a dispute by a papist ? hath it not so ere now fallen out ? if not , the jesuites are egregious lyars . to say a man is convinced , when either for want of skill , and ability , or the like , he cannot maintain his opinion , to , and against , all men , is meer conceit . the truth is , i am so far from this morose severitie of looking upon all erring persons as convinced , that have been confuted , that i rather in charity incline to beleeve , that no erring person whilest he continues in his error , is convinced . it will not easily enter into my dull apprehension , how a man can be convinced of an error ( that is enlightned with a contrary truth ) and yet hold that error still : i am loth to charge more corrupt and vile affections upon any , then do openly appear ; that of paul affirming that some men are self-condemned , is quite of another nature : i think a person is said to be convinced , not when there is a sufficiency in the means of conviction , but when there is such an efficacy in them , as to lay hold upon his understanding . 5. that they are obstinate and pertinacious is also a cheap supposall , taken up without the price of a proof . what we call obstinacy , they call constancy : and what we condemne them for , as pertinacy , they embrace as perseverance : as the conviction is imposed , not owned , so is this obstinacy , if we may be judges of other mens obstinacy , all will be plain : but if ever they get uppermost , they will be judges of ours : besides , i know not what good it will do us , or how it will advantage our cause , to suppose men obstinate and convinced before we punish them : no such qualifications being anywhere in the book of god urged in persons deserving punishment : if they have committed the crime , whereunto the penalty is annexed , be they obstinate or not , they shall be punished . but now supposing all this , that we are clear in all fundamentals that we are convinced , that they are convinced , and doubt not but that they are obstinate , if they keep themselves in the former bounds , what is to be done ? i say , besides what we spake at the entrance of this discourse , i shall as to any wayes of corporall coaction and restraint , oppose some few things . 1. the non-constitution of a judge in case of heresie , as a thing civilly criminall . as to spirituall censures and an ecclesiasticall judgement of errors , and false doctrines , we finde them appointed , and a lawfull judge as to the determining concerning them , divinely instituted : so that in such wayes , they may be warrantably proceeded against . revel. 21. 3. but now , for any judge that should make disquisition concerning them , or proceed against them as things criminall , to be punished with civill censures , i conceive the scripture is silent : and indeed , who should it be ? the custome of former ages was , that some persons of one sort , should determine of it as to right , viz : that such or such a thing , was heresie , and such or such a one , an heretick , ( which was the work of priests and prelates ) and persons of another sort , should de facto punish , and determine to be punished , those , so adjudged by the former : and these were as they called them the secular magistrates , officers of this world . and indeed , had not the god of this world blinded their eyes , and the god of the spirits of all flesh hardened their hearts , they would not have so given up their power , to the man of sin as to be made so sordidly instrumentall to his bloody cruelty : we read jer. 26. 10 , 11. that the priests and prophets assemble themselves in judgement , and so pronounce sentence upon the prophet jeremy that he should dye for a false prophet , v. 12. jeremy makes his appeal to the secular magistrate and all the people , who taking cognizance of the cause , pronounce sentence in the behalf of the condemned person , against the priests and prophets , and deliver him whether they will or not , v. 16. i spare the application of the story : but that princes and magistrates should without cognizance of the thing , or cause , proceed to punishment or censure of it , upon the judgement of the priests , condemning such or such a man for an heretick , or a false prophet , blessed be the lord , we have no warrant : had this proceeding been regular , jeremy had dyed without mercy for a false prophet , as thousands since , standing before the lord in his spirit have done . this course then , that the civill magistrate should proceed to sentence of corporall punishment , upon others judging of the fault , is vile , sordid , unwarrantable , and exceedingly unworthy of any rationall man , much more such as are set over the people of the land : that the same persons must determine of the cause , and appoint the punishment is clear : now who must these be ? are they the ministers of the gospel ? of all others , they are the most likely to be the most competent judges in spirituall causes : let it then be so ; but then also , they must be the determiners and inflicters of the punishment upon default : now let them powre out upon obstinately erring persons , all the vengeance , that god hath betrusted them withall . the weapons of our warfare are not carnall , but mighty through god , &c. by this course , admonition , avoiding , rejection , excommunication , will be the utmost that can be inflicted on them : which for my part i desire may be exercised to the utmost extent of the rule . 2ly , shall the magistrate be made judge of the cause , as well as of the person ? is he entrusted to determine , what is error , what not ; what heresie , what not ; who is an heretick , who not ; and so what punishment is due to such , and such errors , according to the degrees , wherein they are ? why first , i desire an institution of this ordinance in the church ? where is the magistrate entrusted with such a power ? where are rules prescribed to him , in his proceedings ? 2ly , is not a judiciary determination concerning truth and error ( i mean truths of the gospel ) a meer chruch act ? and that church power , whereby it is effected ? must not then the magistrate quâ talis be a church officer ? will men of this minde , tolerate erastianisme ? 3ly , if there be a twofold judicature appointed for the same person , for the same crime , is it not because one crime may in divers respects fall under severall considerations ? and must not these considerations be preserved immixed , that the formall reason of proceeding in one court , may not be of any weight in the other ? we proved before , and it is granted of all , that the church is judge in case of heresie and error , as such , to proceed against them , as contrary to the gospel ; their opposition to the faith delivered to the saints , is the formall reason upon which that proceedeth to censure : if now this be afterwards brought under another sentence , of another judicature , must it not be under another consideration ? now what can this be , but its disturbance of civill society , which when it doth so , not in pretence , but really and actually , none denyes it to be the magistrates duty to interpose with his power . 4ly , if the magistrate be judge of spirituall offences , and it be left to him to determine , and execute judgement in such proportion , as he shall think meet according to the qualitie and degrees thereof ; it is a very strange and unlimited arbitrarinesse over the lives & estates of men : and surely they ought to produce very clear testimonies , that they are entrusted from the lord herewith , or they can have no great quiet in acting . 5ly , it seems strange to me , that the lord jesus christ should commit this architechtonicall power in his house , unto magistrates , foreseeing of what sort the greatest number of them would be , yea determining that they should be such , for the tryall and affliction of his own . view the times that are past , consult the stories of former ages , take a catalogue of the kings and rulers that have been , since first magistrates outwardly embraced christian religion in this , and other nations , where the gospel hath been planted , and ask your own consciences whether these be the men , to whom this high trust in the house of god is committed . the truth is , they no sooner left serving the dragon in the persecution of the pagans , but presently in a very few yeers , they gave up their power to the beast , to set up another state in opposition to the lord jesus christ and his gospel : in the supportment whereof , the most of them continue labouring till this very day . hae manus trojam exigent ? what may be added in this case , i refer to another opportunity . 2. gospel constitutions in the case of heresie or error , seems not to favour any course of violence ; i mean of civil penalties . foretold it is , that heresies must be , 1 cor. 11. 19. but this , for the manifesting of those that are approved , not the destroying of those that are not ; i say destroying , i mean with temporall punishment , that i may adde this by the way ; for all the arguments produced for the punishment of hereticks , holding out capitall censures , and these being the tendance of all beginnings in this kinde , i mention onely the greatest , including all other arbitrary penalties , being but steps of walking to the utmost censures . admonitions , and excommunication upon rejection of admonition , are the highest constitutions ( i suppose ) against such persons : waiting with all patience upon them that oppose themselves , if at any time god will give them repentance to the acknowledgement of the truth : imprisoning , banishing , slaying is scarcely a patient waiting ; god doth not so wait upon unbeleevers . perhaps those , who call for the sword on earth are as unacquainted with their own spirits , as those that called for fire from heaven , luk. 11. and perhaps the parable of the tares gives in a positive rule as to this whole businesse : occasion may be given of handling it at large : for the present i shall not fear to assert , that the answers unto it , borrowed by our divines from bellarmine , will not endure the triall : we hope that spirituall quiet , and inoffensivenesse in the whole mountain of the lord , which is wrapt up in the wombe of many promises , will at length be brought forth to the joy of all the children of sion . 3. sundrie other arguments taken from the nature of faith , heresie , liberty of conscience , the way of illumination , means of communication of truth , nature of spirituall things , pravitious tendence of the doctrine opposed , if it should be actually embraced by all enjoying authority , and the like ; i thought at present to have added , but i am gone already beyond my purposed resting place . come we in a few words to the last thing proposed ( wherein i shall be very brief , the main of what i intended , being already set down ) the power of the magistrate to compell others , to the embracing of that religion and way of worship , which he shall establish and set up , which for the greater advantage we shall suppose to be the very same , both for the things proposed to be beleeved , and also practised , which god himself hath revealed , and requireth all men every where to embrace . what is to be done , for the setling and establishing of the profession of the gospel , and the right apprehension of the minde of god therein , contra-distinct from all those false and erronious perswasions , which in these , or former dayes are , or have been held forth in opposition thereunto , was before declared ; how it is to be supported , maintained , protected , defended , safe-guarded , from all oppositions , disturbances , blasphemings , was then , and there set down . now supposing , that sundry persons living under the power and owning civill obedience to the magistrate , will not consent to sound doctrine , nor receive , in some things , ( fewer or more , lesse , or greater ) , that form of wholsome words , which he holds forth , and owns as the minde of christ in the gospel , nor communicate with him , in the worship , which by the authority of those words , or that truth , he hath as before established , it is inquired what is the duty of the magistrate in reference to the bringing of them into that subjection which is due unto , and acknowledgement of , the truth ; and to this i shall briefly give in my answer in these following positions . 1. in reference unto us , in this nation , the greatest difficulty in giving a full return to this question , ariseth from the great disorder of the churches of god amongst us : were the precious ▪ distinguished from the vile , churches rightly established , and church discipline exercised , that christians were under some orderly view , and men might be confidered , in their severall capacities wherein they stand , an easie finger would unty the knot of this quaere ; but being in that confusion , wherein we are , gathering into any order being the great work in hand , i suppose under favour , that the time is scarce come , for the proposall of this question : but yet something may be given in unto it though not so clear , as the former supposall being effected , would cause it to be . 2. the constant practise of the churches in former ages , in all their meetings for advise and counsell , to consent into some form of wholsome words , that might be a discriminating tessera of their communion in doctrine , being used in prime antiquitie , as is manifest in that ancient symbol commonly esteemed apostolicall , of the chief heads whereof mention in the like summary is made in the very first writers among them , having also warrant from the word of god , and being of singular use to hold out unto all other churches of the world , our apprehensions of the minde of god , in the chief heads of religion ) may be considered : if this be done by the authority of the magistrate , i mean if such a declaration of the truth , wherein the churches by him owned and protected , do consent , be held out as the confession of that truth which he embraceth , it will be of singular use unto , yea indeed must necessarily precede any determination of the former question : of the nature and use of confessions , &c. so much hath of late been learnedly disputed , that i shall not powre out any of mine own conceptions for the present about them , in that hasty tumultuary manner , wherein i am enforced to expose this essay . 3. those who dissent from the truth so owned , so established , so decreed , do so , either in lesse matters of small consequence , , and about things , generally confessed not fundamentall , or in great and more weighty heads of doctrine , acts of worship , and the like : both agreeing in this , that they will not hold communion as either to all , or some parts and duties thereof , which those churches and persons who do embrace the truth , so owned , as before , and act accordingly . for the first of these , or such as dissent about things of no great concernment in comparison of those other things wherein they do agree , with them , from whom they do dissent , i am bold positively to assert , that , saving and preserving the rules and qualifications set down under the second head , the magistrate hath no warrant from the word of god , nor command , rule , or precept to enable him , to force such persons to submit unto the truth as by him established , in those things , wherein they expresse a conscientious dissent , or to molest them with any civill penalty in case of refusall or non-submission : nor yet did i ever in my life meet with any thing in the shape of reason to prove it , although the great present clamor of this nation , is punctually as to this head : what ever be pretended , this is the helena about which is the great contest . what i pray will warrant him then to proceed ? will the laws against idolatry and blasphemy ? with their sanctions towards the persons of blasphemers , and idolaters ( for i must ingenuously confesse , all that which in my poore judgement looks with any appearance , of pressing toward haereticidium , is the everlasting equity of those judiciall laws : and the arbitrarinesse of magistrates , from a divine rule in things of the greatest concernment , to the glory of god if free from them ) and that these laws i doubt will scarcely be accommodated unto any thing under contest now in this age of the world among christians ) but shall i say , a warrant taken from hence for the compelling of men , sound in so many fundamentals , as were it not for the contest with them , we would acknowledge sufficient for the entertainment of the lord jesus in their bosomes , to subject to , and close with , the things contrary to their present light and apprehension , ( though under a promise of being taught of god ) or to inflict penalties upon a refusall so to do ? credat apella . shall the examples of extraordinary judgements upon idolaters , false prophets , by sword and fire from heaven , ( on magitians , apostates , and the like ) be here produced ? though such arguments as these have made thousands weep tears of blood , yet the consequence in reason , cannot but provoke laughter to all men not wholly forsaken of directing principles . what then shall be done , they 'l say ? they have been admonished , rebuked , convinced , must they now be let alone ? something as to this i shal adde , in the close of this discourse ; for the present let learned whitaker answer for me : and first , to the first , of their being confuted . possunt quidem controversiae ad externum forum deferri , & ibi desiniri : sed conscientia in eo foro non acquiescit , non enim potest conscientia sedari sine spiritu sancto . let controversies ( saith he ) be determined how you please , untill the conscience be quieted by the holy spirit , there will be little peace . unto which i shall not adde any thing , considering what i said before of conviction : and to the latter of letting them alone , to their own wayes . ecclesiae quidem optatius est levibus quibusdam dissensionibus ad tempus agitari , quam in perfida pace acquiescere ; non ergo sufficit aliquo modo pacem conservari nisi illam esse sanctam pacem constiterint : whit : con : 4. de rom : pont : qu : 1. cap. 1. sec : 2. better some trouble , then a perfidious , compell'd peace : see him handle this more at large , with some excellent conclusions to this purpose . con : 4. de rom. pont. q. 1. cap. 1. s . 19. pa. 48. & 50. for these then , ( and under this head i compare all such persons as keeping in practise within the bonds before laid forth , do so far forth hold the foundation , as that neither by beleeving what is not , or dis-beleeving what indeed is , they do take in , or keep off , any such thing as wherewithall being embraced , or without which , being rejected , the life of christ cannot in any case possibly consist , nor salvation by him be obtained ) as the magistrate is not bound by any rule or precept to assist and maintain them , in the practise of those things , wherein they dissent from the truth , so he is bound , to protect them in peace and quietnesse in the enjoyment of all civill rights and liberties ; nor hath he either warrant , or allowance , to proceed against them , as to the least penalty for their dissent in those things , they cannot receive . attempts for uniformity among saints , or such as for ought we can conclude , either from their opinions or practises may be so , by externall force are purely antichristian . now for those that stand at a greater distance from the publickly owned and declared truths , such as before we spake of , the orderly way of dealing with such , is in the first place to bring them off from the error of the way , which they have embraced : and untill that be done , all thoughts of drawing in their assent to that , from which at such a distance they stand , is vain and bootlesse . now what course is to be taken for the effecting of this ? spirituall wayes of healing are known to all , let them be used , and in case they prove fruitlesse , for ought that yet i can perceive , the person of men so erring must be left in the state and condition we described under the second head . and now to drive on this businesse any further by way of contest i will not ; my intention at the beginning , was onely positively to assert , and to give in briefly the scripturall and rationall bottoms , and proofs of those assertions ; wherein i have gone aside , to pull , or thrust a line of debate , i have transgressed against my own purpose ; i hope it will be pardoned : though i am heartily desirous any thing which passeth my pen , may be brought to the test , and my self reduced where i have gone amisse , yet my spirit faints within me , to think of that way of handling things in controversie , which some men by reciprocation of answers , and replyes have wound themselves into bolsecte , and staphylus , and stapleton seem to live again , and much gall from beneath to be powred into mens ink . oh the deep wounds , the gospel hath received by the mutuall keen invectives of learned men : i hope the lord will preserve me , from being engaged with any man of such a frame of spirit : what hath been asserted may easily be cast up in a few positions , the intelligent reader will quickly discern what is aymed at , and what i have stood to avow . if what is proposed , be not satisfactory , i humbly offer to the honorable parliament , that a certain number of learned men , who are differently minded as to this businesse of toleration , which almost every where is spoken against , may be desired and required to a fair debate of the matter in difference , before their own assembly , that so , if it be possible , some light may be given to the determination of this thing of so great concernment , in the judgements of all men , both on the one side and on the other , that so they may try all things , and hold fast that which is good . corol : that magistrates have nothing to do , in matters of religion , ( as some unadvisedly affirm ) is exceedingly wide from the truth of the thing it self . 2. corporall punishments for simple error , were found out to help build the tower of babell : si quid novisti rectius istis candidus imperti ; si non , his utere mecum . finis . notes, typically marginal, from the original text notes for div a90288e-270 heb. 12. 26 , 27 dan. 7. 27. ego nisi tumultus istos viderem , verbum dei in mundo non esse dicerem : luth. de s . a. isa. 34. 4 , 5. revel. 16. 16. revel. 12. 4. notes for div a90288e-2000 obs. 1. isa. 51. 20. exod. 10. 17. 2. zach. 5. 7. est quaedam aemulatio divinae rei , & humanae , tertul. ap. see the appendix at the end of this sermon . obser. rev. 6. 9 , 10. observ. observ. obs. tert. apol. obs. obs. vse . obs. vse . obs. calv. in num. cap. 4. vse . 1. vse . 2. see the appendix about tolleration . vse 3. obs. obj. answ . vse 1. vse . 2. vse . 3. notes for div a90288e-14060 acts 26. 11. acts 18. 6. 1 tim. 1. 13. a august . de util . creden . cap. 3. thom. pp. q. 1 a. 10. zanch. de ss. q. 12. cap. 2. reg. 10. tilen . syntag. theol. de interpret . s. thes. 8. whitak . de . ss. qu. 5. cap. 2. armin. disput. pri. thes. 9. 1. ames . med. theol. cap. 34. thes. 22. profana illic omnia quae apud nos sacra rursum concessa apud illos quae nobis incesta . moses novos ritus contrariosque caeteris mortalibus indidit . provectissima ad libidinem gens alienarum concubitum abstenint inter se nihil illicitum . tacitus , de judaeis hist. l. 5. judeos impulsore chresto quotidie tumultuames , roma ex pulit : fasly and foolishly , suet. claud. cap. 25. quaesitissimis paenis afficiebat , quos per flagitia invisos vulgus christianos appellabat . plu. tac. an. lib. 15. afflicti suppliciis christiani , genus hominum superstitionis novae ac maleficae : sueton. in nerone : cap. 16. ob. ans. 2 pos. 3. pos. 4 pos. 5 pos. con : 1. con : 2. con : 3. for this cause the emperors of old still allowed the novatians the liberty of worship . 6 pos. of iudgements . qu : ans : a brief instruction in the worship of god, and discipline of the churches of the new testament, by way of question and answer with an explication and confirmation of those answers. owen, john, 1616-1683. 1667 approx. 251 kb of xml-encoded text transcribed from 116 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a53671 wing o721 estc r9489 12329824 ocm 12329824 59624 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a53671) transcribed from: (early english books online ; image set 59624) images scanned from microfilm: (early english books, 1641-1700 ; 644:21) a brief instruction in the worship of god, and discipline of the churches of the new testament, by way of question and answer with an explication and confirmation of those answers. owen, john, 1616-1683. [2], 228 p. s.n.], [london : 1667. attributed to john owen. cf. mcalpin coll. reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng worship. 2005-02 tcp assigned for keying and markup 2005-03 spi global keyed and coded from proquest page images 2005-04 emma (leeson) huber sampled and proofread 2005-04 emma (leeson) huber text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion a brief instruction in the worship of god , and discipline of the churches of the new testament , by way of question and answer ; with an explication and confirmation of those answers . printed , 1667. a short catechism : with an explication upon the same . q. 1. what doth god require of us in our dependance on him , that he may be glorified by us , and we accepted with him ? answ. that we ( a ) worship him ( b ) in and by the wayes of his own appointment . ( a ) matth. 4.10 . rev. 14.7 . deut. 6.13 . chap. 10.20 . ( b ) lev. 10.1 , 2 , 3. exod. 24.3 . gen. 18.19 . joshua 23.6 , 8. zach. 14.16 . explication . by the worship of god inquired after , not that which is naturall on morall , which is required in the first commandment is intended . such is our faith and confidence in him , our fear of him , our subjection of soul and conscience unto him , as the great soveraign lord , first cause , last end , judge and rewarder of all men ; the law whereof was originally written in the heart of man , and hath been variously improved and directed by new revelations and institutions . and this worship is called naturall , upon a double account . first , because it depends on the nature of god , a due perception and understanding whereof , makes all this worship indispensibly necessary : for none can know god , but it is his duty to glorifie him as god , that is , to believe in him , love him , trust him , and call upon him , which all are therefore cursed that do not , psalm 79.6 . 2 thes. 1.8 . and secondly , because it was in the principle of it concreated with the nature of man , as that which suited , directed , and enabled him to answer the law of his creation , requiring this obedience of him in his dependance on god. and this worship is invariable : but it concerneth those outward wayes and means whereby god hath appointed that faith , and love , and fear of him to be exercised and expressed unto his glory . and this kind of worship ▪ though it depend not upon the nature of god , but upon his free and arbitrary disposal , and so was of old liable unto alterations ; yet god did ever strictly require in the several states and conditions that his church hath gone through in the world. and this is that , which most commonly in the scripture is called by the name of the worship of god ; as that whereby all the acceptable actings of the souls of men towards him are expressed , and the only way of owning and acknowledging him in the world , as also of entertaining a visible intercourse with him . this therefore he calls for , and requires indispensibly of all that draw nigh to him , and that because he is the lord our god , rev. 14.6 , 7. mat. 4.10 . deut. 10.12 , 13. for his observance hereof , doth he so approve of abraham , gen. 18.19 . and sets it down as an everlasting law unto all others , that in a holy observation thereof , he will be sanctified in all that draw nigh unto him , lev. 10. 1 , 2 , 3. his commands also concerning it , are multiplyed in the scripture , with the approbation of all those that attend unto them . we may not think to find acceptance with god , or to inherit the promises , if supposing our selves to adhere unto him in worship internall and naturall , we neglect that which is externall and of his free appointment : for besides , that we renounce thereby our inward dependance on him also , in not observing his commands , as adam did in transgressing an institution , we become wholly useless unto all the ends of his glory in the world , which is not the way to come to an enjoyment of him . neither , do we only express and profess our inward morall naturall worship of god hereby , by which means it becomes the principall way and instrument of faith and trust exerting themselves in our obedience , but also it is a most effectual help and assistance unto the principle of that natural worship , strengthening the habit of it , and exciting it unto all sutable actings , unto its increase and growth . qu. 2. by what means do we come to know that god will thus be worshipped ? answ. that god is to be worshipped , and that according to his own will and appointment , is a ( a ) principall branch of the law of our creation , written in our hearts ; the ( b ) sense whereof is renewed in the second commandment ; but the wayes and means of that worship , depend meerly on gods ( c ) soveraign pleasure and institution . ( a ) rom. 1.21 . chap. 2.14 , 15. acts 15.16 , 17. acts 17.23 , 24 , 25 , 26 , 27 , 28 , 29. verses . ( b ) exodus 20.4 , 5 , 6 , ( c ) jer. 7.31 . exod. 25.40 . heb. 3.1 , 2 , 3 , 4 , 5 , 6. john 1.18 . explication . these two things all men see by nature . first , that god , however they mistook in their apprehensions of him , would be and was to be worshipped with some outward solemn worship . so that although some are reported to have even cast off all knowledge and sense of a divine being , yet never any were heard of , that came to an acknowledgement of any god , true or false , but they all consented , that he was constantly and solemnly to be worshipped . and that not only by individuall persons , but by societies together , that so they might own and honour him whom they took for their god. and thus far outward worship is required in the first commandment ; namely , that the inward be exercised and expressed . when we take god for our god , we take him to worship him , deut. 10.12 , 13. other thoughts , namely of inward worship , without outward expression at all , or any time , or in any way , are but a covert unto atheism . and , secondly , this also they are lead to an apprehension of , by the same light whereby they are a law unto themselves , rom. 2.14 . that god would be worshipped in the way , and by the means that he himself appointed and approved , whence none among the heathen themselves undertook to appoint wayes and ceromonies of worship , but still they pretended to derive the knowledge of them from the gods themselves , of whom they reckoned that every one would be worshipped in his own way . and because notwitstanding this pretence , being left of god , and deluded of satan , they did invent false and foolish wayes of worship , not only not appointed of god , but such as were unsuited unto those inbred notions which they had of his nature and excellencie● , the apostle convinces and disproves them , as men acting against the light of nature , and principles of reason , rom. 1.21 . they might have seen , that , in their idolatry they answered not their own inbred conceptions of the divine power and godhead , so as to glorifie him as god. and in the like manner doth he argue at large , acts 17.23 . but beyond this , the inbred light of nature could not conduct any of the sons of men ▪ this alone is contained in the first precept , that god was to be worshipped they knew , and that he was to be worshipped by wayes and means of his own appointment they knew ; but what those wayes and means were , they knew not . these alwayes depended on gods soveraign will and pleasure , and he made them known to whom he pleased , psalm 147.19 , 20. and although some of the wayes which he doth appoint , may seem to have a great compliance in them unto the light of nature , yet in his worship he accepts them not on that account ; but meerly on that of his own institution ; and this as he hath declared his will about in the second commandment ; so he hath severely forbidden the addition of our own inventions unto what he hath appointed : sending us for instruction unto him alone , whom he hath endowed with soveraign authority to reveal his will , and ordain his worship , john 1.18 . matth. 17.5 . 1 chron. 16.13 . qu. 3. how then are these wayes and means of the worship of god made known unto us ? answ. in and by the written word only ; which contains a full and perfect revelation of the will of god ; as to his whole worship , and all the concernments of it : john 5.39 . isa. 8.20 . luke 16.19 . 2 tim. 3.15 , 16 , 17. 1 pet. 1.19 . deut. 4.2 . chap. 12.32 . joshua 1.7 . prov. 30.6 . rev. 22.20 . isaiah 29.13 . explication . the end wherefore god granted his word unto the church , was , that thereby it might be instructed in his mind and will , as to what concerns the worship and obedience that he requireth of us , and which is accepted with him . this the whole scripture it self every where declares and speaks out unto all that do receive it ; as 2 tim. 3.15 , 16 , 17. with the residue of the testimonies above recited do declare . it supposeth , it declareth , that of our selves we are ignorant how god is , how he ought to be worshipped , isa. 8.20 . moreover it manifests him to be a jealous god , exercising that holy property of his nature in an especial manner about his worship ; rejecting and despising every thing that is not according to his will , that is not of his institution , exod. 20.4 , 5. that we may know what is so , he hath made a revelation of his mind and will in his written word , that is , the scripture ; and to the end that we might expect instruction from thence alone in his worship , and act therein accordingly . first , he sends us and directs us thereunto , expresly for that purpose , isa. 8.28 . luke 16.19 . john 5.39 . and not once intimates in the least , any other way or means of instruction unto the end . secondly , he frequently affirms , that it is sufficient , able , and perfect to guide us therein , 2 tim. 3.15 , 16 , 17. 1 pet. 1.19 . psalm 19.7 , 8 , 9. and whereas he hath expresly given it unto us for that end , if there be any want or defect therein , it must arise from hence , that either god would not , or could not give unto us a perfect revelation of his will ; neither of which can be imagined . thirdly , he hath commanded us to observe all whatsoever he hath appointed therein , and not to make any addition thereunto , joshua 1.7 . deut. 4.2 . chap. 12.32 . prov. 30.6 . revel . 22.20 . and , fourthly , peculiarly interdicted us the use of any such things , as are of the institution or appointment of men , isa. 29.13 , 14. so that from the scriptures alone , are we to learn what is accepted with god in his worship . qu. 4. have these wayes and means been alwayes the same from the beginning ? answ. no! but god hath altered and changed them at sundry reasons , according to the counsell of his own will , so as he saw necessary for his own glory , and the edification of his church . see gen. 2.16 , 17. gen. 17.10 , 11. exod. 12.3 , 4 , 5. exod. 20. chap. 25.9 . heb. 1.1 . heb. 9.10 , 11 , 12. explication . the externall worship whereof we speak , being as was shewed before , not naturall or moral , arising necessarily from the dependance of the rationall creature on god , as its first cause , chiefest good , last end , and soveraign lord , but proceeding from the meer will and pleasure of god , determining how he will be honoured and glorified in the world , was alwayes alterable by him , by whom it was appointed . and whereas ever since the entrance of sin into the world , god had alwayes respect unto the promise of the lord christ , and his mediation , in whom alone he will be glorified , and faith in whom he aimed to begin and increase in all his worship , he hath suited his institutions of the means thereof , to that dispensation of light and knowledge of him , which he was pleased at any time to grant . thus immediately after the giving of the promise , he appointed sacrifices for the great means of his worship ; as to glorifie himself expresly by mens off ring unto him of the principal good things which he had given them , so to instruct them in the faith , and confirm them in the expectation of the great sacrifice for sin that was to be offered by the promised seed , gen. 4.3 , 4. heb. 11.4 . these were the first instituted worship of god in the world after the entrance of sin . hereunto he nextly added circumcision , as an express sign of the covenant , with the grace of it , which he called abraham and his seed unto by jesus christ , gen. 17.10 , 11. and to the same general end and purpose , he afterwards superadded the passeover with its attendant institutions , exod. 12.23 , 24. and then the whole law of institutions contained in ordinances , by the ministery of angels on mount sinai , exod 20. so by sundry degrees , he built up that fabrick of his outward worship , which was suited in his infinite wisdom , unto his own glory , and the edification of his church , untill the exhibition of the promised seed , or the coming of christ in the flesh , and the accomplishment of the work of his mediation , heb. 1.1 . for unto that season were those ordinances to serve , and no longer , heb. 9.10 , 11 , 12. and then were they removed by the same authority whereby they were instituted and appointed , col. 2.14 , 18 , 19 , 20. so that though god would never allow , that men , upon what pretence soever should make any alteration in the worship appointed by him ▪ by adding unto it , any thing of their own , or omitting ought that he had commanded , either in matter or manner , notwithstanding that he knew that it was to abide but for a season , but commanded all men straitly to attend to the observation of it whilest it was by him continued in force , mal. 4.4 . yet he alwayes reserved unto himself the soveraign power of altering , changing , or utterly abolishing it at his own pleasure : which authority he exerted in the gospel as to all the meer institutions of the old testament . whilest they continued , he inforced them with morall reasons , as his own holiness and authority ; but those reasons prove not any of those institutions to be morall , unless they ensue upon those reasons alone , and are no where else commanded : for being once instituted and commanded , they are to be inforced with morall considerations , taken from the nature of god , and our duty , in reference unto his authority . so , saith he , thou shalt reverence my sanctuary , i am the lord , which no more proves that a morall duty , then that enjoyned upon the same foundation , levit. 11.44 . i am the lord your god , ye shall therefore sanctifie your selves , and ye shall be holy , for i am holy , neither shall ye defile your selves with any manner of creeping thing that creepeth upon the earth . not defiling our selves with the touching , or eating of creeping things , is now no morall duty , since the institution is ceased , although it be inforced by many morall considerations . qu. 5. is there any farther alteration to be expected in , or of those institutions and ordinances of worship , which are revealed and appointed in the gospel ? answ. no! the last compleat revelation of the will of god being made by the son , who is lord of all , his commands and institutions are to be observed inviolably unto the end of the world , without alteration , diminution , or addition , heb. 1.1 . chap. 10.25 , 26 , 27. matth. 28.20 . 1 cor. 11.26 . 1 tim. 6 14. explication . it was shewed before , that all the institutions of the old testament had respect unto the coming of christ in the flesh , who was the end of the law , rom. 10.4 . and thereupon they were subject to alteration or abolition upon a twofold account . first , because that which they were appointed principally to instruct the church in , and to direct it unto the expectation of , was upon his coming accomplished and fulfilled , so that their end was absolutely taken away ; and they could no more truly teach the mind and will of god : for they would still direct unto that which was to come , after it was past and accomplished . and this is that which the apostle paul so variously proves , and fully confirms in his epistle to the hebrews , especially in the 7 , 8 , 9. and 10. chapters . secondly , the lord christ during their continuance , was to come as the lord over his whole house , with more full and ample authority , then any of those , whom god had employed in the institution of his ordinances of old , were intrusted withall , heb. 1.1 , 2 , 3. he spake in former dayes by the prophets , but now by the son , whom he hath appointed heir of all , chap. 3.5 , 6. christ as a son over his own house , whose house are we . and therefore they are all to be at his disposall , to confirm or remove , as he saw reason and occasion . and this he did virtually in the sacrifice of himself , or the blood of his cross , fulfilling and finishing of them all , john 19.30 . breaking down the middle wall of partition , abolishing in his flesh the enmity , even the law of commandments contained in ordinances , blotting out the hand-writing of ordinances , he took it out of the way , nayling it to his cross , eph. 2.15 . colos . 2.14 . secondly , authoritatively , by his spirit in the apostles , and the doctrine of the gospel preached by them , acts 15.10 , 11. now therefore why tempt ye god , to put a yoak upon the neck of the disciples , which neither our fathers nor we were able to bear , but we believe that through the grace of the lord jesus christ we shall be saved , even as they , gal. 3.24 , 25. wherefore the law was our schoolmaster to bring us unto christ , that we might be justified by faith ; but after that faith is come , we are no longer render a schoolmaster , chap. 5.2 , 3 , 4. and eventually or providentially , when he caused sacrifice and offering to cease , by the prince of the people , that came with an army making desolate , to destroy both city and sanctuary , dan. 9.26 , 27. according to his prediction , mat. 24.2 . but now under the new testament , the worship that is appointed in the gospel , is founded in , and built upon what is already past and accomplished , namely the death and life of jesus christ with the sacrifice and atonement for sin made thereby , 1 cor. 11.23 , 24 , 25 , 26. which can never be again performed ; neither is there any thing else to the same purpose , either needfull or possible , heb. 10.26 . so that there is not any ground left for any new institution of worship , or any alteration in those that are already instituted . nor , secondly , can any one be expected to come from god with a greater and more full authority for the revelation of his mind , than that wherewith his only son was accompanied ; which yet must be , if any alterations were to be made in the appointments of worship that he hath instituted in the gospel . for no inferior , nor an equall authority , can abolish or alter that which is already appointed , so as to give satisfaction unto the consciences of men in obedience unto such alterations . and therefore because there arose not a prophet like unto moses under the old testament , there could be no alteration made in his institutions , but the church was bound severely to observe them all untill the coming of christ , mal. 4.4 . remember ye the law of moses my servant , which i commanded unto him in horeb , for all israel with his statutes and judgements ; and that because there arose not a prophet afterwards in israel like unto moses , whom the lord knew face to face , deut. 34.10 . and our apostle to prove the right of christ to alter the ordinances of the law , layes his foundation in manifesting that he was above the angels , heb. 1.4 . being made so much better than the angels , as he hath by inheritance obtained a more excellent name than they , and that because the law was given by the ministery of angels , chap. 2.2 . and so also that he was greater than moses , chap. 3.3 . for this man was accounted worthy of more glory than moses , in as much as he who hath builded the house , hath more honour than the house ; moses verily was faithfull in all his house , as a servant , but christ as a son over his own house : because moses was the law-giver , and the mediator between god and man in the giving of the law. now if this be the sole foundation and warrant of the alteration made of mosaical ordinances by christ , namely that he was greater and exalted above all those whose ministry was used in the dispensation of the law , unless some can be thought to be greater , and exalted in authority above the son of god , there can be no alteration expected in the institutions of the gospel . qu. 6. may not such an estate of faith and perfection in obedience be attained in this life , as wherein believers may be freed from all obligation unto the observation of gospel institutions ? answ. no! for the ordinances and institutions of the gospel being inseparably annexed unto the evangelical administration of the covenant of grace , they may not be left unobserved , disused , or omitted , whilest we are to walk before god in that covenant , without contempt of the covenant it self , as also of the wisdom and authority of jesus christ. heb. 3.3 , 4 , 5 , 6. rom. 6.3 , 4 , 5 , 6. luke 22.19 , 20. 1 cor. 11.24 , 25 , 26. heb. 10.25 . rev. 2.5 . chap. 3.3 . explication . all our faith , all our obedience in this life , what ever may be obtained , or attained unto therein , it all belongs unto our walking with god in the covenant of grace , wherein god dwells with men , and they are his people , and god himself is with them to be their god. other wayes of communion with him , of obedience unto him , of enjoyment of him on this side heaven and glory , he hath not appointed nor revealed . now this is the covenant that god hath made with his people ; that he will put his laws into their mind , and write them in their hearts , and will be to them a god , and they shall be to him a people , and he will be mercifull to their unrighteousness and their sins and their iniquities will he remember no more , heb. 8.9 , 10 , 11 , 12. and what ever men attain unto , it is by vertue of the grace of that covenant , nor is there any grace promised in the covenant to lead men in this life , or to give them up unto a state of perfection short of glory . unto this covenant , are the institutions of gospel worship annexed , and unto that administration of it which is granted unto the church upon the coming and death of christ. without a renunciation and relinquishment of that covenant , and the grace of it , these institutions cannot be omitted or deserted . if men suppose that they have attained to an estate wherein they need neither the grace of god , nor the mercy of god , nor the blood of christ , nor the spirit of christ , it is not much material● , what they think of the ordinances of worship . their pride and folly , without that mercy which is taught , promised and exhibited in those ordinances , will speedily be their ruine . besides , the lord christ is the absolute lord over his own house , heb. 3.4 , 5 , 6. and he hath given out the laws whereby he will have it guided and ruled whilest it is in this world. in and by these laws , are his ordinances of worship established : for any persons on what pretence soever , to plead an exemption from the obligation of those laws , it is nothing but to cast of the lordship and dominion of christ himself . and yet farther , to secure our obedience in this matter , he hath expresly commanded the continuance of them untill his comeing unto judgement , as in the places above quoted will appear . qu. 7. what are the chief things that we ought to aim at in our observation of the institutions of christ in the gospel ? answ. 1. to sanctifie the name of god. 2. to own and avow our professed subjection to the lord iesus christ. 3. to build up our selves in our most holy faith . and 4. to testifie and confirm our mutuall love , as we are believers .. ( 1. ) levit. 10.3 . heb. 12.28 , 29. ( 2. ) deut. 26.17 . josh. 24.22 . 2 cor. 8 , 5. ( 3. ) ephes. 4.12 , 13 , 14 , 15 , 16. jude 20. ( 4. ) 1 cor. 10.16 , 17. explication . that we may profitably and comfortably , unto the glory of god , and our own edification , be exercised in the observation of the institutions and worship of god , we are alwayes to consider what are the ends for which god hath appointed them , and commanded our attendance unto them , that so our observance of them may be the obedience of faith . for what ends soever god hath appointed them unto , for that end are they usefull and effectuall , and to no other . if we come to them for any other end , if we use them for any other purpose , or with any other design , if we look for any thing in them or by them , but what god hath appointed them to communicate unto us , we dishonour god , and deceive our own souls . this we ought diligently to enquire into , to know not only what god requires of us , but wherefore also he requires it , and what he aims at therein . some of the principall things whereof are enumerated in this answer . and it is well known how horribly many of the institutions of the gospel , have been by some , especially the papists , abused , by a neglect of the ends of god in them , and imposing new ends of their own upon them unto superstition and idolatry . grace is ascribed unto the outward observance of them , whereas all grace is of the promise , and the promise in the covenant is given only to the faith of the right observers . the elements in the sacrament of the eucharist , are turned into a god , first worshipped , and then devoured , with many the like abominations . qu. 8. how many we sanctifie the name of god in the use of gospell institutions ? answ. 1. by an holy reverence of his soveraign authority appointing of them . 2. an holy regard unto his speciall presence in them . 3. faith in his promises annexed to them . 4. delight in his will , wisdome , love and grace manifested in them . 5. constancy and perseverance in obedience unto him in their due observation . ( 1. ) levit. 10.3 . mal. 1.6 . rom. 4.11 . exod. 20.6 , 7. james 4.12 . ( 2. ) mat. 28.20 . isaiah 59.21 . exod. 29.43 , 44 , 45. ( 3. ) gen. 15.6 . heb. 4.2.6 . exod. 12.27 , 28. 2 cor. 6.16 , 17 , 18. chap. 7.1 . ( 4. ) psal. 88.1 , 2 , 4 , 10. psal. 65.4 . psal. 36.7 , 8. ( 5. ) psalm . 23.6 . psal. 27.4 . rev. 2.3 , 10. g●l . 6.9 . heb. 10.23 , 24 , 25. heb. 12.3 . explication . this is the first thing that god requireth us to attend unto , in the celebration of the ordinances of his worship ; namely , that we therein sanctifie his name , the greatest duty that we are called unto in this world . this he layes down as the generall rule of all we do herein levit. 10.3 . i will , saith he , be sanctified in them that come nigh unto me , and before all the people i will be glorified . whatever we do in his worship , we must do it that he may be sanctified , or whatever we do is an abomination to him . now the principall wayes how we may herein sanctifie the name of god are expressed . as , first , when in every ordinance , we consider his appointment of it , and submit our souls and consciences unto his authority therein which if we observe any thing in his worship but what he hath appointed , we cannot do it . not formality , not custome , not the precepts of men , not any thing but the authority and command of god , is to be respected in this obedience . this is the first thing that faith regards in divine worship ; it rests not in any thing , closeth nor with any thing , but what it discerns that god hath commanded , and therein it eyes his authority as he requireth it , mal. 1.6 . if i be a father , where is mine honour ? if i be master , where is my fear ? rom. 14.11 . as i live , saith the lord , every knee shall bow to me , and every tongue shall confess to god. reverence then unto the authority of god appointing his worship , is a principal means of sanctifying the name of god therein . this was the solemn sanction of all his institutions of old , deut. 6.4 ▪ 5 , 6 , 7. hear o israel , the lord our god is one lord , and thou shalt love the lord thy god with all thine heart , and with all thy soul , and with all thy might ; and these words which i command thee this day , shall be in thy heart , and thou shalt teach them diligently unto thy children . and the observation of them he presseth on this account , that the people might fear that glorious and dreadfull name , the lord thy god , deut. 28.58 . which name he had so often engaged in his commands , saying thou shalt do it , i am the lord. and in the new testament , our lord jesus christ proposeth his authority as the foundation of his commanding , and our observation of all the institutions of the gospel , mat. 28.18 , 19 , 20. jesus came and spake unto them saying , all power is given me in heaven and earth , go ye therefore , and teach all nations , baptizing them in the name of the father , and of the son , and of the holy ghost , teaching them to observe all things whatsoever i have commanded you . and he is to be considered in all our obedience , as the great and only law-giver of his church , as the one law-giver who is able to save and to destroy , james 4.12 . the soveraign lord over his house , heb. 3.4 , 5 , 6. unto whom every knee is to bow , and every conscience to be in subjection ; and he who heareth not his voice , is to be cut off from the people of god , acts 3.23 . it shall come to pass , that every soul which will not hear that prophet , shall be destroyed from among the people . secondly , god hath frequently promised his speciall presence in and with his instituted ordinances . of old both unto the things themselves , and the places wherein they were according to his appointment to be celebrated ; those of places , being also of his speciall institution . under the new testament , all difference of , and respect unto place is taken away , john 4.21 . the hour cometh , when ye shall neither in this mountain , nor yet at jerusalem worship the father , but the hour cometh , and now is , when the true worshippers shall worship the father in spirit and in truth ; for the father seeketh such to worship him . and we are commanded in all places equally to make our prayers and supplications : but his presence is promised and continued with the due celebration of the things themselves by him appointed for his service , ma● . 28.20 . teaching them to observe all things whatsoever i have commanded you , and loe i am with you even to the end of the world : in them is the tabernacle of god with men , and he dwells among them , and they are his people , rev. 21.3 . the promise of christ being , that where two or three are assembled in his name , there he will be in midst of them , mat. 8.18 , 20. and this promised presence of god , or christ , consisteth , 1. in the power and efficacy which he by his spirit implants upon his ordinances to communicate his grace and mercy unto his church ; it being his covenant , that his spirit shall accompany his word for ever unto that purpose , isa. 59.21 . 2. in the special blessing which he gives his people in those duties , both in the acceptance of them and testifying his good will unto them . exod. 29.42 , 43 , 45. at the tabernacle of the congregation will i meet with the people , saith the lord , there will i meet with the children of israel . and the tabernacle shall be sanctified by my glory , and i will dwell amongst the children of israel , and will be their god , zech. 2.10 , 11. ezek. 20.40 , 41. i will accept you with your sweet savour , ezek. 43.27 . in both giving them intimate communion with himself by jesus christ , john 1.3 . by all these , he gives that special presence which he requires an especiall reverence and regard of faith unto , whereby his name is yet farther sanctified . 3. god hath given special promises , or promises of his speciall grace unto them that attend upon him in his worship in a due manner , and hereunto also belongs that sacred relation , which by vertue of divine institution ▪ is between the sacramentall elements , and the especial graces of the covenant which they exhibit and confirm ; and the mixing of these promises with faith , according as they are appropriated unto any particular institution , belongs also to the right sanctification of the name of god. so also , 4. doth our delight in them : now this delight in the worship of god so much commended in the scripture ▪ and proposed unto our example , consists not in any carnall self-pleasing , or satisfaction in the outward modes or manner of the performance of divine worship , but it is an holy soul-refreshing contemplation on the will wisdom , grace and condescention of god ; in that he is pleased of his own soveraign meer will and grace , so to manifest himself unto such poor sinfull creatures as we are ; so to condescend unto out weakness , so to communicate himself unto us , so to excite and draw forth our souls unto himself , and to give us such pledges of his gracious intercourse with us by jesus christ : by the contemplation of these things is the soul drawn forth to delight in god. lastly , whereas great opposition lyes oftentimes against the churches obedience unto god in this matter , and much persecution befalls it on that account , great weariness also being apt from the remainders of unbelief , carnall wisdom , indwelling sin , weakness of the flesh , in believers themselves to arise in the course thereof , and many temptations also beset them on every hand , to turn them aside from the way of truth and holiness , constancy and perseverance in the due and orderly celebration of all the ordinances of the gospel belongs unto this duty . and this perseverance respecteth both the things themselves , and the manner of their performance , both which are of the highest concernment for us diligently to attend unto . first , as to the things themselves ; herein do we principally glorifie god , and give due honour unto jesus christ , when we abide in our professed subjection unto him , and observance of his commands , against difficulties , oppositions and persecutions . this he taketh notice of , rev. 2.13 . thou holdest fast my name , and hast not denyed my faith , even in those dayes wherein antipas was my faithfull martyr , who was slain among you where satan dwelleth . and this he requireth of us indispensably if we will be his disciples , or ever hope to obtain the reward , mat. 10.38 , 39. he that taketh not his cross , and followeth after me , is not worthy of me ; and it is he who endureth unto the end , that shall be saved , matth. 24.13 . and unto them who are faithfull unto the death , and them alone doth he give the crown of life , rev. 2.10 . giving us caution not to lose those things which we have wrought , that we may receive a full reward , 2 john 8. and as to the manner of their performance , two things are to be regarded in this duty of perseverance , and the sanctification of the name of god therein . first , the inward principle of our obedience , our faith and love which are to be preserved from decay , rev ▪ 2. 4 , 5. i have somewhat against thee , because thou hast left thy first love ; remember therefore from whence thou art fallen , and repent , and do thy first works , chap. 3.3 . remember how thou hast received , and heard , and hold fast and repent . secondly , the outward manner of observance which is to be kept entire , according to the primitive institution of christ , 1 cor. 11.23 . i have received of the lord , that which also i delivered unto you , not admitting of any corruptions in it to avoid the greatest trouble , gal. 5.11 . and i brethren , if i yet preach circumcision , why do i yet suffer persecution ? qu. 9. how do we in our observation , profess our subjection unto the lord jesus christ and his gospel ? answ. in that being all of them 1. appointed by him as the head law-giver , king of his church . and 2. made by him the ensignes and tokens of his kingdom , and subjects , in their due observation principally consists that profession of him , and his name , which be so often calleth us unto , and so indispensably requireth at our hands , mat. 28.18 , 19 , 20. 1 cor. 11.23 . heb. 3.6 . heb. 12.25 . john 8.31 . chap. 13.13 . chap. 14.15 , 21 , 23. chap. 15. 14 , 17. chap. 13.35 . chap. 15.14 . luke 9.26 . rom. 10.10 . 1 john 2.3 , 4. explication . the ground and reason of this duty is evident . the lord jesus christ streightly enjoyns all his disciples the profession of his name , and layes it on them as indispensable unto salvation , rom. 10.10 , with the heart man believeth unto righteousness , with the mouth confession , or profession , is made unto salvation , john 12.42 , 43 , 44 , 45. now this profession of the name of christ , which is so much abused and mistaken in the world , consists in the keeping of his commandments , john 15.14 . ye are my friends , if ye do whatsoever i command you : so also mat. 28.20 . his disciples are to be taught to do , and observe , whatever he commandeth . now whereas he is the head and king of the church , the next immediate and special law-giver of it appointing unto it all his ordinances , and its whole worship , as it becomes him who is lord of the house , the institutions of the gospel worship are his most especial commands : and in their observation , consists that profession of him which he requires of us ; therein doth he call them out of the world by profession , whom he hath redeemed out of it by his blood , 1 cor. 6.15 , 16 , 17. rev. 5.9 . in these he exerciseth his kingly , or lordly power over his church . heb. 3.6 . and in the willing obedience of his people , gathering themselves unto the ensigns of his rule , he is glorified in the world. qu. 10. how do we in and by them build up our selves in our most holy faith ? answ. by the exercise of that communion with god in christ iesus , which in their due observation he graciously invites and admits us unto , for the increase of his grace in us , and the testification of his love and good will towards us . gen. 17.10 . levit. 26.11 , 12. prov. 9.5 , 6. ezek. 26.27 , 28. zach. 14.16 , 17. mat. 26.27 , 28. rom. 6.3 . explication . the next and principall ends of all instituted worship in respect of believers , are the increase of the grace of god in them , their edification in their most holy faith , and the testification of the good will of god unto them , ephes. 4.11 , 12 , 13 , 14 , 15. and he gave some apostles , and some prophets , and some evangelists , and some pastors , and teachers , for the perfecting of the saints , for the work of the ministery , for the edifying of the body of christ , till we all come in the unity of the faith , and of the knowledge of the son of god , unto a perfect man , unto the measure of the stature of the fulness of christ ; that we henceforth be no more children , tossed to and fro , and carryed about with every wind of doctrine , by the sleight of men , and cunning craftiness whereby they lye in wait to deceive , but speaking the truth in love , may grow up into him in all things , which is the head , even christ , from whom the whole body fitly joyned together and compacted , by that which every joynt supplyeth according to the effectuall working in the measure of every part , maketh increase of the body unto the edifying of it self in love . whence also is that prayer of the apostle for the blessing of god upon the church , in the use of them , ephes. 3.16 , 17 , 18. that he will grant you according to the riches of his glory , to be strengthened with might by his spirit in the inward man , that christ may dwell in your hearts by faith , that ye being rooted and grounded in love , may be able to comprehend with all saints , what is the breadth , the length , and depth , and heighth , and to know the love of christ which passeth knowledge , that ye might be filled with all the fulness of god : for these ends , and with a design to have them accomplished , in and upon their souls , ought they to attend unto them . james 1.21 . receive with meekness the ingrafted word of god , which is able to save your souls , 1 pet. 2.2 . as new born babes desire the sincere milk of the word , that you may grow thereby . unto the effecting of these ends , especially the increase and establishment of our faith , are they sui●ed and appointed of god , whereon all their efficacy doth depend . in their due observation , doth god give out that supply of grace which he hath promised , ephes. 1.16 , 17 , 18 , 19. and thus also is faith exercised , in an especial manner , which i● the only ordinary means of its growth and increase . habits both acquired , and infused , are increased and strengthened by frequent acts on suitable objects , hos. 6.3 . then shall we know , if we follow on to know the lord. in the celebration of gospel ordinances , god in christ proposeth himself in an intimate manner to the believing soul , as his god , and reward ; and his love in christ , in an especiall manner in some ordinances . so doth christ also exhibit himself thereunto , rev. 3.20 . behold , i stand at the door , and knock , if any man hear my voice , and open the door , i will come in to him , and will supp with him , and he with me . faith therefore directed by the word to rest in god , to receive the lord christ in the observation of his ordinances , is excited , increased , strengthened , and that in answer unto the appointment and promises of god. qu. 11. how are mutuall love and communion among believers testified and confirmed in their observation ? answ. in that they are appointed by the lord christ for that end , and in their own nature as attended unto in their assemblies , are in an especiall manner suited unto that purpose . john 13.35 . 1 cor. 10.16 , 17. 1 cor. 11.18 , 19. ephes. 4.4 , 5 , 6. explication . the principles of mutual , spirituall love among believers , arise from their relation unto one father , matth. 23.9 . one is your father which is in heaven : who giveth unto all them that believe in christ , power to become the sons of god , john 1.12 . and their being all children of the same family ; that family in heaven and earth which is called after the name of god the father of it , as the father of our lord jesus christ , ephes. 3.14 , 15. and unto christ jesus as their elder brother , who is not ashamed to call them brethren , heb. 2.11 . being by him born of god ; and from their participation of one and the self same spirit , which dwelleth in them , as they are the temple of god , and the spirit of god dwelleth in them , 1 cor. 3.16 . as also in all the fruits of that one spirit , 1 cor. 12.4 , 5 , 6 , 7 , 8. and in that one faith and hope whereunto they are called ; eph. 4.4 , 5 , 6. endeavouring to keep the unity of the spirit in the bond of peace , there is one body , and one spirit , even as ye are called in one hope of your calling , one lord , one faith , one baptism , one god , and father of all , who is above all , and through all , and in you all . and that love which is not built on these principles and foundations , is not evangelical , whatever other ground it may have , or occasion it may pretend unto . communion of saints consists in their mutuall love duly exercised according to rule ; and all communion is an effect of union . in union therefore must lye the springs of love : and this consists in a joynt incorporation of believers into christ ; for as the body is one and hath many members , and all the members of that one body being many are one body , so also is christ ; for by one spirit we are all baptized into one body ; and this they have by the means before mentioned , namely their adoption , faith , and inhabitation of the spirit . now in the joint celebration of the ordinances of gods worship , they altogether make profession of these principles , and act that one faith , hope , and love jointly , whereof they are made partakers , and thereby grow up more and more into the head by that which every joint supplieth , eph. 4.16 . and some of them are peculiarly designed by the lord christ , for the testification of their love , and union among themselves , 1 cor. 10.16 , 17. the cup of blessing which we bless , is it not the communion of the blood of christ ? the bread which we break , is it not the communion of the body of christ ? as we being many are one bread , and one body , for we are all partakers of that one bread . qu. 12. what is principally to be attended unto by us in the manner of the celebration of the worship of god , and observation of the institutions and ordinances of the gospel ? answ. that we observe and do all whatsoever the lord christ hath commanded us to observe , in the way that he hath prescribed ; and that we add nothing unto , or in the observation of them , that is of mans invention or appointment . deut. 4.2 . chap. 12.32 . jer. 7.27 . ma● . 15.9 , 13. mat. 17.5 . coloss. 2.3 . mat. 28.20 . heb. 3.3 , 4 , 5 , 6. 1 cor. 11.23 . rev. 22.18 . 1 chron. 16.13 . isa. 29.13 . explication . this was in part spoken to before on the third question , where it was shewed that the scripture is the only way and means , whereby god hath revealed what that worship is , which he will accept in and of the church . here , moreover , as to the duty of the church in this matter , three things are asserted . first , that we are to observe and do all whatsoever the lord christ hath commanded us to observe . this lyes plain in the command , mat. 28.20 . teaching them to observe all things whatsoever i have commanded you . and we are directed unto it in the injunction given us from heaven , to hear , that is obey him in all things , mat. 17.5 . he being the prophet to whose teachings and instructions , we owe obedience on pain of extermination from among the people of god , deut. 18.15 . act. 3.22 , 23. whatever he hath appointed , commanded , revealed as the will of god to be observed in or about the worship of god , that is to be kept and observed by the church inviolably . for if we are his friends and disciples , we will keep his commandments . no disuse of what continuance soever , can discharge us from the observation of institutions . after the feast of tabernacles had been disused from the times of joshua , unto the return from the captivity , the restoration of it was required of god and accepted with him , neh. 8.17 . no abuse of how high a nature soever can absolve us from obedience unto an institution , 1 cor. 18.19 , 20 , 21 , 22 , 23. after the great abuse of the lords supper in that church , the apostle recalls them again unto the observation of it , according to the institution of christ. and after the defilement of all the ordinances of the gospel , under the anti-christian apostacy , yet the temple and the altar are to be measured again , rev. 11.1 . and the tabernacle of god was again to be raised amongst men . rev. 21.3 . no opposition , no persecution , can give the church a dispensation wholly to omit , and lay aside the use of any thing that the lord christ hath commanded to be observed in the worship of god , whilest we are under the obligation of that great rule , acts 4.19 . whether it be right in the sight of god to hearken unto you more than unto god , judge ye . it is true in the observation of positive institutions , we may have regard unto rules and prescriptions of prudence , as to times , places , and seasons ; that by no inadvertency or miscarriage of ours , or advantage taken by the adversaries of the truth , the edification of the church be hindred . so the disciples met with the doors shut for fear of the jewes , john 20.19 . and paul met with the disciples in the night , in an upper chamber , for the celebration of all the ordinances of the church , acts 20.7 , 8. yet as to the obligation unto their observation , it indispensably binds us , and that alwayes , and that as to all the institutions of christ whatever , heb. 10.25 . not forsaking the assembling of our selves together as the manner of some is , but exhorting one another , and so much the more , as you see the day approaching . to dispence with christs commands practically is unlawfull ; much more doctrinally ; most of all authoritatively as the pope takes on himself to do . this then is the churches duty , to search out all the commands of christ recorded in the gospel , and to yield obedience unto them . we are not in this matter , to take up meerly with what we find in practice amongst others , no , though they be men good or holy . the duty of the church , and consequently of every member of it in his place and station , is to search the scriptures , to inquire into the mind of christ , and to find out whatever is appointed by him , or required of his disciples ; and that with hearts and minds prepared unto a due observation of whatever shall be discovered to be his will. secondly , whatever belongs unto the worship of god in the way or manner whereby any of the ordinances of christ is to be performed , comes also under the command of christ which is duly to be attended unto , and observed . indeed whatever is of this nature appoin●ed by christ , it doth therefore belong to the worship of god. and what is not so appointed , neither doth , nor can be any part thereof . of this nature are the celebration of all other ordinances with prayer ; for every thing is sanctified by the word of god and prayer , 1 tim. 4.5 . of some of them indispensably in the assemblies of the church , 1 cor. 10.16 , 17. chap. 11.20 , 24 , 25 , 33. with care , in the observation of the general rules of love , modesty , condescention and prudence , doing all things decently and in order , 1 cor. 11.33 . chap. 14.40 . gestures in some sacred actions , mat. 26.20 , 26. john 13.23 . all which the church is diligently to inquire into , as things that belong to the pattern of the house of god , the goings out thereof , and the comings in thereof , the forms thereof , and the ordinances thereof , with the laws thereof , promised to be shewed unto it , ezek. 43.11 . to attend carefully to their observation is its duty , being left at liberty as to all other circumstances which no authority of man can give any real relation to the worship of god unto . therein lyes the exercise of that spirit of wisdom , and revelation in the knowledge of the mysterie of the gospel , which is given unto the church , ephes. 1.17 , 18. it was the wisdom of the antient church to do and observe all that god appointed in the way and manner that he had prescribed for their observance , deut. 4.5 , 6. behold i have taught you statutes and judgements even as the lord my god commanded me ; keep therefore and do them , for this is your wisdom and understanding . and herein is the command of christ kept inviolate and unblameable . the perswasion of some , that the lord hath not prescribed all things wherein his worship is concerned , seems to proceed from a negligence in inquiring after what he hath so prescribed : and when once that perswasion is entertained , all farther inquiry is superseded , and despised . for to what end should any one seek after that which he is satisfied cannot be found ? as that which is not cannot be . but this mistake will be elsewhere more fully discovered . thirdly , a principal part of the duty of the church in this matter is , to take care that nothing be admitted or practised in the worship of god , or as belonging thereunto , which is not instituted and appointed by the lord christ. in its care , faithfulness and watchfulness herein , consists the principal part of its loyalty unto the lord jesus as the head , king and law-giver of his church ; and which to stir us up unto , he hath left so many severe interdictions and prohibitions in his word against all additions to his commands upon any pretence whatever ; of which afterwards . qu. 13. are not some institutions of the new testament ceased , as unto any obligation unto their observation , and therefore now rightly disused ? answ. ( 1. ) some symbolical tokens of moral duties occasionally used , only for present instruction in those duties , are mentioned in the gospel , without any intention to oblige believers unto the formal constant use or repetition of them . and ( 2. ) some temporary appointments relating unto gifts in the church , bestowed only for a season in the first plantation of the gospel are ceased ; but ( 3. ) no institution or command of christ , given unto the whole church , relating unto the evangelical administration of the new covenant , for the use and benefit of all believers , doth or shall cease to the end of the world , nor can be wholly omitted without a violation of the authority of iesus christ himself , john 13.12 , 13 , 14 , 15. rom. 16.16 . 1 cor. 16.20 . 1 tim. 5.10 . mark 6.13 . jam. 5.14 . matth. 28.20 . 1 tim. 6.14 . 1 cor. 11.16 . explication . mention is made in the scriptures of sundry things practised by the lord christ and his apostles , which being then in common use amongst men , were occasionally made by them symbolical instructions in moral duties . such were washing of feet by one another , the holy kiss , and the like ; but there being no more in them , but a sanct●fied use directed unto the present civil customes and usages , the commands given concerning them , respect not the outward action , nor appointed any continuance of them , being peculiarly suited unto the state of things and persons in those countries ; as john 13.12 , 13 , 14 , 15. after he had washed their feet , and had taken his garments , and was set down again , he said unto them , know ye what i have done to ye , ye call me master and lord , and ye say well , for so i am ; if i then your lord and master have washed your feet , ye also ought to wash one anothers feet , for i have given you an example that ye should do as i have done to you . 't is evident that it is the moral duty of brotherly love , in condescention , and mutual helpfulness to be expressed in all necessary offices as occasion doth require , that is the thing which jesus christ here enjoyneth his disciples , and leads them to by his own example in an office of love then in use in those parts . the same is to be said of the holy kiss , rom. 16.16 . which was a temporary occasional token of entire love ; which may in answer thereunto , be expressed by any sober usage of salutation amongst men to the same purpose . but the things themselves were not instituted for any continuance , nor do represent any special grace of the new covenant , which is inseperable from every institution of gospel worship properly so called . common usages or practises therefore , directed to be used in a due manner , and unto a proper end , where they are used , make them not institutions of worship . neither have they in them as so commanded or directed , any one thing that concurs to the constitution of a gospel-ordinance : for neither had they their rise in the authority of christ , nor is any continuance of them enjoyned , nor any promise annexed unto them , nor any grace of the new covenant represented or exhibited in them . besides , there were in the first churches continued for a while certain extraordinary gifts , that had their effects visibly on the outward senses of men , and tended not immediately unto the edification of the church in their faith , but unto the conviction of others , and vindication of the authority of them by whom the gospel was preached and propagated . such was that gift of healing the sick , which being an especial effect of the holy-ghost for the advantage of the church in those dayes , in some places it was accompanied by anointing with oyle ; but this being no universal practice , and used only in the exercise of a gift extraordinary , whose use and being are long since ceased , it never was appointed nor intended to be of continuance in the church , which is not tyed by the lord christ to the empty signs and shadows of things whose substance is not enjoyed : besides , no spiritual grace of the covenant was ever intimated , sealed , or exhibited by that usage of anointing with oyle . the first mention of it is , mark. 6.13 . where its practice is reckoned among the effects of that extraordinary power which the lord christ committed unto his twelve disciples on their first sending out , and is referred unto the same series of miracles which they wrought in pursuit , and by vertue thereof , they cast out many devils , and anointed with oyle many that were sick , and healed them . and by what is there recorded , the subsequent mention of it , james 5.14 . is to be regulated , but now unto a reall evangelical institution of worship , it is required ( 1. ) that it be a command of christ manifested by his word , or example proposed unto our imitation , matth. 28.20 . ( 2. ) that it be given and enjoyned unto the whole church with the limitation of its administration expressed in the word , 1 cor. 11.25 . ( 3. ) that unto the due performance of it , gospel grace be required in them that attend unto it . ( 4. ) that it teach , or represent , or seal , or improve some grace of the covenant , and have a promise of acceptation annexed unto it , and whatever is thus appointed , the church is indispensably to continue in the observation of , unto the end of the world. quest. 14. may not the church find out , and appoint to be observed , such religious rites , as being adjoyned unto the celebration of gods instituted worship , may farther the devotion of the worshipers , and render the worship it self in its performance more decent , beautiful and orderly , as the appointing of images , and the like ? answ. all acceptable devotion in them that worship god , is the effect of faith , which respects the precepts and promises of god alone . and the comeliness and beauty of gospel worship , consisteth in its relation unto god by iesus christ , as the merciful high-priest over his house , with the glorious administration of the spirit therein . the order also of it lyeth in the due and regular observation of all that christ hath appointed ; and therefore all such inventions are in themselves needless , and useless , and because forbidden , unlawful to be observed , rom. 1.21 . chap. 14.23 . heb. 4.2 . chap. 11.6 . deut. 13.4 . chap. 27.10 . chap. 30.2.8 , 20. chap. 11.27 . matth. 27.5 . isa. 29.13 . heb. 11.4 , 6. ephes. 2.18 . 2 cor. 3.8 , 9 , 10 , 11. heb. 10.19 , 20 , 21 , 22. john 4.21 , 23. 1 cor. 14.20 . matth. 28.20 . exod. 20.4 . deut. 4.2 . matth. 15.13 . isa. 29.13 . deut. 12.32 . chap. 17.3 . explication . three things are usually pleaded in the justification of the observance of such rites and ceremonies in the worship of god. ( 1. ) that they tend unto the furtherance of the devotion of the worshipers . ( 2. ) that they render the worship it self comely and beautiful . ( 3. ) that they are the great preservers of order in the celebration thereof . and therefore on these accounts they may be instituted , or appointed by some , and observed by all . but things are indeed quite otherwise , god is a spirit and will be worshiped in spirit and in truth , john 4.24 . and no devotion is acceptable unto him , but what proceedeth from , and is an effect of faith , for without faith it is impossible to please god , heb. 11.6 . and faith in all things respects the commands and authority of god ; for , saith he , in vain do they worship me , who teach for doctrines the commandments of men , matth. 15.9 . and he rejecteth all that honour which is given him by those , whose fear towards him , or worship of him , is taught by the precepts of men , isa. 29.13 . these things therefore being utterly destitute of divine authority , they can no way farther or promote the devotion of the worshipers . what natural , or carnal affections may be excited by them , as men may inflame themselves with idols , isa. 57.5 . or what outward , outside devotion they may direct unto or excite , is uncertain ; but that they are no means of stirring up the grace of god in the hearts of believers , or of the increase or strengthening of their faith , which things alone god accepts in gospel worship , seeing they are not appointed by him for any such purpose , is most certain : for to say that any thing will effectually stir up devotion , that is , excite , strengthen or increase grace in the heart towards god , that is not of his own appointment , is on the one hand , to reflect on his wisdome and care towards his church , as if he had been wanting towards it in things so necessary , which he declares against , isa. 5.4 . what , saith he , could have been done more to my vineyard , that i have not done in it ? so on the other , it extolls the wisdom of men above what is meet to ascribe unto it . shall men find out that , which god would not , or could not , in matters of so great importance unto his glory , and the souls of them that obey him ? yea , and it cannot be but that attendance unto them , and their effects must needs divert the mind from those proper spiritual actings of faith and grace , which is its duty to attend unto . and this is evidently seen in them who indulging to themselves in their observation in multiplyed instances , as in the church of rome , have changed the whole spiritual worship of the church , into a theatrical pompeous shew of carnal devotion . secondly , the comelyness and beauty of gospel worship , doth not in the least depend upon them , nor their observation . the apostle doth in sundry places expresly compare the spiritual worship of the gosple , with that of the law , whilest the church had a worldly sanctuary and carnal ordinances , heb. 9.1 . and although it be most evident , that the worship of the old testament , did for the glory and ornaments of outward ceremonies , and the splendour of their observation , far exceed and excell that worship which god commands now , as suitable unto the simplicity of the gospel , yet doth the apostle prefer this for glory , comelyness and beauty , unspeakably above the other ; which manifests that these things can have no respect unto outward rites and ceremonies , wherein the chief admirers of them can no way vye for glory with the old worship of the temple . so the apostle , 2 cor. 3.7 , 8 , 9 , 10 , 11. if the ministration of death , written and engraven in stones , was glorious , so that the children of israel could not stedfastly behold the face of moses , for the glory of his countenance , which glory was to be done away , how shall not the ministration of the spirit be rather glorious ; for if the ministration of condemnation be glory , much more doth the ministration of righteousness exceed in glory : for even that which was made glorious had no glory , in this respect , by reason of the glory that excelleth ; for if that which was done away is glorious , much more that which remaineth is glorious . he compareth the two ministrations , and the several worships of the law and gospel , preferring this unspeakably above the other ; sufficiently manifesting , that the glory of it consisteth not in any pompeous observance of outward ceremonies . and elsewhere he declareth , that indeed it doth consist in its relation to god in christ , with the liberty and boldness of the worshipers to enter into the holy place , unto the throne of grace under the ministry of their merciful and faithful high-priest , being enabled thereunto by the spirit of adoption , and supplications ; for therein , through christ we have an access in one spirit unto the father , eph. 2.18 . as it is expressed , heb. 10.19 , 20 , 21. having therefore boldness to enter into the holyest by the blood of jesus , by a new and living way , which he hath consecrated for us , through the veil , that is to say , his flesh , and having an high-priest over the house of god , let us draw near with a true heart , in full assurance of faith , having our hearts sprinkled from an evil conscience , and our bodies washed with pure water . this is the glory of gospel worship , and the beauty of it ; whose consideration whilest the minds of men are diverted from , to look for beauty in the outward preparation of ceremonies , they lose the priviledge purchased for believers by the blood of christ. instead then of farthering the beauty and comeliness of gospel worship , they are apt to lead men into a dangerous errour and mistake , namely that the beauty and excellency of it consists in such things , as upon a due consideration will appear to be mean and carnal , and far beneath those ceremonies and ordinances of the old testament which yet in comparison of the worship of the gospel , are called worldly , carnal , beggarly , and are said to have no glory . thirdly , they do not in the least tend unto the preservation of due order in the celebration of divine worship . all order consists in the due observation of rule . the rules of actions are either natural , or of his special appointment . both these take place in religious worship ; the institutions or commands of christ , containing the substance thereof , in their observation principally consists the order of it . whatever is of circumstance in the manner of its performance , not capable of especial determination , as emerging or arising only occasionally upon the doing of that which is appointed , at this , or that time , in this , or that place , and the like , is left unto the rule of moral prudence , in whose observation their order doth consist . but the super-addition of ceremonies , necessarily belonging neither to the institutions of worship , nor unto those circumstances whose disposal falls under the rule of moral prudence , neither doth nor can add any thing unto the due order of gospel worship . so that they are altogether needless , and useless in the worship of god. neither is this the whole of the inconvenience wherewith their observance is attended ; for although they are not in particular , and expresly in the scripture forbidden , for it was simply impossible that all instances wherein the wit of man might exercise its invention in such things , should be reckoned up and condemned , yet they fall directly under those severe prohibitions which god hath recorded to secure his worship from all such additions unto it , of what sort soever . yea the main design of the second precept is to forbid all making unto our selves , any such things in the worship of god , to add unto what he hath appointed , whereof an instance is given in that of making and worshiping images , the most common way that the sons of men were then prone to trangess by , against the institutions of god. and this sense and understanding of the commandment is secured by those ensuing prohibitions against the adding any thing at all unto the commands of god in his worship , deut. 4.2 . ye shall not add unto the word which i command you , neither shall ye diminish ought from it , that ye may keep the commandments of the lord your god , chap. 12.32 . what things soever i command you , observe to do it , thou shalt not add thereto , nor diminish from it , chap. 17.3 . to the same purpose were the places before mentioned , matth , 15.9 . as also is that severe rule applyed by our saviour unto the additions of the pharisees , verse 13. every plant , which my heavenly father hath not planted , shall be rooted up . and there is yet farther evidence contributed unto this intention of the command , from those places where such evils and corruptions , as were particularly forbidden in the worship of god , are condemned , not on the special account of their being so forbidden , but on that more general , of being introduced without any warrant from gods institutions or commands , jer. 7.31 . they have built the high places of tophe● , which is in the valley of the son of hinnom to burn their sons and their daughters in the fire , which i commanded not , neither came it into my heart . chap. 19.5 . they have also built the high pl●ces of baal to burn their sons with fire , for burnt-offerings unto baal , which i commanded not , nor spake , neither came it into my mind . these things were particularly forbidden ; but yet god here condemns them as coming under the general evil of making additions unto his commands , doing that which he commanded not , nor did it ever enter into his heart . the papists say indeed , that all additions corrupting the worship of god are forbidden ; but such as farther , adorn , and preserve it , are not so ; which implyes a contradict●on ; for whereas every addition is principally a corruption because it is an addition , under which notion it is forbidden , ( and that in the worship of god which is forbidden is a corruption of it ) there can be no such preserving , adorning addition , unless we will allow a preserving and adorning corruption . neither is it of more force which is pleaded by them , that the additions which they make , belong not unto the substance of the worship of god , but unto the circumstances of it ; for every circumstance observed religiously , or to be observed in the worship of god , is of the substance of it ; as were all those ceremonious observances of the law which had the same respect in the prohibitions of adding , with the most weighty things whatsoever . qu. 15. whence may it appear that the right and due observation of instituted worship , is of great importance unto the glory of god , and of high concernment unto the souls of men ? answ. this is fully taught in the scriptures ; as ( 1 ) god would never accept in any state of the church , before or since the fall , moral obedience without the observation of some institutions as tryals , tokens , and pledges of that obedience . and ( 2 ) in their use and signification by his appointment they nearly concern the principal mysteries of his will and grace . and ( 3 ) by their celebration is he glorified in the world : and therefore , ( 4 ) as he hath made blessed promises to his people , to grant them his presence and to bless them in their use : so ( 5 ) being the tokens of the mariage relation that is between him and them , with respect unto them alone he calls himself a jealous god ; and ( 6 ) hath actually exercised signal severity towards the neglecters , corrupters or abusers of them . ( 1 ) gen. 2.16 , 17. gen. 4.3 , 4. gen. 17.9 , 10 , 11. exod. 12.24 . exod. 20. math. 28.19 ▪ 20. math. 26.26 , 27. eph. 4.11 , 12. rev. 1.13 . rev. 21.3 . ( 2 ) gen. 17.10 . exod. 12.23 , 24. rom. 6.3 , 4 ▪ 5. math. 26.27 . 1 cor. 11.25 , 26 , 27. ( 3 ) see question the eighth and ninth . ( 4 ) exod. 29.42 , 43 , 45. deut. 14.23 . psal. 133.3 . math. 18.20 rev. 21.3 . ( 5 ) exod. 20.5 . deut. 4.23 , 24. josh. 24.19 . ezek. 16. ( 6 ) levit. 10.1 , 2. num. 16.3 , 8 , 9 , 32 , 35. 1 sam. 2.28 , 29. 2 sam. 6.6 , 7. 2 chron. 26.16 , 19. 1 cor. 11.30 . explication . for the most part , the instituted worship of god is neglected and dispised in the world. some are utterly regardless of it , supposing that if they attend , after their manner , unto moral obedience , that neither god nor themselves are much concerned in this matter , of his worship . others think the disposal and ordering of it to be so left unto men , that as to the manner of its performance , they may do with it as it seems right in their own eyes , and some follow them therein as willingly walking after their commandments , without any respect unto the will or authority of god. but the whole scripture gives us utterly another account of this matter . the honour of god in this world , the tryal of our faith and obedience , the order and beauty of the church , the exaltation of christ in his professed subjection to him , and the saving of our souls in the wayes of his appointment , are therein laid upon the due and right observance of instituted worship , and they who are negligent about these things , what ever they pretend , have no real respect unto any thing that is called religion . first therefore , in every state and condition of the church , god hath given his ordinances of worship , as the touchstone and tryal of its faith and obedience , so that they by whom they are neglected , do openly refuse to come unto gods tryal . in the state of innocency , the tryal of adams obedience according to the law of nature , was in and by the institution of the trees of life , and of the knowledge of good and evil , gen. 2.16 , 17. and the lord god commanded the man saying , of every tree of the garden thou maist freely eat , but of the tree of the knowledge of good and evil , thou shalt not eat of it for in the day that thou eatest thereof thou , shalt surely die . this was the first institution of god , and it was given unto the church , in the state of innocency and purity . and in our first parents neglect of attending thereunto , did they transgress the whole law of their creation , as failing in their duty in that which was appointment for their tryal in the whole ; chap. 3.11 . hast thou eaten of the tree whereof i commanded thee that thou shouldest not eat ? &c. and the church in his family after the fall , built upon the promise , was tryed also in the matter of instituted worship . nor was there any discovery of the wickedness of cain , or approbation of the faith of abel , until they came to be proved in their sacrifices , a new part of gods instituted worship , the first in the state and condition of sin and the fall whereinto it was brought . gen. 4.3 , 4 , 5. in process of time , it came to pass cain brought of the fruit of the ground , an offering unto the lord , and abel he also brought of the firstlings of his flock and of the fat thereof ; and the lord had respect unto abel , and to his offering , but unto cain , and his offering he had not respect . the ground whereof the apostle declares , heb. 11.4 . by faith abel offered unto god a more excellent sacrifice than cain , by which he obtained witness that he was righteous , god testifying of his gifts . in the observation of that first institution given to the church in the state of the fall , did abel receive a testimony of his being justified and accepted with god. afterwards when abraham was called , and peculiarly separated to bare forth the name of god in the world , and to become the spring of the church for future ages , he had the institution of circumcision given him for the tryal of his obedience ; the law and condition whereof was , that he who observed it not should be esteemed an alien from the covenant of god , and be cut off from his people . gen. 17.9 , 10 , 11. god said unto abraham , thou shalt keep my covenant , thou and thy seed after thee in their generations . this is my covenant which ye shall keep between me and you , and thy seed after thee , every man-child among you shall be circumcised , verse the ( 14 ) and the uncircumcised man-child whose flesh of his foreskin is not circumcised , that soul shall be cut off from his people , he hath broken my covenant . and in like manner so soon as ever his posterity were to be collected into a new church state and order , god gave them the ordinance of the passover , exod. 12.24 . ye shall observe this thing for an ordinance to thee and to thy sons for ever ▪ and that upon the same penalty with that of circumcision ; to these he added many more on mount sinai , exod. 20. all as the tryals of their faith and obedience unto succeeding generations : how he hath dealt with his church under the new testament , we shall afterwards declare . in no state or condition then of the church , did god ever accept of moral obedience without the observation of some instituted worship accommodated in his wisdome unto its various states and conditions . and not only so , but as we have seen , he hath made the observation of them according unto his mind and appointment , the means of the tryal of mens whole obedience , and the rule of the acceptance or rejection of them . and so it continues at this day , what ever be the thoughts of men about the worship which at present he requires . besides , god hath appointed that his ordinances of worship shall be as effectual means as to instruct us in the mysteries of his will and mind , so of communicating his love , mercy , and grace unto us ; as also of that communion , or intercourse with his holy majesty , which he hath graciously granted unto us by jesus christ. and this as it is sufficiently manifested in the scriptures quoted in answer unto this question , so it is at large declared in the writings of those holy and good men , who have explained the nature of gospel ordinances , and therefore in particular we need not here insist much in the farther proof of it . thus abraham was instructed in the nature of the covenant of grace by circumcision , gen. 17.10 . which is often explained in the old testament , by applying it in particular to the grace of conversion , called the circumcision of the heart , deut , 10.16 . chap. 30.6 . jer. 4.4 . as also in the new testament , coloss. 2.11 . and by the passover , where the people taught , not only the mercy of their present deliverance , exod. 12.23 , 24. but also to look for the lamb of god who was to take away the sin of the world , john 1.29 . the true passover of the people of god which was sacrificed for them , 1 cor. 5.7 . how our incision or implanting into christ , is represented and signified by our baptism , the apostle declares , rom. 6.3 , 4 , 5. as also our communion with him in his death , by the supper of the lord , matth. 26.27 . 1 cor. 11.25 . and all these graces which they teach , they also exhibit , and are the means of the communication of them unto beleivers . moreover the experience of all beleivers , who have conscientiously waited upon god in their due observance , may be produced in the confirmation of it . the instruction , edification , consolation , spiritual strength , courage , and resolution , which they have received in and by them , hath been witnessed unto in their lives , and ends ; and they to whom these things are not of the greatest importance , do but in vain pretend a regard unto god in any thing whatever . farthermore , god hath appointed our duty in the observation of his instituted worship , to be the means of our glorifying him in the world . nor can we otherwise give glory to god , but as we own his authority over us , and yield obedience to what he requires at our hands . and what we do herein , is principally evident in those duties which lye under the eye and observation of men. some duties of obedience there are , which the world neither doth , nor can discern in believers . such are their faith , inward holiness , purity of heart , heavenly mindedness , sincere mortification of indwelling sin , some whose performance ought to be hid from them , as personal prayer , and almes . matth. 6.2 , 3 , 4 , 5 , 6. some there are , which are very liable to misconstruction amongst men , as zeal in many of the actings of it . but this conscientious observation of instituted worship , and therein avowing our subjection unto the authority of god in christ , is that which the world may see , and take notice of , and that , which unless in case of persecution ▪ ought not to be hid from them ; and that which they can have no pretence of scandal at . and therefore hath god appointed that by this means and way , we shall honour and glorifie him in the world , which if we neglect , we do evidently cast off all regard unto his concernments in this world. herein it is , that we manifest our selves not to be ashamed of the gospel of christ , of him and his words , which he so indispensably requireth at our hands , mark 8.38 . for , saith he , whosoever shall be ashamed of me and of my words in this adulterous and sinfull generation , of him also shall the son of man be ashamed when he cometh in the glory of his father , with the holy angels . hereby ▪ do we keep the commandments of christ , as his freinds ▪ john 13.35 . for these peculiarly are his commands , and if we suffer for them , then we do most properly suffer as christians , which is our glory , that 1 pet. 4.14 , 15 , 16. if ye be reproached for the name of christ , happy are ye ; for the spirit of glory and of god resteth upon you , on their part he is evil spoken of , but on your part he is glorified , but let none of you suffer as a murderer , or as a thief , or as an evil doer , or as a busi● body in other mens matters , but if any man suffer as a christian , let him not be ashamed , but let him glorifie god ●n this behalf . and a happy and a blessed thing it is , to suffer for the observation of the special commands of christ. farther , to encourage us in our duty , the holy faithful god hath given us many great and precious promises , that he will graciously afford unto us his especial sanctifying blessing presence , in our attendance on his worship according to his appointment . for as he promised of old that he would make glorious the place of his feet , or abode amongst his people , isa. 60.13 . that he would meet them in his sanctuary , the place of his worship , and there dwell amongst them , and bless them , and be their god , exod. 29.42 , 43 , 44 , 45. deut. 14.24 . so the lord jesus christ hath promised his presence to the same ends and purposes , unto all them that assemble together in his name , for the observation of the worship which in the gospel he hath appointed , matth. 18.20 . for where two or three are gathered together in my name , there am i in the midst of them . and therein is the tabernacle of god , his gracious dwelling place , with men. rev. 21.3 . now when god offereth unto us his presence , his gracious blessing , sanctifying , and saving presence , and that in and by promises which shall never fail , what unspeakable guilt must we needs contract upon our own souls , if we neglect or despise the tenders of such grace ? but because we are apt to be slothful , and are slow of heart in admiting a due sense of spiritual things that fall not in with the light and principles of nature , to stir us up unto a diligence in our attendance unto the will of god in this matter , he hath declared that he looks upon our obedience herein as our whole loyalty unto him in that conjugal covenant which he is pleased in christ jesus to take beleivers into with himself , jer. 3.14 . turn o backsliding children , saith the lord , for i am marryed unto you , and will take you one of a city , and two of a family , and will bring ye unto sion , and i will give you pastors according unto mine heart , which shall feed ye with knowledge and understanding . coming unto sion , in the worship of god , under the leading and conduct of pastors according to the heart of god , is our answering the relation wherein we stand unto him as he is marryed unto us , and thereupon he teacheth us that as an husband , he is jealous of our discharge of our duty in this matter , accounting our neglect of his worship , or profanation of it by inventions and additions of our own , to be spiritual disloyalty , whoredome and adultery , which his soul abhorreth , for which he will cast off any church , or people , and that for ever , see exod. 20.5 . deut. 4.23 , 24. jos. 24.19 . ezek. 16. whatever he will bear withal in his church , he will not bear with that which his jealousie is exercised about . if it transgress therein , he will give it a bill of divorce ; which repudiated condition , is the state of many churches in the world , however they please , and boast themselves in their meritricious ornaments and practices . to give yet farther strength unto all these considerations , that we may not only have rules and precepts , but examples also for our instruction , god hath given many signal instances of his severity against persons who by ignorance , neglect , or regardlesness , have miscarried in not observing exactly his will and appointment in and about his worship . this was the case of nadab and abi●●s , the sons of aaron , levit. 10.1 , 2. of corah , dathan and abirain , numb . 16.3 , 8 , 9 , 32 , 35. of the sons of ely , a sin not to be expiated with sacrifices and burnt offerings forever , 1 sam. 2.28 , 29. of vzza in putting the ark into a cart , when he should have born it upon his shoulders , 1 chron. 16.13 . of vzzia the king in offering incense contrary to gods institution , that duty being appropriated unto the priests of the posterity of aaron , 2 chron. 26.16 , 19. these are sufficient intimations of what care and diligence we ought to use in attending unto what god hath appointed in his worship , and although now under the new testament he doth not ordinarily proceed to the inflicting of temporal judgements in th● like cases of neglect , y●● he hath not wholly left us without instances of his putting forth tokens of his displeasure in temporal visitations on such miscarriages in his church , 1 cor. 11.30 . for this cause , saith the apostle , many are weak , and sickly among you , and many sleep . from all which it appeares of what concernment it is unto the glory of god , and the salvation of our own souls , to attend diligently unto our duty in the strict and sincere observation of the worship of the gospel ; for he lets us know , that now a more severe punishment is substituted against such transgressions in the room of that which he so visibly inflicted under the old testament , heb. 10.25 , 26 , 27 , 28 , 29. qu. 16. is there yet any other consideration that may stir up beleivers to an holy and religious care about the due observation of the institutions of the gospel ? answ. yea ! namely that the great apostacy of the church in the last dayes , foretold in the scripture , and which god threatneth to punish and revenge , consists principally in false worship , and a departure from the institutions of christ. rev. 14.4 , 5. chap. 17.1 , 2 , 3 , 5. explication . that there is an apostacy of the church foretold in the book of the revelations ▪ is acknowledged by all who with sincerity have inquired into the minde of god therein . the state of things at this day , and for many ages past in the world , sufficiently confirm that perswasion . and herein sundry things in general , are obvious unto every sober consideration thereof . first the horrible evils , troubles and confusions that are to be brought into , and upon the world thereby . secondly , the high guilt and provocation of god , that is contained in it , and doth accompany it . thirdly , the dreadful vengeance that god in his appointed time will take upon all the promoters and obstinate maintainers of it . these things are at large all of them foretold in the revelation , and therein also the apostacy it self is set forth as the cause of all the plagues and destructions that by the righteous judgement of god , are to be brought upon the world in these latter dayes . now as god doth earnestly call upon all that fear him , not to intermeddle , nor partake in the sins of the apostates , lest they should also partake in their judgements , chap. 18.4 . ( i heard a voice from heaven , saying , come out of her my people that ye be not partakers of her sins , and that ye receive not of her plagues . ) so he doth plainly declare ▪ wherein the apostacy and sin it self should principally consist , and that is in the corrupting and contaminating of the ordinances of his worship , or the introduction of false worship joyned with the persecution of them who refused to submit thereunto . for this cause , is the sin it self , set out under the name of fornication , and whoredome ; and the church that maintains it , is called the mother of harlots , chap. 17.5 . that by fornication , and whoredome , in the church , the adulterating of the worship of god , and the admission of false self-invented worship in the room thereof , whereof god is jealous , is intended , the scripture every where declares . it is easie then to gather of how great concernment unto us it is , especially in these latter dayes wherein this so hainous and provoking sin is prevalent in the world , carefully to attend unto the safe unerring rule of worship , and diligently to perform the duties that are required therein . quest. 17. which are the principal institutions of the gospel to be observed in the worship of god ? answ. ( 1. ) the calling , gathering and setling of churches with their officers , as the seat and subject of all other solemn instituted worship . ( 2. ) prayer with thanksgiving . ( 3. ) singing of psalms . ( 4. ) preaching the word . ( 5. ) administration of the sacraments of baptism , and the supper of the lord. ( 6. ) discipline and rule of the church collected and setled ; most of which have also sundry particular duties relating unto them , and subservient unto their due observation . ( 1. ) matth. 28.19 , 20. acts 2.41 , 42. 1 cor. 12.28 . ephes. 4.11 , 12. matth. 18.17 , 18 , 19. 1 cor. 4.17 . 1 cor. 7.17 . acts 14.23 . titus 1.5 . 1 tim. 3.15 . ( 2. ) 1 tim. 2.1 ▪ acts 6.4 . acts 13.2 , 3. ( 3. ) ephes. 5.19 . colos. 3.16 . ( 4. ) 2 tim. 4.2 . acts 2.42 . 1 cor. 14.3 . acts 6.2 . heb. 13.7 . ( 5. ) matth. 28.19 . matth. 26.26 , 27. 1 cor. 11.23 . ( 6. ) matth. 18.17 , 18 , 19. rom. 12.6 , 7 , 8. rev. 2.3 . explication . these things being all of them afterwards to be spoken unto severally and apart , need not here any particular explication . they are the principal heads wherein gospel-worship consisteth , and whereunto the particular duties of it may be reduced . qu. 18. whereas sundry of these things are founded in the light and law of nature , as requisite unto all solemn worship , and are moreover commanded in the moral law , and explications of it in the old testament ; how do you look upon them as evangelical institutions to be observed principally on the authority of jesus christ ? answ. neither their general suitableness unto the principles of right reason , and the dictates of the light and law of nature , nor the practice of them in the worship of god under the old testament , do at all hinder them from depending on the meer institution of iesus christ , as to those especial ends of the ●●●ry of god in and by himself , and the edification of his church in the faith which is in him , whereunto he hath appointed them : nor as unto that especial manner of their performance , which he requireth ▪ in which respects they are to be observed on ●he account of his authority and command only , matth. 17.5 . matth. 28. ●0 . john 16.23 , 24. heb. 3.4 , 5 , 6. ephes. 1.22 . chap. 2.20 , 21 , 22. heb. 12.25 . explication . the principal thing we are to aim at in the whole worship of god , is the discharge of that duty which we owe to jesus christ the king and head of the church ▪ heb. 3.6 . christ as a son over his own house ▪ whose house are we , 1 tim. 3.15 . that thou mayest know how thou oughtest to behave thy self in the house of god , which is the church of the living god. this we cannot do unless we consider his authority as the formal reason and cause of our observance of all that we do therein . if we perform any thing in the worship of god on any other account , it is no part of our obedience unto him ; and so we can neither expect his grace to assist us , nor have we his promise to accept us therein ; for that he hath annexed unto our doing and observing whatever he hath commanded , and that because he hath commanded us , matth. 28 20. teaching them to observe all things whatsoever i have commanded you , and loe , i am with you alwayes , even unto the end of the world. this promised presence respects only the observance of his commands . some men are apt to look on this authority of christ as that which hath the least influence into what they do . if in any of his institutions they find any thing that is suited or agreeable unto the light of nature , as ecclesiastical societies , government of the church , and the like they say are , they suppose and contend , that that is the ground on which they are to be attended unto , and so are to be regulated accordingly . the interposition of his authority they will allow only in the sacraments which have no light in reason or nature ; so desirous are some to have as little to do with christ as they can , even in the things that concern the worship of god. but it would be somewhat strange , that if what the lord christ hath appointed in his church to be observed in particular , in an especial manner , for especial ends of his own , hath in the general nature of it an agreement with what in like cases the light of nature seems to direct unto , that therefore his authority is not to be considered , as the sole immediate reason of our performance of it ; but it is evident , first , that our lord jesus christ being the king and head of his church , the lord over the house of god , nothing is to be done therein but with respect unto his authority , matth. 17.5 . this is my beloved son in whom i am well pleased , hear ye him ; ephes. 4.15 . speaking the truth in love , grow up into him in all things , which is the head , even christ , from whom the whole body fitly joined together , and compacted by that which every joint supplyeth , according to the effectual working in the measure of every part , maketh increase of the body unto the edifying of it self in love ▪ eph. 2.20 , 21. ye are built upon the foundation of the apostles and prophets , jesus christ himself being the chief corner stone , in whom all the building fitly framed together groweth unto an holy temple in the lord ; in whom you also are built together for an habitation of god through the spirit . secondly , and that therefore , the suitableness of any thing to right reason or the light of nature , is no ground for a church observation of it , unless it be also appointed and commanded in especial by jesus christ. thirdly , that being so appointed and commanded , it becomes an especial institution of his , and as such , is to be observed ▪ so that in all things that are done , or to be done with respect unto the worship of god in the church , the authority of christ is alwayes principally to be considered ; and every thing to be observed as commanded by him , without which consideration it hath no place in the worship of god. quest. 19. what is an instituted church of the gospel ? answ. a society of persons , called out of the world , or their natural worldly state , by the administration of the word and spirit , unto the obedience of the faith , or the knowledge and worship of god in christ , ●oyned together in an holy band , or by special agreement , for the exercise of the communion of saints in the due observation of all the ordinances of the gospel , rom 1.5 , 6. 1 cor. 1.2 . 1 cor. 14.15 . heb. 3 1. james 1.18 ▪ rev. 1.20 . 1 peter 2.5 . ephes. 2.21.22 , 23. 2 cor. 6.16 , 17 , 18. explication . the church , whose nature is here inquired after , is not the catholick church of elect believers of all ages and seasons from the beginning of the world unto the end thereof , nor of any one age , nor the universality of professors of the gospel ; but a particular church wherein by the appointment of christ , all the ordinances of the worship of god are to be observed and attended unto according to his will. for although it be required of them , of whom a particular church is constituted , that they be true believers , seeing that unless a man be born again , he cannot enter into the kingdom of god , and so on that account they be members of the church catholick ; as also that they make visible profession of faith and obedience unto jesus christ , yet moreover it is the will , command and appointment of christ , that they should be joyned together in particular societies , or churches , for the due observation of the ordinances of the gospel , which can alone be done in such assemblies . for as the members of the catholick church , are not known unto one another meerly on the account of that faith and union with christ which makes them so , whence the whole society of them is , as such , invisible to the world and themselves , visible only on the account of their profession , and therefore cannot meerly as such , observe the ordinances of the gospel , which observation is their profession ; so the visible professors that are in the world in any age , cannot at any time assemble together , which from the nature of the thing it self , and the institution of christ , is indispensably necessary for the celebration of sundry parts of that worship which he requires in his church ; and therefore particular churches are themselves an ordinance of the new testament , as the national church of the jews , was of old . for when god of old erected his worship , and enjoyned the solemn observation of it , he also appointed a church as his institution for the due celebration of it . that was , the people of israel solemnly taken into a church relation with him by covenant , wherein they took upon themselves to observe all the laws , and ordinances , and institutions of his worship , exod. 20.19 . speak thou with us , and we will hear , exod. 24.3 . and moses came , and told the people all the words of the lord , and all the judgements , and all the people answered with one voice , and said , all the words which the lord hath said , we will do , deut. 5.27 . all that the lord our god shall speak unto thee , we will hear it and do it . and god accordingly appointed them ordinances to be observed by the whole congregation of them together at the same time , in the same place . exod. 23.17 . three times in the year all thy males shall appear before the lord thy god. deut. 16.16 . three times in a year all thy males shall appear before the lord thy god in the place which he shall choose . neither would god allow any stranger , any one not of the church so instituted by him , to celebrate any part of his instituted worship , untill he was solemnly admitted into that church as a member thereof . exod. 12.47 ▪ 48. all the congregation of israel shall keep it , and when a stranger shall sojourn with thee and will keep the passover to the lord , let all his males be circumcised and then let him come near and keep it , and he shall be as one that is born in the land for no uncircumcised person shall eat thereof . to the same end and purpose , when the knowledge of god was to be diffused all the world over by the preaching of the gospel , and believers of all nations under heaven were to be admitted unto the priviledge of his worship , eph. 2.15 , 16 , 17 , 18. the national church of the jewes with all the ordinances of it being removed and taken away , the lord christ hath appointed particular churches , or united assemblies of believers ▪ amongst and by whom he will have all his holy ordinances of worship celebrated . and this institution of his , at the first preaching of the gospel , was invariably and inviolably observed by all that took on them to be his disciples , without any one instance of questioning it to the contrary in the whole world , or of the celebration of any ordinances of his worship amongst any persons , but only in such societies or particular churches . and there is sufficient evidence and warranty of this institution given us in the scripture : for , first they are appointed and approved by christ. matth. 18.15 , 16 , 17 , 18 , 19 , 20. if thy brother shall trespass against thee , go and tell him his fault between thee and him alone , if he shall hear thee , thou hast gained thy brother ; but if he will not hear thee , then take with thee one or two more , that in the mouth of two or three witnesses every word may be established ; and if he shall neglect to hear , then tell it unto the church , but if he neglect to hear the church , let him be unto thee as an heathen man and a publican ; verily i say unto you , whatsoever ye shall bind on earth , shall be bound in heaven , and whatsoever ye shall loose on earth shall be loosed also in heaven ; again i say unto you , that if two of you shall agree on earth , as touching any thing that they shall ask , it shall be done for them of my father which is in heaven ; for where two or three are gathered together in my name , there am i in the midst of them . such a church he supposeth and approveth , as his disciples had relation unto , and as any one of them could have recourse unto as a brother , in obedience to his commands and directions . this could not be the church of the jews neither in its whole body , nor in any of its judicatories . for as at that time there was a solemn decree of excommunication against all and every one that should profess his name ; john 9.22 . the jews had already agreed that if any man did confess that he was christ , he should be put out of the synagogue ; which was executed accordingly upon the man that was born blind , verse the 34. which utterly disabled them from making any use of this direction , command or institution of his for the present ; so afterwards the chief business of the rulers of those assemblies from the highest court of their sanhedrim , to the meanest judicatory in their synagogues , was to persecute them , and bring them unto death . math. 10.17 . they will deliver ye up to the councills and they will scourge you in their synagogues . john 15.21 . and it is not likely that the lord christ would send his disciples for direction and satisfaction in the weighty matters of their obedience unto him , and mutual love towards one another , unto them with whom they neither had , nor could , nor ought to have any thing to do withal ; and if they were intended , they were all already made as heathens and publicans , being cast out by them for refusing to hear them in their blasphemies and persecutions of christ himself . such a society also is plainly intended , as whereunto christ promiseth his presence by his spirit , and whose righteous sentences he takes upon himself to ratifie and confirm in heaven . moreover such a church doth he direct unto , as wi●h which his disciples were to have familiar brotherly constant converse and communion , with whom they were so to be joyned in society , as to be owned or rejected by them according to their judgement , as is apparent in the practice enjoyned unto them ; and without relation , whereunto no duty here appointed could be performed . as therefore the very name of the church , and nature of the thing , bespeaks a society , so it is evident that no society but that of a particular church of the gospel can be here intended . secondly , these churches he calls his candlesticks ▪ rev. 1.20 . in allusion unto the candlesticks of the temple , which being an institution of the old testament , doth directly declare these churches to be so under the new. and this he speakes in reference unto those seven principal churches of asia , every one of which , was a candlestick , or an institution of his own . thirdly , in pursuit of this appointment of christ , and by his authority , the apostles so soon as any were converted unto the faith at jerusalem , although the old national church state of the jewes was yet continued , gathered them into a church or society for celebration of the ordinances of the gospel . acts. 2.41 , 42. they that gladly received the word , were baptised , and they continued stedfastly together in the apostles doctrine , and fellowship , and in breaking of bread and in prayers . verse ( 47 ) the lord adding unto this church dayly such as should be saved . and this company is expresly called the church at jerusalem . acts. 8.1 . this church thus called and collected out of the church of the jewes was the rule and pattern of the disposing of all the disciples of christ into church societyes in obedience unto his command throughout the world. acts 11.26 . acts 14.23 , 27. fourthly , they took care for the forming , compleating and establishing them in order according to his will , under the rule of them , given ▪ and granted unto them by himself for that purpose , all in a st●ddy pursuit of the commands of christ. acts 14.23 . they ordained them elders in every church . titus 1.5 . for this cause left i thee in creet that thou shouldst set in order the things that are wanting , and ordain elders in every city , as i had appointed thee . 1 cor. 12.28 . ephe. 4.11 , 12. fifthly , they do every where in the name ▪ and authority of christ , give unto these churches rules , directions , and precepts for the due ordering of all things relating to the worship of god , according to his minde as we shall see afterwards in particular ▪ for first , there is no charge given unto the officers , ministers , guides , or overseers that he hath appointed , but it is in reference unto the discharge of their duty in such churches . that ministers or officers are of christs appointment , is expresly declared . ephes. 4.11.12 . he gave some apostles , some prophets , some evangelists , some pastors and teachers for the perfecting of the saints , for the work of the ministery , for the edif●ing of the body of christ. 1 cor. 12.28 . god hath set in his church , first apostles , secondarily prophets thirdly teachers . these are of christs institution ; but to what end ? why , as they were ordained in every church , acts 14.23 . titus 1.5 . so their whole charge is limited to the churches , acts 20.17 . he sent to ephesus , and called the elders of the church , and said to them ; verse the 28. take heed therefore unto your selves , and to all the flock over which the holy-ghost hath made you overseers , to feed the church of god which he hath purchased with his own blood , 1 pet. 5.2 . the elders which are among you , i exhort , feed the flock of god , which is among you taking the oversight thereof , 1 tim. 3.15 . colos. 4.17 . and say to archippus take heed to the ministry which thou hast received in the lord , that thou fulfill it . they were the churches of christ wherein they ministred , which christ appointing them to take care of , manifests to be his own institution and appointment . and this is fully declared , rev. chap. 2.3 . where all the dealings of christ with his angels , or ministers , are about their behaviour and deportment among his candlesticks , each of them , the candlestick whereunto he was related , or the particular churches that they had care of , and presided in ; the candlesticks being no less of the institution of christ , than the angels . and they were distinct particular churches , which had their distinct particular officers , whom he treateth distinctly withall about his institutions and worship ; especially about that of the state of the churches themselves , and their constitution according to his mind . secondly , there is no instruction , exhortation or reproof given unto any of the disciples of christ after his ascension , in any of the books of the new testament , but as they were collected into , and were members of such particular churches . this will be evidenced in the many instances of those duties that shall afterwards be insisted on . and the lord christ hath not left that as a matter of liberty , choice or conveniency , which he hath made the foundation of the due manner of the performance of all those duties whereby his disciples yield obedience unto his commands , to his glory in the world. sixthly , the principal writings of the apostles are expresly directed unto such churches , and all of them intentionally , 1 cor. 1.1 . 2 cor. 1.1 . gal. 1.2 . phil. 1.1 . colos. 1.2 . chap. 4.16 . 1 thes. 1.1 . 2 thes. 1.1 . ephes. 1.1 . compared with acts 20.17 . 1 pet. 5.2 . or unto particular persons , giving directions for their behaviour and duty in such churches , 1 tim. 3.15 . tit. 1.5 . so that the great care of the apostles was about these churches , as the principal institution of christ , and that whereon the due observance of all his other commands doth depend . of what nature or sort these churches were , shall be afterwards evinced ; we here only manifest their institution by the authority of christ. seventhly , much of the writings of the apostles in those epistles directed to those churches , consists in rules , precepts , instructions , and exhortations for the guidance and preservation of them in purity , and order , with their continuance in a condition of due obedience unto the lord christ. to this end do they so fully and largely acquaint the rulers and members of them with their mutual duty in that especial relation wherein they stand to each other , as also of all persons in particular in what is required of them by vertue of their membership in any particular society ; as may be seen at large in sundry of pauls epistles . and to give more strength hereunto , our lord jesus christ in the revelation that he made of his mind and will personally after his ascension into heaven , insisted principally about the condition , order and preservation of particular churches ; not taking notice of any of his disciples not belonging to them , or joyned with them . these he warns , reproves , instructs , threatens , commands , all in order unto their walking before him in the condition of particular churches , rev. 2. and ( 3. ) at large . besides , as he hath appointed them to be the ●eat and subject of all his ordinances , having granted the right of them unto them alone , 1 tim. 3 . 1● . intrusting them with the exercise of that authority which he puts forth in the rule of his disciples in this world , he hath also appointed the most holy institution of his supper to denote and express th●● union and communion which the members of each of these churches have by his ordinance among themsevles , 1 cor. 10.17 . the cup of blessing which we bless , is it not the communion of the blood of christ ? the bread which we break is it not the communion of the body of christ ? for we being many are one bread and one body , for we are all partakers of that one bread . and also he gives out unto them the gifts and graces of his spirit , to make every one of them meet for , and useful in that place which he holds in such churches as the apostle discourseth at large , 1 cor. 12.15 , 16 , 17 , 18 , 19 , 20 , 21 , 22 , 23 , 24 , 25 , 26. verses . colos. 2.19 . eph. 4.16 . it is manifest then that no ordinance of christ is appointed to be observed by his disciples , no communication of the gifts of the holy-ghost is promised to them , no especial duty is required of them , but with respect unto these churches of his institution . in the answer to this question , four things are declared tending to the explication of the nature of a particular church or churches . ( 1. ) the subject matter of them , or the persons whereof such a church doth or ought to consist . ( 2. ) the means whereby they are brought into a condition capable of such an estate , or qualified for it . ( 3. ) the general ends of their calling . ( 4. ) the especial means whereby they are constituted a church ; which last will be spoken unto in the next question . for the first , all men are by nature the children of wrath , and do belong unto the world , which is the kingdom of satan , and are under the power of darkness as the scripture every where declares . in this state , men are not subjects of the kingdom of christ , nor meet to become members of his church . out of this condition , they cannot deliver themselves . they have neither will unto it , nor power for it , but they are called out of it : this calling is that which effectually delivers them from the kingdom of satan , and translates them into the kingdom of christ. and this work or effect the scripture on several accounts variously expresseth . sometimes by regeneration , or a new birth , sometimes by conversion or turning unto god ; sometimes by vivification , or quickening from the dead ; sometimes by illumination or opening of the eyes of the blind ; all which are carryed on by sanctification in holiness , and attended with justification and adoption ; and as these are all distinct in themselves , having several formal reasons of them , so they all concur to compleat that effectuall vocation or calling that is required to constitute persons members of the church . for besides that this is signified by the typical holiness of the church of old , into the room whereof reall holiness was to succeed under the new testament , exod. 19.6 . psal. 24 , 3 , 4 , 5 , 6. psal. 15.1 , 2. isa. 35.8 , 9. isa. 54.13 . chap. 60.21 . 1 pet. 2.9 . our lord jesus christ hath laid it down as an everlasting rule , that unless a man be born again , he cannot enter into the kingdom of god , john 3.3 . requiring regeneration as an indispensable condition in a member of his church , a subject of his kingdom . for his temple , is now to be built of living stones , 1 pet. 2.5 . men ▪ spiritually and savingly quickened from their death in sin and by the holy-ghost , whereof they are partakers , made a meet habitation for god , eph. 2.21 , 22. 1 cor. 3.16 . 2 cor. 6.16 . which receiving vital supplyes from christ its head , increaseth in faith and holiness , edifying it self in love , ephes. 4.15 , 16. and as the apostles in their writings , do ascribe unto all the churches , and the members of them a participation in this effectual vocation , affirming that they are saints ▪ called , sanctified , justified and accepted with god in christ , rom. 1.5 , 6. 1 cor. 1.2 . 1 cor. 4.15 . heb. 3.1 . jam. 1.18 . 1 pet. 2.5 . 2 cor. 6.17 , 18. 1 cor. 6.11 . so , many of the duties that are required of them , in that relation and condition , are such , as none can perform unto the glory of god , their own benefit , and the edification of others , ( the ends of all obedience ) unless they are partakers of this effectual calling , 1 cor. 10.16 , 17. 1 cor. 12.12 . ephes. 4.16 . add hereunto that these churches and the members of them , are not only commanded to separate themselves as to their worship of god , from the world , that is men in their worldly state and condition , but are also required when any amongst them trasgress against the rules and laws of this holy calling above described , to cast them out of their society and communion , 1 cor. 5.13 . from all which it appears , who are the subject matter of these churches of christ ; as also secondly , the means whereby they come to be so , namely the administration of the spirit and word of christ ; and thirdly , the general ends of their calling , which are all spoken to in this answer . quest. 20. by what means do persons so called become a church of christ ? answ. they are constituted a church , and interested in the rights , power , and priviledges of a gospel-church , by the will , promise , authority , and law of iesus christ , upon their own voluntary consent and engagement to walk together in the due subiection of their souls and consciences unto his authority , as their king , priest and prophet , and in an holy observation of all his commands , ordinances , and appointments , matth. 18.20 . chap. 28.18 , 19. acts 2.41 , 42. exod. 24.3 . deut. 5.27 . psalm 110.3 . isa. 44.5 . chap. 59.21 . ephes. 4.7 , 8 , 9 , 10. 2. cor. 8.5 . explication . that the lord christ hath constituted such a church-state as that which we enquire about , hath been proved already . unto a church so constituted , he hath also by his word and promise annexed all those priviledges and powers , which we find a church to be entrusted withall . this he hath done by the standing and unalterable law of the gospel , which is the charter of their spiritual society and incorporation . neither are , nor can any persons be interested in the rights of a church any otherwise , but by virtue of this law and constitution . this therefore is first to be laid down , that the sole moral foundation of that church-state which we enquire after , is laid in the word , law , and appointment of christ. he alone hath authority to erect such a society , he is the builder of this house , as well as the lord over it , heb. 3.3 , 6. neither without it , can all the authority of men in the world appoint such a state , or erect a church , and all acceptable actings of men herein , are no other but acts of pure obedience unto christ. farthermore , we have declared that the lord christ by the dispensation of his word and spirit , doth prepare and fit men to be subjects of his kingdom , members of his church ; the work of sending forth the means of the conversion of the souls of men , of translating them from the power of darkness into light , he hath taken upon himself , and doth effectually accomplish it in every generation . and by this means he builds his church , matth. 18.20 . for unto all persons so called , he gives command that they shall do and observe whatever he hath appointed them to do , mat. 28.20 . in particular , that they profess their subjection to him , and their obedience , in joyning themselves in that state wherein they may be enabled to observe all his other laws and institutions , with the whole worship of god required therein . being converted unto god by his word and spirit , they are to consider , how they may now obey the lord christ in all things . amongst his commands , this of joyning themselves in church societies wherein he hath promised his presence with them , matth. 18.20 . that is to dwell amongst them by his word and spirit , isa. 59.21 . is the very first . this by virtue of that command and promise of his they are warranted and enabled to do , nor do they need any other warrant . the authority of christ is sufficient to beare men out in the discharge of their duty to him . being then made willing and ready in the day of his power , psalm 110.3 . they consent , choose , and agree to walk together in the observation of all his commands . and hereby do they become a church . for their becoming a church , is an act of their willing obedience unto christ. this obedience is an act of their wills , guided by rule ; for this also is necessary that they proceed herein according to the rules of his appointment afterwards to be unfolded . and herein , upon their obedience unto the commands of christ , and faith in his promises , do believers by virtue of his law , and constitution , become a gospel church , and are really and truly interested in all the power , rights and priviledges , that are granted unto any church of christ. for in this obedience they do these two things which alone he requires in any persons for the obtaining of an interest in these priviledges . first , they confess him , his person , his authority , his law , his grace secondly , they take upon themselves the observance of all his commands . thus did god take the children of israel into a church-state of old . he proposed unto them the church obedience that he required of them , and they voluntarily and freely took upon themselves the performance of it , exod. 24.3 . and moses came and told the people all the words of the lord , and all the judgements , and all the people answered with one voice , and said , all the words which the lord hath said , will we do . so deut. 5.7 . and hereby they had their solemn admission into their church-state , and relation unto god. and the like course they took when ever there was need of renewing their engagements , josh. 24.18 , 21 , 22. and the people said we will serve the lord , for he is our god ; and joshua said unto the people ye are witnesses against your selves , that ye have chosen the lord to serve him , and they said we are witnesses . this was the covenant , that was between god and that people which was solemnly renewed , so often as the church was eminently reformed . now although the outward solemnity and ceremonies of this covenant were peculiar unto that people , yet as to the substance and nature of it in a sacred consent for the performance of all those duties towards god and one another which the nature and edification of a church do require , it belongs to every church as such even under the gosple . and this is the way whereby beleivers or the disciples of christ , do enter into this state , the formal constituting cause of any church . this account doth the apostle give of the churches of the macedonians , 2 cor. 8.5 . and this they did , not as we hoped but first gave their own selves to the lord , and unto us by the will of god. before the performance of other duties , and in order thereunto , they first gave themselves to the lord jesus christ , or took upon themselves the observance of his commands and institutions , which is the intendment of that expression . among these commands one was that they should give up themselves to the apostles doctrine , rule and government in the order by christ prescribed , that is in church order . this therefore they did by the will of god , according to his will , and appointment . this description doth the apostle give of the way whereby the believers of macedonia were brought into churches . it was by their own obedience unto the will of god , consenting , agreeing , and taking upon themselves the observation of all the commands and institutions of christ , according to the direction and guidance of the apostles . so did the believers at jerusalem , acts 2.41 , 42. being converted by the word , and making profession of that conversion in their baptism , they gave up themselves to a stedfast continuance in the observation of all other ordinances of the gospel . besides the church is an house , a temple , the house of god , 1 tim. 3.15 . the house of christ , heb. 3.6 . the temple of god ; ephe. 2.21 , 22. believers singly considered are stones , living stones ; 1 peter 2.5 . now how shall these living stones come to be an house , a temple ? can it be by occasional occurrences , civil cohabitation in political precincts , usage or custome of assembling for some parts of worship in any place ? these things will never frame them into a house or temple . this can be no otherwise done but by-their own voluntary consent and disposition . ephe. 2.19 , 20 , 21 , 22. ye are fellow-citizens with the saints , and of the household of god , and are built upon the foundation of the apostles and prophets , jesus christ himself being the chief corner stone , in whom all the building fitly framed together , groweth unto an holy temple , in the lord ; in whom you also are builded together for an habitation of god through the spirit . chap. 4.16 . from whom the whole body fitly joyned together , and compacted by that which every joynt supplyeth , according to the effectual working in the measure of every part maketh increase of the body unto the edifying of it self in love . from these and sundry other places , it is manifest , that the way and means of believers coalition into a church-state , is their own obedience of faith , acting it self in a joynt voluntary consent to walk together in an holy observation of the commands of christ , whence the being and union of a particular church is given unto any convenient number of them by his law and constitution . qu. 21. seeing the church is a society or spiritual incorporation of persons under rule , government or discipline , declare who or what are the rulers , governors or officers therein under jesus christ ? an. they have been of two sorts ( 1 ) extraordinary appointed for a season only , and ( 2 ) ordinary to continue unto the end of the world. qu. 22. who are the extraordinary officers or rulers or ministers of the church appointed to serve the lord jesus christ therein for a season only ? an. ( 1 ) the apostles of our lord jesus christ , with ( 2 ) the evangelists and prophets indowed with extraordinary gifts of the holy ghost , associated with them , and employed by them in their work and ministry . ( 1 ) math. 10.2 , 3. acts 1.26 . 1 cor. 12.28 . ephe. 4.11 . ( 2 ) luke 10.1 . 2 tim. 4.5 . titus . 1.5 . acts 11.27 , 28. acts 21.9 , 10 , 11. 2. cor. 1.1 . explication . that the church is a spiritual corporation , attended with rule and government , is evident from the nature of the thing it self and testimonies of scripture . only as the kingdome of christ is not of this world , or worldly , so this rule and government of the church is not mearly external , and secular , but spiritual . neither doth this rule at all belong unto it , merely as materially considered , in men yielding obedience unto the call which is the foundation of the church , nor absolutely as it is formally constituted a church by the consent and agreement described , but moreover it is required that it be organically compleat with officers or rulers ; now to the constitution of such a society or corporation there is required . first , that the persons whereof it is constituted do consent together into it for the attaining of the ends which they design . without this no society of any kind can exist . this is the form of mens coalescencie into societyes . and that there is in the church such a consent and agreement hath been shewed . secondly , that there be rules or laws for the guidance and direction of all the members of the society , in order to their pursuit of the proper ends of it . that such rules or lawes are given and prescribed by the lord christ unto the church , will afterwards appear in our consideration of them in particular ; so that the church is a society of men walking according unto rule or law for the attaining of the ends of the society . thirdly , that there be authority instituted for to see to the due observation of these rules and lawes of the society , which consists in this ; ( 1 ) that some be appointed to rule and govern in the church . ( 2 ) others , to obey and be ruled or governed ; both according to the laws of the society and not otherwise . and both these are eminently found in this church-state as we shall see in the ensuing question with their answers and explications . now that these officers , or rulers , should be of two sorts , both the nature of the thing it self required , and so hath our lord jesus christ appointed . for when the church was first to be called , gathered , and erected , it was necessary that some persons should 〈◊〉 extraordinarily employed in that work ▪ for ordinary officers , antecedent unto the calling and erection of the church , there could be none . and therefore these pesons were in an extraordinary manner endowed with all that power which afterwards was to reside in the churches themselves ▪ and moreover with that , which was peculiarly needful unto the discharge and performance of that special duty and work that they were appointed unto . but when churches were called , gathered ▪ erected , and setled for continuance ▪ there was need of officers suited to their state and condition , called in an ordinary way ; that is in a way appointed for continuance unto the end of the world ; and to be employed in the ordinary work of the church , that is the duties of it , which were constantly incumbent on it by virtue of the command and appointment of christ. quest. 23. who are the ordinary officers or ministers of christ in the church to be alwayes continued therein ? answ. those whom the scripture calls , pastours and teachers , bishops , elders , and guides , acts 14.23 . acts 20.17 , 18. 1 cor. 12.28 . ephes. 4.11 . phil. 1.1 . 1 ▪ tim. 3.1 , 2. chap. 5.17 . titus 1.5 , 7. heb. 13.7 , 17. 1 pet. 5.1 . explication . several names , are on several accounts , partly designing their authority , partly their duty , and partly the manner of their discharge thereof , assigned in the scripture to the ordinary ministers of the churches . sometimes they are called pastors and teachers , ephes. 4.11 . 1 cor. 12.28 . sometimes bishops or overseers , phil. 1.1 . act. 20.28 . titus 1.5 . sometimes elders , 1 pet. 5.1 . 1 tim. 5.17 . act. 14.23 . act. 20.17 . sometimes guides , heb. 13.7 , 17. by all which names , and sundry others whereby they are expressed , the same sort , order , and degree of persons is intended . nor is any one of these names applyed or accommodated unto any , but all the rest are also in like manner ; so that he who is a pastor or a teacher , is also a bishop or overseer , a presbyter or elder , a guide or ruler , a minister , a servant of the church for the lords sake . and of all other names assigned to the ministers of the church , that of bishop , can least of all be thought to have designed any special order or degree of preheminence amongst them . for whereas it is but four times , or in four places used in the new testament as denoting any officers of the church , in each of them it is manifest , that those expressed by the other names of elders and ministers are intended . so act. 20.28 . the bishops are the elders of the particular church of ephesus verse the 17. phil. 1.1 . there were many bishops in that one particular church , who had only deacons joyned with them ; that is they were the elders of it . tit. 1.8 . the bishops were the elders to be ordained vers . the 5. which persons are also directly intended , 1 tim. 3.2 . as is evident from the coincidence of the directions given by the apostle about them , and the immediate adjoyning of deacons unto them vers . 8. so that no name could be fixed on with less probability to assert from it a special supream order or degree of men in ministry , than this of bishops . neither is there any mention in any place of scripture , of any such preheminence of one sort of these church-officers or ministers over another ; not in particular in those places where the officers of the church are in an especial manner enumerated , as 1 cor. 12.28 . eph. 4.11 . rom. 12.5 , 6 , 7 , 8. nor is there any mention of any special office that should be peculiar unto such officers , or of any gifts or qualifications that should be required in them ; or of any special way of calling or setting apart to their office ; nor of any kind of church that they should relate unto , different from the churches that other elders or pastors do minister in ; nor of any special rule or direction for their tryal ; nor any command for obedience unto them , but what are common to all ministers of the churches of christ ●uly discharging their trust , and performing their duty ; no intimation is given unto either elders or ministers to obey them ; or directions how to respect them ; nor unto them how to behave themselves towards them ; but all these things are spoken and delivered promiscuously and equally concerning all ministers of the gospel . it is evident then that these appellations do not belong unto one sort of ministers , not one more than another ▪ and for what is pleaded by some , from the example of timothy and titus , it is said , that when any persons can prove themselves to be evangelists . 1 tim. 4.5 . to be called unto their office upon antecedent prophecy , 1 tim. 1.18 . and to be sent by the apostles , and in an especial manner to be directed by them in some employment for a season , which they are not ordinarily to attend unto , titus 1.5 chap. 3.12 . it will be granted that they have another duty and office committed unto them , than those who are only bishops or elders in the scripture . quest. 24. what are the principal differences between these two sorts of officers or rulers in the church , extraordinary and ordinary ? answ. ( 1. ) the former were called to their office immediately by iesus christ in his own person , or revelation made by the holy-ghost in his name to that purpose ; the latter by the suffrage , choice and appointment of the church it self . ( 2. ) the former both in their office and work , were independant on , and antecedent unto all or any churches , whose calling and gathering depended on their office as its consequent and effect ; the latter , in both consequent unto the calling , gathering and constituting of the churches themselves , as an effect thereof , in their tendency unto compleatness and perfection . ( 3. ) the authority of the former being communicated unto them immediately by iesus christ without any intervenient actings of any church , extended it self equally unto all churches whatever : that of the latter being derived unto them from christ by the election and designation of the church , is in the exercise of it , confined unto that church wherein and whereby it is so derived unto them . ( 4. ) they differ also in the gifts which were suited unto their several distinct works and employments . ( 1 ) matth. 10.2 . luke 10.1 . gal. 1.1 . acts 1.26 . acts 6.3 . acts 14.23 . ( 2 ) joh. 20.21 , 22 , 23. gal. 1.1 . ephes. 2.20 . rev. 21.14 . acts 14.23 . titus 1.5 , 7. ( 3 ) matth. 28 , 18 , 19 , 20. 2 cor. 11.28 . act. 20.28 . 1 pet. 1.2 . colos. 4.17 . ( 4 ) 1 cor. 12.28 , 29 , 30. the answer hereunto is such as needs no further explication . quest. 25. what is required unto the due constitution of an elder , pastor or teacher of the church ? answ. ( 1 ) that he be furnished with the gifts of the holy spirit for the edification of the church , and the evangelical discharge of the work of the ministry . ( 2 ) that he be unblameable , holy , and exemplary in his conversation . ( 3 ) that he have a willing mind to give up himself unto the lord in the work of the ministry . ( 4 ) that he be called and chosen by the suffrage and consent of the church . ( 5 ) that he be solemnly set apart by fasting and prayer and imposition of hands unto his work and ministry . ( 1 ) ephes. 4.8 , 11 , 12 , 13. ( 2 ) titus 1.7 , 8 , 9. 2 tim. 3.2 , 3 , 4 , 5 , 6 , 7. ( 3 ) 1. pe● . 5.2 , 3. ( 4 ) acts 14.23 . ( 5 ) acts 13.2 . 1 tim. 5.22 . 1 tim. 4.14 . explication . five things are here said to be required unto the due and solemn constitution of a minister , guide , elder , pastor , or teacher of the church ▪ which as they do not all equally belong unto the essence of the call , so they are all indispensably necessary unto him that would be accounted to have taken that office upon him according to the mind of christ , and they are plainly expressed in the scripture . the first is , that they be furnished with the gifts of the holy-ghost , for the discharge of the ministry . the communication of the gifts of the holy-ghost , is the foundation of the ministry , as the apostle declares , ephes. 4.7 , 8 , 11 , 12 , 13. but unto every one of us is given grace according to the measure of the gift of christ , wherefore he saith , when he ascended up on high , he led captivity captive , and gave gifts unto men , and he gave some apostles , and some prophets , and some evangelists , and some pastors and teachers , for the perfecting of the saints , for the work of the ministry , for the edifying of the body of christ , till we all come in the unity of the faith , and of the knowledge of the son of god , unto a perfect man. and if this were not continued , if the lord christ did not continue to give gifts unto men for that end , the ministry must and would cease in the church ; and all church order and administrations thereon . the exercise also of the gifts , is required in all them that are called unto sacred office , 1 tim. 4.14 . neglect nor the gift that is in thee . hence persons destitute of these gifts of the spirit , as they cannot in a due manner discharge any one duty of the ministry , so wanting an interest in that which is the foundation of the office , are not esteemed of god as ministers at all , whatever their outward call may be , hosea 4.6 . because thou hast rejected knowledge , i will also reject thee , that thou shalt be no priest to me. secondly , their unblameableness and holiness of conversation is previously required in them that are to be set apart unto the ministry . this the apostle expresly declares , and layes down many particular instances whereby it is to be tryed , tit. 1.7 , 8 , 9. for a bishop must be blameless , as the steward of god , not self-willed , not soon angry , not given to wine , no striker , not given to filthy lucre , but a lover of hospitality , a lover of good men , sober , just , holy , temperate , holding fast the faithful word as he hath been taught , that he may be able by sound doctrine both to exhort and convince the gainsayers , 1 tim. 3 ▪ 2 , 3 , 4 , 5 , 6 , 7. a bishop must be blameless , the husband of one wife , vigilant , sober , of good behaviour , given to hospitality , apt to teach , not given to wine , no striker , not greedy of filthy lucre , but patient , not a brawler , nor covetous , one that ruleth well his own house , having his children in subjection with all gravity ; for if a man know not how to rule his own house , how shall he take care of the church of god ? not a novice , lest being lifted up with pride , he fall into the condemnation of the devil ; moreover he must have a good report of them which are without , least he fall into reproach , and the snare of the devil . not that the particulars here mentioned by the apostle are only to be considered in the conversation of the person to be called to the ministry , but that in an universal holy conversation these things he requires that he should be eminent in amongst believers , as those which have an especial respect to his work and office . and a failure in any of them , is a just cause or reason to debar any person from obtaining a part and lot in this matter . for whereas the especial end of the ministry , is to promote and farther faith and holiness in the church , by the edification of it , how unreasonable a thing would it be , if men should be admitted unto the work of it , who in their own persons were strangers both unto faith and holiness . and herein are the elders of the churches seriously to exercise themselves unto god , that they may be an example unto the flock , in an universal labouring after conformity in their lives unto the great bishop and pastour of the church , our lord jesus christ. thirdly , it is required that such a person have a willing mind to give up himself unto god in this work , 1 pet. 5.2 , 3. the elders which are among you , i exhort , feed the flock of god which is among you , taking the oversight thereof , not by constraint , but willingly , not for filthy lucre , but of a ready mind ; neither as being lords over gods heritage , but being ensamples to the flock . willingness and readiness of mind , are the things here required as a previous qualification unto any mans susception of this office ; and two things doth the apostle declare to be contrary hereunto . first , the undertaking of it by constraint , which compriseth every antecedent external impression upon the mind of the undertaker ; such are personal outward necessities , compulsions of friends , and relations , want of other wayes of subsistance in the world ; all which and the like are condemned by the apostle as bring some constraint on the mind , which on other accounts oughty to be free and willing ; as also all tergiversation and backwardness in persons duly qualified and called , on the consideration of difficulties , temptations , streights , persecutions , is here condemned . secondly , an eye and regard unto filthy lucre or profit in the world , is proposed as opposite unto the readiness of mind which is required in them that are called to this work . an aim in this employment for men by it to advantage themselves in the outward things of this world , without which , it is evident that the whole work and office would lye neglected by the most of them who now would be accounted partakers of it , is openly here condemned by the apostle . fourthly , election by the suffrage and consent of the church is required unto the calling of a pastor or teacher , so that without it formally , or virtually given or obtained , the call however otherwise carryed on or solemnized , is irregular and defective . there are but two places in the new testament where there is mention of the manner whereby any are called in an ordinary way unto any ministery in the church ; and in both of them there is mention of their election by the community of the church ; and in both of them the apostles themselves presided with a fulness of church power , and yet would not deprive the churches of that which was their liberty and priviledge . the first of these is acts the 6. where all the apostles together , to give a rule unto the future proceeding of all churches in the constitution of officers amongst them , do appoint the multitude of the disciples or community of the church , to look out from among themselves , or to choose the persons that were to be set apart thereon unto their office , which they did accordingly , verses 2 , 3 , and 5. then the twelve called the multitude of the disciples unto them , and said , it is not reason that we should leave the word of god , and serve tables ; wherefore brethren , look ye out among you seven men of honest report , full of the holy-ghost , and wisdom ; and the saying pleased the whole multitude , and they chose stephen , &c. this was done when only deacons were to be ordained , in whom the interest and concernment of the church is not to be compared with that which it hath in its pastors , teachers , and elders . the same is mentioned again , acts 14.23 . where paul and barnabas are said to ordain elders in the churches by their election and suffrage , for the word there used , will admit of no other sence , however it be ambiguously expressed in our translation . neither can any instance be given of the use of that word , applyed unto the communication of any office or power to any person or persons in an assembly wherein it denoteth any other action but the suffrage of the multitude ; and this it doth constantly in all writers in the greek tongue . and hence it was that this right and priviledge of the church , in choosing of those who are to be set over them in the work of the lord , was a long time preserved inviolate in the primitive churches , as the ancients do abundantly testifie . yea the shew and appearance of it , could never be utterly thrust out of the world , but is still retained in those churches which yet reject the thing it self . and this institution of our lord jesus christ by his apostles , is suited to the nature of the church , and of the authority that he hath appointed to abide therein . for as we have shewed before , persons become a church by their own voluntary consent . christ makes his subjects willing , not slaves : his rule over them is by his grace in their own wills , and he will have them every way free in their obedience . a church-state is an estate of absolute liberty under christ , not for men to do what they will , but for men to do their duty freely , without compulsion . now nothing is more contrary to this liberty , than to have their guides , rulers , and overseers impose on them without their consent . besides , the body of the church is obliged to discharge its duty towards christ in every institution of his , which herein they cannot , if they have not their free consent in the choice of their pastors or elders , but are considered as mute persons , or brute creatures . neither is there any other ordinary way of communicating authority unto any in the church , but by the voluntary submission and subjection of the church it self unto them . for as all other imaginable wayes may fail and have done so , where they have been trusted unto , so they are irrational , and unscriptural , as to their being a means of the delegation of any power whatever . fifthly , unto this election succeeds the solemn setting apart of them that are chosen by the church unto this work and ministry , by fasting , prayer , and imposition of the hands of the presbitery , before constituted in the church wherein any person is so to be set apart . qu. 26. may a person be called to , or be employed in a part only of the office or work of the ministry , or may he hold the relation and exercise the duty of an elder or minister unto more churches than one at the same time ? answ. neither of these have either warrant or president in the scripture , nor is the first of them consistent with the authority of the ministry , nor the latter with the duty thereof , nor either of them with the nature of that relation which is between the elders and the church , acts 14.23 . 1 pet. 5.2 . acts 20.28 . explication . there are two parts of this question and answer , to be spoken unto severally . the first is concerning a person to be called or employed in any church , in a part only of the office or work of the ministry . as suppose a man should be called or chosen by the church to administer the sacraments , but not to attend to the work of preaching ; or unto the rule or guidance of the church ; or in like manner unto any other part or parcell of the work of the ministry , with an exemption of other duties from his charge or care . if this be done by consent , and agreement , for any time or season , it is unwarrantable and disorderly ; ( what may be done occasionally upon an emergency , or in case of weakness or disability befalling any elder as to the discharge of any part of his duty , is not here enquired after . ) for , first , if the person so called or employed have received gifts fitting him for the whole work of the ministry , the exercise of them is not to be restrained by any consent or agreement ; seeing they are given for the edification of the church to be traded withall , 1 ▪ cor. 12 ▪ 7. the manifestation of the spirit , is given to every man to profit withall ; and this he which hath received such gifts , is bound to attend unto , and pursue . secondly , if he have not received such gifts as compleatly to enable him unto the discharge of the whole work of the ministry in the church wherein he is to administer , it is not lawful for the church to call him unto that work wherein the lord christ hath not gone before them in qualifying him for it . yea to do so , would be most irregular , for the whole power of the church , consists in its attendance unto the rule given unto it . and therefore the office and work of the ministry being constituted by the law of christ , it is not in the power of the church to enlarge or streighten the power or duty of any one that is called unto the office thereof . neither can or ought any person that is called unto the worke of the ministry to give his consent to the restraint of the exercise of that gift that he hath received , in a due and orderly manner , nor to the abridgement of the authority which the lord christ hath committed unto the ministers of the gospel . as it is incumbent upon them to take care to preserve their whole authority , and to discharge their whole duty , so that arbitrary constitutions of this nature are irregular , and would bring in confusion into churches . the second part of the question is , concerning the relation of the same person to more churches than one at the same time , and his undertaking to discharge the duty of his relation unto them , as an elder or minister . and this also is irregular and unwarrantable . now a man may hold the relation of an elder , pastor , or minister unto more churches ▪ than one two wayes ; first , formally and directly , by all equal formal interest in them , undertaking the pastoral charge equally and alike of them , being called alike to them and accepting of such a relation . ( 2 ) virtually ; when by virtue of his relation unto one church he puts forth his power or authority in ministerial acts in , or towards another . the first way is unlawful , and destructive both of the office and duty of a pastor . for as elders are ordained in , and unto the churches respectively that they are to take care of ; acts 14.23 . tit. 1.5 . and their office power consists in a relation unto the church that they are set over , so they are commanded to attend unto the service of the churches wherein , and whereunto , they are so ordained . act. 20.28 . 1 peter 1.2 . and that with all diligence care and watchfulness , as those that must give an account , heb. 13.17 . which no man is able to do towards more churches than one , the same duty being at all times to be performed towards all . and because the whole authority of the elders ▪ pastors , or b●shops of churches , is ministerial ▪ ● cor. 4.1 . consisting in a power of acting upon the command of christ , they are bound in their own persons to the discharge of their duty and office , without the least pretence of authority to delegate another , or others , to act their part or to do their duty , which would be an effect of autocratorical authority , and not of obedience or ministry . the latter way also of relation unto many churches is unwarrantable ; for ( 1 ) it hath no warrant in the scripture ; no law , nor constitution of christ , or his apostles , can be produced to give it countenance ; but elders were ordained to their own churches , and commanded to attend unto them . ( 2 ) no rule is given unto any elders how they should behave themselves in reference unto more churches than one , in the exercise of their ministerial power , as there are rules given unto every one for the discharge of that duty in the church whereunto he is related . ( 3 ) there is no example to give it countenance recorded in the scripture . ( 4 ) the authority to be put forth hath no foundation . ( 1 ) not in the gifts they have received ▪ for the ministerial power is not an absolute ability or faculty of doing what a man is able , but a right , whereby a man hath power to do that rightly and lawfully , which before he could not do . this , gifts will not give to any ; for if they did , they would do it to all that have received them . ( 2 ) not in their election , for they are chosen in and by that church whereunto they stand in especial relation , whose choice cannot give ministerial power over any but themselves . ( 3 ) not in their setting apart by fasting , prayer , and imposition of hands , for this is only unto that office , work , and power , whereunto they are chosen . they are not chosen for one end , and set apart for another . ( 4 ) not from the communion of churches , for that gives no new power , but only a due exercise of that which was before received . qu. 27. what are the principal duties of the pastors or teachers of the church ? an. ( 1 ) to be examples unto the flock in faith , love , knowledge , méekness , patience , readiness to suffer for the name and gospel of christ , with constancy therein . ( 2 ) to watch for the souls , and take care of all the spiritual concernments of the whole flock committed to them . ( 3 ) to preach the word diligently , dividing it aright . ( 4 ) to preserve and contend for the truth . ( 5 ) to administer all the ordinances of the gospel duly and orderly . ( 6 ) to stir up and exercise the gifts they have received in the discharge of their whole work and administration of all ordinances . ( 7 ) to instruct , admonish , cherish , and comfort , all the members of the church as their conditions , occasions and necessities do require . ( 8 ) to attend with diligence , skill and wisdome unto the discharge of that authority which in the rule of the church is committed unto them . ( 1 ) 1 tim. 3.10 , 11 , 13. chap. 4.12 . 2 tim. 2.3 . coloss. 1.24 . phil. 2.17 . chap. 3.17 . ( 2 ) heb. 13.17 . acts 20.28 . ( 3 ) 2 tim. 2.15 . 2 tim. 4.2 . rom. 12.6 ▪ 7 , 8. ( 4 ) 1 tim. 6.20 . acts , 20.28 . jude 3. ( 5 ) 1 cor. 4.1 , 2. 1 tim. 3.15 . ( 6 ) 1 tim. 4.14 , 15 , 16. ( 7 ) acts 20.18 , 19 ▪ 20 , 25 , 26. 1 thes. 3.5 . 2 tim. 2.24 , 25. ( 8 ) rom. 12.8 . 1 tim. 5.17 . the answer is full and plain . qu. 28. wherein principally doth the authority of the elders of the church consist ? an. ( 1 ) in that the rule of the church and the guidance thereof in things appertaining unto the worship of god , is committed unto them . and therefore ( 2 ) whatever they do as elders in the church according unto rule , they do it not in the name or authority of the church by which their power is derived unto them , nor as members only of the church by their own consent or covenant , but in the name and authority of iesus christ , from whom by virtue of his law and ordinance their ministerial office and power is received ; so that ( 3 ) in the exercise of any act of church power , by and with the consent of the church , there is an obligation , thence procéeding , which ariseth immediately from that authority which they have received of iesus christ , which is the spring of all rule and authority in the church . ( 1 ) acts 20.28 . heb. 13.7 , 17. 1 pet. 5.2 . 1 cor. 12.28 . ( 2 ) 1 tim. 3.5 . coloss. 4.17 . 2 cor. 10.4 , 8. ( 3 ) 1 tim. 4.11 . titus 2.15 . 1 peter 1.2 , 3 , 4 , 5. explication . the answer unto this question explains the power or authority of the elders of the church , from whom they do receive it , and how it is exercised by them ; the right stating whereof is of great importance in the whole discipline of the church , and must therefore here be farther explained : to this end we may consider , first , that all church power is originally vested in jesus christ the sole head , and monarch thereof . god the father hath committed it unto him , and intrusted him with it for the accomplishment of his work of mediation , matth. 28.18 . secondly , that he doth communicate of this authority by way of trust , to be exercised by them in his name , unto persons by him appointed , so much as is needful for the ordering and disposing of all things in his churches , unto the blessed ends for which he hath instituted and appointed them . for no man can have any power in his church for any end whatever , but by delegation from him . what is not received from him , is meer usurpation . and whoever takes upon himself the exercise of any rule , or authority , or power in the church , not granted unto them by him , or not rightly derived from him , is an oppressor , a thief , and a robber ; this necessarily follows upon the absolute investiture of all power in him alone . 1 cor. 12.28 . ephe. 4.11 , 12. thirdly , the means whereby the lord christ communicates this power unto men , is by his law , and constitution , whereby he hath granted , ordained , and appointed , that such and such powers shall be exercised in his church , and that by such and such persons , to be derived unto them in such a way and manner ; so that the word of the gospel , or the laws and constitutions of the lord christ therein , are the first recipient seat and subject morally of all church power whatever . matth. 16.19 . matth. 18.18 , 19 , 20. fourthly , the way and means whereby any persons come to a participation of this power regularly , according to the mind of christ , is by the obedience unto , and due observation of his laws and commands , in them unto whom they are prescribed . as when an office , with the power of it , is constituted and limited by the law of the land , there is no more required to invest any man in that office , or to give him that power , than the due observance of the means and way prescribed in the law to that end . the way then , whereby the elders of the church do come to participate of the power and authority which christ hath appointed to be exercised in his church , is by their , and the churches due observance of the rules and laws given by him for their election , and setting apart unto that office . heb. 4.3 . acts 14.24 . fifthly , on this account they receive their power from christ himself alone , and that immediately ; for the means used for their participation of it , are not recipient of the power it self formally , nor do authoritatively collate or conferr it , only the laws of christ are executed in a way of obedience . so that though they are chosen and set apart to their office by the church , yet they are made overseers by the holy-ghost , acts 20.28 . though they have their power by the church , yet they have it not from the church ; nor was that power whereof they are made partakers ( as was said ) formally resident in the body of the church , before their participation of it ; but really in christ himself alone , and morally in his word or law . and thence is the rule and guidance of the church committed unto them by christ , heb. 13.7 , 17. 1 pet. 5.2 . 1 tim. 3.5 . sixthly , this authority and power thus received from christ , is that which they exert and put forth in all their ministerial administrations , in all which they do as ministers in the house of god , either in his worship , or in the rule of the church it self . they exercise that authority of christ , which he hath in his law appointed to be exercised in his church ; and from that authority is due order given unto the administration of all the ordinances of worship ; and an obligation unto obedience to acts of rule doth thence also ensue ; so that they which despise them , despise the authority of christ. seventhly , when as elders they do , or declare any thing in the name of the church , they do not , as such , put forth any authority committed unto them from and by the church , but only declare the consent and determination of the church in the exercise of their own liberty and priviledge ; but the authority which they act by , and which they put forth , is that which is committed to themselves as such by jesus christ. eighthly , this authority is comprised in the law and constitution of christ which themselves exert only ministerially ; and therefore when ever they act any thing authoritatively , which they are not enabled for , or warranted in by the word of the gospel , or do any thing without , or contrary unto rule , all such actings as to any spiritual effect of the gospel , or obligation on the consciences of men , are ipso facto null , and are no way ratified in heaven , where all their orderly actings are made valid ; that is , by christ himself in his word . ninthly , the reason therefore why the consent of the church is required unto the authoritative acting of the elders therein ; is not because from thence any authority doth accrew unto them anew , which virtually and radically they had not before ; but because by the rule of the gospel this is required to the orderly acting of their power , which without it would be contrary to rule , and therefore ineffectual ; as also it must needs be from the nature of the thing it self ; for no act can take place in the church without or against its own consent , whilest its obedience is voluntary and of choice . but if it be asked , what then shall the elders do , in case the church refuse to consent unto such acts as are indeed according to rule , and warranted by the institution of christ ? it is answered , that they are first diligently to instruct them from the word in their duty , making known the mind of christ unto them in the matter under consideration . ( 2 ) to declare unto them the danger of their dissent in obstructing the edification of the body to the dishonour of the lord christ , and their own spiritual disadvantage . ( 3 ) to wait patiently for the concurrence of the grace of god with their ministry , in giving light and obedience unto the church ; and ( 4 ) in case of the churches continuance in any failure of duty , to seek for advice and counsel from the elders and brethren of other churches , all which particulars might be enlarged , would the nature of our present design and work permit it . quest. 29. what is the duty of the church towards their elders , pastors or teachers ? answ. ( 1 ) to have them in reverence and honour for their office and works sake . ( 2 ) to obey them conscientiously in all things wherein they speak unto them in the name of the lord. ( 2 ) to pray earnestly for them , that they may , and to exhort them , if need require , to fulfill the work of the ministry ( 4 ) to communicate unto them of their temporals for their comfortable subsistance in the world , and usefulness unto others . ( 5 ) wisely to order things by their direction , so as that they may be amongst them without fear . ( 6 ) to abide with , and stand by them , in their sufferings for the gospel , and service of christ among them . ( 1 ) 1 thes. § . 12 , 13. 1 tim. 5.17 . ( 2 ) heb. 13.17 . 1 cor. 16.16 . ( 3 ) ephes. 6.18 , 19. colos. 4.3 . 2 thes. 3.1 . colos. 4.17 . ( 4 ) gal. 6.6 . 1 cor. 9.14 . ( 5 ) 1 cor. 16.10 . ( 6 ) 2 tim. 1.16 , 17 , 18. 2 tim. 4.16 . quest. 30. are there any differences in the office , or offices , of the guides , rulers , elders or ministers of the church ? answ. the office of them that are teachers , is one and the same among them all ; but where there are many in the same church , it is the will of christ that they should be peculiarly assigned unto such especial work in the discharge of their office power , as their gifts received from him do peculiarly fit them for , and the necessities of the church require . rom. 12.4 , 5 , 6 , 7 , 8 , 1 ▪ cor. 8.11 . 1 pet. 4.10 . chap. 5.2 . explication . the office of them that are to instruct the church in the name and authority of christ , is one and the same , as hath been shewed before . and there are many names that are equally accommodated unto all that are partakers of it , as elders , bishops , guides ; they are all alike elders , alike bishops , alike guides , have the one office in common amongst them , and every one the whole intire unto himself . but there are names also given unto them , whereby they are distinguisht , not as to office , but as to their work and employment in the discharge of that office : such are pastors and teachers , ephes. 4.11 . which are placed as distinct persons in their work , partakers of the same office. now the foundation of this distinction and difference lyes . first , in the different gifts that they have received ; for although it be required in them all , that they have received all those gifts , abilities , and qualifications which are necessary for the work of the ministry , yet as to the degrees of their participation of their gifts , some may more excell in one , others in another , 1 cor. 12.4 , 5 , 6. there are diversities of gifts , but the same spirit , and there are differences of administrations , but the same lord : and there are diversities of operations , but it is the same god which worketh all in all . for to one is given by the spirit the word of wisdom , to another the word of knowledge by the same spirit , &c. and all these gifts are bestowed upon them to be exercised and laid out , for the profit and benefit of the church ▪ verse the 7. the manifestation of the spirit is given to every man to profit withall . and therefore every one is in a● especial manner to attend unto the exercise and use of that gift wherein he doth excell ▪ or which tends most to the edification of the church ; every man being to minister according as he hath received , 1 pet. 4.10 . secondly , it lyes in the nature of the work of the ministry in the church , which in general may be referred unto two heads or ends . first , the instruction of it in the knowledge of god in christ , and the mysteries of the gospel , that it might grow in grace , wisdom , saving light , and knowledge . secondly , the exhortation of it to walk answerable unto light received in holiness and universal obedience . now though these several ends of the ministry cannot be divided or separated , yet they may be distinguished , and so carryed on distinctly , that in the one , knowledge or light may be firstly and principally intended , so as to lead unto obedience ; in the other , holiness may be firstly designed , as springing from gospel light or knowledge . hence therefore are the elders of the church , principally to attend unto that work or that end of the ministry , which by the holy-ghost they 〈◊〉 most suited unto . and therefore the church following the intimations of the holy-ghost , in communicating his gifts in variety as he pleaseth , and attending their own edification , may and ought amongst those whom they choose to the office of elders or ministers , withall design them in particular unto that especial work which they are especially fitted and prepared for ; and this upon their being chosen , and set apart , they are accordingly to attend unto : he that teacheth on teaching , he that exhorteth on exhortation ▪ rom. 12.7 , 8. their office then is the same , but their teaching , work , and employment on the grounds mentioned , distinct and different . quest. 31. are there appointed any elders in the church , whose office and duty consist in rule and government only ? answ. elders not called to teach ordinarily , or administer the sacraments , but to assist and help in the rule and government of the church , are mentioned in the scripture . rom. 1● . 8 . 1 cor. 12.28 . 1 tim. 5.17 . explication . this office of ruling elders in the church , is much opposed by some , and in especial by them who have least rea●son so to do ▪ for first , they object against them , that they are lay elders ▪ when those with whom they have to do , deny that distinction of the church into the clergy and layity . for although they allow the distribution of 〈◊〉 , into officers , and the multitude of the brethren , yet they maintain that the whole church is gods clergy , his lot , and portion , 1. pet. 5.3 . again , they affirm them to be elders , and therein not meerly of the members of the church , but officers set apart unto their office according to rule , or the appointment of christ. and if by layity , the people distinct from the officers of the church are to be understood , the very term of a lay elder implyes a contradiction , as designing one , who is , and is not , a church officer . besides , themselves do principally govern the church by such whom they esteem lay-men , as not in holy-orders ; to whom the principal part of its rule , at least in the execution of it is committed , which renders their objection to this sort of church-officers unreasonable . others also have given advantage by making this office annual , or biennial , in them that are chosen unto it ; which though they plead the necessity of their churches for , as not having persons meet for this work and duty , who are willing to undertake in constantly during their lives , without such a contribution for their maintenance as they are not able to afford ; yet the wisest of them do acknowledge an irregularity in what they do , and wish it remedied . but this hinders not , but that such church-officers are indeed designed in the scripture , and of whom frequent mention is made in the ancient writers , and footsteps also , yet remain in most churches of their institution , though wofully corrupted . for besides , that some light in this matter may be taken from the church of the jews , wherein the elders of the people , were joyned in rule with the priests , both in the sanhedrim , and all lesser assemblies ; there is in the gospel express mention of persons that were assigned peculiarly for rule and government in the church , as 1 cor. 12.28 . and it is in vain pretended that those words , helps , governments , do denote gifts only , seeing the apostle expresly enumerates the persons in office , or officers , which the lord christ then used in the foundation , and rule of the churches as then planted . he that ruleth , also is distinguisht from him that teacheth , and him that exhorteth , rom. 12.8 . and is prescribed diligence , as his principal qualification in the discharge of his duty . and the words of the apostle to this purpose , are express , 1 tim. 5.17 . let the elders that rule well , be counted worthy of double honour , especially those who labour in the word and doctrine . for the words expresly assign two sorts of elders , whereof some , only attend unto rule ; others moreover labour in the word and doctrine . neither doth that word , as some would have it , labour in the word , intend any other labour but what is incumbent on all the pastors and teachers of their church as their constant duty ; see rom. 6.12 . acts 20.35 . 1 thes. 5.12 . now can we suppose that the apostle would affirm them to be worthy of double honour , whom comparing with others , he notes as remiss and negligent in their work . for it seems that others were more diligent in the discharge of that duty , which was no less theirs , if only one sort of elders be here intended . the scripture is not wont to commend such persons as worthy of double honour , but rather to propose them as meet for double shame and punishment , jer. 48.10 . 1 cor. 9.16 . and they are unmindful of their own interest , who would have bishops that attend to the rule of the church , to be distinctly intended by the elders that rule well ; seeing the apostle expresly preferreth before and above them , those that attend constantly to the word and doctrine . and besides what is thus expresly spoken concerning the appointment of this sort of elders in the church , their usefulness in the necessity of their work , and employment , is evident . for whereas a constant care in the church , that the conversation of all the members of it be such as becometh the gospel , that the name of our lord jesus christ be not evil spoken of , is of great concernment and importance , and the pastors and teachers , being to give up themselves continually unto prayer , and the ministry of the word , cannot attend unto the constant and daily oversight thereof , the usefulness of these elders , whose proper and peculiar work it is to have regard unto the holy walking of the church , must needs be manifest unto all . but whereas in most churches , there is little or no regard unto the personal holiness of the members of them , it is no wonder that no account should be had of them who are ordained by the lord christ to look after it and promote it . the qualifications of these elders , with the way of their call and setting apart unto their office , being the same with those of the teaching elders before insisted on , need not be here again repeated . their authority also in the whole rule of the church , is every way the same with that of the other sort of elders , and they are to act in the execution of it with equal respect and regard from the church . yea the business of rule , being peculiarly committed unto them , and they required to attend thereunto with diligence in an especial manner , the work thereof is principally theirs ; as that of labouring in the word and doctrine doth especially belong unto the pastors and teachers of the churches . and this institution is abused , when either unmeet persons are called to this office , or those that are called , do not attend unto their duty with diligence , or do act only in it by the guidance of the teaching officers , without a sence of their own authority , or due respect from the church . quest. 32. is there no other ordinary office in the church , but only that of elders ? answ. yes of deacons also . quest. 33. what are the deacons of the church ? answ. approved men chosen by the church to take care for the necessities of the poor belonging thereunto , and other outward occasions of the whole church , by the collection , keeping , and distribution of the alms , and other supplyes of the church , set apart and commended to the grace of god therein , by prayer . acts 6.3 , 5 , 6. phil. 1.1 . 1 tim. 3.8 , 9 , 10 , 11 , 12 , 13. explication . the office of the deacon , the nature , end , and use of it , the qualification of the persons to be admitted unto it , the way and manner of their election and setting apart ; are all of them plainly expressed in the scripture , acts 6.1 , 2 , 3. there arose a murmuring of the grecians against the hebrews , because the widdows were neglected in the daily ministration ; then the twelve called the multitude of the disciples unto them , and said , it is not reason that we should leave the word of god , and serve tables ; wherefore brethren , look ye out among you seven men of honest report , full of the holy-ghost , and wisdom , whom we may appoint over this business ; and the saying pleased the whole multitude , and they chose stephen , &c. whom they set before the apostles , and when they had prayed , they laid their hands on them . 1 tim. 3.8 , 9 , 10 , 11 , 12 , 13. likewise must the deacons be grave , not double tongued , not given to much wine , not given to filthy lucre , holding the mystery of the faith in a pure conscience ; and let these also first be proved , then let them use the office of a deacon , being found blameless ; the husbands of one wife , ruling their children , and their own house well , for they that have used the office of a deacon well , purchase to themselves a good degree , and great boldness in the faith which is in christ jesus . these things are thus plain and express in the scr●pture . but whereas many have grown weary of the observation of the institutions of the gospel , this office hath for a long time been lost amongst the most of christians . by some the name is retained , but applyed to another work , duty , and employment than this to which it is peculiarly appropriated in the scripture . their proper and original work of taking care for the poor , they say , is provided for by others ; and therefore that office being needless , another , unto another purpose , under the same name , is erected . such are deacons that may read service , preach and baptise , when they have license thereunto . but this choice , to rej●ct an office of the appointment of christ , under pretence of provision made for the duties of it another way , and the erecting of one not appointed by him , seems not equall . but whereas it is our duty in all things to have regard to the authority of christ and his appointments in the gospel , if we claim the priviledge of being called after his name , some think that if what he hath appointed may be colourably performed another way without respect unto his institutions , that is far the best . but omitting the practice of other men , the things that concern this office in the church , are as was said , clear in the scripture . first , the persons called unto it are to be of honest report , furnished with the gifts of the holy-ghost , especially with wisdom , acts 6.3 . and those other endowments usefull in the discharge of their duty mentioned , 1 tim. 3.8 . secondly , the way whereby they come to be made partakers of this office , is by the choice or election of the church , acts 6.2 , 3 , 5. whereupon they are solemnly to be set apart by prayer . thirdly , their work or duty consists in a daily ministration unto the necessities of the poor saints , or members of the church , vers. 1 , 2. fourthly , to this end that they may be enabled so to do , it is ordained , that every first day the members of the church do contribute according as god enables them of their substance , for the supply of the wants of the poor , 1 cor. 16.2 . and also occasionally , as necessity shall require , or god move their hearts by his grace . fifthly , hereunto is to be added whatever by the providence of god may be conferred upon the church for its outward advantage , with reference unto the end mentioned , acts 4.34 , 35. sixthly , these supplyes of the church being committed to the care and charge of the deacons , they are from 〈◊〉 to minister with diligence and wisdo● unto the necessities of the poor ; that so the needy may be supplyed , that there may be none that lack , the rich may contribute of their riches according to the mind of christ , and in obedience unto his command , that they which minister well in this office , may purchase to themselves a good degree , and boldness in the faith , and that in all , the name of our lord jesus christ may be glorified with praise and thanksgiving . it belongs therefore unto persons called unto this office , first , to acquaint themselves with the outward condition of those that appear to be poor and needy in the church , whether by the addresses of such poor ones , who are bound to make known their wants , occasions , and necessities unto them , or by the information of others , or their own observation . secondly , to acquaint the elders and the church as occasion requireth with the necessities of the poor under their care , that those who are able may be stirred up by the elders , to a free supply and contribution . thirdly , to dispose what they are entrusted with faithfully , cheerfully , tenderly , with partiality or preferring one before another , for any outward respect whatever . fourthly , to keep and give an account unto the church when called for , of what they have received , and how they have disposed of it , that so they may be known to have well discharged their office ; that is with care , wisdom , and tenderness , whereby they procure to themselves a good degree with boldness in the faith , and the church is encouraged to entrust them farther with this sacrifice of their almes , which is so acceptable unto god. quest. 24. wherein consists the general duty of the whole church , and every member thereof in their proper station and condition ? answ. in performing , doing , and kéeping inviolate all the commands and institutions of iesus christ , walking unblameably and fruitfully in the world , holding forth the word of truth , and glorifying the lord christ in and by the profession of his name , and kéeping his testimony unto the end . matth. 28.20 . acts 2.42 . phil 2.15 , 16. chap. 4.8 , 9. 1 thes. 3.8 . 1 pet. 4.10 , 11 , 12 , 13 , 14. 1 tim. 3.15 . heb. 10.23 . explication besides the general duties of christianity incumbent on all believers , or disciples of christ as such , there are sundry especial duties required of them as gathered into church societies , upon the account of an especial trust committed unto them in that state and condition ; for , first , the church being appointed as the seat and subject of all the institutions of christ , and ordinances of gospel worship , it is its duty , that is , of the whole body and every member in his proper place , to use all care , watchfulness and diligence , that all the commands of christ be kept inviolate , and all his institutions observed , according to his mind and will. thus those added to the church , acts 2.42 . together with the whole church , continued stedfastly ( which argues care , circumspection and diligence ) in the apostles doctrine and fellowship and breaking of bread and prayers ; which principal duties are enumerated , to express their respect towards all . this is their standing fast in the lord , which was a matter of such joy to the apostle when he found it in the thessalonians ; 1 ephe. 3.8 . for now we live if ye stand fast in the lord. that order and stedfastness which he rejoyced over in the colossians ; chap. 2.5 . for though i am absent in the flesh , yet am i with you in the spirit , joying and boholding your order and the stedfastness of your faith in christ. and where this duty is despised , men contenting themselves with what is done by others , there is a great neglect of that faithfulness in obedience which the church owes unto jesus christ. secondly , the glory of the lord christ , and the doctrine of the gospel to be manifested in , and by the power of an holy exemplary conversation , is committed unto the church and all the members of it . this is one end wherefore the lord christ calls them out of the world , separates them to be a peculiar people unto himself , brings them forth unto a visible profession , and puts his name upon them , namely that in their walking , and conversation , he may shew forth the holiness of his doctrine , and power of his spirit , grace , and example to effect in them all holiness ; godlyness , righteousness and honesty in the world. hence are they earnestly exhorted unto these things . phil. 4.8.9 . brethren whatsoever things are true , whatsoever things are honest , whatsoever things are just , whatsoever things are pure , whatsoever things are lovely , whatsoever things are of good report , if there be any vertue , if their be any praise , think on these things ; and that to this end , that the doctrine of the gospel may be adorned and christ glorified in all things ; tit. 2.10 . and those who fail herein are said to be enemies of the cross of christ ; phil. 3.18 ; as hindring the progress of the doctrine thereof , by representing it undesirable in their conversation . this also therefore , even the dutie of universal holiness , with an especial regard unto the honour of christ , and the gospel which they are called and designed to testifie and express in the world , is incumbent on the church , and every member of it ; namely as the apostle speaks , that they be blameless , and harmless , the sons of god , without rebukes in the midst of a crooked and perverse generation , among whom they are to shine as lights in the world , phil. 2.15 . thirdly , the care of declaring and manifesting the truth is also committed unto them . christ hath made the church to be the pillar and ground of truth . 1 tim. 3.15 . where the truth of the gospel is so firmly seated , founded , fixed , established , and then lifted up in the wayes of christs appointment to be seen , discerned , and known by others . and as this is done principally in the preaching of the gospel by the elders of the church , and in their contending for the truth once delivered unto the saints , jude 3. so it is also the duty of the whole church , to hold forth the word of life , phill. 2.16 . by ministring of the gift that every man hath received ; 1 peter , 4.10 . in the way of christs appointment . in these , and the like instances , doth our lord jesus require of his church that they express in the world their subjection unto him , and his authority ; and that they abide therein unto the end , against all opposition whatever . the sinful neglect of churches in the discharge of their duty herein , was one great means of that apostacy from the rule of the gospel which they generally of old fell into . when the members of them began to think that they had no advantage by their state and condition , but only the outward participation of some ordinance of worship , and no duty incumbent on them , but only to attend and follow the motions and actings of their guides , the whole societies quickly became corrupt , and fit to be disposed of according to the carnal interest of those that had by their neglect and sin , gotten dominion over them . and at all times , as the people were negligent in their duty , the leaders of them were apt to usurp undue authority . when the one sort will not do that which they ought , the other are ready to take upon them what they ought not . it is a circumspect performance of duty on all hands alone , that will keep all sorts of persons in the church within those bounds , and limits , and up to those rights , and priviledges , which christ hath allotted and granted unto them . and herein alone doth the order , honour , and beauty of the church consist . church members therefore are to search and enquire after the particular duties , which as such , are incumbent on them ; as also to consider what influence their special state and condition as they are church members , ought to have into all the duties of their obedience as they are christians . for this priviledge is granted unto them for their edification , that is their fartherance in their whole course of walking before god. and if this be neglected , if they content themselves with a name to live in this or that church , to partake of the ordinances that are stated and solemnly administred , only that which would have been to their advantage , may prove to be a snare and temptation unto them . what these especial duties are in the particular instances of them , is of too large a consideration here to be insisted on . besides it is the great dutie of the guides of the church , to be inculcating of them into the minds of those committed to their charge . for the churches due performance of its dutie , is their honour , crown , and reward . qu. 35. whence do you reckon prayer , which is a part of moral and natural worship , among the institutions of christ in his church ? an. on many accounts ; as ( 1 ) because the lord christ hath commanded his church to attend unto the worship of god therein . ( 2 ) because he bestowes on the ministers of the church , gifts and ability of prayer for the benefit and edification thereof . ( 3 ) he hath appointed that all his other ordinances should be administred with prayer , whereby it becomes a part of them . ( 4 ) because himself ministers in the holy place , as the great high priest of his church to present their prayers unto god at the throne of grace . ( 5 ) because in all the prayers of the church , there is an especial regard had unto himself , and the whole work of his mediation . ( 1 ) luke 18.1 . chap. 21.36 . rom. 12.5 . 1 tim. 2.1 , 2. ( 2 ) ephe. 4.8 , 12 , 13. rom. 8.15 , 16. gal. 4.6 . ( 3 ) acts 2.42 . 1 tim. 4.5 . ( 4 ) rev. 8 3 , 4. heb. 4.14 , 15 , 16. chap. 6.20 . chap. 10.20.21 , 22. ( 5 ) john 14.13 . chap. 15.16 , 22 , 26. ephe. 3.14 , 15. qu. 36. may not the church in the solemn warship of god , and celebration of the ordinances of the gospel , make use of , and content it self in the use of forms of prayer in an unknown tongue composed by others and prescribed unto them . an. so to do would be ; ( 1 ) contrary to one principal end of prayer it self , which is that believers may therein apply themselves to the throne of grace for spiritual supplies according to the present condition , wants , and exigencies of their souls . ( 2 ) to the ma●n end that the lord iesus christ aimed at in supplying men with gifts for the discharge of the work of the mimistry , tending to render the the promise of sending the holy ghost , which is the immediate cause of the churches preservation and continuance , néedless , and useless . moreover ( 3 ) it will render the discharge of the duty of ministers unto several precepts and exhortations of the gospel , for the use , stirring up and exercise of their gifts impossible , and ( 4 ) thereby hinder the edification of the church , the great end of all ordinances and institutions . ( 1 ) rom. 8.26 . phil. 4.6 . heb. 4.16 . 1 pet. 4.7 . ( 2 ) ephes. 4.8 , 12 , 13. ( 3 ) 1 tim. 4.14 . 2 tim. 1.6 , 7. colos. 4.17 . matth. 25.14 , 15 , 16. ( 4 ) 1 cor. 12.7 . quest. 37. is the constant work of preaching the gospel by the elders of the church , necessary ? answ. it is so , both on the part of the elders or ministers themselves , of whom that duty is strictly required , and who principally therein labour and watch for the good of the flock ; and on the part of the church , for the fartherance of their faith , and obedience , by instruction , reproof , exhortation , and consolation . matth. 24.45 , 46 , 47 , 48 , 49 , 50 , 51. rom. 12.7 , 8. 1 cor. 9. 17 , 18. ephes. 4.12 , 13. 1 tim. 4 15 , 16. chap. 5.17 . 2 tim. 2.24 , 25. chap. 3.14 , 15 , 16 , 17. chapter 4.2 . quest. 38. who are the proper subjects of baptism ? answ. professing believers , if not baptised in their infancy , and their infant séed . matth. 28.19 . acts 2.38 , 39. acts 16.33 . 1 cor. 1.16 . 1 cor. 7.14 . colos. 2.12 , 13. with genesis , 17.10 , 11 , 12. quest. 39. where , and to whom , is the ordinance of the lords supper to be administred ? answ. in the church , or assembly of the congregation , to all the members of it , rightly prepared , and duly assembled , or to such of them as are so assembled . 1 cor. 11.20 , 21 , 22 , 28 , 29 , 33. acts. 2.46 . quest. 40. how often is that ordinance to be administred ? answ. every first day of the wéek , or at least as often as opportunity , and conveniency may be obtained . 1 cor. 11.26 . acts 20.7 . quest. 41. what is the discipline of the church ? answ. it consists in the due exereise of that authority and power which the lord christ in and by his word hath granted unto the church , for its continuance , increase , and preservation , in purity , order , and holiness , according to his appointment , matth. 16.19 . rom. 12.8 . 2 cor. 10.4 , 5 , 6. rev. 2.2 , 20. explication . sundry things are to be considered about this discipline of the church ; as first , the foundation of it , which is a grant of power and authority made unto it by jesus christ , as mediator , head , king , and law-giver of his church . for all discipline being an act of power , and this being exercised in and about things internal , and spiritual , no men can of themselves , or by grant of any others , have any right or authority to , or in the exercise thereof . whoever hath any interest herein , or right hereunto , it must be granted unto him from above , by jesus christ , and that as mediator and head of his church . for as all church power , is in an especial manner by the authority and grant of the father vested in him alone , matth. 28.18 . ephes. 1.20 , 21 , 22 , 23. so the nature of it which is spiritual , the object of it which are the consciences and gospel priviledges of believers , with the ends of it , namely the glory of god in christ , with the spiritual and eternal good of the souls of men , do all manifest that it can have no other right nor foundation . this in the first place is to be fixed , that no authority can be exercised in the church , but what is derived from jesus christ , as was spoken before . secondly , the means whereby the lord christ doth communicate this power and authority unto his church , is his word or his law and constitution concerning it in the gospel ; so that it is exactly limited and bounded thereby . and no power or authority can be exercised in the church , but what is granted and conveyed unto it by the word ; seeing that christ communicates no power or authority any other wayes . what ever of that nature is beside it , or beyond it , is meer usurpation , and null in its exercise . herein is the commission of the guides and rules of the church expressed , which they are not to exceed in any thing . herein are bounds and limits fixed to the actings of the whole church , and of every part and member of it . thirdly , this power or authority , thus granted , and conveyed by jesus christ , is to be exercised as to the manner of the administration of discipline , with skill and diligence , rom. 12.6 . 1 cor. 12. and the skill required hereunto , is a gift , or an ability of mind bestowed by the holy-ghost upon men to put in execution the laws of christ , for the government of the church , in the way and order by him appointed ; or a spiritual wisdom whereby men know how to behave themselves in the house of god , in their several places , for its due edification in faith and love , 1 tim. 3.15 . and this ability of mind to make a due application of the laws of the gospel unto persons , times , and actions with their circumstances , is such a gift of the holy-ghost , as whereof there are several degrees answering to the distinct duties that are incumbent on the rulers of the church on the one hand , and members on the other . and where this skill and wisdome is wanting , there it is impossible that the discipline of the church , should be preserved or carryed on . hereunto also diligence and watchfulness are to be added , without which ability and power will never obtain their proper end in a due manner , rom. 12.6 , 7 , 8. fourthly , the end of this discipline is continuance , increase , and preservation of the church , according to the rule of its first institution , 1 cor. 5.7 . this power , hath christ given his church for its conservation , without which it must necessarily decay , and come to nothing . nor is it to be imagined that where any church is called and gathered according to the mind of christ , that he hath left it destitute of power and authority to preserve it self , in that state and order which he hath appointed unto it . and that which was one principal cause of the decayes of the asian churches , was the neglect of this dicipline , the power and priviledge whereof , the lord had left unto them and intrusted them withall , for their own preservation in order , purity and holiness . and therefore for the neglect thereof they were greatly blamed by him . rev. 2.14 , 15 , 20. chap. 3.2 . as is also the church of corinth by the apostle , 1 cor. 5.2 . as they are commended , who attended unto the diligent exercise of it , revel . 2.2 . chap. 3.9 . the disuse also of it , hath been the occasion of all the defilements , abominations and confusions , that have spread themselves over many churches in the world. quest. 42. vnto whom is the power and administration of this discipline committed by jesus christ ? answ. as to the authority to be exerted in it in the things wherein the whole church is concerned , unto the elders ; as unto tryall , judgement and consent in , and unto its exercise unto the whole brotherhood ; as unto love , care , and watchfuless in private and particular cases , to every member of the church . matth. 24.45 . ephes. 4.13 , 14. acts 20.28 . 1 tim. 3.5 . chap. 5.17 . heb. 13.17 . 1 pet. 2.3 . 1 thes. 5.12 . gal. 6.1 , 2. 1 cor. 4.14 . 1 cor. 5.2 , 4 , 5. 2 cor. 2.6 , 7 , 8. 2 tim. 4.2 . explication . it hath been shewed that this power is granted unto the church by virtue of the law and constitution of christ. now this law assigns the means and way whereby any persons do obtain an interest therein ; and makes the just allotments to all concerned in it . what this law , constitution or word of christ assigns unto any , as such , that they are the first seat and subject of , by what way or means soever they come to be intrusted therein . thus that power or authority which is given unto the elders of the church , doth not first formally reside in the body of the church unorganized or distinct from them , though they are called unto their office by their suffrage and choice ; but they are themselves as such , the first subject of office power ; for so is the will of the lord christ. nor is the interest of the whole church in this power of discipline whatever it be , given unto it by the elders , but is immediately granted unto it , by the will and law of the lord jesus . first , in this way and manner the authority above described , is given in the first place , as such , unto the elders of the church . this authority was before explained , in answer unto the 28th . question , as also was the way whereby they receive it . and it is that power of office whereby they are enabled for the discharge of their whole duty , in the teaching , and ruling of the church ; called the power of the keyes , from mat. 16.19 . which expression being metaphorical , and in general lyable unto many interpretations , is to be understood according to the declaration made of it in those particular instances wherein it is expressed . nor is it a two-fold power or authority that the elders ▪ of the church have committed unto them ; one to teach and another to rule , commonly called the power of order , and of jurisdiction ; but it is one power of office , the duties whereof are of several kinds , referred unto the two general heads , first of teaching by preaching the word and celebration of the sacraments , and ( 2 ) of rule or government . by virtue hereof , are they made rulers over the house of god , matth. 24.45 . stewards in his house , 1 cor. 4.1 . overseers of the church , act. 20.28 . 1 peter 5.2 . guides unto the church , heb. 13.7 , 17. not that they have a supream or autocratorical power committed unto them , to enable them to do what seems right and good in their own eyes , seeing they are expresly bound up unto the terms of their commission , matth. 28.19 , 20. to teach men to do and observe all , and only what christ hath commanded ; nor have they by virtue of it , any dominion in , or over the church , that is , the laws , rules or priviledges of it , or the consciences of the disciples of christ , to alter , change , add , diminish , or bind by their own authority , 1 pet. 5.3 . mark 10.42 , 43 ▪ 44. but it is a power meerly ministerial , in whose exercise they are unto the lord christ accountable servants , heb. 13.17 . matth. 24.45 . and servants of the church for jesus sake , 2 cor. 4.5 . this authority in the discipline of the church they exert and put forth by virtue of their office ; and not either as declaring of the power of the church it self , or acting what is delegated unto them thereby , but as ministerially exercising the authority of christ committed unto themselves . secondly , the body of the church , or the multitude of the brethren , ( women being excepted by especial prohibition , 1 cor. 14.34 , 35. 1 tim. 2.11 , 12. ) is by the law and constitution of christ in the gospel , interested in the administration of this power of discipline in the church , so far as , first , to consider , try , and make a judgement , in and about all persons , things , and causes , in reference whereunto it is to be exercised . thus the brethren at jerusalem joyned in the consideration of the observation of mosaical ceremonies with the apostles and elders , act. 15.23 . and the multitude of them to whom letters were sent about it , likewise did the same , verse the 30 , 31 , 32. and this they thought it their duty and concernment to do , chap. 21 , 22. and they are blamed , who applyed not themselves unto this duty , 1 cor. 5.4 , 5 , 6. thence are the epistles of paul to the churches to instruct them in their duties , and priviledges in christ , and how they ought to behave themselves in the ordering of all things amongst them according to his mind . and these are directed unto the churches themselves , either joyntly with their elders , or distinctly from them , phil. 1.1 . and the whole preservation of church-order , is on the account of this duty recommended unto them . neither can what they do in complyance with their guides and rulers , be any part of their obedience unto the lord christ , unless they make previously thereunto a rational consideration and judgement by the rule , of what is to be done . neither is the church of christ to be ruled without its knowledge , or against its will ; nor in any thing is blind obedience acceptable to god. secondly , the brethren of the church are intrusted with the priviledge of giving and testifying their consent unto all acts of church power , which though it belong not formally unto the authority of them , it is necessary unto their validity and efficacy ; and that so far forth , as that they are said to do and act what is done and effected thereby , 1 cor. 5.4 , 13. 2 cor. 2.6 , 7 , 8. and they who have this priviledge of consent which hath so great an influence into the action and validity of it , have also the liberty of dissent ; when any thing is proposed to be done , the warrant whereof from the word and the rule of its performance , is not evident unto them . qu. 43. wherein doth the exercise of the authority for discipline committed unto the elders of the church consist ? an. ( 1 ) in personal private admonition of any member or members of the church , in case of sin , errour , or any miscarriage known unto themselves . ( 2 ) in publick admonition in case of offences persisted in and brought orderly to the knowledge and consideration of the church . ( 3 ) in the ejection of obstinate offenders from the society and communion of the church . ( 4 ) in exhorting , comforting , and restoring to the enjoyment and exercise of church priviledges such as are recovered from the error of their wayes ; all according to the lawes , rules , and directions of the gospel . ( 1 ) matth. 18.15 . 1 thess. 5.14 . 1 cor. 4.14 . titus 1.13 . chap. 2.15 . 2 tim. 4.2 . ( 2 ) 1 tim. 5.19.20 . matth. 18.16 , 17. ( 3 ) titus 3.10 . 1 tim. 1.20 . matth. 18.17 . 1 cor. 5.5 . gal. 5.12 . ( 4 ) 2 cor. 2.7 . gal. 6.1 . 2 thess. 3.15 . qu. 44. may the church cast any person out of its communion without previous admonition ? an. it may in some cases , where the offence is notorious , and the scandal grievous , so that nothing be done against other general rules . 1 cor. 4. qu. 45. wherein doth the liberty and duty of the whole brotherhood in the exercise of discipline in the church in perticular consist ? an. ( 1 ) in a meek consideration of the condition and temptations of offenders , with the nature of their offences , when orderly proposed unto the church . ( 2 ) in judging with the elders according to rule , what in all cases of offence is necessary to be done , for the good of the offenders themselves , and for the edification and vindication of the whole church . ( 3 ) in their consent unto , and concurrence in the admonition , ejection , pardoning and restoring of offenders , as the matter shall require . gal. 6.1 , 2. 1 cor. 5.2 , 4 , 5 , 12. 1 cor. 6.2 . 2 cor. 2 , 6 , 7 , 8. qu. 46. what is the duty of private members in reference unto the discipline appointed by christ in his church ? an. it is their duty in their mutual watch over one another , to exhort each other unto holiness and perseverance ; and if they observe any thing in the wayes and walkings of of any of their fellow members not according unto the rule , and the duty of their profession , which therefore gives them offence , to admonish them thereof in private with love meekness and wisdom , and in case they prevail not unto their amendment , to take the assistance of some other brethren in the same work ; and if they fail in success therein also , to report the matter by the elders direction , unto the whole church . matth. 18.16 , 17 , 18. 1 thess. 5.14 . explication . in these questions an enquirie is made after the exercise of discipline in the church , as to that part of it which belongs unto the reproof and correction of miscarriages according to the distribution of right , power , and priviledge , before explained . the first act hereof consists in private admonition ; for so hath our lord ordained , that in case any brother , or member of the church , do in any thing w●lk disorderly , and not according to the rule of the gospel , that he , or they , unto whom it is observed , and who are thereby offended , may and ought to admonish the person or persons so offending of their miscarriage and offence , concerning which is to be observed . first , what is previously required thereunto ; and that is , first , that in all the members of the church there ought to be love without dissimulation . they are to be kindly affectioned one to another with brotherly love , rom. 12.9 , 10. which as they are taught of god , so they are greatly exhorted thereunto ; heb. 13.1 . this love is the bond of perfection the most excellent way and means of preserving church order , and farthering the edification thereof . 1 cor. 13. without which , well seated , and confirmed in the hearts and minds of church members , no duty of their relation can ever be performed in a due manner . secondly , this love is to exert and put forth it self in tender care and watchfulness for the good of each other ; which are to work by mutual exhortations , informations , instructions , according as opportunities do offer themselves ▪ or as the necessities of any do seem to require . heb. 3.13 . chap. 10.24 . secondly , this duty of admonishing offenders privately and personally , is common to the elders with all the members of the church ; neither doth it belong properly unto the elders as such but as brethren of the same society . and yet by virtue of their office the elders are enabled to do it with more authority morally , though office power properly be not exercised therein . by virtue also of their constant general watch over the whole flock in the discharge of their office , they are enabled to take notice of , and discern miscarriages in any of the members , sooner than others . but as to the exercise of the discipline of the church in this matter , this duty is equally incumbent on every member of it , according as the obligation on them to watch over one another , and to exercise especial love towards each other is equal : whence it is distinguished from that private pastoral admonition , which is an act of the teaching office and power , not directly belonging unto the rule or government enquired after . but this admonition is an effect of love and where it proceedeth not from thence , it is irregular , matth. 18.16 , 17 , 18. rom. 15.14 . thirdly , this duty is so incumbent on every member of the church , that in case of the neglect thereof , he both sinneth against the institution of christ , and makes himself partaker of the sin of the party offending , and is also guilty of his danger , and ruine thereby , with all that disadvantage which will accrue to the church , by any of the members of it continuing in sin against the rule of the gospel . they have not only liberty thus to admonish one another , but it is their express and indispensible duty so to do . the neglect whereof is interpreted by god to be hatred of our brother ; such as wherewith the love of god is inconsistent , levit 19.17 . 1 john 4.20 . chap. 3.15 . fourthly , although this duty be personally incumbent on every individual member of the church , yet this hinders not but if the sin of an offender be known to more than one at the same time , and they joyntly take offence thereat , they may together in the first instance admonish him , which yet still is but the first , and private admonition ; which is otherwise , when others are called into assistance , who are not themselves acquainted with the offence but only by information , and joyne in it , not upon the account of their own being offended , but of being desired according unto rule to give assistance to them that are so . fifthly , the way and manner of the discharge of this duty is , that it be done with prudence , tenderness , and due regard unto all circumstances ; whence the apostle supposeth a spiritual abilitie to be necessary for this work rom. 15.14 . ye also are full of goodness , filled with all knowledge , also able to admonish one another ; especially four things are to be diligently heeded . first , that the whole duty be so managed , that the person offending may be convinced , that it is done out of love to him and affectionate conscientious care over him , that he may take no occasion thereby for the exasperation of his own spirit . secondly , that the persons admonishing others of their offence , do make it appear that what they do is in obedience unto an institution of christ , and therein to preserve their own souls from sin , as well as to benefit the offenders . thirdly , that the admonition be grounded on a rule , which alone gives it authority and efficacy . fourthly , that there be a readiness manifested by them , to receive satisfaction ; either ( 1 ) in case that upon tryal , it appeareth the information they have had of the miscarriage whence the offence arose , was undue , or not well grounded ; or ( 2 ) of acknowledgement and repentance . sixthly , the ends of this ordinance and institution of christ , are , ( 1. ) to keep up love without dissimulation among all the members of the church ; for if offences should abide unremoved , love which is the bond of perfection , would not long continue in sincerity ; which tends to the dissolution of the whole society . ( 2. ) to gain the offender , by delivering him from the guilt of sin , that he may not lye under it , and procure the wrath of god against himself , levit. 19.17 . ( 3. ) to preserve his person from dishonour and disreputation , and thereby to keep up his usefulness in the church . to this end hath our lord appointed the discharge of this duty in private , that the failings of men may not be unnecessarily divulged , and themselves thereby exposed unto temptation . ( 4. ) to preserve the church from that scandal that might befall it , by the hasty opening of all the reall or supposed faylings of its members . and ( 5. ) to prevent its trouble in the publick hearing of things that may be otherwise healed and removed . seventhly , in case these ends are obtained , either by the supposed offending persons clearing of themselves , and manifesting themselves innocent of the crimes charged on them , as joshua 22.22 , 23 , 24 , 25. 2 cor. 7.11 . or by their acknowledgement , repentance , and amendment , then this part of the discipline of the church hath , through the grace of christ obtained its appointed effect . eighthly , in case the persons offending , be not humbled nor reformed , nor do give satisfaction unto them by whom they are admonished , then hath our lord ordained a second degree of this private exercise of discipline ; that the persons who being offended , have discharged the foregoing duty themselves according unto rule , shall take unto them others , two or three , as the occasion may seem to require , to joyn with them in the same work and duty , to be performed in the same manner for the same ends , with that before described , matth. 18 , 15 , 16 , 17. and it is the duty of these persons so called in for assistance ; first , to judge of the crime , fault , or offence reported to them ; and not to proceed unless they find it to consist in something expresly contrary to the rule of the gospel , and attested in such manner , and with such evidence , as their mutual love doth require in them , with respect unto their brethren . and they are to judge of the testimony that is given concerning the truth of the offence communicated unto them , that they may not seem either lightly to take up a report against their brother , or to discredit the testimony of others . secondly , in case they find the offence pretended not to be a reall offence indeed contrary to the rule of the gospel , or that it is not aright grounded , as to the evidence of it , but taken up upon prejudice , or an over-easie credulity , contrary to the law of that love which is required amongst church-members , described 1 cor. 13. and commanded as the great means of the edification of the church and preservation of its union , then to convince the brother offended of his mistake , and with him to satisfie the person pretended to be the offender , that no breach or schism may happen among the members of the same body . thirdly , being satisfied of the crime and testimony , they are to associate themselves with the offended brother in the same work and duty , that he himself had before discharged towards the offender . ninthly , because there is no determination how often these private admonitions are to be used in case of offence , it is evident from the nature of the thing it self , that they are to be reiterated ; first the one , and then the other , whilest there is any ground of hope , that the ends of them may be obtained through the blessing of christ , the brother gained , and the offence taken away . neither of these then is to be deserted , or laid aside , on the first , or second attempt , as though it were performed only to make way for somewhat farther ; but it is to be waited on with prayer and patience , as an ordinance of christ appointed for attaining the end aimed at . tenthly , in case there be not the success aimed at obtained in these several degrees of private admonition , it is then the will of our lord jesus christ , that the matter be reported unto the church , that the offender may be publickly admonished thereby , and brought to repentance ; wherein is to be observed , first , that the persons who have endeavoured in vain to reclaim their offending brother by private admonition , are to acquaint the elders of the church with the case and crime : as also what they have done according to rule , for the rectifying of it ; who upon that information , are obliged to communicate the knowledge of the whole matter to the church . this is to be done by the elders , as to whom the preservation of order in the church , and the rule of its proceeding do belong , as we have shewed before . secondly , the report made to the church by the elders is to be , ( 1. ) of the crime , guilt , or offence ( 2. ) of the testimony given unto the truth of it ( 3. ) of the means used to bring the offender to acknowledgement and repentance ( 4. ) of his deportment under the private previous admonitions either as to his rejecting of them , or as to any satisfaction tendred ; all in order , love , meekness , and tenderness . thirdly , things being proposed unto the church , and the offender heard upon the whole of the offence , and former proceeding , the whole church , or multitude of the brethren , are with the elders to consider the nature of the offence , with the condition and temptations of the offenders , with such a spirit of meekness as our lord jesus christ in his own person set them an example of , in his dealing with sinners , and which is required in them as his disciples , gal. 6.1 , 2. 2 cor. 2.8 . fourthly , the elders and brethren are to judge of the offence , and the carriage of the offender according to rule , and if the offence be evident , and persisted in , then fifthly , the offender is to be publickly admonished by the elders , with the consent and concurrence of the church , 1 thes. 5.14 . 1 tim. 5.20 . matth. 18.16 , 17. and this admonition consists of five parts ; ( 1. ) a declaration of the crime or offence , as it is evidenced unto the church . ( 2. ) a conviction of the evil of it , from the rule or rules transgressed against . ( 3. ) a declaration of the authority and duty of the church in such cases . ( 4. ) a rebuke of the offender in the name of christ , answering the nature and circumstances of the offence . ( 5. ) an exhortation unto humiliation and repentance and acknowledgement . eleventhly , in case the offender despise this admonition of the church , and come not upon it unto repentance , it is the will and appointment of our lord jesus christ that he be cut off from all the priviledges of the church , and cast out from the society thereof , or be excommunicated wherein consists the last act of the discipline of the church for the correction of offenders ; and herein may be considered , first , the nature of it , that it is an authoritative act and so principally belongs unto the elders of the church , who therein exert the power that they have received from the lord christ , by and with the consent of the church according to his appointment , matth. 16.19 . john 20.23 . matth. 18.18 . 1 cor. 5.4 . titus 3.10 . 1 tim. 1.20 . 2 cor. 2.6 . and both these the authority of the eldership and the consent of the brethren , are necessary to the validity of the sentence , and that according to the appointment of christ , and the practice of the first churches . secondly , the effect of it , which is the cutting off , or casting out of the person offending from the communion of the church , in the priviledges of the gospel , as consequently from that of all the visible churches of christ in the earth by virtue of their communion one with another , whereby he is left unto the visible kingdom of satan in the world , matth. 18.17 . 1 cor. 5.2 , 5 , 13. 1 tim. 1.20 . titus 3.10 . gal. 5.12 . thirdly , the ends of it which are , ( 1. ) the gaining of the party offending , by bringing him to repentance , humiliation , and acknowledgement of his offence , 2 cor. 2.6 , 7. 2 cor. 13.10 . ( 2. ) the warning of others not to do so presumptuously . ( 3. ) the preserving of the church in its purity and order , 1 cor. 5.6 , 7. all to the glory of jesus christ. fourthly , the causes of it or the grounds and reasons on which the church may proceed unto sentence against any offending persons . now these are no other but such as they judge according to the gospel , that the lord christ will proceed upon in his finall judgement at the last day . for the church judgeth in the name and authority of christ , and are to exclude none from its communion , but those whom they find by the rule , that he himself excludes from his kingdom ; and so that which they bind on earth , is bound by him in heaven , matth. 18.18 . and their sentence herein is to be declared , as the declaration of the sentence which the head of the church , and judge of all , will pronounce at the last day ; only with this difference , that it is also made known , that this sentence of theirs , is not final or decretory , but in order to the prevention of that which will be so , unless the evil be repented of . now although the particular evils , sins , or offences , that may render a person obnoxious unto this censure and sentence , are not to be enumerated , by reason of the variety of circumstances which change the nature of actions , yet they may in general be referred unto these heads . first , moral evils , contrary to the light of nature , and express commands or prohibitions of the moral law , direct rules of the gospel , or of evil report in the world amongst men walking according to the rule and light of reason . and in cases of this nature , the church may proceed unto the sentence whereof we speak , without previous admonition , in case the matter of fact be notorious , publickly and unquestionably known to be true , and no general rule ( which is not to be impeached by particular instances ) lye against their proceedure , 1 cor. 5.3 , 4. 2 tim. 3.2 , 3 , 4 , 5. secondly , offences against that mutual love which is the bond of perfection in the church if pertinaciously persisted in , matth. 18.16 , 17. thirdly , false doctrines against the fundamentals in faith or worship , especially if maintained with contention , to the trouble and disturbance of the peace of the church , gal. 5.12 . titus 3.9 , 10 , 11. 1 tim. 6.3 , 4 , 5. revel . 2.14 , 15. fourthly , blasphemy , or evil speaking of the wayes and worship of god in the church , especially if joyned with an intention to hinder the prosperity of the church , or to expose it to persecution , 1 tim. 1.20 . fifthly , desertion , or total causeless relinquishment of the society and communion of the church ; for such are self-condemned , having broken and renounced the covenant of god , that they made at their entrance into the church , heb. 10.25 , 26 , 27 , 28 , 29. sixthly , the time or season of the putting forth the authority of christ in the church for this censure , is to be considered ; and that is ordinarily after the admonition before described , and that with due waiting , to be regulated by a consideration of times , persons , temptations , and other circumstances . for , ( 1. ) the church in proceeding to this sentence , is to express the patience and long suffering of christ towards offenders , and not to put it forth without conviction of a present resolved impenitency . ( 2. ) the event and effect of the preceding ordinance of admonition is to be expected ; which though not at present evident , yet like the word it self in the preaching of it , may be blessed to a good issue after many dayes . sixthly , the person offending , thus cut off , or cast out from the present actual communion of the church , is still to be looked on and accounted as a brother , because of the nature of the ordinance which is intended for his amendment and recovery , 2 thes. 3.15 . count him not as an enemy , but admonish him as a brother ; unless he manifest his finall impenitency , by blasphemy and persecution , 1 tim. 1.20 . whom i have delivered unto satan , that they may learn not to blaspheme . seventhly , the church is therefore still to perform the duties of love , and care , towards such persons . ( 1. ) in praying for them , that they may be converted from the errour of their way , james 5.19 , 20. 1 john 5.16 . if any man see his brother sin a sin , which is not unto death , he shall ask and he shall give him life ; for them that sin not unto death . ( 2. ) in withdrawing from them even as to ordinary converse for their conviction of their state and condition , 1 cor. 5.11 . 2 thes. 3.14 . with such a one no not to eat . ( 3. ) in admonishing of him , 2 cor. 3.15 . admonish him as a brother , which may be done ( 1 ) occasionally , by any member of the church ( 2 ) on set purpose by the consent and appointment of the whole church ; which admonition is to contain , ( 1. ) a pr●ssing of his sin from the rule on the conscience of the offender . ( 2. ) a declaration of the nature of the censure , and punishment which he lyeth under . ( 3. ) a manifestation of the danger of his impenitency , in his being either hardened by the deceitfulness of sin , or exposed unto new temptations of sathan . eighthly , in case the lord jesus be pleased to give a blessed effect unto this ordinance , in the repentance of the person cut of , and cast out off the church ; he is , first , to be forgiven both by those who in an especial manner were offended at him , and by him , and by the whole church , matth. 18.18 . 2 cor. 2.7 . secondly , to be comforted under his sorrow , 2 cor. 2.7 . and that by ( 1 ) the application of the promises of the gospel unto his conscience , ( 2 ) a declaration of the readiness of the church to receive him again into their love and communion . fourthly , restored ( 1 ) by a confirmation or testification of the love of the church unto him , 2 cor. 2.8 . ( 2 ) a readmission unto the exercise and enjoyment of his former priviledges in the fellowship of the church ; all with a spirit of meekness , gal. 6.1 . quest. 47. the preservation of the church in purity , order , and holiness being provided for , by what way is it to be continued and increased ? answ. the way appointed thereunto , is by adding such as being effectually called unto the obedience of faith shall voluntarily offer themselves unto the society and fellowship thereof , acts 2.41 . 2 cor. 8.5 . explication . the means appointed by our lord jesus christ for the continuance and increase of the church , are either preparitory unto it , or instrumentally efficient of it . the principal means subservient or preparitory unto the continuance and increase of the church , is the preaching of the word to the conviction , illumination and conversion of sinners , whereby they may be made meet to become living stones in this spiritual building , and members of the mystical body of christ. and this is done either ordinarily in the assemblies of the church , towards such as come in unto them and attend to the word dispensed according to the appointment of christ amongst them , 1 cor. 14.24 , 25. if there come in one that believeth not , or one unlearned , he is convinced of all , he he is judged of all , and thus are the secrets of his heart made manifest , and so falling down on his face , he will worship god ; or occasionally amongst the men of the world , acts 8.4 . secondly , the instrumentally efficient cause is that which is expressed in the answer , namely the adding in due order unto it , such as being effectually called unto the obedience of the faith and profession of the gospel , do voluntarily out of conviction of their duty , and resolution to walke in subjection to all the ordinances and commands of christ , offer themselves to the society and fellowship thereof , whereby they may be laid in this spiritual building as the stones were in the temple of old , which were hewed and fitted elsewhere . qu. 48 what is required of them who desire to joyn themselves unto the church ? an. ( 1 ) that they be free from blame and offence in the world. ( 2 ) that they be instructed in the saving truths and mysteries of the gospel . ( 3 ) sound in the faith ( 4 ) that the lord having called them unto faith , repentance , and newness of life by iesus christ , they give up themselves to be saved by him , and to obey him in all things ; and therefore ( 5 ) are willing and ready through his grace , to walke in subjection to all his commands , and in the observation of all his lawes and institutions , notwithstanding any difficulties , oppositions , or persecutions which they meet withall . ( 1 ) 1 phil. 10. chap. 2.15 . 1 cor. 10.32 . 1 thess. 2.11 , 12. tit. 2.10 . ( 2 ) john 6.15 . acts 26.18 . 1 pet. 2.9 . 2 cor. 4.3 , 4 , 6. ( 3 ) 1 tim. 1.19 , 20. 2 tim. 4.3 , 4. ti● . 1.13 . jude 3. ( 4 ) ephe. 4.20 , 21 , 22 , 23 , 24. ( 5 ) 2 cor. 8.5 . qu. 49. what is the duty of the elders of the church , towards persons desiring to be admitted unto the fellowship of the church ? an. ( 1 ) to discern and judge by the rule of truth applied in love , betwéen sincere professors and hypocritical pretenders . ( 2 ) to instruct , direct , comfort , and encourage in the way , such as they judge to love the lord iesus in sincerity . ( 3 ) to propose and recommend them unto the whole church , with prayers and supplications to god for them . ( 4 ) to admit them being approved into the order and fellowship of the gospel in the church . acts 8.20 , 23. tit. 1.10 . rev. 2.2 . jer. 15.19 . acts. 18.26 . 1 thess. 2.7 , 8 , 11. acts. 9.29 , 27. rom. 14.1 . qu. 50 what is the duty of the whole church in reference unto such persons ? an. to consider them in love and meekness , according as their condition is known , reported , or testified unto them , to approve of , and rejoice in the grace of god in them , and to receive them in love without dissimulaton . 1 cor. 13. explication . what in general is required unto the fitting of any persons to be members of a visible church of christ , was before declared , and that is , that , which the lord jesus hath made the indispensible condition of entring into his kingdom , namely of being born again . john 3.33 . this worke being secret , hidden , and invisible , the church cannot judge of directly and in its own form or nature , but in the means , effects , and consequents of it , which are to be testified unto it concerning them who are to be admitted unto its fellowship and communion ; it is required therefore of them , first , that they be of a conversation free from blame in the world ; for whereas one end of the gathering of churches is to hold forth , and express the holiness of the doctrine of christ , and the power of his grace in turning men from all ungodliness unto sobriety , righteousness and honesty , it is required of them that are admitted into them , that they answer this end . and this the principle of grace which is communicated unto them that believe , will effect and produce . for although it doth not follow that every one who hath attained an unblameable honesty in this world , is inwardly quickened with a true principle of saving grace , yet it doth , that they who are indowed with that principle , will be so unblameable . and although they may on other accounts be evil spoken of , yet their good conversation in christ will justify it self . secondly , competent knowledge in the mysteries of the gospel , is another means whereby the great qualification inquired after is testified unto the church . for as without this no priviledge of the gospel can be profitably made use of , nor any duty of it be rightly performed , so saving light is of the essence of conversion and doth inseparably accompany it , 2 cor. 4.6 . god who commanded the light to shine out of darkness , hath shined in our hearts to give the light of the knowledge of the glory of god , in the face of jesus christ. where this is wanting , it is impossible for any person to evidence that he is delivered from that blindness , darkness , and ignorance , which all men are under the power of in the state of nature . such a measure then of light and knowledge , as whereby men are enabled to apprehend aright of the person and offices of christ , of the nature of his mediation , the benefits thereof , and the obedience that he requires at the hands of his disciples , is expected in them who desire to be admitted into the fellowship of the church . thirdly , hereunto is to be added , soundness in the faith . for the unity of faith is the foundation of love and all the duties thereof , which in an especiall manner are to be performed towards the church , called therefore the house-hold of faith . there is among the members of the church one faith ; ephes. 4.5 . the common faith , the faith once delivered unto the saints , jude 3. which is the sound doctrine , 1 tim. 1.10 . which those that will not endure , must be turned from ; 2 tim. 4.3 . the faithful word that is to be held fast . tit. 1.9 . 1 tim. 1.19 . and which we are to be sound in ; tit. 1.13 . contained in a form of sound words , as to the profession of it , 2 tim. 1.13 . and this soundness in the unity of the faith , as it should be improved unto oneness of mind , and oneness of accord , in all the things of god , phil. 2.2 . though it may admit of some different apprehensions in some things , wherein some may have more clear and distinct discoveries of the mind and will of god than others , which hinders not , but that all may walk according to the same rule , phil. 3.15 , 16. so it is principally to be regarded in the fundamentall truths of the gospel , in and by the faith whereof the church holdeth on the head jesus christ ; coloss. 2.19 . and in the fundamentall principles of gospel worship , the joynt celebration , whereof is the next end of the gathering the church , for without a consent of mind and accord herein , no duty can be performed unto edification , nor the peace of the church be preserved ; and these principles are those which we have explained . fourthly , it is required that these things be testified by them unto the church , with the acknowledgement of the worke of gods grace towards them , and their resolution through the power of the same grace to cleave unto the lord christ with full purpose of heart , and to live in all holy obedience unto him . they come to the church , as disciples of christ professing that they have learnt the truth as it is in jesus , which what it infers the apostle teacheth at large ; ephes. 4.20 , 21 , 22 , 23 , 24. see also acts 11.23 . acts 8.21 , 22 , 23. and this by themselves to be testified unto the church . first , that they may be received in love without dissimulation , as real partakers in the same faith , hope and salvation with themselves , as living members of the mystical body of christ. secondly , that on all ensuing occasions , they may be minded of their own profession and engagements , to stir them up thereby unto faithfulness , stedfastness , and perseverance . hereupon are the elders of the church to judge by the rule of truth in love and meekness concerning their condition , and meetness to be laid as living stones in the house of god ; so as that they may , ( 1. ) reject false hypocritical pretenders if in or by any means their hypocrisie be discovered unto them . acts 8.20 , 23. titus 1.10 . jer. 15.19 . ( 2. ) that they may direct , and encourage in the way , such as appear to be sincere , instructing them principally in the nature of the way whereinto they are engaging , the duties , dangers , and benefits of it . acts 18.26 . act. 14.22 . 1 cor. 3.22 , 23. ( 3. ) to propose them , their conditions , their desires , their resolutions , unto the church after their own expressions of them , to be considered of in love and meekness , acts 9.26 , 27. whereupon those that are approved , do give up themselves unto the lord , to walk in the observation of all his commands and ordinances , and to the church for the lords sake , 2 cor. 8.5 . abiding in the fellowship thereof , whereunto they are admitted , acts 2.41 , 42. quest. 51. wherein doth the especial form of a particular church whereby it becomes such , and is distinguished as such from all others , consist ? answ. in the special consent and agréement of all the members of it , to walk together in the observation of the same ordinances numerically ; hence its constitution and distinction from other churches doth procéed . exod. 19.5 , 8. chap. 24.3 , 7. deut. 26.17 . 2 cor. 8.5 . acts 14.23 . acts 20.28 . heb. 13.17 . explication . it hath been before declared , what especial agreement or covenant there ought to be among all the members of the same church , to walk together in a due subjection unto , and observance of all the institutions of the lord christ. and this is that which gives it its special form and distinction from all other churches . in the general nature of a church , all churches do agree , and equally partake . there is the same law of the constitution of them all ; they have all the same rule of obedience ; all the same head , the same end ; all carry it on by the observation of the same ordinances in kind . now besides these things which belong unto the nature of a church in general , and wherein they all equally participate , they must also have each one its proper difference , that which doth distinguish it from all other churches ; and this gives it its speciall form as such . now this cannot consist in any thing that is accidental , occasional , or extrinsical unto it , such as is cohabitation , ( which yet the church may have respect unto , for conveniency , and farthering of its edification ) nor in any civil or political disposal of its members into civil societies for civil ends , which is extrinsecal to all its concernments as a church ; nor doth it consist in the relation of the church to its present officers , which may be removed or taken away without the dissolution of the form or being of the church , but it consisteth as was said in the agreement or covenant before mentioned ; for first , this is that which constitutes 〈◊〉 a distinct body , different from others ; for thereby and no otherwise do they coalesce into a society , according to the law of their constitution and appointment . secondly , this gives them their especial relation unto their own elders , rulers , or guides who watch over them as so associated by their own consent , according unto the command of christ. and thirdly , from hence they have their mutual especial relation unto one another which is the ground of the especial exercise of all church duties whatsoever . quest. 52. wherein consists the duty of any church of christ towards other churches ? answ. ( 1 ) in walking circumspectly , so as to give them no offence . ( 2 ) in prayer for their peace and prosperity . ( 3 ) in communicating supplyes to their wants according to ability . ( 4 ) in receiving with love and readiness the members of them into fellowship , in the celebration of the ordinances of the gospel , as occasion shall be . ( 5 ) in desiring and making use of their counsel and advice in such cases of doubt , and difficulty , as may arise among them . ( 6 ) in joyning with them to express their communion in the same doctrine of faith . ( 1 ) 1 cor. 10.32 . ( 2 ) psalm . 122.6 . ephes. 6.18 . 1 tim. 2.1 . ( 3 ) 2 cor. 8.4 , 6. acts 11.29 , 30. rom. 15.26 , 27. ( 4 ) rom. 16.1 , 2.3 ep. joh. 8 , 9. ( 5 ) acts 15.2 . ( 6 ) 1 tim. 3.15 . explication . churches being gathered and setled according to the mind of christ , ought to preserve a mutual holy communion among themselves , and to exercise it , in the discharge of those duties whereby their mutuall good and edification may be promoted . for whereas they are all united under one head the lord christ , ephes. 1.22 , 23. in the same faith and order , ephes. 4.5 . and do walk by the same rule , they stand in such a relation one to another , as is the ground of the communion spoken of . now the principal wayes , whereby they exercise this communion , are the acts and duties enumerated in the answer unto this question ; as , first , carefull walking so as to give no offence unto one another ; which although it be a moral duty in reference unto all , yet therein especial regard is to be had unto other churches of christ , that they be not in any thing grieved or tempted , 1 cor. 10.32 . give none offence ; neither to the jews nor to the gentiles , nor to the church of god. secondly , in constant prayer for the peace , welfare , edification and prosperity one of another , rom. 1.9 . colos. 1.9 . ephes. 6.18 . and this because of the special concernment of the name and glory of our lord jesus christ , in their welfare . thirdly , in communicating of supplyes for their relief according unto their ability , in case of the outward wants , straits , dangers , or necessities of any of them , acts 11.29 , 30. rom. 15.26 , 27. 2 cor. 8.1 , 2 , 3 , 4 , 6 , 14. fourthly , the receiving of the members of other churches to communion , in the celebration of church ordinances , is another way whereby this communion of churches is exercised , rom. 16.1 , 2.3 ep. joh. 8.9 . for whereas the personal right of such persons unto the ordinances of the church , and their orderly walking in the observation of the commands of christ , are known by the testimony of the church whereof they are members , they may without farther enquiry or satisfaction given , be looked on pro tempore as members of the church wherein they desire fellowship , and participation of the ordinances of christ. fifthly , in desiring or making use of the counsel and advice of one another , in such cases of doubt and difficulty , whether doctrinal , or practical , as may arise in any of them , act. 15.2 , 6. and from hence it follows , that in case any church either by errour in doctrine , or precipitation , or mistake in other administrations , do give offence unto other churches , those other churches may require an account from them , admonish them of their faults , and withhold communion from them , in case they persist in the errour of their way ; and that because in their difficulties , and before their miscarriages , they were bound to have desired the advice , counsel and assistance of those other churches , which being neglected by them , the other are to recover the end of it unto their utmost ability , gal. 2.6.11 . and hence also it follows , that those that are rightly and justly censured in any church , ought to be rejected by all churches whatever ; both because of their mutuall communion , and because it is , and ought to be presumed , untill the contrary be made to appear , that in case there had been any difficulty , or doubt in the proceedure of the church , they would have taken the advice of those churches , with whom they were obliged to consult . lastly , whereas the churches have all of them one common faith , and are all obliged to hold forth and declare it to all men as they have opportunity , 1 tim. 3.15 . to testifie this their mutual communion , their interest in the same faith and hope , for the more open declaration and proposition of the truths of the gospel which they profess , and for the vindication both of the truth , and themselves , from false charges and imputations , they may , and if god give opportunity , ought to joyn together in declaring and testifying their joynt consent and fellowship in the same doctrine of faith , expressed in a form of sound words . quest. 53. what are the ends of all this dispensation and order of things in the church ? answ. the glory of god , the honour of iesus christ the mediator , the fartherance of the gospel , the edification and consolation of believers here ; with their eternal salvation hereafter . rev. 4.9 , 10 , 11. chap. 5.12 , 13. 1 cor. 3 22.23 . ephes. 4.11 , 12 , 13. finis . of the mortification of sin in believers: the 1. necessity, 2. nature, and 3. means of it. with a resolution of sundry cases of conscience thereunto belonging. by john owen, d.d. a servant of jesus christ in the work of the gospel. owen, john, 1616-1683. 1668 approx. 279 kb of xml-encoded text transcribed from 96 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-02 (eebo-tcp phase 1). a53715 wing o787 estc r214591 99826708 99826708 31113 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a53715) transcribed from: (early english books online ; image set 31113) images scanned from microfilm: (early english books, 1641-1700 ; 1768:15) of the mortification of sin in believers: the 1. necessity, 2. nature, and 3. means of it. with a resolution of sundry cases of conscience thereunto belonging. by john owen, d.d. a servant of jesus christ in the work of the gospel. owen, john, 1616-1683. the third edition. [6], 180, [4] p. printed for nathanael ponder, at the peacock in the poultrey near cornhill, and in chancery-lane near fleet-street, london : 1668. an edition of: of the mortification of sinne in believers. running title reads: the mortification of sin in believers. with two final advertisement leaves. reproduction of the original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sin -early works to 1800. christian life -early works to 1800. 2005-03 tcp assigned for keying and markup 2005-08 spi global keyed and coded from proquest page images 2005-10 elspeth healey sampled and proofread 2005-10 elspeth healey text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion of the mortification of sin in believers : the 1. necessity , 2. nature , and 3. means of it . with a resolution of sundry cases of conscience thereunto belonging . by john owen , d. d. a servant of jesus christ in the work of the gospel . the third edition . london , printed for nathanael ponder , at the peacock in the poultrey near cornhill , and in chancery-lane near fleet-street , 1668. christian reader , i shall in a few words acquaint thee with the reasons that obtained my consent to the publishing of the ensuing discourse . the consideration of the present state and condition of the generality of professors , the visible evidences of the frame of their hearts and spirits , manifesting a great disability of dealing with the temptations , wherewith from the peace they have in the world , and the divisions that they have among themselves , they are encompassed , holds the chief place amongst them . this i am assured is of so great importance , that if hereby i only occasion others to press more effectually on the consciences of men , the work of considering their wayes , and to give more clear direction for the compassing of the end proposed , i shall well esteem of my lot in this undertaking . this was seconded by an observation of some mens dangerous mistakes , who of late dayes have taken upon them to give directions for the mortification of sin , who being unacquainted with the mystery of the gospel , and the efficacy of the death of christ , have anew imposed the yoke of a self-wrought-out mortification on the necks of their disciples , which neither they nor their forefathers were ever able to bear . a mortification they cry up and press , suitable to that of the gospel neither in respect of nature , subject , causes , means , nor effects ; which constantly produces the deplorable issues of superstition , self-righteousness and anxiety of conscience , in them who take up the burthen which is so bound for them . what is here proposed in weakness , i humbly hope will answer the spirit and letter of the gospel , with the experiences of them who know what it is to walk with god according to the tenour of the covenant of grace . so that if not this , yet certainly something of this kind , is very necessary at this season , for the pro●●●●on and furtherance of this work 〈…〉 mortification in the hearts of believers , and their direction in paths safe , and wherein they may find rest to their souls . something i have to adde , as to what in particular relates unto my self . having preached on this subject , unto some comfortable success , through the grace of him that administred seed to the sower , i was pressed by sundry persons , in whose hearts are the wayes of god , thus to publish what i had delivered , with such additions and alterations as i should judge necessary . vnder the inducement of their desires , i called to remembrance the debt wherein i have now for some years stood engaged unto sundry n●ble and worthy christian friends , as to a treatise of communion with god , some while since promised to them ; and thereon apprehended , that if i could not hereby compound for the greater debt , yet i might possibly tender them this discourse of variance with themselves , as interest for their forbearance of that of peace and communion with god. besides , i considered that i had been providentially engaged in the publick debate of sundry controversies in religion , which might seem to claim something in another kind of more general vse , as a fruit of choice , not necessity : on these and the like accounts , is this short discourse brought forth to publick view , and now presented unto thee . i hope i may own in sincerity , that my hearts desire unto god , and the chief design of my life in the station wherein the good providence of god hath placed me , are , that mortification and universal holiness may be promoted in my own and in the hearts and wayes of others , to the glory of god , that so the gospel of our lord and saviour jesus christ may be adorned in all things ; for the compassing of which end , if this little discourse ( of the publishing whereof this is the summe of the account i shall give ) may in any thing be usefull to the least of the saints , it will be looked on as a return of the weak prayers wherewith it is attended by its unworthy author , j. owen . chap. i. the foundation of the whole ensuing discourse laid in rom. 8.13 . the words of the apostle opened . the certain connexion between true mortification and salvation . mortification the work of believers . the spirit the principal efficient cause of it . what meant by the [ body ] in the words of the apostle . what by the [ deeds of the body . ] life in what sence promised to this duty . that what i have of direction to contribute to the carrying on of the work of mortification in believers , may receive order and perspicuity , i shall lay the foundation of it in those words of the apostle , rom. 8.13 . if ye by the spirit do mortifie the deeds of the flesh , ye shall live ; and reduce the whole to an improvement of the great evangelical truth and mystery contained in them . the apostle having made a recapitulation of his doctrine of justification by faith , and the blessed estate and condition of them who are made by grace partakers thereof , vers . 1 , 2 , 3. of this chapter , proceeds to improve it , to the holiness and consolation of believers . among his arguments and motives unto holiness , the verse mentioned containeth one , from the contrary events and effects of holiness and sin. if ye live after the flesh , ye shall dye . what it is to live after the flesh , and what it is to dye , that being not my present aym and business , i shall no otherwise explain , than as they will fall in with the sence of the latter words of the verse , as before proposed . in the words peculiarly designed for the foundation of the ensuing discourse , there is 1. a duty prescribed ; mortifie the deeds of the body . 2. the persons are denoted to whom it is prescribed ; ye ; if ye mortifie . 3. there is in them a promise annexed to that duty , ye shall live. 4. the cause or means of the performance of this duty , the spirit ; if ye through the spirit . 5. the conditionality of the whole proposition , wherein duty , means , and promise , are contained , if ye , &c. the first thing occurring in the words , as they lye in the entire proposition , is the conditional note ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but if . conditionals in such propositions may denote two things . 1. the uncertainty of the event , or thing promised in respect of them to whom the duty is prescribed . and this takes place where the condition is absolutely necessary unto the issue , and depends not its self on any determinate cause , known to him to whom 't is prescribed . so we say , if we live we will do such a thing . this cannot be the intendment of the conditional expression in this place . of the persons to whom these words are spoken , it is said vers . 1. of the same chapter , there is no condemnation to them . 2. the certainty of the coherence and connexion that is between the things spoken of . as we say to a sick man , if you will take such a potion , or use such a remedy , you will be well . the thing we solely intend to express , is the certainty of the connexion that is between the potion or remedy , and health . and this is the use of it here . the certain connexion that is between the mortifying of the deeds of the body , and living , is intimated in this conditional particle . now the connexion and coherence of things being manifold , as of cause and effect , of way and means , and the end ; this between mortification and life , is not of cause and effect properly and strictly , for eternal life is the gift of god through jesus christ , rom. 6.23 . but of means and end : god hath appointed this means , for the attaining that end , which he hath freely promised . means though necessary have a fair subordination to an end of free promise . a gift , and a procuring cause in him to whom it is given , are inconsistent . the intendment then of this proposition as conditional , is , that there is a certain infallible connexion and coherence between true mortification and eternal life : if you use this means , you shall obtain that end : if you do mortifie , you shall live . and herein lyes the main motive unto , and enforcement of the duty prescribed . 2. the next thing we meet withall in the words , is the persons to whom this duty is prescribed ; and that is expressed in the word ye , in the original included in the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if ye mortifie : that is , ye believers ; ye to whom there is no condemnation , vers . 1. ye that are not in the flesh , but in the spirit ; vers . 5. who are quickened by the spirit of christ , vers . 10.11 . to you is this duty prescribed . the pressing of this duty immediately on any other , is a notable fruit of that superstition and self-righteousness that the world is full of ▪ the great work and design of devout men , ignorant of the gospel , rom. 10.3 , 4. joh. 15.5 . now this description of the persons , in conjunction with the prescription of the duty , is the main foundation of the ensuing discourse , as it lyes in this thesis or proposition . the choisest believers , who are assuredly freed from the condemning power of sin , ought yet to make it their business all their dayes , to mortifie the indwelling power of sin . 3. the principal efficient cause of the performance of this duty , is the spirit : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if by the spirit . the spirit here , is the spirit mentioned vers . 11. the spirit of christ , the spirit of god , that dwells in us , vers . 9. that quickens us , vers . 11. the holy ghost , vers . 14. the spirit of adoption , vers . 15. the spirit that maketh intercession for us , vers . 26. all other wayes of mortification are vain , all helps leave us helpless , it must be done by the spirit . men , as the apostle intimates , rom. 9.30 , 31 , 32. may attempt this work on other principles , by means and advantages administred on other accounts , as they always have done , and do ; but ( saith he ) this is the work of the spirit , by him alone is it to be wrought , and by no other power is it to be brought about . mortification from a self-strength , carried on by way●s of self-inven●●on , unto the end of a self-righteousness , is the soul and substance of all ●alse religion in the world : and this is a second principle of my ensuing discourse . 4. the duty it self , mortifie the deeds of the body ; is nextly to be remarked . three things are here to be enquired into , 1. what is meant by the body . 2. what by the deeds of the body . 3. what by mortifying of them . 1. the body in the close of the verse , is the same with the flesh in the beginning . if ye live after the flesh , ye shall dye , but if ye mortifie the deeds of the body ; that is , of the flesh . it is that which the apostle hath all along discoursed of , under the name of the flesh , which is evident from the prosecution of the antithesis between the spirit and the flesh , before and after . the body then here is taken for that corruption and pravity of our natures , whereof the body in a great part is the seat and instrument : the very members of the body , being made servants unto unrighteousness thereby , rom. 6.19 . it is indwelling sin , the corrupted flesh , or lust that is intended . many reasons might be given of this metonymical expression , that i shall not now insist on . the body here is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the old man , and the body of sin , rom. 6.6 . or it may synechdochically express the whole person considered as corrupted , and the seat of lusts , and distempered affections . 2. the deeds of the body , the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which indeed denoteth the outward actions chiefly . the works of the flesh , as they are called ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gal. 5.19 . which are there said to be manifest : and are enumerated . now though the outward deeds are here onely expressed , yet the inward and next causes are chiefly intended , the axe is to be laid to the root of the tree : the deeds of the flesh are to be mortified in their causes , from whence they spring : the apostle calls them deeds , as that which every lust tends unto : though it do but conceive , and prove abortive , it ayms to bring forth a perfect sin. having both in the seventh and the beginning of this chapter treated of indwelling lust and sin , as the fountain and principle of all sinfull actions , he here mentions its destruction under the name of the effects which it doth produce . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. 8.6 . the wisdom of the flesh , by a metonymie of the same nature with the former ; or as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the passions and lusts of the flesh , gal. 5.24 . whence the deeds and fruits of it do arise : and in this sence is the body used vers . 10. the body is dead because of sin . 3. to mortifie ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if ye put to death : a metaphorical expression , taken from the putting of any living thing to death . to kill a man or any other living thing , is to take away the principle of all his strength , vigour and power , so that he cannot act , or exert , or put forth any proper actings of his own ; so it is in this case . indwelling sin is compared to a person , a living person , called the old man , with his faculties , and properties , his wisdom , craft , subtilty , strength ; this ( sayes the apostle ) must be killed , put to death , mortified : that is , have its power , life , vigour and strength to produce its effects taken away by the spirit . it is indeed meritoriously and by way of example utterly mortified and slain by the cross of christ : and the old man is thence said to be crucified with christ , rom. 6.6 . and our selves to be dead with him , vers . 8. and really , initiàlly in regeneration , rom. 6.3 , 4 , 5. when a principle contrary to it , and destructive of it , gal. 5.17 . is planted in our hearts : but the whole work is by degrees to be carr●●d on towards perfection all our dayes . of this more in the process of our discourse . the intendment of the apostle in this prescription of the d●ty mentioned , is , that the mortification of indwelling sin , remaining in our mortal bodies , that it may not have life and power to bring forth the works or deeds of the flesh , is the constant duty of believers . 5. the promise unto this duty is life : ye shall live . the life promised , is opposed to the death threatned in the clause foregoing : if ye live after the fl●sh , ye shall die ; which the same apostle elsewhere expresseth ; ye shall of the flesh reap corruption : gal. 6.8 . or destruction from god. now perhaps the word may not only intend eternal life , but also the spiritual life in christ which here we have ; not as to the essence and being of it , which is already enjoyed by believers , but as to the joy , comfort , and vigour of it : as the apostle sayes in another case , now i live if ye stand fast , 1 thess. 3.8 . now my life will do me good ; i shall have joy and co●fort with my life : ye shall live , lead a good , vigorous , comfortable , spiritual life whilest you are here , and obtain eternal life hereafter . supposing what was said before of the connexion between mortification and eternal life , as of me●ns and end , i shall adde onely as a second motive to the duty prescribed , that the vigour and power and comfort of our spiritual life , depends on the mortification of the deeds of the flesh . chap. ii. the principal assertion concerning the necessity of mortification proposed to confirmation . mortification the duty of the best ●elievers , col. 3.5 . 1 cor. 9.27 . indwelling sin alwayes abides : no perfection in this life . phil. 3.12 . 1 cor. 13.12 . 2 pet. 3.18 . gal. 5.17 . &c. the activity of abiding sin in believers : rom. 7.23 . jam. 4.5 . heb. 12.1 . it s fruitfulness and tendency . every lust aims at the height in its kind . the spirit and new nature given to contend against indwelling sin. gal. 5.17 . 2 pet. 1.4 , 5. rom. 7.23 . the fearfull issue of the neglect of mortification . rev. 3.2 . heb. 3.13 . the first general principle of the whole discourse hence confirmed . want of this duty lamented . having laid this foundation , a brief confirmation of the forementioned principal deductions will lead me to what i chiefly intend . the first is , that the choicest believers , who are assuredly freed from the condemning power of sin , ought yet to make it their business all their dayes to mortifie the indwelling power of sin. so the apostle , col. 3.5 . mortifie therefore your members , which are upon the earth . whom speaks he to ? such as were risen with christ , vers . 1. such as were dead with him , vers . 3. such as whose life christ was , and who should appear with him in glory , vers . 4. do you mortifie ; do you make it your daily work , be alwayes at it whilest you live , cease not a day from this work ; be killing sin , or it will be killing you ; your being dead with christ virtually , your being quickened with him , will not excuse you from this work . and our saviour tells us , how his father deals with every branch in him that beareth fruit , every true and living branch ; he purgeth it , that it may bring forth more fruit , joh. 15.2 . he prunes it , and that not for a day or two , but whilest it is a branch in this world . and the apostle tells you what was his practice , 1 cor. 9.27 . i keep under my body , and bring it into subjection . i do it ( saith he ) daily , it is the work of my life , i omit it not ; this is my business . and if this were the work and business of paul , who was so incomparably exalted in grace , light , revelations , enjoyments , priviledges , consolations , above the ordinary measure of believers ; where may we possibly bottom an exemption from this work and duty whilest we are in this world . some brief account of the reasons hereof may be given . 1. indwelling sin alwayes abides , whilest we are in this world , therefore it is alwayes to be mortified . the vain , foolish , and ignorant disputes of men , about perfect keeping of the commands of god , of perfection in this life , of being wholly and perfect●y dead to sin , i meddle not now with . it is more than probable , that the men of those abominations , never knew what belonged to the keeping of any one of gods commands ; and are so much below perfection of degrees , that they never attained to a perfection of parts in obedience , or universal obedience in sincerity . and therefore many in our dayes who have talked of perfection , have been wiser , and have affirmed it to consi●t in knowing no difference between good and evil . not that they are perfect in the things we call good , but that all is alike to them ; and the height of wickedness is their perfection . others who have found out a new way to it , by denying original indwelling sin , and a tempering the spirituality of the law of god , unto mens carnal hearts ; as they have sufficiently discovered themselves to be ignorant of the life of christ , and the power of it in believers , so they have invented a new righteousness , that the gospel knows not of , being vainly puffed up by their fleshly minds . for us , who dare not be wise above what is written , nor boast by other mens lives of what god hath not done for us , we say , that indwelling sin lives in us in some measure and degree whilest we are in this world . we dare not speak as though we had already attained , or were already perfect , phil. 3.12 . our inward man is to be renewed day by day , whilest here we live , 2 cor. 4.16 . and according to the renovations of the new , are the breaches and decayes of the old . whilest we are here , we know but in part , 1 cor. 13.12 . having a remaining darkness to be gradually removed , by our growth in the knowledge of our lord jesus christ. 2 pet. 3.18 . and the flesh lusteth against the spirit , so that we cannot do the things that we would , gal. 5.17 . and are therefore defective in our obedience as well as in our light , 1 joh. 1.8 . we have a body of death , rom. 7.24 . from whence we are not delivered , but by the death of our bodies , phil. 3.21 . now it being our duty to mortifie , to be killing of sin ; whilest it is in us , we must be at work . he that is appointed to kill an enemy , if he leave striking , before the other ceases living , doth but half his work . gal. 6.9 . heb. 12.1 . 2 cor. 7.1 . 2. sin doth not onely still abide in us , but is still acting , still labouring to bring forth the deeds of the flesh ; when sin lets us alone , we may let sin alone : but as sin is never less quiet , than when it seems to be most quiet ; and its waters are for the most part deep , when they are still ; so ought our contrivances against it to be ; vigorous at all times , in all conditions , even where there is least suspition . sin doth not only abide in us , but the law of the members is still rebelling against the law of the mind , rom. 7.23 . and the spirit that dwells in us lusteth to envy , jam. 4.5 . it is alwayes in continual work , the flesh lusteth against the spirit , gal. 5.17 . lust is still tempting and conceiving sin , jam. 1.14 . in every moral action , it is alwayes either inclining to evil , or hindring from that which is good , or disframing the spirit from communion with god. it inclines to evil ; the evil that i would not , that i do , saith the apostle , rom. 7.19 . whence is that ? why because in me , thing● and it hinders from good ; the good that i would do , that i do not , vers . 19. upon the same account , either i do it not ; or not as i should ; all my holy things being defiled by this sin . the flesh lusteth against the spirit , that ye cannot do the things that ye would , gal. 5.17 . and it un●rames our spirit ; and thence is called the sin that so easily besets us , heb. 12.1 . on which accoun● are those grievous complaints that the apostle makes of it rom. 7. so that sin is al●●yes acting , alwayes conceiving , alwayes seducing and tempting . who can say that he had ever any thing to do with god , or for god , that indwelling sin had not an hand in the corrupting of what he did . and this trade will it drive more or less all our dayes ; if then sin will alwayes acting , if we be not alwayes mortifying , we are lost creatures . he that stands still , and suffers his enemies to double blowes upon him without resistance , will undoubtedly be conquered in the issue : if sin be subtil , watchfull , strong , and alwayes at work in the business of killing our s●uls , and we be slothfull , negligent , foolish , in proceeding to the ruine thereof , can we expect a comfortable event ? there is not a day but sin soils , or is soiled ; prevails , or is prevailed on ; and it will be so whilest we live in this world . i shall discharge him from this duty , who can bring sin to a composition , to a cessation of arms in this warfare ; if it will spare him any one day , in any one duty , ( provided he be a person that is acquainted with the spirituality of obedience , and the subtilty of sin ) let him say to his soul , as to this duty , soul take thy rest . the saints whose souls breath after deliverance from its perplexing rebellion , know there is no safety against it , but in a constant warfare . 3. sin will not only be striving , acting , rebelling , troubling , disquieting , but it let alone , if not continually mortified , it will bring forth great , cursed , scandalous , soul-destroying sins . the apostle tells us what the works and fruits of it are , gal. 5 19 , 20 , 21. the works of the flesh are manifest ; which are , adultery , fornication , uncleanness , l●sciviousness , idolatry , witchcraft , hatred , variance , ●mulations , wrath , strife , seditions , heresies , envyings , murthers , drunkenness , revellings , and such like . you know what it did in david , and sundry others . sin aim● alwayes at the utmost : every time it rises up to tempt or entice , might it have its own course , it would go out to the utmost sin in that kind . every unclean thought or glance would be adultery , if it could ; every covetous desire would be oppression ; every thought of unbelief would be atheism , might it grow to its head . m●n may come to that , that sin may not be heard speaking a scandalous word in their hearts ; that is , provoking to any great sin with scandal in its mouth ; but every rise of lust , might it have its course , would come to the height of v●ll●ny . it is like the grave , that is never satisfied . and herein lies no small share of the deceitfulness of sin , by which it prevails to the hardening of men , and so to the●r ruine : h●b . 3.13 . it is mo●e●t as it were in its fir●t motions and proposals ; but having o●ce got sooting in the heart by them , it constantly makes good its ground , and presseth on to some farther degrees in the same kind ; this new acting and pressing forward , makes the soul take little notice of what an entrance to a falling off from god is already made ; it thinks all is indifferent well , if there be no farther progress ; and so far as the soul is made insensible of any sin , that is , as to such a sense as the gospel requireth , so far it is hardned : but sin is still pressing forward ; and that because it hath no bounds but utter relinquishment of god , and opposition to him ; that it proceeds towards its height by degrees , making good the ground it hath got by hardness , is not from its nature , but its deceitfulness . now nothing can prevent this , but mortification . that withers the root and strikes at the head of sin every hour , that whatever it ayms at , it is crossed in . there is not the best saint in the world , but if he should give over this duty would fall into as many cursed sins as ever any did of his kind . 4. this is one main reason why the spirit and the new nature is given unto us , that we may have a principle within , whereby to oppose sin and lust : the flesh lusteth against the spirit : well , and what then ? why the spirit a●so lusteth against the flesh , gal. 5.17 . there is a propensity in the spirit , or spiritual new nature , to be acting against the flesh , as well as in the flesh to be acting against the spirit : so 2 pet. 1.4 , 5. it is our participation of the divine nature , that gives us an escape from the pollutions that are in the world through lust : and rom. 7.23 . there is a law of the mind , as well as a law of the members . now this is , ( 1 ) the most unjust and unreasonable thing in the world ; when two combatants are engaged , to bind one , and to keep him up from doing his utmost , and to leave the other at liberty to wound him at his pleasure . and , ( 2 ) the foolishest thing in the world , to bind him who fights for our eternal condition , and to let him alone who seeks and violently attempts our everlasting ruine . the contest is for our lives and souls . not to be daily employing the spirit and new nature , for the mortifying of sin , is to neglect that excellent succour , which god hath given us against our greatest enemy . if we neglect to make use of what we have received , god may justly hold his hand from giving us more . his graces as well as his gifts are bestowed on us to use , exercise , and trade with . not to be daily mortifying sin , is to sin against the goodness , kindness , wisdom , grace , and love of god , who hath furnished us with a principle of doing it . 5. negligence in this duty cast the soul into a perfect contrary condition to that , which the apostle affirms was his , 2 cor. 4.16 though our outward man perish , our inward man is renewed day by day . in these the inward man perisheth , and the outward man is renewed day by day . sin is as the house of david , and grace as the house of saul . exercise and success are the two main cherishers of grace in the heart ; when it is suffered to lye still , it withers and decayes ; the things of it are ready to dye , rev. 3.2 . and sin gets ground towards the hardening of the heart ; heb. 3.13 . this is that which i intend ; by the omission of this duty , grace withers , lust flourisheth , and the frame of the heart growes worse and worse : and the lord knows what desperate and fearful issues it hath had with many . where sin through the neglect of mortification gets a considerable victory , it breaks the bones of the soul , psal. 31.10 . psal. 51.8 . and makes a man weak , sick , and ready to dye , psal. 38.3 , 4 , 5. that he cannot look up , psal. 40.12 . isa. 33.24 . and when poor creatures will take blow after blow , wound after wound , foil after foil , and never rouse up themselves to a vigorous opposition , can they expect any thing but to be hardened through the deceitfulness of sin ; and that their souls should bleed to death , 2 joh. 8 ? indeed it is a sad thing to consider the fearfull issues of this neglect , which lye under our eyes every day . see we not those whom we knew humble , melting , broken-hearted christians , tender and fearfull to offend , zealous for god , and all his wayes , his sabbaths , and ordinances , grown , through a neglect of watching unto this duty , earthly , carnal , cold , wrathfull , complying with the men of the world , and things of the world , to the scandal of religion , and the fearfull temptation of them that know them ? the truth is , what between placing mortification in a rigid stubborn frame of spirit , which is for the most part earthly , legal , censorious , partial , consistent with wrath , envy , malice , pride , on the one hand , and pretences of liberty , grace , and i know not what on the other , true evangelical mortification is almost lost amongst us , of which afterwards . 6. it is our duty to be perfecting holiness in the fear of the lord , 2 cor. 7.1 . to be growing in grace every day , 1 pet. 2.2 . 2 pet. 3.18 . to be renewing our inward man day by day , 2 cor. 4.16 . now this cannot be done without the daily mortifying of sin : sin sets its strength against every act of holiness , and against every degree we grow to . let not that man think he makes any progress in holiness , who walks not over the bellies of his lusts ; he , who doth not kill sin in his way , takes no steps towards his journeyes end. he who finds not opposition from it , and who sets not himself in every particular to its mortification , is at peace with it , not dying to it . this then is the first general principle of our ensuing discourse : notwith●tanding the meritorious mortification ( if i may so speak ) of all and every sin in the cross of christ ; notwithstanding the real foundation of universal mortification laid in our first conversion , by conviction of sin , humiliation for sin , and the implantation of a new principle , opposite to it , and destructive of it ; yet sin doth so remain , so act , and work , in the best of believers , whilest they live in this world , that the constant daily mortification of it is all their dayes incumbent on them . before i proceed to the consideration of the next principle , i cannot but by the way complain of many professors of these days ; who instead of bringing forth such great and evident fruits of mortification , as are expected , scarce bear any leaves of it . there is indeed a broad light fallen upon the men of this generation ; and together therewith many spiritual gifts communicated ; which with some other considerations have wonderfully enlarged the bounds of professors and profession ; both they and it are exceedingly multiplyed and increased . hence there is a noise of religion and religious duties in every corner ; preaching in abundance ; and that not in an empty , light , trivial and vain manner , as formerly , but to a good proportion of a spiritual gift ; so that if you will measure the number of believers by light , g●fts and profession , the church may have cause to say , who hath born me all these ? but now if you will take the measure of them by this great discriminating grace of christians , perhaps you will find their number not so multiplyed . where almost is that professor , who owes his conversion to these dayes of light , and so talks and professes at such a rate of spirituality , as few in former dayes were in any measure acquainted with , ( i will not judge them , but perhaps boasting what the lord hath done in them ) that doth not give evidence of a miserably unmortified heart ? if vain spending of time , idleness , unprofitableness in mens places , envy , strife , variance , emulations , wrath , pride , worldliness , selfishness , ( 1 cor. 1. ) be badges of christians , we have them on us and amongst us in abundance . and if it be so with them who have much light , and which we hope is saving ; what shall we say of some who would be accounted religious , and yet despise gospel light , and for the duty we have in hand , know no more of it , but what consists in mens denying themselves sometimes times in outward enjoyments , which is one of the outmost branches of it , which yet they will seldom practise ! the good lord send out a spirit of mortification to cure our distempers , or we are in a sad condition . there are two evils which certainly attend every unmortified professor . the first in himself , the other in respect of others . 1. in himself , let him pretend what he will , he hath slight thoughts of sin ; at least of sins of daily infirmity . the root of an unmortified course , is the digestion of sin , without bitterness in the heart ; when a man hath confirmed his imagination to such an apprehension of grace and mercy , as to be able without bitterness to swallow and digest daily sins , that man is at the very brink of turning the grace of god into lasciviousness , and being hardened by the deceitfulness of sin. neither is there a greater evidence of a false and rotten heart in the world , than to drive such a trade . to use the blood of christ , which is given to cleanse us , 1 joh. 1.7 . tit. 2.14 . the exaltation of christ , which is to give us repentance , act. 5.31 . the doctrine of grace , which teaches us to deny all ungodliness , tit. 2.11 , 12. to countenance sin , is a rebellion , that in the issue will break the bones . at this door have gone out from us , most of the professors that have apostatized in the dayes wherein we live , for a while they were most of them under convictions ; these kept them unto duties , and brought them to profession . so they escaped the pollutions that are in the world , through the knowledge of our lord jesus christ , 2 pet. 2.20 . but having got an acquaintance with the doctrine of the gospel , and being weary of duty , for which they had no principle , they began to countenance themselves in manifold neglects , from the doctrine of grace . now when once this evil had laid hold of them , they speedily tumbled into perdition . 2. to others , it hath an evil influence on them , on a twofold account . 1. it hardens them , by begetting in them a perswasion that they are in as good condition as the best professors . whatever they see in them , is so stained for want of this mortification , that it is of no value with them : they have zeal for religion , but it is accompanyed with want of forbearance , and universal righteousness . they deny prodigality , but with worldliness : they separate from the world , but live wholly to themselves , taking no care to exercise loving kindness in the earth : or they talk spiritually , and live vainly : mention communion with god , and are every way conformed to the world ; ●●a●ting of forgiveness of sin , and never forgiving others : and with such considerations do poor creatures harden their hearts in their vnregeneracy . 2. they deceive them in making them believe , that if they can come up to their condition , it shall be well with them ; and so it growes an easie thing , to have the great temptation of repute in religion to wrestle withall : when they may go far beyond them , as to what appears in them , and yet come short of eternal life ; but of these things , and all the evils of unmortified walking , afterwards . chap. iii. the second general principle of the means of mortification proposed to confirmation . the spirit the onely author of this work . vanity of popish mortification discovered . many means of it used by them not appointed of god. those appointed by him abused . the mistakes of others in this business . the spirit is promised believers for this work . ezek. 11.19 . chap. 36.26 . all that we receive from christ is by the spirit . how the spirit mortifies sin , gal. 5.19 , 20 , 21 , 22 , 23. the several wayes of his operations to this end proposed . how his work , and our duty . the next principle relates to the great sovereign cause of the mortification treated of , which , in the words layd for the foundation of this discourse , is said to be the spirit , that is , the holy ghost , as was evinced . he only is sufficient for this work . all wayes and means without him are as a thing of nought ; and he is the great efficient of it , he works in us , as he pleases . 1. in vain do men seek other remedies , they shall not be healed by them . what several wayes have been prescribed for this , to have sin mortified , is known . the greatest part of popish religion , of that which looks most like religion in their profession , consists in mistaken wayes and means of mortification . this is the pretence of their rough garments , whereby they deceive . their vows , orders , fastings , penances , are all built on this ground , they are all for the mortifying of sin. their preachings , sermons , and books of devotion , they look all this way . hence those who interpret the locusts that came out of the bottomless pit , rev. 9.2 . to be the friers of the romish church , who are said to torment men , so that they should seek death and not find it , vers . 6. think , that they did it by their stinging sermons , whereby they convinced them of sin , but being not able to discover the remedy for the healing and mortifying of it , they kept them in perpetual anguish and terrour , and such trouble in their consciences , that they desired to dye . this i say is the substance and glory of their religion : but what with their labouring to mortifie dead creatures , ignorant of the nature and end of the work , what with the poyson they mixt with it , in their perswasion of its merit , yea supererogation , ( as they style their unnecessary merit , with a proud barbarous title ) their glory is their shame ; but of them and their mortification , more afterwards : chap. 8. that the wayes and means to be used for the mortification of sin , invented by them , are still insisted on and prescribed for the same end by some , who should have more light and knowledge of the gospel , is known . such directions to this purpose have of late been given by some , and are greedily catch'd at by others professing themselves protestants , as might have become popish devotionists three or four hundred years ago . such outside endeavours , such bodily exercises , such self-performances , such meerly legal duties , without the least mention of christ , or his spirit , are varnished over with swelling words of vanity , for the onely means and expedients for the mortification of sin , as discover a deep rooted unacquaintedness with the power of god , and mystery of the gospel . the consideration hereof , was one motive to the publishing of this plain discourse . now the reasons why the papists can never with all their endeavours truely mortifie any one sin , amongst others , are , 1. because many of the wayes and means they use and insist upon for this end , were never appointed of god for that purpose . now there is nothing in religion that hath any efficacy for compassing an end , but it hath it from gods appointment of it to that purpose . such as these are , their rough garments , their vows , penances , disciplines , their course of monastical life , and the like , concerning all which god will say , who hath required these things at your hands ? and in vain do you worship me , teaching for doctrines the traditions of men . of the same nature are sundry self-vexations , insisted on by others . 2. because those things that are appointed of god as means , are not used by them in their due place and order : such as are praying , fasting , watching , meditation , and the like ; these have their use in the business in hand . but whereas they are all to be looked on as streams , they look on them as the fountain . whereas they effect and accomplish the end as means onely subordinate to the spirit and faith , they look on them to do it by virtue of the work wrought . if they fast so much , and pray so much , and keep their hours and times , the work is done : as the apostle sayes of some in another case , they are alwayes learning , never coming to the knowledge of the truth ; so they are alwayes mortifying , but never come to any sound mortification . in a a word , they have sundry means to mortifie the natural man , as to the natural life here we lead , none to mortifie lust or corruption . this is the general mistake of men ignorant of the gospel , about this thing ; and it lyes at the bottom of very much of that superstition and will-worship that hath been brought into the world ; what horrible self-macerations were practised by some of the ancient authors of monastical devotion ? what violence did they offer to nature ? what extremity of sufferings did they put themselves upon ? search their wayes and principles to the bottom , and you will find , that it had no other root but this mistake , namely , that attempting rigid mortification , they fell upon the natural man , instead of the corrupt old man ; upon the body wherein we live , instead of the body of death . neither will the natural popery that is in others doe it . men are gall'd with the guilt of a sin , that hath prevailed over them : they instantly promise to themselves and god , that they will do so no more ; they watch over themselves , and pray , for a season , untill this heat waxes cold , and the sense of sin is worn off , and so mortification goes also , and sin returns to its former dominion : duties are excellent food for an healthy soul ; they are no physick for a sick soul. he that turns his meat into his medicine , must expect no great operation . spiritually sick men cannot sweat out their distemper with working . but this is the way of men that deceive their own souls ; as we shall see afterwards . that none of these wayes are sufficient , is evident from the nature of the work it self that is to be done ; it is a work that requires so many concurrent actings in it , as no self endeavour can reach unto ; and is of that kind , that an almighty energy is necessary for its accomplishment , as shall be afterwards manifested . it is then the work of the spirit . for , 1. he is promised of god to be given unto us , to do this work ; the taking away of the stony heart , that is , the stubborn , proud , rebellious , unbelieving heart , is in general the work of mortification that we treat of . now this is still promised to be done by the spirit : ezek. 11.19 . chap. 36.26 . i will give my spirit , and take away the stony heart : and by the spirit of god is this work wrought , when all means fail . isa. 57.17 , 18. 2. we have all our mortification from the gift of christ , and all the gifts of christ are communicated to us , and given us by the spirit of christ. without christ we can do nothing , joh. 15.5 . all communications of supplyes and relief in the beginnings , increasings , actings of any grace whatever from him , are by the spirit , by whom he alone works in and upon believers . from him we have our mortification : he is exalted and made a prince and a saviour , to give repentance unto us : act. 5.31 . and of our repentance our mortification is no small portion . how doth he doe it ? having received the promise of the holy ghost , he sends him abroad for that end : act. 2.33 . you know the manifold promises he made of sending the spirit , as tertullian speaks , vicariam navare operam , to do the works that he had to accomplish in us . the resolution of one or two questions will now lead me nearer to what i principally intend . the first is , q. how doth the spirit mortifie sin ? i answer , in general three wayes . a. 1. by causing our hearts to abound in grace , and the fruits that are contrary to the flesh , and the fruits thereof , and principles of them . so the apostle opposes the fruits of the flesh , and of the spirit : the fruits of the flesh ( says he ) are so and so , gal. 5.19 , 20. but sayes he , the fruits of the spirit are quite contrary , quite of another sort , v. 22 , 23. yea , but what if these are in us , and do abound , may not the other abound also ? no , sayes he , v. 24. they that are christ's have crucified the flesh , with the affections and lusts : but how ? why , v. 25. by living in the spirit , and walking after the spirit : that is , by the abounding of these graces of the spirit in us , and walking according to them . for , saith the apostle , these are contrary one to another , v. 17. so that they cannot both be in the same subject , in any intense or high degree . this renewing of us by the holy ghost , as it is called , tit. 3.5 . is one great way of mortification : he causes us to grow , thrive , flourish , and abound in those graces which are contrary , opposite , and destructive to all the fruits of the flesh , and to the quiet , or thriving of indwelling sin it self . 2. by a real , physical efficiency on the root and habit of sin , for the weakning , destroying and taking it away . hence he is called a spirit of judgement and burning , isa. 4.4 . really consuming and destroying our lusts. he takes away the stony heart by an almighty efficiency ; for as he begins the work as to its kind , so he carries it on as to its degrees . he is the fire which burns up the very root of lust. 3. he brings the cross of christ into the heart of a sinner by faith , and gives us communion with christ in his death , and fellowship in his sufferings ; of the manner whereof more afterwards . q. if this be the work of the spirit alone , how is it , that we are exhorted to it ? seeing the spirit of god only can doe it , let the work be left wholly to him . a. 1. it is no otherwise the work of the spirit , but as all graces and good works which are in us , are his : he works in us to will and to doe of his own good pleasure , phil. 2.13 . he works all our works in us , isa. 26.12 . the work of faith with power ; 2 thess. 1.11 . col. 2.12 . he causes us to pray , and is a spirit of supplication , rom. 8.26 . zach. 12.10 . and yet we are exh●rted , and are to be exhorted to all these . 2. he doth not so work our mortification in us , as not to keep it still an act of our obedience . the holy ghost works in us , and upon us , as we are fit to be wrought in , and upon , that is , so as to preserve our own liberty , and free obedience . he works upon our vnderstandings , wills , consciences , and affections , agreeably to their own natures ; he works in us , and with us , not against us , or without us ; so that his assistance is an encouragement , as to the facilitating of the work , and no occasion of neglect as to the work it self . and indeed i might here bewail the endless foolish labour of poor souls , who being convinced of sin , and not able to stand against the power of their convictions , do set themselves by innumerab●● perplexing wayes and duties to keep down sin , but being strangers to the spirit of god , all in vain . they combat without victory , have war without peace , and are in slavery all their dayes . they spend their strength for that which is not bread , and their labour for that which prositeth not . this is the saddest warfare that any poor creature can be engaged in ; a soul under the power of conviction from the law , is pressed to fight against sin , but hath no strength for the combat . they cannot but fight , and they can never conquer , they are like men thrust on the sword of enemies , on purpose to be slain . the law drives them on , and sin beats them back . sometimes they think indeed that they have foyled sin ; when they have onely raised a dust , that they see it not ; that is , they distemper their natural affections of fear , sorrow , and anguish , which makes them believe that sin is conquered , when it is not touched . by that time they are cold , they must to the battail again ; and the lust which they thought to be slain , appears to have had no wound . and if the case be so sad with them who do labour and strive , and yet enter not into the kingdom ; what is their condition who despise all this ? who are perpetually under the power and dominion of sin , and love to have it so : and are troubled at nothing but that they cannot make sufficient provision for the flesh , to fulfill the lusts thereof . chap. iv. the last principle ; of the usefulness of mortification . the vigour and comfort of our spiritual life depend on our mortification . in what sence . not absolutely and necessarily . psal. 88. heman ' s condition . not as on the next and immediate cause . as a means : by removing of the contrary . the desperate effects of unmortified lust : it weakens the soul ; psal. 38.3 , 8. sundry wayes : and darkens it . all graces improved by the mortification of sin. the best evidence of sincerity . the last principle i shall insist on , omitting , 1. the necessity of mortification unto life : and , 2. the certainty of life upon mortification ; is , that the life , vigour , and comfort of our spiritual life depends much on our mortification of sin. strength , and comfort , and power , and peace in our walking with god , are the things of our desires . were any of us asked seriously , what it is that troubles us , we must referre it to one of these heads ; either we want streng●h , or power , vigour and life , in our obedience , in our walking with god ; or we want peace , comfort , and consolation therein . whatever it is , that may befall a believer , that doth not belong to one of these two heads , doth not deserve to be mentioned in the dayes of our complaints . now all these do much depend on a constant course of mortification ; concerning which observe , 1. i doe not say they proceed from it ; as though they were necessarily tyed to it . a man may be carried on in a constant course of mortification all his dayes , and yet perhaps never enjoy good day of peace and consolation . so it was with heman , psal. 88. his life was a life of perpetual mortification , and walking with god , yet terrours and wounds were his portion all his dayes : but god singled out heman ( a choice friend ) to make him an example to them that afterwards should be in distress . canst thou complain if it be no otherwise with thee than it was with heman , that eminent servant of god ? and this shall be his prayse to the end of the world ; god makes it his prerogative to speak peace and consolation : isa. 57.18 , 19. i will do that work , sayes god ; i will comfort him , v. 18. but how ? by an immediate work of the new creation , i create it , sayes , god. the use of means for the obtaining of peace is ours ; the bestowing of it is god's prerogative . 2. in the wayes instituted by god for to give us life , vigour , courage and consolation , mortification is not one of the immediate causes of it . they are the priviledges of our adoption , made known to our souls , that give us immediately these things . the spirit bearing witness with our spirits that we are the children of god : giving us a new name , and a white stone ; adoption and justification , that is , as to the sence and knowledge of them , are the immediate causes ( in the hand of the spirit ) of these things . but this i say , 3. in our ordinary walking with god , and in an ordinary course of his dealing with us , the vigour and comfort of our spiritual lives depends much on our mortification , not onely as a causa sine qua non , but as a thing that hath an effectual influence thereinto . for , first , this alone keeps sin from depriving us of the one and the other : every unmortified sin will certainly do two things : 1. it will weaken the soul , and deprive it of its vigour . 2. it will darken the soul , and deprive it of its comfort and peace . ( 1. ) it weakens the soul , and deprives it of its strength : when david had for a while harboured an unmortified lust in his heart , it broke all his bon●s , and left him no spiritual strength ; hence he complained that he was sick , weak , wounded , faint ; there is ( saith he ) no soundness in me , psal. 38.3 . i am feeble and sore broken , vers . 8. yea i cannot so much as look up , psal. 40.12 . an unmortified lust will drink up the spirit , and all the vigour of the soul , and weaken it for all duties . for , 1. it untunes and unframes the heart it self , by entangling its affections . it diverts the heart from that spiritual frame that is required for vigorous communion with god. it layes hold on the affections , rendring its object beloved and desirable ; so expelling the love of the father , 1 joh. 2.1 . chap. 3.17 . so that the soul cannot say uprightly and truely to god , thou art my portion , having something else that it loves . fear , desire , hope , which are the choice affections of the soul , that should be full of god , will be one way or other entangled with it . 2. it fills the thoughts with contrivances about it . thoughts are the great purveyors of the soul , to bring in provision to satisfie its affections ; and if sin remain unmortified in the heart , they must ever and anon be making provision for the flesh , to fulfill the lusts thereof . they must glaze , adorn , and dress the objects of the flesh , and bring them home to give satisfaction . and this they are able to do , in the service of a defiled imagination , beyond all expression . 3. it breaks out and actually hinders duty . the ambitious man must be studying , and the worldling must be working or contriving , and the sensual vain person providing himself for vanity , when they should be engaged in the worship of god. were this my present business , to set forth the breaches , ruine , weakness , desolations , that one un●●c●tified lust will bring upon a soul , this discourse must be extended much beyond my intendment . ( 2 ) as sin weakens , so it darkens the soul. it is a cloud , a thick cloud , that spreads it self over the face of the soul , and intercepts all the beams of gods love and favour . it takes away all sense of the priviledge of our adoption : and if the soul begins to gather up thoughts of consolation , , sin quickly scatters them . of which afterwards . now in this regard doth the vigour and power of our spiritual life depend on our mortification . it is the onely means of the removal of that , which will allow us neither the one nor the other . men that are sick and wounded under the power of lust , make many applications for help ; they cry to god , when the perplexity of their thoughts overwhelms them ; even to god do they cry , but are not delivered ; in vain do they use many remedies , they shall not be healed . so hos. 5.13 . ephraim saw his sickness , and judah his wound , and attempted sundry remedies , nothing will doe , untill they come ( v. 15. ) to acknowledge their offence . men may see their sickness and wounds , but yet if they make not due applications their cure will not be effected . secondly , mortification prunes all the graces of god , and makes room for them in our hearts , to grow . the life and vigour of our spiritual lives consists in the vigour and flourishing of the plants of grace in our hearts . now as you may see in a garden , let there be a precious herb planted , and let the ground be untilled , and weeds grow about it , perhaps it will live still , but be a poor withering , unusefull thing ; you must look and search for it , and sometimes can scarce find it ; and when you do , you can scarce know it , whether it be the plant you look for or no ; and suppose it be ; you can make no use of it at all : when let another of the same kind be set in ground , naturally as barren and bad as the other ; but let it be well weeded , and every thing that i● noxious and hurtfull removed from it , it flourishes and thrives ; you may see it at first look into the garden , and have it for your use when you please . so it is with the graces of the spirit that are planted in our hearts : that is true ; they are still ▪ they abide in a heart where there is some negl●ct of mortification , but they are ready to dye ; revel . 3.2 . they are withering and decaying . the heart is like the sluggards field , so over-grown with weeds , that you can scarce see the good corn. such a man may search for faith , love and zeal , and scarce be able to find any ; and if he do discover that these graces are there , yet alive , and sincere ; yet they are so weak , so clogged with lusts , that they are of very little use ; they remain indeed , ●ut are ready to dye . but now let the heart be cleansed by mortification , the weeds of lust constantly and daily rooted up , ( as they spring daily , nature being their proper soyl , ) let room be made for grace to thrive and flourish ; how will every grace act its part , and be ready for every use and purpose ! thirdly , as to our peace ; as there is nothing that hath any evidence of sincerity without it , so i know nothing that hath such an evidence of sincerity in it ; which is no small foundation of our peace : mortication is the souls vigorous opp●sition to self ; wherein sincerity is most evident . chap. v. the principal intendment of the whole discourse proposed . the first main case of canscience stated . what it is to mortifie any sin , negatively considered . not the utter destruction of it in this life . not the dissimulation of it . not the improvement of any natural principle . not the diversion of it . not an occasional conquest . occasional conquests of sin , what , and when . vpon the eruption of sin , in time of danger or trouble . these things being premised , i come to my principal intention , of handling some questions , or practical cases , , that present themselves in this business of mortification of sin in believers : the first , which is the head of all the rest ; and whereunto they are reduced , may be considered as lying under the ensuing proposal . suppose a man to be a true believer , and yet finds in himself a powerfull indwelling sin , leading him captive to the law of it , consuming his heart with trouble , perplexing his thoughts , weakening his soul , as to duties of communion with god , disqui●ting him as to peace , and perhaps de●iling his conscience , and exposing him to hardening through the deceitfulness of sin ; what shall he doe ? what course shall he take and insist on , for the mortification of this sin , lust , distemper , or corruption , to such a degree , as that though it be not utterly destroyed , yet in his contest with it , he may be enabled to keep up power , strength and peace , in communion with god ? in answer to this important enquiry , i shall do these things . 1. shew what it is to mortifie any sin ; and that both negatively and positively , that we be not mistaken in the foundation . 2. give general directions for such things , as without which it will be utterly impossible for any one to get any sin truely and spiritually mortified . 3. draw out the particulars whereby this is to be done ; in the whole carrying on this consideration , that it is not of the doctrine of mortification in general , but only in reference to the particular case before proposed , that i am treating . 1. to mortifie a sin , is not utterly to kill , root it out , and destroy it , that it should have no more hold at all , nor residence in our hearts . it is true , this is that which is aymed at , but this is not in this life to be accomplished . there is no man that truely sets himself to mortifie any si● , but he ayms at , intends , desires its utter destruction ; that it should leave neither root nor fruit in the heart or life . he would so kill it , that it should never move or stirre any more ; crye or call , seduce or tempt to eternity . it s not being , is the thing aymed at . now though doubtless there may by the spirit and grace of christ , a wonderfull success , and eminency of victory against any sin be attained ; so that a man may have almost constant triumph over it ; yet an utter killing and destruction of it , that it should not be , is not in this life to be expected . this paul assures us of , phil. 3.12 . not as though i had already attained , or were already perfect . he was a choise saint , a pattern for believers , who in faith and love , and all the fruits of the spirit , had not his fellow in the world ; and on that account ascribes perfection to himself , in comparison of others , vers . 15. yet he had not attained , he was not perfect , but was following after : still a vile body he had , and we have , that must be changed by the great power of christ at last : v. 21. this we would have , but god sees it best for us , that we should be compleat in nothing in our selves ; that in all things we might be compleat in christ , which is best for us , col. 2.10 . 2. i think i need not say , it is not the dissimulation of a sin ; when a man on some outward respects forsakes the practice of any sin , men perhaps may look on him as a changed man ; god knows that to his former iniquity he hath added cursed hypocrisie , and is got in a safer path to hell than he was in before . he hath got another heart than he had , that is more cunning , not a new heart , that is more holy . 3. the mortification of sin consists not in the improvement of a quiet , sedate nature . some men have an advantage by their natural constitution , so far , as that they are not exposed to such violence of unruly passions , and tumultuous affections , as many others are . let now these men cultivate and improve their natural frame and temper , by discipline , consideration and prudence , and they may seem to themselves and others , very mortified men , when perhaps their hearts are a standing sink of all abominations ; some man is never so much troubled all his life perhaps with anger and passion , nor doth trouble others , as another is almost every day ; and yet the latter have done more to the mortification of the sin , than the former . let not such persons trye their mortification by such things as their natural t●●●●● gives no life or vigour to : let them bring themselves to self-denyal , unbelief , envy , or some such spiritual sin , and they will have a better view of themselves . 4. a sin is not mortified , when it is onely diverted . simon magus for a season left his sorceries ; but his covetousness and ambition that set him on work , remained still , and would have been acting another way : therefore peter tells him , i perceive thou art in the gall of bitterness ; notwithstanding the profession thou hast made , notwithstanding thy relinquishment of thy sorceries , thy lust is as powerfull as ever in thee : the same lust , onely the streams of it are diverted : it now exerts and puts forth it self another way , but it is the old ga●l of bitterness still . a man may be sensible of a lust , set himself again●t the eruptions of it , take care that it shall not break forth , as it hath done ; but in the mean time suffer the same corrupted habit to vent it self some other way . as he who heals and skins a running sore , thinks himself cured , but in the mean time his flesh festereth by the corruption of the same humour , and breaks out in another place . and this diversion , with the alterations that attend it , often befalls men , on accounts wholly foreign unto grace ; change of the course of life that a man was in ; of relations , interests , designs , may effect it ; yea the very alterations in mens constitutions , occasioned by a natural progress in the course of their lives , may produce such changes as these ; men in age do not usually persist in the pursuit of youthfull lusts , although they have never mortified any one of them . and the same is the case of bartering of lusts ; and leaving to serve one , that a man may serve another . he that changes pride for worldliness , sensuality for pharisaisme , vanity in himself to the contempt of others ; let him not think that he hath mortified the sin that he s●ems to have left . he hath changed his master , but is a servant still . 5. occasional conquests of sin do not amount to a mortifying of it . there are two occasions or seasons , wherein a man who is contending with any sin , may seem to himself to have mortified it . ( 1. ) when it hath had some sad eruption to the disturbance of his peace , terrour of his conscience , dread of scandal , and evident provocation of god. this awakens and stirres up all that is in the man , and amazes him ; fills him with abhorrency of sin , and himself for it ; sends him to god , makes him cry out as for life , to abhorre his lust as hell , and to set himself against it . the whole man , spiritual and natural being now awaked , sin shrinks in its head , appears not , but lyes as dead before him . as when one that hath drawn nigh to an army in the night , and hath killed a principal person ; instantly the guards awake , men are roused up , and strict enquiry is made after the enemy ; who in the mean time , untill the noyse and tumult be over , hides himself , or lyes like one that is dead , yet with firm resolution to do the like mischief again , upon the like opportunity . upon the sin among the corinthians , see how they muster up themselves for the surprizal and destruction of it , 2 epist. chap. 7. vers . 11. so it is in a person , when a breach hath been made upon his conscience , quiet , perhaps credit , by his lust , in some eruption of actual sin ; carefulness , indignation , desire , fear , revenge , are all set on work about it , and against it , and lust is quiet for a season , being run down before them ; but when the hurry is over , and the inquest past , the thief appears again alive , and is as busie as ever at his work . ( 2. ) in a time of some judgement , calamity , or pressing affliction ; the heart is then taken up with thoughts and contrivances of slying from the present troubles , fears and dangers : this , as a convinced person concludes , is to be done , only by relinquishment of sin , which gains peace with god. it is the anger of god in every affliction that galls a convinced person . to be quit of this , men resolve at such times against their sins . sin shall never more have any place in them ; they will never again give up themselves to the service of it . accordingly sin is quiet , stirres not , seems to be mortified ; not indeed that it hath received any one wound , but meerly because the soul hath possess'd its faculties whereby it should exert it self , with thoughts inconsistent with the motions thereof ; which when they are laid aside , sin returns again to its former life and vigour . so they psal. 78.32 . unto 38. are a full instance and description of this frame of spirit whereof i speak . for all this they sinned still , and believed not for his wonderous works : therefore their dayes did he consume in vanity , and their years in trouble . when he slew them , then they sought him , and they returned , and enquired early after god. and they remembred that god was their rock , and the high god their redeemer . nevertheless they did flatter him with their mouth , and they lyed unto him with their tongues . for their heart was not right with him , neither were they stedfast in his covenant . i no way doubt , but that when they sought , and returned , and enquired early after god , they did it with full purpose of heart , as to the relinquishment of their sins : it is expressed in the word returned . to turn or return to the lord , is by a relinquishment of sin . this they did early , with earnestness , and diligence ; but yet their sin was unmortified for all this , v. 36 , 37. and this is the state of many humiliations in the dayes of affliction ; and a great deceit in the hearts of believers themselves , lies oftentimes herein . these and many other wayes there are , whereby poor souls deceive themselves , and suppose they have mortified their lusts , when they live and are mighty , and on every occasion break forth to their disturbance and disquietness . chap. vi. the mortification of sin in particular described . the several parts and degrees thereof . 1. the habitual weakning of its root and principle . the power of lust to tempt . differences of that power to persons and times . 2. constant fighting against sin. the parts thereof considered . 3. success against it . the summe of this discourse . what it is to mortifie a sin in general , which will make farther way for particular directions , is nextly to be considered . the mortification of a lust consists in three things . 1. an habitual weakening of it . every lust is a depraved habit or disposition , continually inclining the heart to evil : thence is that description of him who hath no lust truely mortified : gen. 6.5 . every imagination of the thoughts of his heart is only evil continually . he is alwayes under the power of a strong bent and inclination to sin . and the reason why a natural man is not alwayes , perpetually , in the pursuit of some one lust night and day , is , because he hath many to serve , every one crying to be satisfied ; thence he is carried on with great variety , but still in general he lyes towards the satisfaction of self . we will suppose then the lust or distemper whose mortification is inquired after , to be in its self a strong , deeply rooted , habitual inclination and bent of will and affections unto some actual sin , as to the matter of it , ( though not under that formal consideration , ) alwayes stirring up imaginations , thoughts and contrivances about the object of it . hence men are said to have their hearts set upon evil , rom. 13.14 . the bent of their spirits lyes towards it , to make provision for the flesh . and a sinfull depraved habit ( as in many other things , so in this ) differs from all natural or moral habits whatever ; for whereas they incline the soul gently and suitably to it self , sinfull habits impell with violence and impetuousness : whence lusts are said to fight or wage warre against the soul , 1 pet. 2.11 . to rebell , or rise up in warre with that conduct and opposition which is usual therein ; rom. 7.23 . to lead captive , or effectually captivating upon success in battell : all works of great violence and impetuousness . i might manifest fully from that description we have of it , rom. 7. how it will darken the mind , extinguish convictions , dethrone reason , interrupt the power and influence of any considerations that may be brought to hamper it , and break through all into a flame . but this is not my present business . now the first thing in mortification is the weakening of this habit of sin or lust , that it shall not with that violence , earnestness , frequency , rise up , conceive , tumultuate , provoke , entice , disquiet , as naturally it is apt to doe , jam. 1.14 , 15. i shall desire to give one caution or rule by the way ; and it is this . though every lust doth in its own nature , equally , universally incline and impell to sin , yet this mu●t be granted with these two limitations : 1. one lust , or a lust in one man , may receive many accidental improvements , heightnings , and strengthnings , which may give it life , power and vigour , exceedingly above what another lust hath , or the same lust , that is of the same kind and nature in another man. when a lust falls in with the natural constitution and temper , with a suitable course of life , with occasions ; or when sathan hath got a fit handle to it to manage it , as he hath a thousand wayes so to doe , that lust growes violent and impetuous above others , or more than the same lust in another man ; then the steams of it darken the mind , so that though a man knowes the same things as formerly , yet they have no power , nor influence on the will , but corrupt affections and passions are set by it at liberty . but especially , lust gets strength by temptation ; when a suitable temptation falls in wi●h a lust , it gives it a new life , vigour , power , violence and rage which it seemed not before to have , or to be capable of . instances to this purpose might be multiplyed ; but it is the design of some part of another treatise to evince th●s observation . 2. some lusts are far more sensible and discernable in their violent actings than others . paul puts a difference between uncleanness and all other sins . 1 cor. 6.18 . flee fornication , every sin that a man doth , is whithout the body , but he that committeth fornication sinneth against his own body . hence the motions of that sin are more sensible , more discernable than of others ; when perhaps , the love of the world , or the like , is in a person no less habitually predominant than that , yet it makes not so great a combustion in the whole man. and on this account some men may goe in their own thoughts and in the eyes of the world , for mortified men ; who yet have in them no less predominancy of lust , than those who cry out with astonishment upon the account of its perplexing tumultuatings . yea than those who have by the power of it , been hurried into scandalous sins ; only their lusts are in and about things which raise not such a tumult in the soul , about which they are exercised with a calmer frame of spirit ; the very fabrick of nature being not so nearly concerned in them , as in some other . i say then , that the first thing in mortification is the weakening of this habit , that it shall not impell and tumultuate as formerly , that it shall not intice and draw aside , that it shall not disquiet and perplex ; the killing of its life , vigour , promptness and readiness to be stirring . this is called crucifying the flesh with the lusts thereof , gal. 5.24 . that is , taking away its blood and spirits that give it strength and power . the wasting of the body of death day by day , 2 cor. 4.16 . as a man nayled to the cross ; he first struggles and strives and cryes out with great strength and might ; but as his blood and spirits waste , his strivings are faint and seldom , his cryes low and hoarse , scarce to be heard . when a man first sets on a lust or distemper , to deal with it , it struggles with great violence to break loose ; it cryes with earnestness and impatiency to be satisfied and relieved ; but when by mortification the blood and spirits of it are let out , it moves seldome and familiarly , cryes sparingly , and is scarce heard in the heart ; it may have sometimes a dying pang , that makes an appearance of great vigour and strength , but it is quickly over , especially if it be kept from considerable success . this the apostle describes as in the whole chapter , so especially vers . 6. of chap. 6. rom. sin , saith he , is crucified ; it is fastned to the cross ; to what end ? that the body of death may be destroyed ; the power of sin weakened , and abolished by little and little ; that henceforth we should not serve sin , that is , that sin might not incline , impell us with such efficacy , as to make us servants to it , as it hath done heretofore . and this is spoken not only with respect to carnal and sensual affections , or desires of worldly things ; not only in respect of the lu●t of the flesh , the lust of the ey●s , and the pride of life , but also as to the flesh , that is in the mind and will , in that opposition unto god , which is in us by nature . of what nature soever the troubling distemper be , by what wayes soever it make it self out , either by impelling to evil , or hindering from that which is good , the rule is the same . and unless this be done effectually , all after-contention will not compass the end aimed at . a man may beat down the bitter fruit from an evil tree , untill he is weary ; whilest the root abides in strength and vigour , the beating down of the present fruit will not hinder it from bringing forth more ; this is the folly of some men ; they set themselves with all earnestness and diligence against the appearing eruption of lust , but leaving the principle and root untouched , perhaps unsearched out , they make but little or no progress in this work of mortification . 2. in constant fighting and contending against sin . to be able alwayes to be laying load on sin , is no small degree of mortification . when sin is strong and vigorous , the soul is scarce able to make any head against it . it sighs , and groans , and mourns , and is troubled , as david speaks of himself , but seldom has sin in the pursuit ; david complains that his sin had taken fast hold upon him , that he could look up , psal. 40.12 . how little then was he able to fight against it . now sundry things are required unto , and comprized in this fighting against sin. 1. to know that a man hath such an enemy to deal withall ; to take notice of it , to consider it as an enemy indeed , and one that is to be destroyed by all means possible , is required hereunto . as i said before , the contest is vigorous and hazardous ; it is about the things of eternity . when therefore man have sleight and transient thoughts of their lusts , it is no great sign that they are mortified , or that they are in a way for their mortification . this is , every man's knowing the plague of his own heart , 1 king. 8.38 . without which no other work can be done ; it is to be feared that very many have little knowledge of the main enemy , that they carry about them in their bosoms . this makes them ready to justifie themselves , and to be impatient of reproof or admonition , not knowing that they are in any danger , 2 chron. 16.10 . 2. to labour to be acquainted with the wayes , w●les , methods , advantages and occasions of its success is the beginning of this warfare . so do men deal with enemies . they enquire out their counsels and designs , ponder their ends , consider how and by what means they have formerly prevailed , that they may be prevented ; in this consists the greatest skill in conduct . take this away , and all waging of warre ( wherein is the greatest improvement of humane wisdom and industry ) would be brutish . so do they deal with lust , who mortifie it indeed ; not onely when it is actually vexing , inticing , and seducing , but in their retirements they consider , this is our enemy , this is his way and progress , these are his advantages , thus hath he prevailed , and thus he will do , if not prevented : so david , my sin is ever before me , psal. 51.2 . and indeed one of the choisest and most eminent parts of practically spiritual wisdom , consists in finding out the subtilties , policies , and depths of any indwelling sin ; to consider and know wherein its greatest strength lies ; what advantage it uses to make of occasions , opportunities , temptations ; what are its pleas , pretences , reasonings ; what its stratagems , colours , excuses ; to set the wisdom of the spirit against the craft of the old man , to trace this serpent in all its turnings and windings ; to be able to say at its most secret , and ( to a common frame of heart ) imperceptible actings , this is your old way and course , i know what you aim at ; and so to be alwayes in readiness , is a good part of our warfare . 3. to load it daily with all the things which shall after be mentioned , that are grievous , killing and destructive to it , is the height of this contest ; such an one never thinks his lust dead because it is quiet , but labours still to give it new wounds , new blowes every day . so the apostle , col. 3.5 . now whilest the soul is in this condition , whilest it is thus dealing , it is certainly uppermost , sin is under the sword and dying . 3. in success ; frequent success against any lust , is another part and evidence of mortification ; by success , i understand not a meer disappointment of sin , that it be not brought forth , nor accomplished ; but a victory over it , and pursuit of it to a compleat conquest : for instance , when the heart finds sin at any time at work , seducing , forming imaginations to make provision for the flesh , to fulfill the lusts thereof , it instantly apprehends sin , and brings it to the law of god , and love of christ ; condemns it , followes it with execution to the uttermost . now i say , when a man comes to this state and condition , that lust is weakened in the root and principle , that its motions and actions are fewer and weaker than formerly , so thay they are not able to hinder his duty , nor interrupt his peace , when he can in a quiet sedate frame of spirit , find out , and fight against sin , and have success against it , then sin is mortified in some considerable measure , and notwithstanding all its opposition , a man may have peace with god all his dayes . unto these heads then do i referre the mortification aymed at ; that is , of any one perplexing distemper , whereby the general pravity and corruption of our nature attempts to exert and put forth it self . 1. first , the weakening of its indwelling disposition , whereby it inclines , intices , impells to evil , rebells , opposes , fights against god , by the implanting habitual residence , and cherishing of a principle of grace , that stands in direct opposition to it , and is destructive of it , is the foundation of it . so by the implanting and growth of humility is pride weakened , passion by patience , uncleanness by purity of mind and conscience , love of this world by heavenly-mindedness , which are graces of the spirit , or the same habitual grace variously acting it self by the holy ghost , according to the variety or diversity of the objects about which it is exercised ; as the other are several lusts , or the same natural corruption variously acting its self according to the various advantages and occasions that it meets withall . 2. the promptness , alacrity , vigour of the spirit , or new man in contending with , cheerfull fighting against the lust spoken of , by all the wayes , and with all the means that are appointed thereunto , constantly using the succours provided against its motions and actings , is a second thing hereunto required . 3. success unto several degrees attends these two . now this , if the distemper hath not an inconquerable advantage from its natural situation , may possibly be to such an universal conquest , as the soul may never more sensibly feel its opposition , and shall however assuredly arise to an allowance of peace to the conscience , according to the tenour of the covenant of grace . chap. vii . general rules , without which no lust will be mortified . no mortification unless a man be a believer . dangers of attempting mortification of sin by vnregenerate persons . the duty of unconverted persons , as to this business of mortification , considered . the vanity of the papists attempts , and rules for mortification thence discovered . the wayes and means whereby a soul may proceed to the mortification of any particular lust and sin , which satan takes advantage by , to disquiet and weaken him , comes next under consideration . now there are some general considerations to be premised , concerning some principles and foundations of this work , without which no man in the world , be he never so much raised by convictions , and resolved for the mortification of any sin , can attain thereunto . general rules and principles , without which no sin will be ever mortified , are these , 1. unless a man be a believer , that is , one that is truely ingrafted into christ , he can never mortifie any one sin ; i do not say , unless he know himself to be so , but unless indeed he be so . mortification is the work of believers , rom. 8.13 . if ye through the spirit &c. ye believers , to whom there is no condemnation , vers . 1. they alone are exhorted to it . col. 3.5 . mortifie therefore your members that are upon the earth . who should mortifie ? you who are risen with christ , vers . 1. whose life is hid with christ in god , vers . 3. who shall appear with him in glory , vers . 4. an unregenerate man may do something like it , but the work it self , so as it may be acceptable with god , he can never perform . you know what a picture of it is drawn in some of the philosophers , sencca , tu●ly , epictetus ; what affectionate discourses they have of contempt of the world , and self , of regulating and conquering all exorbitant affections and passions . the lives of most of them manifested , that their maxims differed as much from true mortification , as the sun painted on a sign-post , from the sun in the firmament . they had neither light nor heat . their own lucian sufficiently manifests what they all were . there is no death of sin , without the death of christ. you know what attempts there are made after it by the papists , in their vows , penances , and satisfactions ; i dare say of them ( i mean as many of them as act upon the principles of their church , as they call it , ) what paul s●yes of israel in point of righteousness , rom. 9.31 , 32. they have followed after mortification , but they have not attained to it ; wherefore ? because they seek it not by faith , but as it were by the works of the law. the same is the state and condition of all amongst our selves , who in obedience to their convictions , and awakened consciences , do attempt a relinquishment of sin ; they follow after it , but they do not attain it . it is true , it is , it will be required of every person whatever , that hears the law or gospel preached , that he mortifie sin ; it is his duty , but it is not his immediate duty ; it is his duty to do it , but to do it in gods way . if you require your servant to pay so much money for you in such a place , but first to go and take it up in another ; it is his duty to pay the money appointed , and you will blame him if he do it not ; yet it was not his immediate duty ; he was first to take it up , according to your direction . so it is in this case ; sin is to be mortified , but something is to be done in the first place to enable us thereunto . i have proved , that it is the spirit alone that can mortifie sin ; he is promised to doe it , and all other means without him are empty and vain . how shall he then mortifie sin , that hath not the spirit ? a man may easier see without eyes , speak without a tongue , than truely mortifie one sin without the spirit . now how is he attained ? it is the spirit of christ ; and ( as the apostle sayes , ) if we have not the spirit of christ , we are none of his , rom. 8.9 . so , if we are christs , have an interest in him , we have the spirit , and so alone have power for mortification . this the apostle discourses at large , rom. 8. v. 8. so then they that are in the flesh cannot please god. it is the inference and conclusion he makes of his foregoing discourse about our natural state and condition , and the enmity we have unto god and his law therein . if we are in the flesh , if we have not the spirit , we cannot do any thing that should please god. but what is our deliverance from this condition , vers . 9. but ye are not in the flesh , but in the spirit , if so be that the spirit of god dwell in you : ye believers , that have the spirit of christ , ye are not in the flesh . there is no way of deliverance from the state and condition of being in the flesh , but by the spirit of christ ; and what if this spirit of christ be in you ? why then you are mortified , vers . 10. the body is dead because of sin , or unto it ; mortification is carryed on ; the new man is quickened to righteousness . this the apostle proves vers . 11. from the vnion we have with christ by the spirit , which will produce suitable operations in us , to what it wrought in him . all attempts then for mortification of any lust , without an interest in christ , are vain . many men that are ga●led with and for sin , ( the arrowes of christ for conviction by the preaching of the word , or some affliction having been made sharp in their hearts ) do vigorously set themselves against this or that particular lust , wherewith their consciences have been most disquieted or perplexed . but poor creatures ! they labour in the fire , and their work consumeth . when the spirit of christ comes to this work , he will be as refiners fire , and as fullers sope , and he will purge men as gold and silver , mal. 3.3 . take away their dross and tin , their filth and blood , as isa. 4.3 . but men must be gold and silver in the bottom , or else refining will do them no good . the prophet gives us the sad issue of wicked mens utmost attempts for mortification , by what means soever that god affords them , jer. 6.29 , 30. the bellowes are burnt , and the lead is consumed of the fire , the founder melteth in vain , reprobate silver shall men call them , because the lord hath rejected them ; and what is the reason hereof ? v. 28. they were brass and iron when they were put into the furnace . men may refine brass and iron long enough before they will be good silver . i say then , mortification is not the present business of unregenerate men . god calls them not to it as yet . conversion is their work . the conversion of the whole soul , not the mortification of this or that particular lust. you would laugh at a man , that you should see setting up a great fabrick , and never take any care for a foundation ; especially if you should see him so foolish , as that having a thousand experiences , that what he built one day , fell down another , he would yet continue in the same course . so it is with convinced persons ; though they plainly see ▪ that what ground they get against sin one●day ●day , they lose another , yet they will go on in the same road still , without enquiring where the destructive flaw in their progress lyes . when the jewes upon the conviction of their sin were cut to the heart , act. 2.37 . and cryed out what shall we doe ? what doth peter direct them to ? does he bid them go and mortifie their pride , wrath , malice , cruelty , and the like ? no , he knew that was not their present work , but he calls them to conversion and faith in christ in general , vers . 38. let the soul be first throughly converted , and then looking on him whom they had pierced , humiliation and mortification will ensue . thus when john came to preach repentance and conversion , he said , the axe is now laid to the root of the tree , mat. 3.10 . the pharisees had been laying heavy burthens , imposing tedious duties , and rigid means of mortification , in fastings , washings , and the like , all in vain : sayes john , the doctrine of conversion is for you , the axe in my hand is laid to the root . and our saviour tells us what is to be done in this case ; sayes he , do men gather grapes from thorns ? matth. 6.16 . but suppose a thorn be well pruned and cut , and have pains taken with him ? yea but he will never bear figgs ; vers . 17 , 18. it cannot be but every tree will bring forth fruit according to its own kind . what is then to be done , he tells us , matt. 12.33 . make the tree good , and his fruit will be good : the root must be dealt with , the nature of the tree changed , or no good fruit will be brought forth . this is that i aym at , unless a man be regenerate , unless he be a believer , all attempts that he can make for mortification , be they never so specious and promising , all means he can use , let him follow them with never so much diligence , earnestness , watchfulness and contention of mind and spirit , are to no purpose ; in vain shall he use many remedies , he shall not be healed . yea there are sundry desperate evils attending an endeavour in convinced persons that are no more but so , to perform this duty . first , the mind and soul is taken up about that which is not the mans proper business , and so he is diverted from that which is so . god layes hold by his word and judgements on some sin in him , galls his conscience , disquiets his heart , deprives him of his rest ; now other diversions will not serve his turn : he must apply himself to the work before him . the business in hand being to awake the whole man unto a consideration of the state and condition wherein he is , that he might be brought home to god ; instead hereof , he sets himself to mortifie the sin that galls him ; which is a pure issue of self-love , to be freed from his trouble ; and not at all to the work he is called unto ; and so is diverted from it . thus god tells us of ephraim , when he spread his net upon them , and brought them down as the fowls of heaven , and chastised them , hos. 7.12 . caught them , intangled them , convinced them , that they could not escape ; saith he of them , they return , but not to the most high : they set themselves to a relinquishment of sin , but not in that manner by universal conversion as god called for it . thus are men diverted from coming unto god , by the most glorious wayes that they can fix upon to come to him by . and this is one of the most common deceits whereby men ruine their own souls ; i wish that some whose trade it is to dawb with untempered morter in the things of god , did not teach this deceit , and cause the people to erre by their ignorance : what do men doe ? what oft-times are they directed unto , when their consciences are galled by sin , and disquietment from the lord hath laid hold upon them ? is not a relinquishment of the sin as to practice , ( that they are in some fruits of it perplexed withall , and making head against it , ) the summe of what they apply themselves unto ? and is not the gospel end of their convictions lost thereby ? here men abide and perish . secondly , this duty being a thing good in it self , in its proper place , a duty evidencing sincerity , bringing home peace to the conscience ; a man finding himself really engaged in it , his mind and heart set against this or that sin , with purpose and resolution to have no more to do with it , he is ready to conclude , that his state and condition is good , and so to delude his own soul. for , ( 1. ) when his conscience hath been made sick with sin , and he could find no rest , when he should go to the great physitian of souls , and get healing in his blood ; the man by this engagement against sin , pacifies and quiets his conscience , and sits down without going to christ at all . ah! how many poor souls are thus deluded to eternity ! when ephraim saw his sickness , he sent to king jareb , hos. 5.13 . which kept him off from god. the whole bundle of the popish religion is made up of designs and contrivances to pacifie conscience without christ ; all described by the apostle , rom. 10.4 . ( 2. ) by this means men satisfie themselves that their state and condition is good , seeing they do that which is a work good in it self , and they do not do it to be seen . they know they would have the work done in sincerity , and so are hardened in a kind of self righteousness . ( 3. ) when a man hath thus for a season been deluded , and hath deceived his o●● soul , and finds in a long course of life , that indeed his sin is not mortified , or if he hath changed one , he hath gotten another ; he begins a● length to think , that all contending is in vain , he shall never be able to prevail : he is making a dam against water that increaseth on him hereupon he gives over , as one despairing of any success , and yields up himself to the power of sin , and that habit of formality th●● he hath gotten . and this is the usual issue with persons attempting the mortification of sin without a● interest in christ first obtained . it deludes thempunc ; hardens them , destroyes them . and therefore w● see that there are not usually more vile an● desperate sinners in the world , than such a● having by conviction been put on this cours● have found it fruitless , and deserted it wit●out a discovery of christ. and this is t●● substance of the religion and godliness 〈◊〉 the choisest formalists in the world ; and o● all those who in the roman synagogue a●● drawn to mortification as they drive india● to baptism , or cattel to water . i say then that mortification is the work of believers , and believers onely . to kill sin is the work o● living men ; where men are dead , ( as all unbelievers , the best of them are dead , ) sin is alive , and will live . 2. it is the work of faith ; the peculiar work of faith ; now if there be a work to be done that will be effected by one only instrument , it is the greatest madness for any to attempt the doing of it , that hath not that instrument . now it is faith that purifies the heart , act. 15.9 . or as peter speaks , we purifie our souls in obeying the truth through the spirit , 1 pet. 1.22 . and without it , it will not be done . what hath been spoken , i suppose is sufficient to make good my first general rule : be sure to get an interest in christ , if you intend to mortifie any sin , without it it will never be done . ob. you will say , what then would you have unregenerate men , that are convinced of the evil of sin do ? shall they cease striving against sin , live dissolutely , give their lusts their swinge , and be as bad as the worst of men ? this were a way to set the whole world into confusion , to bring all things into darkness , to set open the flood-gates of lust , and lay the reins upon the necks of men to rush into all sin with delight and greediness , like the horse into the battle . ans. 1. god forbid ! it is to be looked on as a great issue of the wisdom , goodness , and love of god , that by manifold wayes and means he is pleased to restrain the sons of men from running forth into that compass of excess and riot , which the depravedness of their nature would carry them out unto with violence . by what way soever this is done , it is an issue of the care , kindness , and goodness of god , without which the whole earth would be an hell of sin and confusion . 2. there is a peculiar convincing power in the word , which god is often-times pleased to put forth to the wounding , amazing , and in some sort humbling of sinners , though they are never converted . and the word is to be preached , though it hath this end , yet not with this end. let then the word be preached , and the sins of men rebuked , lust will be restrained , and some oppositions will be made against sin , though that be not the effect aymed at . 3. though this be the work of the word and spirit , and it be good in it self , yet it is not profitable nor available as to the main end in them in whom it is wrought ; they are still in the gall of bitterness , and under the power of darkness . 4. let men know it is their duty , but in its proper place ; i take not men from mortification , but put them upon conversion . he that shall call a man from mending a hole in the wall of his house , to quench a fire that is consuming the whole building , is not his enemy . poor soul ! it is not thy sore-finger but thy hectick-feaver that thou art to apply thy self to the consideration of . thou settest thy self against a particular sin , and doest not consider that thou art nothing but sin. let me adde this to them who are preachers of the word , or intend through the good hand of god that employment . it is their duty to plead with men about their sins , to lay load on particular sins , but alwayes remember , that it be done with that which is the proper end of law and gospel . that is , that they make use of the sin they speak against , to the discovery of the state and condition wherein the sinner is . otherwise , happily they may work men to formality and hypocrisie , but little of the true end of preaching the gospel will be brought about . it will not avail , to beat a man off from his drunkenness , into a sober formality ; a skilfull master of the assemblies layes his axe at the root , drives still at the heart . to inveigh against particular sins of ignorant unregenerate persons , ( such as the land is full of , ) is a good work : but yet though it may be done with great efficacy , vigour and success , if this be all the effect of it , that they are set upon the most sedulous endeavours of mortifying their sins preached down , all that is done , is but like the beating of an enemy in an open field , and driving him into an impregnable castle , not to be prevailed against . get you at any time a sinner at the advantage , on the account of any one sin whatever , have you any thing to tak● hold of him by , bring it to his state and condition , drive it up to the head , and there deal with him ; to break men off from particular sins , and not to break their hearts , is to deprive our selves of advantages of dealing with them . and herein is the roman mortification grievously peccant ; they drive all sorts of persons to it , without the least consideration whether they have a principle for it or no. yea they are so far from calling on men to believe , that they may be able to mortifie their lusts , that they call men to mortification instead of believing . the truth is , they neither know what it is to believe , nor what mortification it self intends . faith with them is but a general assent to the doctrine taught in their church : and mortification the betaking of a man by a vow to some certain course of life , wherein he d●●yes himself something of the use of the things of this world , not without a considerable compensation . such men know neither the scriptures , nor the power of god. their boasting of their mortification , is but their glorying in their shame . some casuists among our selves , who over-looking the necessity of regeneration , do avowedly give this for a direction to all sorts of persons , that complain of any sin or lust , that they should vow against it , at least for a season , a moneth or so , seem to have a scantling of light in the mystery of the gospel , much like that of nicodemus , when he came first to christ. they bid men vow to abstain from their sin for a season . this commonly makes their lust more impetuous . perhaps with great perplexity they keep their word : perhaps not , which increases their guilt and torment . is their sin at all mortified hereby ? do they find a conquest over it ? is their condition changed , though they attain a relinquishment of it ? are they not still in the gall of bitterness ? is not this to put men to make brick , if not without straw , ( which is worse , ) without strength ? what promise hath any unregenerate man to countenance him in this work ? what assistance for the performance of it ? can sin be killed without an interest in the death of christ , or mortified without the spirit ? if such directions should prevail to change mens lives , as seldom they doe , yet they never reach to the change of their hearts or conditions . they may make men self-justitiaries or hypocrites , not christians . it grieves me oft-times to see poor souls , that have a zeal for god , and a desire of eternal welfare , kept , by such directors and directions , under an hard , burdensome , outside worship and service of god , with many specious endeavours for mortification , in an utter ignorance of the righteousness of christ , and unacquaintedness with his spirit , all their dayes . persons and things of this kind , i know too many . if ever god shine into their hearts , to give them the knowledge of his glory in the face of his son jesus christ , they will see the folly of their present way . chap. viii . the second general rule proposed . without universal sincerity for the mortifying of every lust , no lust will be mortified . partial mortification alwayes from a corrupt principle . perplexity of temptation from a lust , oft-times a chastening for other negligences . the second principle , which to this purpose i shall propose , is this , without sincerity and diligence in an vniversality of obedience , there is no mortification of any one perplexing lust to be obtained . the other was to the person , this to the thing it self . i shall a little explain this position . a man finds any lust to bring him into the condition formerly described , it is powerfull , strong , tumultuating , leads captive , vexes , disquiets , takes away peace ; he is not able to bear it , wherefore he sets himself against it , prayes against it , groans under it , sighs to be delivered , but in the mean time , perhaps in other duties , in constant communion with god , in reading , prayer and meditation , in other wayes that are not of the same kind with the lust wherewith he is troubled , he is loose and negligent . let not that man think that ever he shall arrive to the mortification of the lust he is perplexed withall . this is a condition that not seldom befalls men in their pilgrimage . the israelites under a sense of their sin , drew nigh to god with much diligence and earnestness , with fasting and prayer . isa. 58. many expressions are made of their earnestness in the work , v. 2. they seek me daily , and delight to know my wayes , they ask of me the ordinances of justice , they delight in approaching unto god. but god rejects all ; their fast i● a remedy that will not heal them , and the reason given of it , v. 5 , 6 , 7. is , because they were particular in this duty . they attended diligently to that , but in others were negligent and careless . he that hath a running sore ( it is the scripture expression ) upon him , arising from an ill habit of body contracted by intemperance and ill dyet ; let him apply himself with what diligence and skill he can , to the cure of his sore , if he leave the general habit of his body under distempers , his labour and travail will be in vain . so will his attempts be , that shall endeavour to stop a bloody issue of sin , and filth in his soul , and is not equally carefull of his universal spiritual temperature , and constitution . for , 1. this kind of endeavour for mortification , proceeds from a corrupt principle , ground and foundation , so that it will never proceed to a good issue . the true and acceptable principles of mortification shall be afterward insisted on . hatred of sin as sin , not only as galling or disquieting , sence of the love of christ in the cross lyes at the bottome of all true spiritual mortification . now it is certain , that that which i speak of proceeds from self-love . thou settest thy self with all diligence and earnestness to mortifie such a lust or sin ; what is the reason of it ? it disquiets thee , it hath taken away thy peace , it fills thy heart with sorrow and trouble , and fear , thou hast no rest because of it ; yea but friend , thou hast neglected prayer or reading , thou hast been vain and lo●se in thy conversation in other things that have not been of the same nature with that lust wherewith thou art perplexed ; these are no less sins and evils , than those under which thou groanest ; jesus christ bled for them also ; why dost thou not set thy self against them also ? if thou hatedst sin as sin , every evil way , thou wouldst be no less watchfull against every thing that grieves and disquiets the spirit of god , than against that which grieves and disquiets thine own soul. it is evident that thou contendest against sin , meerly because of thy own trouble by it . would thy conscience be quiet under it , thou would'st let it alone . did it not disquiet thee , it should not be disquieted by thee . now , canst thou think that god will set in with such hypocritical endeavours ; that ever his spirit will bear witness to the treachery and falshood of thy spirit ? dost thou think he will ease thee of that which perplexeth thee , that thou mayst be at liberty to that which no less grieves him ? no , ( sayes god , ) here is one ▪ if he could be rid of this lust i should never hear of him more , let him wrestle with this , or he is lost . let not any man think to do his own work , that will not do god's . god's work consists in universal obedience ; to be freed of the present perplexity is their own only . hence is that of the apostle , 2 cor. 7.1 . cleanse your selves from all pollution of flesh and spirit , perfecting holiness in the fear of the lord. if we will do any thing , we must do all things . so then , not onely an intense opposition to this or that peculiar lust , but it is an universal humble frame and temper of heart , with watchfulness over every evil , and for the performance of every duty , that is accepted . 2. how know'st thou but that god hath suffered the lust wherewith thou hast been perplexed to get strength in thee , and power over thee , to chasten thee for thy other negligences , and common lukewarmness in walking before him ; at least to awaken thee to the consideration of thy wayes , that thou mayst make a through work and change in thy course of walking with him . the rage and predominancy of a particular lust , is commonly the fruit and issue of a careless , negligent course in general ; and that upon a double account . ( 1 ) as its natural effect , if i may so say . lust ( as i shewed ) in general , lyes in the heart of every one , even the best , whilest he lives ; and think not that the scripture speaks in vain , that it is subtle , cunning , crafty ; that it seduces , entices , fights , ●ebells . whilest a man keeps a diligent watch over his heart , its root and fountain ; whilest above all keepings , he keeps his heart , whence are the issues of life and death , lust withers and dyes in it . but if through negligence it makes an eruption any particular way , gets a passage to the thoughts by the affections , and from them , and by them , perhaps breaks out into open sin in the conversation , the strength of it bears that way it hath found out , and that way mainly it urgeth , untill having got a passage , it then vexes and disquiets , and is not easily to be restrained ; thus perhaps a man may be put to wrestle all his dayes in sorrow , with that , which by a strict universal watch might easily have been prevented . ( 2 ) as i said , god often-times suffers it to chasten our other negligences ; for as with wicked men , he gives them up to one sin as the judgement of another , a greater for the punishment of a less , or one that will hold them more firmly and securely , for that which they might have possibly obtained a deliverance from : so even with his own , he may , he doth leave them sometimes to some vexatious distempers , either to prevent or cure some other evil : so was the messenger of satan let loose on paul , that he might not be lifted up through the abundance of spiritual revelations . was it not a correction to peters vain confidence , that he was left to deny his master ? now if this be the state and condition of lust in its prevalency , that god often-times suffers it so to prevail , at least to admonish us , and to humble us , perhaps to chasten and correct us , for our general loose and careless walking , is it possible that the effect should be removed , and the cause continued ; that the particular lust should be mortified , and the general course be unreformed ? he then that would really , throughly , and acceptably mortifie any disquieting lust , let him take care to be equally diligent in all parts of obedience ; and know that every lust , every omission of duty , is burdensome to god , though but one is so to him. whilest there abides a treachery in the heart to indulge to any negligence in not pressing universally to all perfection in obedience , the soul is weak , as not giving faith its whole work ; and selfish , as considering more the trouble of sin , than the filth and guilt of it ; and lives under a constant provocation of god , so that it may not expect any comfortable issue in any spiritual duty that it doth undertake , much less in this under consideration , which requires another principle , and frame of spirit for its accomplishment . chap. ix . particular directions in relation to the foregoing case proposed . first , consider the dangerous symptoms of any lust : 1. inveterateness . 2. peace obtained under it ; the several wayes whereby that is done . 3. frequency of success in its seductions . 4. the soul 's fighting against it , with arguments only taken from the event . 5. it s being attended with judiciary hardness . 6. it s withstanding particular dealings from god. the state of persons in whom these things are found . the foregoing general rules being supposed , particular directions to the soul , for its guidance under the sense of a disquieting lust or distemper , ( being the main thing i aym at ) come next to be proposed . now of these some are previous and preparatory , and in some of them the work it self is contained . of the first sort are these ensuing : first , consider what dangerous symptoms thy lust hath attending or accompanying it . whether it hath any deadly mark on it or no : if it hath , extraordinary remedies are to be used ; an ordinary course of mortification will not do it . you will say , what are these dangerous marks and symptoms , the desperate attendances of an indwelling lust that you intend ? some of them i shall name . ( 1 ) inveterateness ; if it hath lyen long corrupting in thy heart , if thou hast suffered it to abide in power and prevalency , without attempting v●gorously the killing of it , and the healing of the wounds thou hast received by it , for some long season , thy distemper is dangerous . hast thou permitted worldliness , ambition , greediness of study , to eat up other duties ; the duties wherein thou oughtest to hold constant communion with god , for some long season ? or vncleanness to defile thy heart , with vain , and foolish , and wicked imaginations , for many dayes ? thy lust hath a dangerous symptom . so was the case with david , psal. 38.5 . my wounds stink and are corrupt , because of my foolishness . when a lust hath layen long in the heart , corrupting , festering , cankering , it brings the soul to a wofull condition . in such a case an ordinary course of humiliation will not do the work : whatever it be , it will by this means insinuate it self more or less into all the faculties of the soul , and habituate the affections to its company and society ; it growes familiar to the mind and conscience , that they do not startle at it as a strange thing , but are bold with it as that which they are wonted unto ; yea it will get such advantage by this means , as often-times to exert and put forth it self , without having any notice taken of it at all ; as it seems to have been with joseph in his swearing by the life of pharaoh . unless some extraordinary course be taken , such a person hath no ground in the world to expect that his latter end shall be peace . for first , how will he be able to distinguish between the long abode of an unmortified lust , and the dominion of sin which cannot befall a regenerate person ? secondly , how can he promise himself , that it shall ever be otherwise with him , or that his lust will cease tumultuating and seducing , when he sees it fixed and abiding , and hath done so for many dayes , and hath gone through variety of conditions with him . it may be it hath tryed mercyes and afflictions , and those possibly so remarkable , that the soul could not avoyd the taking special notice of them ; it may be it hath weathered out many a thorn ; and passed under much variety of gifts in the administration of the word ; and will it prove an easie thing to dislodge an inmate pleading a title by prescription ? old neglected wounds are often mortal , alwayes dangerous , indwelling distempers grow resty , and stubborn , by continuance in ease and quiet . lust is such an inmate , as , if it can plead time and some prescription , will not easily be ejected . as it never dyes of it self , so if it be not daily killed , it will alwayes gather strength . ( 2 ) secret pleas of the heart for the countenancing of it self , and keeping up its peace , notwithstanding the abiding of a lust , without a vigorous gospel attempt for its mortification , is another dangerous symptome of a deadly distemper in the heart . now there be several wayes whereby this may be done , i shall name some of them . as , 1. when upon thoughts , perplexing thoughts about sin , instead of applying himself to the destruction of it , a man searches his heart to see what evidences he can find of a good condition , notwithstanding that sin and lust , so that it may go well with him . for a man to gather up his experiences of god , to call them to mind , to collect them , consider , trye , improve them , is an excellent thing ; a duty practised by all the saints ; commended in the old testament and the new. this was davids work , when he communed with his own heart , and called to remembrance the former loving kindness of the lord , psal. 77.6 , 7 , 8 , 9. this is the duty that paul sets us to practise , 2 cor. 13.5 . and as it is in it self excellent , so it hath beauty added to it , by a proper season . a time of tryal , or temptation , or disquietness of the heart about sin , is a picture of silver to set off this golden apple , as solomon speaks : but now , to do it for this end , to satisfie conscience , which cryes and calls for another purpose , is a desperate device of an heart in love with sin. when a mans conscience shall deal with him , when god shall rebuke him for the sinfull distemper of his heart , if he , instead of applying himself to get that sin pardoned in the blood of christ , and mortified by his spirit , shall relieve himself , by any such other evidences as he hath , or thinks himself to have , and so disintangle himself from under the yoke , that god was putting on his neck ; his condition is very dangerous , his wound hardly curable . thus the jews under the gallings of their own consciences , and the convincing preaching of our saviour , supported themselves with this , that they were abraham's children , and on that account accepted with god ; and so countenanced themselves in all abominable wickedness to their utter ruine . this is in some degree , a blessing of a mans self , and saying that upon one account or other he shall have peace , although he addes drunkenness to thirst ; love of sin , undervaluation of peace , and of all tastes of love from god , are enwrapped in such a frame : such a one plainly shews , that if he can but keep up hope of escaping the wrath to come , he can be well content to be unfruitfull in the world , at any distance from god that is not final separation . what is to be expected from such an heart ? 2. by applying grace and mercy to an unmortified sin , or one not sincerely endeavoured to be mortified , is this deceit carried on . this is a sign of an heart greatly entangled with the love of sin. when a man hath secret thoughts in his heart , not unlike those of naaman , about his worshipping in the house of rimmon ; in all other things i will walk with god ; but in this thing , god be mercifull unto me ; his condition is sad . it is true indeed , a resolution to this purpose , to indulge a mans self in any sin on the account of mercy , seems to be ( and doubtless in any course , is ) altogether inconsistent with christian sincerity , and is a badge of an hypocrite , and is the turning of the grace of god into wantonness , jude 4. but yet i doubt not but through the craft of sathan , and their own remaining unbelief , the children of god may themselves sometimes be ensnared with this deceit of sin ; or else paul would never have so cautioned them against it as he doth , rom. 6.1 , 2. yea indeed there is nothing more natural , than for fleshly reasonings to grow high and strong upon this account . the flesh would fain be indulged unto upon the account of grace : and every word that is spoken of mercy , it stands ready to catch at , and to pervert it to its own corrupt ayms and purposes . to apply mercy then to a sin not vigorously mortified , is to fulfill the end of the flesh upon the gospel . these and many other wayes and wiles , a deceitfull heart will sometimes make use of , to countenance it self in its abominations . now when a man with his sin is in this condition , that there is a secret liking of the sin prevalent in his heart , and though his will be not wholly set upon it , yet he hath an imperfect velleity towards it , he would practise it were it not for such and such considerations , and hereupon relieves himself other wayes than by the mortification and pardon of it in the blood of christ , that mans wounds stink and are corrupt , and he will , without speedy deliverance , be at the door of death . ( 3 ) frequency of success in sins seduction in obtaining the prevailing consent of the will unto it , is another dangerous symptome . this is that i mean : when the sin spoken of gets the consent of the will with some delight , though it be not actually outwardly perpetrated , yet it hath success . a man may not be able upon outward considerations to goe along with sin , to that which james calls the finishing of it , jam. 1.14 , 15. as to the outward acts of sin , when yet the will of sinning may be actually obtained : then hath it i say success . now if any lust be able thus far to prevail in the soul of any man , as his condition may possibly be very bad and himself be unregenerate , so it cannot possibly be very good , but dangerous . and it is all one upon the matter , whether this be done by the choice of the will , or by inadvertency ; for that inadvertency it self is in a manner chosen . when we are inadvertent and negligent , where we are bound to watchfulness , and carefulness , that inadvertency doth not take off from the voluntariness of what we doe thereupon ; for although men do not choose and resolve to be negligent and inadvertent , yet if they choose the things that will make them so , they choose inadvertency it self , as a thing may be chosen in its cause . and let not men think that the evil of their hearts is in any measure extenuated , because they seem for the most part to be surprized into that consent which they seem to give unto it ; for it is negligence of their duty in watching over their hearts , that betrayes them into that surprizal . ( 4 ) when a man fighteth against his sin onely with arguments from the issue , or the punishment due unto it ; this is a sign that sin hath taken great possession of the will , and that in the heart there is a superfluity of naughtiness . such a man as opposes nothing to the seduction of sin and lust in his heart , but fear of shame among men , or hell from god , is sufficiently resolved to do the sin , if there were no punishment attending it ; which what it differs from living in the practice of sin , i know not . those who are christs , and are acted in their obedience upon gospel principles , have the death of christ , the love of god , the detestable nature of sin , the preciousness of communion with god , a deep grounded abhorrency of sin as sin , to oppose to any seduction of sin , to all the workings , strivings , fightings of lust in their hearts . so did joseph , how shall i doe this great evil ( saith he ) and sin against the lord , my good and gracious god ? and paul , the love of christ constrains us : and having received these promises , let us cleanse our selves from all pollutions of flesh and spirit . but now if a man be so under the power of his lust , that he hath nothing but law to oppose it withall , if he cannot fight against it with gospel weapons , but deals with it altogether with hell and judgement , which are the proper arms of the law , it is most evident , that sin hath possessed it self of his will and affections , to a very great prevalency and conquest . such a person hath cast off ( as to the particular spoken of ) the conduct of renewing grace , and is kept from ruine onely by restraining grace ; and so far is he fallen from grace , and returned under the power of the law ; and can it be thought that this is not a great provocation to christ , that men should cast off his easie gentle yoke and rule , and cast themselves under the iron yoke of the law , meerly out of indulgence unto their lusts ? try thy self by this also : when thou art by sin driven to make a stand , so that thou must either serve it , and rush at the command of it into folly , like the horse into the battel , or make head against it to suppress it ; what doest thou say to thy soul ? what doest thou expostulate with thy self ? is this all ? hell will be the end of this course , vengeance will meet with me , and find me out ; it is time for thee to look about thee , evil lyes at the door . pauls main argument to evince , that sin shall not have dominion over believers , is , that they are not under the law , but under grace , rom. 6.14 . if thy contendings against sin be all on legal accounts , from legal principles and motives , what assurance canst thou attain unto , that sin shall not have dominion over thee , which will be thy ruine ? yea know that this reserve will not long hold out : if thy lust hath driven thee from stronger gospel forts , it will speedily prevail against this also ; do not suppose that such considerations will deliver thee , when thou hast voluntarily given up to thine enemy those helps and means of preservation which have a thousand times their strength . rest assuredly in this , that unless thou recover thy self with speed from this condition , the thing that thou fearest will come upon thee ; what gospel principles do not , legal motives cannot doe . ( 5 ) when it is probable that there is , or may be somewhat of judiciary hardness , or at least chastening punishment in thy lust as disquieting ; this is another dangerous symptome . that god doth sometimes leave even those of his own , under the perplexing power at least of some lust or sin , to correct them for former sins , negligence and folly , i no way doubt . hence was that complaint of the church , why hast thou hardened us from the fear of thy name , isa. 63.17 . that this is his way of dealing with unregenerate men , no man questions . but how shall a man know whether there be any thing of gods chastening hand , in his being left to the disquietment of his distemper ? answ. examine thy heart and wayes : what was the state and condition of thy soul before thou fellest into the intanglements of that sin which now thou so complainest of ? hadst thou been negligent in duties ? hadst thou lived inordinately to thy self ? is there the guilt of any great sin lying upon thee unrepented of ? a new sin may be permitted , as well as a new affliction sent to bring an old sin to remembrance ? hast thou received any eminent mercy , protection , deliverance , which thou diddest not improve in a due manner , nor wast thankfull for ? or hast been exercised with any affliction , without labouring for the appointed end of it ? or hast thou been wanting to the opportunities of glorifying god in thy generation , which in his good providence he had graciously afforded unto thee ? or hast thou conformed thy self unto the world and the men of it , through the abounding of temptations in the dayes wherein thou livest ? if thou findest this to have been thy state , awake , call upon god ; thou art fast asleep in a storm of anger round about thee . ( 6 ) when thy lust hath already withstood particular dealings from god against it . this condition is described , isa. 57.17 . for the iniquity of his coveteousness i was wroth , and smote him , i hid me and was wroth , and he went on frowardly in the way of his heart . god had dealt with them about their prevailing lust , and that several wayes , by affliction and desertion . but they held out against all : this is a sad condition which nothing but meer soveraign grace ( as god expresses it in the next verse , ) can relieve a man in , and which no man ought to promise himself , or bear himself upon . god oftentimes in his providential dispensations meets with a man , and speaks particularly to the evil of his heart , as he did to joseph's brethren in their selling of him into egypt . this makes the man reflect on his sin , and judge himself in particular for it . god makes it to be the voice of the danger , affliction , trouble , sickness that he is in , or under . sometimes in reading of the word , god makes a man stay on something that cuts him to the heart , and shakes him as to his present condition . more frequently in the hearing of the word preached ( his great ordinance for conviction , conversion and edification ) doth he meet with men . god often hews men by the sword of his word in that ordinance ; strikes directly on their bosome beloved lust ; startles the sinner , makes him engage into the mortification and relinquishment of the evil of his heart . now if his lust have taken such hold on him , as to enforce him to break these bonds of the lord , and to cast these cords from him ; if it overcomes these convictions , and gets again into its old posture ; if it can cure the wounds it so receives , that soul is in a sad condition . unspeakable are the evils which attend such a frame of heart : every particular warning to a man in such an estate , is an inestimable mercy ; how then doth he despise god in them , who holds out against them ; and what infinite patience is this in god , that he doth not cast off such an one , and swear in his wrath , that he shall never enter into his rest. these and many other evidences are there of a lust that is dangerous , if not mortal . as our saviour said of the evil spirit , this kind goes not out but by fasting and prayer : so say i of lusts of this kind ; an ordinary course of mortification will not doe it , extraordinary wayes must be fixed on . this is the first particular direction ; consider whether the lust or sin you are contending with , hath any of these dangerous symptoms attending of it . before i proceed , i must give one caution by the way , lest any be deceived by what hath been spoken . whereas i say , the things and evils above mentioned may befall true believers , let not any that finds the same things in himself , thence or from thence conclude that he is a true believer . these are the evils that believers may fall into , and be ensnared withall , not the things that constitute a believer . a man may as well conclude that he is a believer , because he is an adulterer ; because david that was so , fell into adultery ; as conclude it from the signs foregoing , which are the evils of sin and sathan in the hearts of believers . the seventh of the romans contains the description of a regenerate man. he that shall consider what is spoken of his dark side , of his unregenerate part , of the indwelling power and violence of sin remaining in him , and because he finds the like in himself , conclude that he is a regenerate man , will be deceived in his reckoning . it is all one as if you should argue , a wise man may be sick and wounded , yea do some things foolishly , therefore every one who is sick and wounded and does things foolishly , is a wise man. or as if a silly deformed creature hearing one speaking of a beautifull person , should , say that he had a mark or a scarre that much disfigured him , should conclude that because he hath himself scarres , and moles , and warts , that he also is beautifull . if you will have evidences of your being believers , it must be from those things that constitute men believers . he that hath these things in himself , may safely conclude , if i am a believer , i am a most miserable one . but that any man is so , he must look for other evidences , if he will have peace . chap. x. the second particular direction . get a clear sense of ( 1 ) the guilt of the sin perplexing . considerations for help therein proposed . ( 2 ) the danger manifold : 1. hardening . 2. temporal correction . 3. loss of peace and strength . 4. eternal destruction . rules for this management of the consideration . ( 3 ) the evil of it : 1. in grieving the spirit . 2. wounding the new creature . the second direction is this , get a clear and abiding sense upon thy mind and conscience of the ( 1 ) guilt , ( 2 ) danger , ( 3 ) evil of that sin wherewith thou art perplexed . ( 1 ) of the guilt of it . it is one of the d●ceits of a prevailing lust , to extenuate its own guilt . is it not a little one ? when i go and bow my self in the house of rimmon , god be mercifull to me in this thing . though this be bad , yet it is not so bad as such and such an evil , others of the people of god have had such a frame ; yea what dreadful actual sins have some of them fallen into ! innumerable wayes there are whereby sin diverts the mind from a right and due apprehension of its guilt . it s noysom exhalations darken the mind , that it cannot make a right judgment of things ; perplexing reasonings , extenuating promises , tumultuating desires , treacherous purposes of ●●linquishment , hopes of mercy ; all have a share in disturbing the mind , in its consideration of the guilt of a prevailing lust. the prophet tells us , that lust will do thus wholly , when it comes to the height : hos. 4.11 . whoredom and wine and new wine take away the heart : the heart , ( i.e. ) the understanding , as it is often used in the scripture . and as they accomplish this work to the height in unregenerate persons , so in part in rege●●rate also . solomon tells you of him who was enticed by the lewd woman , that he was among the simple ones , he was a young man voyd of understanding , prov. 7.7 . and wherein did his folly appear ? why sayes he , in the 23d vers . he knew not that it was for his life ; he considered not the guilt of the evil that he was involved in . and the lord rendring a reason why his dealings with ephraim took no better effect , gives this account : ephraim is like a silly dove without heart , hos. 7.11 . had no understanding of his own miserable condition . had it been possible that david should have lain so long in the guilt of that abominable sin , but that he had innumerable corrupt reasonings , hindering him from taking a clear view of its ugliness and guilt in thc glass of the law ? this made the prophet that was sent for his awaking , in his dealings with him , to shut up all subterfuges and pretences , by his parable ; that so he might fall fully under a sense of the guilt of it . this is the proper issue of lust in the heart , it darkens the mind that it shall not judge aright of its guilt ; and many other wayes it hath for its own extenuation , that i shall not now insist on . let this then be the first care of him that would mortifie sin , to fix a right judgement of its guilt in his mind . to which end take these considerations to thy assistance : 1. though the power of sin be weakened by inherent grace in them that have it , that sin shall not have dominion over them , as it hath over others , yet the guilt of sin that doth yet abide and remain , is aggravated and heightned by it , rom. 6.1 , 2. what shall we say then ? shall we continue in sin that grace may abound ? god forbid , how shall we that are dead to sin , live any longer therein ? how shall we that are dead ; the emphasis is on the word we. how shall we do it , who ( as he afterwards describes it , ) have received grace from christ to the contrary ? we ( doubtless ) are more evil than any , if we do it . i shall not insist on the special aggravations of the sins of such persons ; how they sin against more love , mercy , grace , assistance , relief , means and deliverances , than others . but let this consideration abide in thy mind . there is inconceivably more evil and guilt in the evil of thy heart , that doth remain , than there would be in so much sin , if thou hadst no grace at all . observe , 2. that as god sees abundance of beauty and excellency in the desires of the hearts of his servants , more than in any the most glorious works of other men , yea more than in most of their own outward performances , which have a greater mixture of sin than the desires and pantings of grace in the heart have : so god sees a great deal of evil in the working of lust in their hearts , yea and more than in the open notorious acts of wicked men , or in many outward sins whereinto the saints may fall ; seeing against them there is more opposition made , and more humiliation generally followes them . thus christ , dealing with his decaying children , goes to the root with them ; layes aside their profession , rev. 3.15 . i know thee , thou art quite another thing than thou professest , and this makes thee abominable . so then ; let these things and the like considerations lead thee to a clear sense of the guilt of thy indwelling lust , that there may be no room in thy heart for extenuating or excusing thoughts , whereby sin insensibly will get strength and prevail . ( 2 ) consider the danger of it , which is manifold : 1. of being hardened by its deceitfulness : this the apostle sorely charges on the hebrews , ch . 3. v. 12 , 13. take heed brethren , lest there be in any of you an evil heart of unbelief , in departing from the living god : but exhort one another daily , while it is called to day , lest any of you be hardened through the deceitfulness of sin . take heed ( saith he ) use all means , consider your temptations , watch diligently , there is a treachery , a deceit in sin , that tends to the hardening of your hearts from the fear of god. the hardening here mentioned is to the utmost ; utter obduration ; sin tends to it , and every distemper and lust will make at least some progress towards it . thou that wast tender , and did'st use to melt under the word , under afflictions , wilt grow ( as some have profanely spoken , ) sermon-proof , and sickness-proof ; thou that did'st tremble at the presence of god , thoughts of death , and appearance before him , when thou hadst more assurance of his love than now thou hast , shalt have a stoutness upon thy spirit , not to be moved by these things . thy soul and thy sin shall be spoken of , and spoken to , and thou shalt not be at all concerned ; but shalt be able to pass over duties , praying , hearing , reading , and thy heart not in the least affected . sin will grow a light thing to thee ; thou wilt pass by it as a thing of nought ; this it will grow to , and what will be the end of such a condition ? can a sadder thing befall thee ? is it not enough to make any heart to tremble , to think of being brought into that estate , wherein he should have slight thoughts of sin ; slight thoughts of grace , of mercy , of the blood of christ , of the law , heaven and hell , come all in at the same season ? take heed , this is that thy lust is working towards ; the hardening of the heart , searing of conscience , blinding of the mind , stupifying of the affections , and deceiving of the whole soul. 2. the danger of some great temporal correction , which the scripture calls vengeance , judgement , and punishment , psal. 89.30 , 31 , 32 , 33 , though god should not utterly cast thee off for this abomination that lyes in thy heart , yet he will visit with the rod ; though he pardon and forgive , he will take vengeance of thy inventions . o remember david and all his troubles ; look on him flying into the wilderness , and consider the hand of god upon him . is it nothing to thee , that god should kill thy child in anger , ruine thy estate in anger , break thy bones in anger , suffer thee to be a scandal and reproach in anger , kill thee , destroy thee , make thee lye down in darkness in anger ? is it nothing that he should punish , ruine , and undoe others for thy sake ? let me not be mistaken , i do not mean , that god doth send all these things alwayes on his in anger ; god forbid . but this i say , that when he doth so deal with thee , and thy conscience bears witness with him , what thy provocations have been , thou wilt find his dealings full of bitterness to thy soul. if thou fearest not these things , i fear thou art under hardness . 3. loss of peace and strength all a mans dayes . to have peace with god , to have strength to walk before god , is the summe of the great promises of the covenant of grace . in these things is the life of our souls . without them in some comfortable measure , to live , is to dye . what good will our lives do us , if we see not the face of god sometimes in peace ? if we have not some strength to walk with him ? now both these will an unmortified lust certainly deprive the souls of men of . this case is so evident in david , as that nothing can be more clear . how often doth he complain that his bones were broken , his soul disquieted , his wounds grievous on this account ? take other instances , isa. 57.18 . for the iniquity of his covetousness i was wroth , and hid my self . what peace i pray is there to a soul while god hides himself ? or strength whilest he smites ? hos. 5.15 . i will goe and return to my place , untill they acknowledge their offence , and seek my face . i will leave them , hide my face , and what will become of their peace and strength ? if ever then thou hast enjoyed peace with god , if ever his terrours have made thee afraid , if ever thou hast had strength to walk with him , or ever hast mourned in thy prayer , and been troubled because of thy weakness , think of this danger that hangs over thy head . it is perhaps but a little while and thou shalt see the face of god in peace no more : perhaps by to morrow thou shalt not be able to pray , read , hear , or perform any duties with the least chearfulness , life or vigour ; and possibly thou mayst never see a quiet hour whilest thou livest ; that thou mayst carry about thee broken bones full of pain and terrour all the dayes of thy life ; yea perhaps god will shoot his arrowes at thee , and fill thee with anguish and disquietness , with fears and perplexities , make thee a terror and an astonishment to thy self and others , shew thee hell and wrath every moment ; frighten and scare thee with sad apprehensions of his hatred , so that thy sore shall run in the night season , and thy soul shall refuse comfort ; so that thou shalt wish death rather than life , yea thy soul may choose strangling . consider this a little , though god should not utterly destroy thee , yet he might cast thee into this condition , wherein thou shalt have quick and living apprehensions of thy destruction . wont thy heart to thoughts hereof : let it know what is like to be the issue of its state , leave not this consideration untill thou hast made thy soul to tremble within thee . 4. there is the danger of eternal destruction . for the due management of this consideration , observe , i. that there is such a connexion between a continuance in sin and eternal destruction , that though god do's resolve to deliver some from a continuance in sin , that they may not be destroyed , yet he will deliver none from destruction that continue in sin . so that whilest any one lyes under an abiding power of sin , the threats of destruction and everlasting seperation from god are to be held out to him : so heb. 3.12 . to which adde heb. 10.38 . this is the rule of gods proceeding : if any man depart from him , draw back through unbelief , gods soul hath no pleasure in him ; that is , his indignation shall pursue him to destruction ; so evidently , gal. 6.8 . ii. that he who is so intangled ( as above described ) under the power of any corruption , can have at that present no clear prevailing evidence of his interest in the covenant , by the efficacy whereof he may be delivered from fear of destruction . so that destruction from the lord may justly be a terrour to him ; and he may , he ought to look upon it , as that which will be the end of his course and wayes . there is no condemnation to them that are in christ jesus , rom. 8.1 . true ! but who shall have the comfort of this assertion ? who may assume it to himself ? they that walk after the spirit , and not after the flesh. but you will say , is not this to perswade men to unbelief ? i answer , no ; there is a twofold judgement that a man may make of himself ; 1. of his person , and 2. of his wayes . it is the judgment of his wayes , not his person that i speak of ; let a man get the best evidence for his person that he can , yet to judge that an evil way will end in destruction , is his duty ; not to do it , is atheism . i do not say , that in such a condition a man ought to throw away the evidences of his personal interest in christ ; but i say , he cannot keep them . there is a two-fold condemnation of a mans self : first , in respect of desert , when the soul concludes , that it deserves to be cast out of the presence of god ; and this is so far from a business of vnbelief , that it is an effect of faith. secondly , with respect to the issue and event ; when the soul concludes it shall be damned . i do not say this is the duty of any one , nor do i call them to it . but this i say , that the end of the way wherein a man is , ought by him to be concluded to be death , that he may be provok'd to fly from it ; and this is another consideration , that ought to dwell upon such a soul , if it desire to be freed from the intanglement of its lusts. ( 3 ) consider the evils of it . i mean its present evils . danger respects what is to come ; evil what is present : some of the many evils that attend an unmortified lust , may be mentioned . 1. it grieves the holy and blessed spirit , which is given to believers to dwell in them and abide with them . so the apostle , ( ephes. 4.25 , 26 , 27 , 28 , 29. ) dehorting them from many lusts and sins , gives this as the great motive of it , vers . 30. grieve not the holy spirit , whereby you are sealed to the day of redemption . grieve not that spirit of god ( saith he ) whereby you receive so many and so great benefits ; of which he instances in one signal and comprehensive one , sealing to the day of redemption . he is grieved by it , as a tender and loving friend is grieved at the unkindness of his friend , of whom he hath well deserved ; so is it with this tender and loving spirit , who hath chosen our hearts for an habitation to dwell in , and there to do for us all that our souls desire . he is grieved by our harbouring his enemies , and those whom he is to destroy in our hearts with him . he doth not afflict willingly , nor grieve us , lam. 3.33 . and shall we daily grieve him ? thus is he said sometimes to be vexed , sometimes grieved at his heart , to express the greatest sense of our provocation . now if there be any thing of gracious ingenuity left in the soul , if it be not utterly hardened by the deceitfulness of sin , this consideration will certainly affect it . consider who and what thou art , who the spirit is that is grieved , what he hath done for thee , what he comes to thy soul about , what he hath already done in thee ; and be ashamed . among those who walk with god , there is no groater motive and incentive unto universal holiness , and the preserving of their hearts and spirits in all purity and cleanness , than this , that the blessed spirit who hath undertaken to dwell in them as temples of god , and to preserve them meet for him who so dwells in them , is continually considering what they give entertainment in their hearts unto ; and rejoyceth when his temple is kept undefiled ; that was an high aggravation of the sin of zimri , that he brought his adulteress into the congregation in the sight of moses , and the rest , who were weeping for the sins of the people , numb . 25.6 . and is it not an high aggravation of the countenancing a lust , or suffering it to abide in the heart , when it is ( as it must be , if we are believers ) entertained under the peculiar eye and view of the holy ghost ; taking care to preserve his tabernacle pure and holy ? 2. the lord jesus is wounded afresh by it ; his new creature in the heart is wounded . his love is foil'd , his adversary gratified . as a total relinquishment of him by the deceitfulness of sin , is the crucifying him afresh , and the putting of him to open shame , so every harbouring of sin that he came to destroy , wounds and grieves him . 3. it will take away a mans usefulness in his generation . his works , his endeavours , his labours seldom receive blessing from god. if he be a preacher , god commonly blows upon his ministry , that he shall labour in the fire , and not be honoured with any success , or doing any work for god ; and the like may be spoken of other conditions . the world is at this day full of poor withering professors ; how few are there that walk in any beauty , or glory ; how barren , how useless are they for the most part ● . amongst the many reasons that may be assigned of this sad estate , it may justly be feared , that this is none of the least effectual ; many men harbour spirit-devouring lusts in their bosomes , that lye as worms at the root of their obedience , and corrode and weaken it day by day . all graces , all the wayes and means whereby any graces may be exercised and improved , are prejudiced by this means ; and as to any success , god blasts such mens undertakings . this then is my second direction , and it regards the opposition that is to be made to lust , in respect of its habitual residence in the soul ; keep alive upon thy heart these or the like considerations , of its guilt , danger and evil ; be much in the meditation of these things ; cause thy heart to dwell and abide upon them . ingage thy thoughts into these considerations ; let them not go off , nor wander from them , untill they begin to have a powerfull influence upon thy soul ; untill they make it to tremble . chap. xi . the third direction proposed . load the conscience with the guilt of the perplexing distemper . the wayes and means whereby that may be done . the fourth direction . vehement desire for deliverance . the fifth . some distempers rooted deeply in mens natural tempers . considerations of such distempers : wayes of dealing with them . the sixth direction . occasions and advantages of sin to be prevented . the seventh direction . the first actings of sin vigorously to be opposed . this is my third direction : load thy conscience with the guilt of it . not onely consider , that it hath a guilt , but load thy conscience with the guilt of its actual eruptions and disturbances . for the right improvement of this rule , i shall give some particular directions . first , take gods me●hod in it , and begin with generals , a●● so descend to particulars . ( 1 ) charge thy conscience with that guilt which appears in it , from the rectitude and holiness of the law. bring the holy law of god into thy conscience ; lay thy corruption to it ; pray that thou mayest be affected with it . consider the holiness , spirituality , fiery severity , inwardness , absoluteness of the law ; and see how thou canst stand before it . be much ( i say ) in affecting thy conscience with the terrour of the lord in the law , and how righteous it is that every one of thy transgressions should receive a recompence of reward . perhaps thy conscience will invent shifts and evasions to keep off the power of this consideration ; as , that the condemning power of the law doth not belong to thee , thou art set free from it , and the like ; and so though thou be not conformable to it , yet thou needest not to be so much troubled at it . but , 1. tell thy conscience , that it cannot manage any evidence to the purpose , that thou art free from the condemning power of sin , whilest thy unmortified lust lyes in thy heart ; so that perhaps the law may make good its plea against thee for a full dominion , and then thou art a lost creature . wherefore it is best to ponder to the utmost , what it hath to say . assuredly he 〈◊〉 pleads in the most secret reserve of his heart , that he is freed from the condemning po●e● of the law , thereby secretly to countenance himself in giving the ●●●st allowance unto any sin or lust , is not able on gospel grounds to manage any evidence unto any tolerable spiritual security , that indeed he is in a due manner freed from what he so pretends himself to be delivered . 2. whatever be the issue , yet the law hath commission from god to seize upon transgressors wherever it find them , and so bring them before his throne , where they are to plead for themselves ; this is thy present case : the law hath found thee out , and before god it will bring thee : if thou canst plead a pardon , well and good ; if not , the law will do its work . 3. however , this is the proper work of the law , to discover sin in the guilt of it , to awake and humble the soul for it , to be a glass to represent sin in its colours ; and if thou denyest to deal with it on this account , it is not through faith , but through the hardness of thy heart and the deceitfulness of sin. this is a door that too many professors have gone out at , unto open apostasie ; such a deliverance from the law they have pretended , as that they would consult its guidance and direction no more ; they would measure their sin by it no more ; by little and little this principle hath insensibly from the notion of it proceeded to influence their practical understandings ; and having taken possession there , hath turned the will and affections loose to all manner of abominations . by such wayes ( i say then ) as these , perswade thy conscience to hearken diligently to what the law speaks in the name of the lord unto thee , about thy lust and corruption . oh! if thy ears be open , it will speak with a voyce that shall make thee tremble , that shall cast thee to the ground , and fill thee with astonishment . if ever thou wilt mortifie thy corruptions , thou must tye up thy conscience to the law , shut it from all shifts and exceptions untill it owns its guilt , with a clear and through apprehension : so that thence , ( as david speaks ) thy iniquity may ever be before thee . ( 2 ) bring thy lust to the gospel , not for relief , but for farther conviction of its guilt ; look on him whom thou hast pierced , and be in bitterness . say to thy soul ; what have i done ? what love , what mercy , what blood , what grace have i despised and trampled on ? is this the return i make to the father for his love , to the son for his blood , to the holy ghost for his grace ? doe i thus requite the lord ? have i defiled the heart that christ dyed to wash ; that the blessed spirit hath chosen to dwell in ? and can i keep my self out of the dust ? what can i say to the dear lord jesus ? how shall i hold up my head with any boldness before him ? doe i account communion with him of so little value , that for this vile lusts sake i have scarce left him any room in my heart ? how shall i escape , if i neglect so great salvation ? in the mean time , what shall i say to the lord ? love , mercy , grace , goodness , peace , joy , consolation , i have despised them all , and esteemed them as a thing of nought , that i might harbour a lust in my heart . have i obtained a view of gods fatherly countenance , that i might behold his face , and provoke him to his face ? was my soul washed , that room might be made for new defilements ? shall i endeavour to disappoint the end of the death of christ ? shall i daily grieve that spirit whereby i am sealed to the day of redemption ? entert●in thy conscience daily with this treaty . 〈◊〉 it can stand before this aggravation o● 〈◊〉 ●●i●t . if this make it not sink in some 〈◊〉 ▪ and melt , i fear thy case is dangerous . secondly , 〈…〉 particulars . as under the general 〈…〉 gospel , all the benefits of it are to be considered , as redemption , justification and the l●ke ; so in particular , consider the management of the love of them toward thine own soul , for the aggravation of the guilt of thy corruption . as , 1. consider the infinite patience and forbearance of god towards thee in particular : consider what advantages he might have taken against thee , to have made thee a shame and a reproach in this world , and an object of wrath for ever : how thou hast dealt treacherously and falsly with him from time to time , flattered him with thy lips , but broken all promises and engagements ; and that by the means of that sin thou art now in pursuit of ; and yet he hath spared thee from time to time , although thou seemest boldly to have put it to the tryal how long he could hold out : and wilt thou yet sin against him ? wilt thou yet weary him , and make him to serve with thy corruptions ? hast thou not often been ready to conclude thy self , that it was utterly impossible that he should bear any longer with thee ; that he would cast thee off , and be gracious no more ; that all his forbearance was exhausted , and hell and wrath was even ready prepared for thee ; and yet above all thy expectation he hath returned with visitations of love ; and wilt thou yet abide in the provocation of the eyes of his glory ? 2. how often hast thou been at the door of being hardened by the deceitfulness of sin ; and by the infinite rich grace of god hast been recovered to communion with him again ? hast thou not found grace decaying ; delight in duties , ordinances , prayer and meditation , vanishing ; inclinations to loose careless walking , thriving ; and they who before were entangled , almost beyond recovery ? hast thou not found thy self engaged in such wayes , societies , companies , and that with delight , as god abhorres ? and wilt thou venture any more to the brink of hardness ? 3. all gods gracious dealings with thee in providential dispensations , deliverances , afflictions , mercies , enjoyments , all ought here to take place . by these i say , and the like means , load thy conscience , and leave it not untill it be throughly affected with the guilt of thy indwelling corruption : untill it is sensible of its wound , and lye in the dust before the lord. unless this be done to the purpose , all other endeavours are to no purpose . whilest the conscience hath any means to alleviate the guilt of sin , the soul will never vigorously attempt its mortification . fourthly , being thus affected with thy sin , in the next place , get a constant longing , breathing after deliverance from the power of it . suffer not thy heart one moment to be contented with thy present frame and condition . longing desires after any thing , in things natural and civil , are of no value nor consideration , any farther , but as they incite and stirre up the person in whom they are , to a diligent use of means for the bringing about the thing aymed at . in spiritual things it is otherwise . longing , breathing and panting after deliverance , is a grace in its self , that hath a mighty power to conform the soul into the likeness of the thing longed after . hence the apostle describing the repentance and godly sorrow of the corinthians , reckons this as one eminent grace that was then set on work ; vehement desire , 2 cor. 7.11 . and in this case of indwelling sin , and the power of it , what frame doth he express himself to be in ? rom. 7.24 . his heart breaks out with longings into a most passionate expression of desire of deliverance . now if this be the frame of saints , upon the general consideration of indwelling sin , how is it to be heightened and increased , when thereunto is added the perplexing rage and power of any particular lust and corruption ? assure thy self , unless thou longest for deliverance thou shalt not have it . this will make the heart watchfull for all opportunities of advantage against its enemy ; and ready to close with any assistances that are afforded for its destruction ; strong desires are the very life of that praying alwayes which is enjoyned us in all conditions , and in none is more necessary than in this ; they set faith and hope on work , and are the souls moving after the lord. get thy heart then into a panting and breathing frame , long , sigh , cry out ; you know the example of david , i shall not need to insist on it . the fifth directions is , 5 ly , consider whether the distemper with which thou art perplexed , be not rooted in thy nature , and cherished , fomented and heightned from thy constitution . a proneness to some sins may doubtless lye in the natural temper and disposition of men . in this case consider ; 1. this is not in the least an extenuation of the guilt of thy sin. some with an open profaneness will ascribe gross enormities to their temper and disposition . and whether others may not relieve themselves from the pressing guilt of their distempers by the same consideration , i know not . it is from the f●ll , from the original depravation of our natures , that the fomes and nourishment of any sin abides in our natural temper . david reckons his being shapen in iniquity , and conception in sin , psal. 51.5 . as an aggravation of his following sin , not a lessening or extenuation of it . that thou art peculiarly inclined unto any sinfull distemper , is but a peculiar breaking out of original lust in thy nature , which should peculiarly abase and humble thee . 2. that thou hast to fix upon on this account , in reference to thy walking with god , is , that so great an advantage is given to sin , as also to satan , by this thy temper and disposition , that without extraordinary watchfulness , care and diligence , they will assuredly prevail against thy soul. thousands have been on this account hurryed headlong to hell , who otherwise ( at least ) might have gone at a more gentle , less provoking , less mischievous rate . 3. for the mortification of any distemper , so rooted in the nature of a man , unto all other wayes and means already named or farther to be insisted on , there is one expedient peculiarly suited . this is that of the apostle , 1 cor. 9.27 . i keep under my body , and bring it into subjection . the bringing of the very body into subjection , is an ordinance of god , tending to the mortification of sin. this gives check unto the natural root of the distemper , and withers it by taking away its fatness of soil . perhaps because the papists ( men ignorant of the righteousness of christ , the work of his spirit , and whole business in hand ) have layed the whole weight and stress of mortification in voluntary services and penances ; leading to the subjection of the body , knowing indeed the true nature neither of sin nor mortification , it may on the other side be a temptation to some , to neglect some means of humiliation , which by god himself are owned and appointed . the bringing of the body into subjection in the case insisted on , by cutting short the natural appetite , by fasting , watching , and the like , is doubtless acceptable to god , so it be done with the ensuing limitations . ( 1 ) that the outward weakening and impairing of the body , be not looked upon as a thing good in it self , or that any mortification doth consist therein , ( which were again to bring us under carnal ordinances ) but only as a means for the end proposed ; the weakening of any distemper in its natural root and seat . a man may have leanness of body and soul together . ( 2 ) that the means whereby this is done , namely , by fasting and watching , and the like , be not looked on as things that in themselves , and by virtue of their own power , can produce true mortification of any sin ; for if they would , sin might be mortified without any help of the spirit , in any unregenerate person in the world . they are to be looked on onely as wayes whereby the spirit may , and sometimes doth put forth strength for the accomplishing of his own work , especially in the case mentioned . want of a right understanding and due improvement of these and the like considerations , hath raised a mortification among the papists that may be better applyed to horses and other beasts of the field , than to believers . this is the summe of what hath been spoken ; when the distemper complained of , seems to be rooted in natural temper and constitution , in applying our souls to a participation of the blood and spirit of christ , an endeavour is to be used , to give check in the way of god , to the natural root of that distemper . sixthly , consider what occasions , what advantages thy distemper hath taken to exert and put forth it self , and watch against them all . this is one part of that duty which our blessed saviour recommends to his disciples under the name of watching , mark 13.37 . i say unto you all , watch ; which in luk. 21.34 . is , take heed that your hearts be not overcharged : watch against all eruptions of thy corruptions . i mean that duty which david professed himself to be exercised unto : i have ( saith he ) kept my self from mine iniquity . he watched all the wayes and workings of his iniquity to prevent them , to rise up against them . this is that which we are called unto under the name of considering our wayes : consider what wayes , what companyes , what opportunities , what studies , what businesses , what conditions , have at any time given , or do usually give advantages to thy distempers , and set thy self heedfully against them all . men will do this with respect unto their bodily infirmities and distempers ; the seasons , the dyet , the ayre , that have proved offensive shall be avoyded . are the the things of the soul of less importance ? know that he that dares to d●lly with occasions of sin , will dare to sin. he that will venture upon temptations unto wickedness , will venture upon wickedness . hazael thought he should not be so wicked as the prophet told him he would be : to convince him , the prophet tells him no more , but thou shalt be king of syria . if he will venture on temptations unto cruelty , he will be cruel . tell a man he shall commit such and such sins , he will startle at it : if you can convince him , that he will venture on such occasions and temptations of them , he will have little ground left for his confidence . particular directions belonging to this head are many , not now to b● insisted on . but because this head is of no less importance than the whole doctrine here handled , i have a● large in another treatise , about entering into temptations , treated of it . seventhly , rise mightily against the first actings of thy distemper , its first conceptions ; suffer it not to get the least ground . do not say , thus far it shall go , and no farther . if it have allowance for one step , it will take another . it is impossible to fix bounds to sin. it is like water in a channel ; if it once break out , it will have its course . it s not acting , is easier to be compassed than its bounding . therefore doth james give that gradation and process of lust , chap. 1.14 , 15. that we may stop at the entrance . dost thou find thy corruption to begin to entangle thy thoughts ; rise up with all thy strength against it , with no less indignation than if it had fully accomplished what it aims at . consider what an unclean thought would have ; it would have thee roll thy self in folly and filth . ask envy what it would have ; murder and destruction is at the end of it . set thy self against it with no less vigour , than if it had utterly debased thee to wickedness . without this course thou wilt not prevail . as sin gets ground in the affections to delight in it , it gets also upon the understanding to slight it . chap. xii . the eighth direction . thoughtfulness of the excellency of the majesty of god. our vnacquaintedness with him , proposed and considered . eighthly , use and exercise thy self to such meditations as may serve to fill thee at all times with self-abasement and thoughts of thine own vileness : as , 1. be much in thoughtfulness of the excellency of the majesty of god , and thine infinite inconceivable distance from him ; many thoughts of it cannot but fill thee with a sense of thine own vileness , which strikes deep at the root of any indwelling sin. when job comes to a clear discovery of the greatness and excellency of god , he is filled with self-abhorrency , and is pressed to humiliation , job 42.5 , 6. and in what state doth the prophet habakkuk affirm himself to be cast , upon the apprehension of the majesty of god ? chap. 3.16 . with god ( sayes job ) is terrible majesty , job 37.22 . hence were the thoughts of them of old , that when they had seen god they should dye . the scripture abounds in this self-abasing consideration , comparing the men of the earth to grashoppers , to vanity , the dust of the ballance in respect of god , isa. 40.13 , 14 , 15. be much in thoughts of this nature , to abase the pride of thy heart , and to keep thy soul humble within thee . there is nothing will render thee in a greater indisposition to be imposed on by the deceits of sin , than such a frame of heart . think greatly of the greatness of god. 2. think much of thine unacquaintedness with him ; though thou knowest enough to keep thee low and humble , yet how little a portion is it that thou knowest of him ! the contemplation hereof cast that wise man into that apprehension of himself , which he expresses , prov. 30.2 , 3 , 4. surely i am more brutish than any man , and have not the understanding of a man. i neither learned wisdom , nor have the knowledge of the holy. who hath ascended up into heaven , or descended ? who hath gathered the wind in his fists ? who hath bound the waters in a garment ? who hath established the ends of the earth ? what is his name , and what is his sons name if thou canst tell ? labour with this also to take down the pride of thy heart . what do●t thou know of god ? how little a portion is it ? how immense is he in his nature ? c●nst thou look without terrour into the abyss of eternity ? thou canst not bear the rayes of his glorious being . because i look on this consideration of great use in our walking with god , so far as it may have ( as it may have ) a consistency with that filial boldness which is given us in jesus christ to draw nigh to the throne of grace , i shall farther insist upon it , to give an abiding impression of it to the souls of them who desire to walk humbly with god. consider then i say , to keep thy heart in continual awe of the majesty of god , that persons of the most high and eminent attainments , of the nearest and most familiar communion with god , do yet in this life know but a very little of him , and his glory . god reveals his name to moses , the most glorious attributes that he hath manifested in the covenant of grace , exod. 34.5 , 6. yet all are but the back-parts of god. all that he knowes by it , is but little , low , compared to the perfection of his glory . hence it is with peculiar reference to moses , that it is said , no man hath seen god at any time , joh. 1.18 . of him in comparison with christ doth he speak , vers . 17. and of him it is here said , no man ( no not moses , the most eminent among them ) hath seen god at any time . we speak much of god , can talk of him , his wayes , his works , his counsels all the day long ; the truth is , we know very little of him ; our thoughts , our meditations , our expressions of him are low , many of them unworthy of his glory , none of them reaching his perfections . you will say , that moses was under the law , when god wrapped up himself in darkness , and his mind in types and clouds and dark institutions . under the glorious shining of the gospel , which hath brought life and immortality to light , god being revealed from his own bosome , we now know him much more clearly , and as he is : we see his face now , and not his back-parts onely as moses did . ans. 1. i acknowledge a vast , and almost unconceivable difference between the acquaintance we now have with god , after his speaking to us by his own son , and that which the generality of the saints had under the law : for although their eyes were as good , sharp and clear as ours , their faith and spiritual understanding not behind ours , the object as glorious unto them as unto us , yet our day is more clear than theirs was ; the clouds are blown away and scattered , the shadowes of the night are gone and fled away , the sun is risen , and the means of sight is made more eminent and clear than formerly . yet , 2. that peculiar sight which moses had of god , exod. 34. was a gospel-sight , a sight of god as gracious , &c. and yet it 's called but his back-parts , that is , but low and mean , in comparison of his excellencies and perfections . 3. the apostle exalting to the utmost this glory of gospel light above that of the law , manifesting that now the veil causing darkness is taken away ; so that with open or uncovered face we behold the glory of the lord ; tells us how : as in a glass , 2 cor. 3.18 . in a glass . how is that ? clearly , perfectly ? alas no : he tells you how that is , 1 cor. 13.12 . we see through a glass darkly , saith he : it is not a telescope , that helps us to see things afar off , concerning which the apostle speaks ; and yet what poor helps are they ! how short do we come of the truth of things , notwithstanding their assistance ! it is a looking-glass whereunto he alludes , ( where are only obscure species and images of things , and not the things themselves ) and a sight therein , that he compares our knowledge to : he tells you also that all that we do see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by or through this glass , is in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a riddle , in darkness and obscurity ; and speaking of himself ( who surely was much more clear sighted than any now living ) he tells us that he saw but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in part ; he saw but the back-parts of heavenly things , v. 12. and compares all the knowledge he had attained of god , to that he had of things when he was a child , vers . 11. it is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 short of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : yea such as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it shall be destroyed or done away . we know what weak , feeble , uncertain notions and apprehensions children have of things of any abstru●● consideration ; how when they grow up with any improvements of parts and abilities , those conceptions vanish , and they are ashamed of them . it is the commendation of a child , to love , honour , believe and obey his father ; but for his science and notions , his father knowes their childishness and folly. notwithstanding all our confidence of high attainments , all our notions of god are but childish in respect of 〈◊〉 infinite perfections . we lisp and babble ▪ 〈◊〉 say we know not what , for the most part ; in our most accurate ( as we think ) conceptions and notions of god. we may love , honour , believe and obey our father , and therewith he accepts our childish thoughts , for they are but childish . we see but his back-parts , we know but little of him . hence is that promise , wherewith we are so often supported and comforted in our distress ; we shall see him as he is ; we shall see him face to face ; know as we are known ; comprehend that for which we are comprehended , 1 cor. 15.12 . 1 joh. 3.2 . and positively , now we see him not : all concluding that here we see but his back-parts , not as he is , but in a dark obscure representation , not in the perfection of his glory . the queen of sheba had heard much of solomon , and framed many great thoughts of his magnificence in ●er mind thereupon ; but when she came and saw his glory , she was forced to confess , that the one half of the truth had not been told her . we may suppose that we have here attained great knowledge , clear and high thoughts of god ; but alas ! when he shall bring us into his presence , we shall cry out , we never knew him as he is : the thousandth part of his glory and perfection and blessedness , never entred into our hearts . ●●te apostle tells us ; 1 joh. 3.2 . that we know not what we our selves shall be ; what we shall find our selves in the issue ; much less will it enter into our hearts to conceive , what god is , and what we shall find him to be . consider either him who is to be known , or the way whereby we know him , and this will farther appear . first , we know so little of god , because it is god who is thus to be known ; that is , he who hath described himself to us very much by this , that we cannot know him : what else doth he intend where he calls himself invisible , incomprehensible , and the like ? that is , he whom we doe not , cannot know as he is ; and our farther progress consists more in knowing what he is not , than what he is . thus is he described to be immortal , infinite ; that is , he is not as we are , mortal , finite , and limited . hence is that glorious description of him , 1 tim. 6.16 . who only hath immortality , dwelling in the light which no man can approach unto , whom no man hath seen nor can see . his light is such as no creature can approach unto : he is not seen , not because he cannot be seen , but because we cannot bear the sight of him . the light of god ( in whom is no darkness ) forbids all access to him by any creature whatever : we who cannot behold the sun in its glory , are too too weak to bear the beams of infinite brightness . on this consideration ( as was said ) the wise man professeth himself a very beast , and not to have the understanding of a man , prov. 30.2 . that is , he knew nothing in comparison of god , so that he seemed to have lost all his understanding , when once he came to the consideration of him , his work and his wayes . in this consideration let our souls descend to some particulars . 1. for the being of god ; we are so far from a knowledge of it , so as to be able to instruct one another therein , by words and expressions of it , as that to frame any conceptions in our mind , with such species and impressions of things as we receive the knowledge of all other things by , is to make an idol to our selves , and so to worship a god of our own making , and not the god that made us . we may as well and as lawfully hew him out of wood , or stone , as form him a being in our minds suited to our apprehensions . the utmost of the best of our thoughts of the being of god is , that we can have no thoughts of it . our knowledge of a being is but low , when it mounts no higher but only to know that we know it not . 2. there be some things of god , which he himself hath taught us to speak of , and to regulate our expressions of them ; but when we have so done , we see not the things themselves , we know them not : to believe and admire is all that we attain to . we profess ( as we are taught , ) that god is infinite , omnipotent , eternal ; and we know what disputes and notions there are about omnipresence , immensity , infiniteness and eternity . we have ( i say ) words and notions about these things , but as to the things themselves , what do we know ? what do we comprehend of them ? can the mind of man do any more but swallow it self up in an infinite abyss , which is as nothing ; give it self up to what it cannot conceive , much less express ? is not our understanding brutish in the contemplation of such things ? and is as if it were not ; yea the perfection of our understanding , is , not to understand , and to rest there : they are but the back parts of eternity and infiniteness that we have a glimpse of . what shall i say of the trinity , or the subsistence of distinct persons in the same individual essence ; a mystery by many denyed , because by none understood ; a mystery whose every letter is mysterious . who can declare the generation of the son , the procession of the spirit , or the difference of the one from the other ? but i shall not farther instance in particulars . that infinite and inconceivable distance that is between him and us , keeps us in the dark as to any sight of his face , or clear apprehension of his perfections . we know him rather by what he does , than by what he is : by his doing us good , than by his essential goodness ; and how little a portion of him ( as job speaks ) is hereby discovered ? secondly , we know little of god , because it is faith alone whereby here we know him ; i shall not now discourse about the remaining impressions on the hearts of all men by nature that there is a god , nor what they may rationally be taught concerning that god , from the works of his creation and providence , which they see and behold ; it is confessedly ( and that upon the wofull experience of all ages ) so weak , low , dark , confused , that none ever on that account glorified god as they ought , but notwithstanding all their knowledge of god , were indeed without god in the world . the chief and ( upon the matter ) almost only acquaintance we have with god , and his dispensations of himself , is by faith. he that cometh to god must believe that he is , and that he is a rewarder of them that seek him , heb. 11.6 . our knowledge of him , and his rewarding , ( the bottom of our obedience or comeing to him ) is believing . we walk by faith , and not by sight , 2 cor. 5.7 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; by faith , and so by faith , as not to have any express idea , image , or species of that which we believe : faith is all the argument we have of things not seen , heb. 11.1 . i might here insist upon the nature of it , and from all its concomitants and concernments manifest , that we know but the back-parts of what we know by faith onely . as to its rise , it is built purely upon the testimony of him whom we have not seen ; as the apostle speaks , how can ye love him whom you have not seen ? that is , whom you know not but by faith that he is : faith receives all upon his testimony , whom it receives to be , onely upon his own testimony . as to its nature it is an assent upon testimony , not an evidence upon demonstration ; and the object of it is ( as was said before ) above us . hence our faith ( as was formerly observed ) is called a seeing darkly as in a glass : all that we know this way ( and all that we know of god we know this way ) is but low , and dark , and obscure . but you will say , all this is true , but yet it is onely so to them that know not god ( perhaps ) as he is revealed in jesus christ ; with them who do so , 't is otherwise . it is true , no man hath seen god at any time , but the onely begotten son , he hath revealed him , joh. 1.17 , 18. and , the son of god is now come , and hath given us an understanding that we may know him that is true , 1 joh. 5.20 . the illumination of the glorious gospel of christ who is the image of god shineth upon believers , 2 cor. 4.4 . yea and god who commanded light to shine out of darkness , shines into their hearts , to give them the knowledge of his glory in the face of his son , v. 6. so that though we were darkness , yet we are now light in the lord , eph. 5.8 . and the apostle sayes , we all with open face behold the glory of the lord , 2 cor. 3.18 . and we are now so far from being in such darkness , or at such a distance from god , that our communion and fellowship is with the father and the son , 1 joh. 1.3 . the light of the gospel whereby now god is revealed , is glorious ; not a star , but the sun in his beauty is risen upon us ; and the veil is taken from our faces ; so that though unbelievers , yea and perhaps some weak believers may be in some darkness , yet those of any growth , or considerable attainments have a clear sight and view of the face of god in jesus christ. a. 1. the truth is , we all of us know enough of him to love him more than we doe , to delight in him , and serve him , believe him , obey him , put our trust in him above all that we have hitherto attained . our darkness and weakness is no plea for our negligence and disobedience . who is it that hath walked up to the knowledge that he hath had of the perfections , excellencies , and will of god ? gods end in giving us any knowledge of himself here , is that we may glorifie him as god ; that is , love him , serve him , believe and obey him , give him all the honour and glory that is due from poor sinfull creatures , to a sin-pardoning god , and creator ; we must all acknowledge , that we were never throughly transformed into the image of that knowledge which we have had . and had we used our talents well , we might have been trusted with more . 2. comparatively , that knowledge which we have of god by the revelation of jesus christ in the gospel , is exceeding eminent and glorious . it is so in comparison of any knowledge of god that might otherwise be attained , or was delivered in the law under the old testament , which had but the shadow of good things , not the express image of them . this the apostle pursues at large , 2 cor. 3. christ hath now in these last dayes revealed the father from his own bosome , declared his name , made known his mind , will and councel in a far more clear , eminent , distinct manner than he did formerly , whilest he kept his people under the poedagogy of the law : and this is that which for the most part is intended in the places before mentioned ; the clear , perspicuous delivery and declaration of god , and his will in the gospel is expresly exalted in comparison of any other way of revelation of himself . 3. the difference between believers and vnbelievers as to knowledge , is not so much in the matter of their knowledge , as in the manner of knowing . unbelievers some of them may know more , and be able to say more of god , his perfections and his will , than many believers , but they know nothing as they ought : nothing in a right manner , nothing spiritually and savingly ; nothing with an holy , heavenly light . the excellency of a believer is not , that he hath a large apprehension of things , but that what he doth apprehend ( which perhaps may be very little ) he sees it in the light of the spirit of god , in a saving soul-transforming light : and this is that which gives us communion with god , and not prying thoughts , or curious raised notions . 4. jesus christ by his word and spirit , reveals to the hearts of all his , god as a father , as a god in covenant , as a rewarder , every way sufficiently to teach us to obey him here , and to lead us to his bosome , to lye down there in the fruition of him to eternity : but yet now , 5. notwithstanding all this , it is but a little portion we know of him , we see but his back-parts . for , ( 1 ) the intendment of all gospel revelation is not to unveil gods essential glory , that we should see him as he is , but meerly to declare so much of him as he knowes sufficient to be a bottom of our faith , love , obedience , and coming to him . that is , of the faith which here he expects from us : such services as beseem poor creatures in the middest of temptations ; but when he calls us to eternal admiration and contemplation , without interruption , he will make a new manner of discovery of himself , and the whole shape of things , as it now lies before us , will depart as a shadow . ( 2 ) we are dull and slow of heart to receive the things that are in the word revealed . god by our infirmity and weakness , keeping us in continual dependance on him , for teachings and revelations of himself out of his word , never in this world bringing any soul to the utmost of what is from the word to be made out and discovered ; so that although the way of revelation in the gospel be clear and evident , yet we know little of the things themselves that are revealed . let us then revive the use and intendment of this consideration ; will not a due apprehension of this unconceivable greatness of god , and that infinite distance wherein we stand from him , fill the soul with an holy and awfull fear of him ; so as to keep it in a frame unsuited to the thriving or flourishing of any lust whatever ? let the soul be continually wonted to reverential thoughts of gods greatness and omnipresence , and it will be much upon its watch , as to any undue deportments ; consider him with whom you have to doe ; even our god is a consuming fire ; and in your greatest abashments at his presence and eye , know , that your very nature is too narrow to bear apprehensions suitable to his essential glory . chap. xiii . the ninth direction . when the heart is disquieted by sin , speak no peace to it , untill god speak it . peace without detestation of sin , unsound ; so is peace measured out unto our selves . how we may know when we measure our peace unto our selves . directions as to that enquiry . the vanity of speaking peace slightly . also of doing it on one singular account , not universally . in case god disquiet the heart about the guilt of its distempers either in respect of its root and indwelling , or in respect of any eruptions of it , take heed thou speakest not peace to thy self before god speaks it ; but hearken what he sayes to thy soul : this is our next direction , without the observation whereof , the heart will be exceedingly exposed to the deceitfulness of sin. this is a business of great importance . it is a sad thing for a man to deceive his own soul herein . all the warnings god gives us in tenderness to our souls , to trye and examine our selves , do tend to the preventing of this great evil of speaking peace groundlesly to our selves , which is upon the issue to bless our selves in an opposition to god. it is not my business to insi●t upon the danger of it , but to help believers to prevent it , and to let them know when they do so . to mannage this direction aright , observe , ( 1 ) that as it is the great prerogative and sovereignty of god to give grace to whom he pleases , ( he hath mercy on whom he will , rom. 9.16 . and among all the sons of men , he calls whom he will , and sanctifies whom he will , ) so among those so called and justified , and whom he will save , he yet reserves this priviledge to himself , to speak peace to whom he pleaseth , and in what degree he pleaseth , even amongst them on whom he hath bestowed grace . he is the god of all consolation , in an especial manner in his dealing with believers : that is , of the good things that he keeps locked up in his family , and gives out of it to all his children at his pleasure . this the lord insists on , isa. 57.16 , 17 , 18. it is the case under consideration that is there insisted on . when god sayes he will heal their breaches and disconsolations , he assumes this priviledge to himself in an especial manner . i create it , vers . 19. even in respect of these poor wounded creatures , i create it , and according to my soveraignty make it out as i please . hence as it is with the collation of grace in reference to them that are in the state of nature ; god doth it in great curiosity , and his proceedings therein , in taking and leaving , as to outward appearances , quite besides , and contrary oft-times to all probable expectations ; so is it in his communication of peace and joy in reference unto them that are in the state of grace ; he gives them out oft times quite besides our expectation , as to any appearing grounds of his dispensations . ( 2 ) as god creates it for whom he pleaseth , so it is the prerogative of christ , to speak it home to the conscience : speaking to the church of laodicea , who had healed her wounds falsly , and spoke peace to her self when she ought not , he takes to himself that title , i am the amen ; the faithfull witness , revel . 3.14 . he bears testimony concerning our condition as it is indeed ; we may possibly mistake , and trouble our selves in vain , or flatter our selves upon false grounds , but he is the amen , the faithfull witness , and what he speaks of our state and condition , that it is indeed , isa. 11.3 . he is said not to judge according to the sight of the eye , not according to any outward appearance , or any thing that may be subject to a mistake , as we are apt to do ; but he shall judge and determine every cause as it is indeed . take these two previous observations , and i shall give some rules whereby men may know whether god speaks peace to them , or whether they speak peace to themselves onely . ( 1 ) men certainly speak peace to themselves , when their so doing is not attended with the greatest detestation imaginable of that sin in reference whereunto they do speak peace to themselves , and abhorrency of themselves for it . when men are wounded by sin , disquieted and perplexed , and knowing that there is no remedy for them , but onely in the mercyes of god through the blood of christ , do therefore look to him , and to the promises of the covenant in him , and thereupon quiet their hearts that it shall be well with them , and that god will be exalted that he may be gracious to them , and yet their souls are not wrought to the greatest detestation of the sin or sins upon the account whereof they are disquieted ; this is to heal themselves , and not to be healed of god. this is but a great and strong wind , that the lord is nigh unto , but the lord is not in the wind . when men do truely look upon christ whom they have pierced , ( without which there is no healing or peace , ) they will mourn , zech. 12.10 . they will mourn for him even upon this account , and detest the sin that pierced him . when we go to christ for healing , faith eyes him peculiarly as one pierced . faith takes several views of christ according to the occasions of address to him , and communion with him that it hath . sometimes it views his holiness , sometimes his power , sometimes his love , his favour with his father . and when it goes for healing and peace , it looks especially on the blood of the covenant , on his sufferings ; for by his stripes are we healed , and the chastisement of our peace was upon him , isa. 53.5 . when we look for healing , his stripes are to be eyed ; not in the outward story of them , which is the course of popish devotionists , but in the love , kindness , mystery and design of the cross. and when we look for peace , his chastisements must be in our eye : now this i say , if it be done according to the mind of god , and in the strength of that spirit which is poured out on believers , it will beget a detestation of that sin or sins , for which healing and peace is sought . so ezek. 16.60 , 61. nevertheless i will remember my covenant with thee in the dayes of thy youth , and i will establish unto thee an everlasting covenant , and what then ? then thou shalt remember thy wayes and be ashamed . when god comes home to speak peace in a sure covenant of it , it fills the soul with shame for all the wayes whereby it hath been alienated from him . and one of the things that the apostle mentions as attending that godly sorrow which is accompanyed with repentance unto salvation never to be repented of , is revenge , yea what revenge , 2 cor. 7.11 . they reflected on their miscarriages with indignation and revenge for their folly in them . when job comes up to a through healing , he cryes , now i abhorre my self , job 42.6 . and untill he did so , he had no abiding peace . he might perhaps have made up himself with that doctrine of free grace which was so excellently preached by elihu ; chap. 33. from v. 14. unto the 29th , but he had then but skinned his wounds , he must come to self-abhorrency , if he come to healing . so was it with those in psal. 78.33 , 35. in their great trouble and perplexity for and upon the account of sin ; i doubt not but upon the address they made to god in christ , ( for that so they did , is evident from the titles they gave him , they call him their rock and their redeemer , two words every where pointing out the lord christ ) they spake peace to themselves ; but was it sound and abiding ? no , it passed away as the early dew : god speaks not one word of peace to their souls . but why had they not peace ? why , because in their address to god they flattered him : but how doth that appear ? vers . 37. their heart was not right with him , neither were they stedfast . they had not a detestation nor relinquishment of that sin , in reference whereunto they spake peace to themselves : let a man make what application he will for healing and peace , let him do it to the true physitian , let him do it the right way , let him quiet his heart in the promises of the covenant ; yet when peace is spoken , if it be not attended with the detestation and abhorrency of that sin which was the wound , and caused the disquietment , this is no peace of gods creating , but of our own purchasing . it is but a skinning over the wound , whilest the core lyes at the bottom , which will putrifie and corrupt , and corrode , untill it break out again with noysomness , vexation and danger . let not poor souls that walk in such a path as this , ( they are more sensible of the trouble of sin , than of the pollution or uncleanness that attends it ; they address themselves for mercy , yea to the lord in christ they address themselves for mercy , but yet will keep the sweet morsel of their sin under their tongue , ) let them ( i say ) never think to have true and solid peace . for instance , thou findest thy heart running out after the world , and it disturbs thee in thy communion with god ; the spirit speaks expressely to thee , he that loveth the world , the love of the father is not in him , 1 joh. 2.15 . this puts thee on dealing with god in christ for the healing of thy soul , the quieting of thy conscience ; but yet withall a through detestation of the evil it self abides not upon thee ; yea perhaps that is liked well enough , but onely in respect of the consequences of it ; perhaps thou mayst be saved , yet as through fire ; and god will have some work with thee before he hath done , but thou wilt have little peace in this life ; thou wilt be sick and fainting all thy dayes , isa. 57.17 . this is a deceit that lyes at the root of the peace of many professors , and wa●ts it ; they deal with all their strength about mercy and pardon ; and seem to have great communion with god in their so doing : they lye before him , bewail their sins and follies , that any one would think ( yea they think themselves ) that surely they and their sins are now parted , and so receive in mercy that satisfies their hearts for a little season ; but when a through search comes to be made , there hath been some secret reserve for the folly or follyes treated about ; at least there hath not been that through abhorrency of it which is necessary ; and their whole peace is quickly discovered to be weak ●nd rotten ; scarce abiding any longer than the words of begging it are in their mouths . ( 2 ) when men measure out peace to themselves upon the conclusions that their convictions and rational principles will carry them out unto ; this is a false peace , and will not abide . i shall a little explain what i mean hereby . a man hath got a wound by sin , he hath a conviction of some sin upon his conscience , he hath not walked uprightly as becometh the gospel ; all is not well and right between god and his soul : he considers now what is to be done ; light he hath , and knows what path he must take , and how his soul hath been formerly healed . considering that the promises of god are the outward means of application for the healing of his sores , and quieting of his heart , he goes to them , searches them out , finds out some one or more of them , whose literal expressions are directly suited to his condition : sayes he to himself , god speaks in this promise , here i will take my self a plaister as long and broad as my wound , and so brings the word of the promise to his condition , and sets him down in peace . this is another appearance upon the mount , the lord is neer , but the lord is not in it . it hath not been the work of the spirit , ( who alone can convince us of sin and righteousness and judgement , ) but the mere actings of the intelligent rational soul. as there are three sorts of lives ( we say , ) the vegetative , the sensitive and the rational or intelligent . some things have onely the vegetative ; some the sensitive also , and that includes the former ; some have the rational , which takes in and supposes both the other . now he that hath the rational , he doth not onely act suitably to that principle , but also to both the others , he growes and is sensible . it is so with men in the things of god ; some are meer natural and rational men ; some have a superadded conviction with illumination ; and some are truely regenerate . now he that hath the latter , hath also both the former ; and therefore he acts sometimes upon the principles of the rational , sometimes upon the principles of the enlightened man. his true spiritual life is not the principle of all his motions ; he acts not alwayes in the strength thereof , neither are all his fruits from that root . in this case that i speak of , he acts merely upon the principle of conviction and illumination , whereby his first naturals are heightened ; but the spirit breaths not at all upon all these waters . take an instance ; suppose the wound and disquiet of the soul to be upon the account of relapses , which whatever the evil or folly be , though for the matter of it , never so small , yet there are no wounds deeper than those that are given the soul on that account , nor disquietments greater . in the perturbation of his mind , he finds out that promise , isa. 55.7 . the lord will have mercy , and our god will abundantly pardon ; he will multiply or adde to pardon ; he will do it again and again ; or that in hos. 14.4 . i will heal their back sliding , i will love them freely ; this the man considers , and thereupon concludes peace to himself ; whether the spirit of god make the application or no , whether that gives life and power to the letter or no , that he regards not . he doth not hearken whether god the lord speak peace . he doth not wait upon god , who perhaps yet hides his face , and sees the poor creature stealing peace and running away with it , knowing that the time will come when he will deal with him again , and call him to a new reckoning ; hos. 11.3 . when he shall see that it is in vain to goe one step where god doth not take him by the hand . i see here indeed sundry other questions upon this arising and interposing themselves : i cannot apply my self to them all : one i shall a little speak to . it may be said then , seeing that this seems to be the path that the holy spirit leads us in , for the healing of our wounds , and quieting of our hearts , how shall we know when we go alone our selves , and when the spirit also doth accompany us ? ans. 1. if any of you are out of the way upon this account , god will speedily let you know it ; for b●side● that you have his promise , that the meek he will guide ●n ●udg●ment , and teach them his way , psal. 25.9 . he will not let you alwayes erre . he will ( i say ) not suffer your nakedness to be covered with fig-leaves , but take them away , and all the peace you have in them , and will not suffer you to settle on such lees ; you shall quickly know your wound is not healed . that is , you shall speedily know whether or no it be thus with you by the event ; the peace you thus get and obtain , will not abide . whilest the mind is overpowered by its own convictions , there is no hold for disquietments to fix upon . stay a little and all th●se reasonings will grow cold , and vanish before the face of the first temptation that arises . but , 2. this course is commonly taken without waiting ; which is the grace , and that peculiar acting of faith which god calls for to be exercised in such a condition . i know god doth sometimes come in upon the soul instantly , in a moment as it were , wounding and healing it ; as i am perswaded it was in the case of david when he cut off the lap of sauls garment : but ordinarily in such a case god calls for waiting and labouring , attending as the eye of a servant upon his master : sayes the prophet isaiah , ch . 8.17 . i will wait upon the lord , who hideth his face from jacob. god will have his children lye a while at his door , when they have run from his house , and not instantly rush in upon him ; unless he take them by the hand , and pluck them in , when they are so ashamed that they dare not come to him . now self-healers , or men that speak peace to themselves , do commonly make haste , they will not tarry ; they do not hearken what god speaks , isa. 28.16 . but on they will goe to be healed . 3. such a course , though it may quiet the conscience and the mind , the rational concluding part of the soul , yet it doth not sweeten the heart with rest and gracious contention . the answer it receives is much like that elisha gave naaman , go in peace ; 2 king. 5.19 . it quieted his mind , but i much question whether it sweetned his heart , or gave him any joy in believing , other than the natural joy that was then stirred in him upon his healing . doe not my words doe good , saith the lord , mich. 2.7 . when god speaks , there is not only truth in his words , that may answer the conviction of our understanding , but also they doe good , they bring that which is sweet and good and desireable to the will and affections : by them the soul returns unto its rest , psal. 116.16 . 4. which is worst of all , it amends not the life , it heals not the evil , it cures not the distemper : when god speaks peace , it guides and keeps the soul that it turn not again to folly , psa● . 85.8 . when we speak it our selves , the heart is not taken off the evil. nay it is the readyest course in the world to bring a soul into a trade of backsliding . if upon thy plaistering thy self , thou findest thy self rather animated to the battel again , than utterly weaned from it , it is too palpable that thou hast been at work with thy own soul , but jesus christ and his spirit were not there . yea and often-times nature having done its work , will ere a few dayes are over come for its reward ; and having been active in the work of healing , will be ready to reason for a new wounding . in gods speaking peace there comes along so much sweetness and such a discovery of his love , as is a strong obligation on the soul no more to deal perversly . ( 3 ) we speak peace to our selves , when we do it slightly . this the prophet complains of in some teachers , jer. 6.14 . they have healed the wound of the daughter of my people slightly . and it is so with some persons , they make the healing of their wounds a slight work , a look , a glance of faith to the promises does it , and so the matter is ended . the apostle tells us , that the word did not profit some , because it was not mixed with faith , heb. 4.2 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it was not well tempered and mingled with faith. it is not a mere look to the word of mercy in the promise , but it must be mingled with faith untill it is incorporated into the very nature of it ; and then indeed it doth good unto the soul : if thou ha●● had a wound upon thy conscience , which was attended with weakness and disquietness , which now thou art freed of , how came●t thou so ? i looked to the promises of pardon and healing , and so found peace : yea but perhaps thou hast made too much haste , thou hast done it overly , thou hast not fed upon the promise , so as to mix it with faith , to have got all the virtue of it diffused into thy soul ; onely thou hast done it slightly ; thou wilt find thy wound ere it be long breaking out again , and thou shalt know that thou art not cured . ( 4 ) whoever speaks peace to himself upon any one account , and at the same time hath another evil of no less importance lying upon his spirit , about which he hath had no dealing with god , that man cry●s peace when there is none . a little to explain my meaning : a man hath neglected a duty again and again , perhaps when in all righteousness it was due from him ; his conscience is perplexed , his soul wounded , he hath no quiet in his bones by reason of his sin ; he applyes himself for healing , and finds peace . yet in the mean time perhaps worldliness , or pride , or some other folly where with the spirit of god is exceedingly grieved , may lye in the bosom of that man , and they neither disturb him , nor he them . let not that man think that any of his peace is from god. then shall it be well with men when they have an equal respect to all gods commandements . god will justifie us from our sins , but he will not justifie the least sin in us ; he is a god of purer eyes than to behold iniquity . ( 5 ) when men of themselves speak peace to their consciences , it is seldom that god speaks humiliation to their souls : gods peace is humbling peace , melting peace , as it was in the case of david ; psal. 51.1 . never such deep humiliation as when nathan brought him the tidings of his pardon . q. but you will say , when may we take the comfort of a promise as our own , in relation to some peculiar wound for the quieting the heart . a. 1. in general , when god speaks it , be it when it will , sooner or later . i told you before , he may doe it in the very instant of the sin it self , and that with such irresistable power , that the soul must needs receive his mind in it . sometimes he will make us wait longer ; but when he speaks , be it sooner or later , be it when we are sinning or repenting , be the condition of our souls what they please , if god speak he must be received . there is not any thing that in our communion with him the lord is more troubled with us for , ( if i may so say ) than our unbelieving fears that keep us off from receiving that strong consolation which he is so willing to give to us . but you will say , we are where we were ; when god syeaks it , we must receive it ; that is true , but how shall we know when he speaks ? ans. 1. i would we could all practically come up to this , to receive peace when we are convinced that god speaks it , and that it is our duty to receive it ; but , 2. there is ( if i may so say ) a secret instinct in faith , whereby it knowes the voice of christ , when he speaks indeed ; as the babe leaped in the womb when the blessed virgin came to elizabeth ; faith leaps in the heart when christ indeed draws nigh to it ; my sheep ( sayes christ ) know my voyce , joh. 10.14 , they know my voice , they are used to the sound of it , and they know when his lips are opened to them , and are full of grace : the spouse was in a sad condition , cant. 5.2 . asleep in security ; but yet as soon as christ speaks she cryes , it is the voice of my beloved that speaks ; she knew his voice , and was so acquainted with communion with him that instantly she discovers him : and so will you also : if you exercise your selves to acquaintance & communion with him , you will easily discern between his voice and the voice of a stranger . and take this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with you ; when he doth speak he speaks as never man spake ; he speaks with power , and one way or other will make your hearts burn within you , as he did to the disciples , luk. 22. he doth it by putting in his hand at the hole of the door , cant. 5.4 . his spirit into your hearts to seise on you . he that hath his sences exercised to discerne good or evil , being encreased in judgement and experience , by a constant observation of the wayes of christ's entercourse , the manner of the operations of the spirit , and the effects it usually produceth , is the best judge for himself in this case . 2. if the word of the lord doth good to your souls , he speaks it . if it humble , if it cleanse and be usefull for those ends , for which promises are given : viz. 1 to endear . 2. cleanse , 3. to melt and bind to obedience , 4. to self-emptiness , &c. but this is not my business : nor shall i farther divert in the pursuit of this direction ; without the observation of it , sin will have great advantages towards the hardening of the heart . chap. xiv . the general use of the foregoing directions . the great direction for the accomplishment of the work aymed at . act faith on christ ; the several wayes whereby this may be done . consideration of the fulness in christ for relief , proposed . great expectations from christ : grounds of these expectations . his mercifulness , his faithfulness . event of such expectations : on the part of christ : on the part of believers . faith peculiarly to be acted on the death of christ ▪ rom. 6.3 , 4 , 5 , 6. the work of the spirit in this whole business . now the considerations which i have hitherto insisted on , are rather of things preparatory to the work aymed at , than such as will effect it . it is the hearts due preparation for the work it self , without which it will not be accomplished , that hitherto i have aymed at . directions for the work it self are very few ; i mean that are peculiar to it . and they are these that follow . first , set faith at work on christ for the killing of thy sin . his blood is the great soveraigne remedy for sin-sick souls . live in this and thou wilt dye a conqueror . yea thou wilt through the good providence of god , live to see thy lust dead at thy feet . but thou wilt say , how shall faith act its self on christ for this end and purpose . i say sundry wayes . 1. by faith fill thy soul with a due consideration of that provision which is layed up in jesus christ for this end and purpose , that all thy lusts , this very lust wherewith thou art entangled , may be mortified by faith ; ponder on this , that though thou art no way able in or by thy self to get the conquest over thy distemper , though thou art even weary of contending , and art utterly ready to faint , luke 16.17 . yet that there is enough in jesus christ , to yield thee relief phil. 4.13 . it staid the prodigal when he was ready to faint , that yet there was bread enough in his father's house ; though he was at a distance from it , yet it releived him , and staid him , that there it was . in thy greatest distress and anguish , consider that fullness of grace , those riches , those treasures of strength , might and help , that , are laid up in him , for our support , joh. 1.16 . col. 1.19 . let them come into , and abide in thy mind . consider that he is exalted and made a prince and a saviour to give repentance unto israel , act. 5.31 . and if to give repentance , to give mortification , without which the other is not , nor can be , christ tels us that we obtain purging grace by abiding in him , joh. 15.3 . to act faith upon the fulness that is in christ for our supply , is an eminent way of abiding in christ , for both our insition and aboade is by faith , rom. 11.19 , 20. let then thy soul by faith be exercised with such thoughts and apprehensions as these . i am a poor weak creature ; unstable as water , i cannot excel . this corruption is to hard for me , and is at the very door of ruining my soul : and what to do i know not : my soul is become as parched ground and an habitation of dragons ; i have made promises and broken them ; vowes and engagemens have been as a thing of nought ; many perswasions have i had , that i had got the victory and should be delivered , but i am deceived ; so that i plainly see , that without some eminent succour and assistance , i am lost , and shall be prevailed on , to an utter relinquishment of god ; but yet though this be my sta●e and condition , yet let the hands that hang down be lifted up , and the feeble knees be strengthned ; behold the lord christ that hath all fullness of grace in his heart , all fullness of power in his hand ; he is able to slay all these his enemies . there is sufficient provision in him for my relief and assistance : he can take my drooping dying soul , and make me more than a conquerer . why sayest thou o my soul my way is hid from the lord and my judgment is passed over from my god ? hast thou not known , hast thou not heard that the everlasting god , the lord , the creator of the ends the of the earth fainteth not , neither is weary ; there is no searching of his understanding ; he giveth power to the faint , and to them that have no might he encreaseth strength . even the youths shall faint and be weary , and the young men shall utterly fail ; but they that wait upon the lord shall renew their strength , they shall mount up with wings as eagles , they shall run and not be weary , they shall walk and not faint , isa. 40.49 , &c. he can make the dry parched ground of my soul to become a poole , and my thirsty barren heart as springs of water : yea he can make this habitation of dragons , this heart so full of abominable lusts , and fiery temptations , to be a place for grass and fruit to himself . isa. 35. so god stayed paul under his temptation , with the consideration of the sufficiency of his grace : my grace is sufficient for thee , 2 cor. 12.9 . though he were not immediately so farre made partaker of it as to be freed from his temptation , yet the sufficiency of it in god , for that end and purpose , was enough to stay his spirit . i say then , by faith be much in the consideration of that supply and the fullness of it , that is in jesus christ ; and how he can at any time give thee strength and deliverance . now if hereby thou dost not find success to a conquest , yet thou wilt be staid in the charriot , that thou shalt not fly out of the field until the battel be ended ; thou wilt be kept from an utter despondency , and a lying down under thy unbelief ; or a turning aside to false means and remedies that in the issue will not relieve thee . the efficacy of this consideration will be found only in the practice . 2. raise up thy heart by faith to an expectation of relief from christ ; relief in this case from christ is like the prophets vision , hab. 2.3 . it is for an appointed time ; but at the end it shall speak , and not lye ; though it tarry , yet wait for it , because it will surely come , it will not tarry ; though it may seem somewhat long to thee , whilest thou art under thy trouble and perplexity , yet it shall surely come in the appointed time of the lord jesus , which is the best season . if then thou canst raise up thy heart to a settled expectation of relief from jesus christ ; if thine eyes are towards him , as the eyes of a servant to the hand of his master , psal. 123.2 . when he expects to receive somewhat from him , thy soul shall be satisfied , isa. 7.8 . he will assuredly deliver thee ; he will slay the lust , and thy latter end shall be peace ; only look for it , at his hand expect when and how he will doe it . if you will not believe , surely ye shall not be established . q. but thou wilt say , what ground have i to build such an expectation upon ; so that i may expect not to be deceived ? a. as thou hast necessity to put thee on this course , joh. 6.68 , thou must be relieved and saved this way or none ; to whom wilt thou goe ? so there are in the lord jesus innumerable things to encourage and engage thee to this expectation . for the necessity of it , i have in part discovered it before , when i manifested that this is the work of faith , and of believers only . without me ( says christ ) you can doe nothing , joh. 15.15 . speaking with especial relation to the purging of the heart from sin , vers . 2. mortification of any sin , must be by a supply of grace . of our selves we cannot doe it . now it hath pleased the father that in christ all fullness should dwell , col. 1.19 . that of his fulness we might receive grace for grace , joh. 1.16 . he is the head , from whence the new man must have influences of life and strength , or it will decay every day . if we are strengthned with might in the inner man , col. 1.11 , it is by christs dwelling in our hearts by faith , eph. 3.16 , 17. that this work is not to be done without the spirit , i have also shewed before . whence then do we expect the spirit ? from whom do we look for him ? who hath promised him to us , having procured him for us ? ought not all our expectations to this purpose to be on christ alone ? let this then be fixed upon thy heart , that if thou hast not relief from him , thou shalt never have any : all wayes , endeavours , contendings , that are not animated by this expectation of releif from christ and him only , are to no purpose , will do thee no good : yea if they are any thing but supportments of thy heart in this expectation , or means appointed by himself , for the receiving help from him , they are in vain . now farther to engage thee to this expectation . 1. consider his mercifulnesse , tenderness , and kindnesse , as he is our great high priest , at the right hand of god. assuredly he pitties thee in thy distresse ; saith he , as one whom his mother comforteth so will i comfort you , isaiah 66.15 . he hath the tendernesse of a mother to a sucking child , heb. 2.17 , 18. wherefore in all things it behoved him to be made like unto his brethren , that he might be a merciful and faithful high priest in things pertaining to god , to make reconciliation for the sinnes of the people , for in that himself hath suffered being tempted , he is able to succour them that are tempted : how is the ability of christ upon the account of his suffering proposed to us ? in that he himself hath suffered being tempted , he is able . did the sufferings and temptations of christ adde to his ability and power ? not doubtless considered absolutely and in its self : but the ability here mentioned , is such as hath readinesse , pronenesse , willingness , to put its self forth accompanying of it ; it is an ability of will against all disswasions ; he is able having suffered and being tempted , to break through all diswasions to the contrary , to relieve poor tempted souls : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he is able to help . it is a metonymy of the effect . for he can now be moved to help having been so tempted . so c. 4.15 , 16. for we have not an high priest which cannot be touched with the feeling of our infirmities , but was in all points tempted like as we are , yet without sin . let us therefore come boldly to the throne of grace , that we may obtain me●cy , and find grace to help in time of need . the exhortation of vers . 16. is the same that i am upon , namely , that we would entertain expectations of relief from christ , which the apostle there calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , grace for seasonable help ; if ever ( sayes the soul ) help were seasonable , it would be so to me in my present condition . this is that which i long for , grace for seasonable help . i am ready to dye , to perish , to be lost for ever ; iniquity will prevail against me , if help come not in ; sayes the apostle , expect this help , this relief , this grace from christ ; yea , but on what account ? that he layes down v. 15. and we may observe , that the word v. 16. which we have translated to obtain , is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that we may receive it , suitable and seasonable help will come in . i shall freely say this one thing of establishing the soul by faith in expectation of relief from jesus christ , on the account of his mercifulness as our high-priest will be more available to the ruine of thy lust and distemper , and have a better and speedier issue than all the rigidest means of self-maceration , that ever any of the sons of men engaged themselves into . yea let me adde , that never any soul did or shall perish by the power of any lust , sin or corruption , who could raise his soul by faith to an expectation of relief from jesus christ. 2. consider his faithfulness who hath promised , which may raise thee up , and confirm thee in this waiting in an expectation of relief . he hath promised to relieve in such cases , and he will fulfill his word to the utmost . god tells us that his covenant with us is like the ordinances of heaven , the sun , moon and stars , which have their certain courses , jerem. 31.36 . thence david said , that he watched for relief from god , as one watcheth for the morning , a thing that will certainly come in its appointed season ; so will be thy relief from christ. it will come in its season , as the dew and rain upon the parched ground ; for faithfull is he who hath promised . particular promises to this purpose are innumerable ; with some of them ( that seem peculiarly to suit to his condition ) let the soul be alwayes furnished . now there are two eminent advantages which alwayes attend this expectation of succour from jesus christ. 1. it engages him to a full and speedy assistance ; nothing doth more engage the heart of a man to be usefull and helpfull to another , than his expectation of help from him , if justly raised and countenanced by him who is to give the relief . our lord jesus hath raised our hearts by his kindness , care and promises , to this expectation ; certainly our rising up unto it , must needs be a great engagement upon him to assist us accordingly . this the psalmist gives us as an approved maxim , thou lord never forsakest them that put their trust in thee . when the heart is once won to rest in god , to repose himself on him , he will assuredly satisfie it . he will never be as water that fails , nor hath he said at any time to the seed of jacob , seek ye my face in vain . if christ be chosen for the foundation of our supply , he will not fail us . 2. it engages the heart to attend diligently to all wayes and means whereby christ is wont to communicate himself to the soul , and so takes in the real assistance of all graces and ordinances whatever . he that expects any thing from a man , applyes himself to the wayes and means whereby it may be obtained . the beggar that expects an almes , lyes at his door or in his way , from whom he doth expect it . the way whereby , and the means wherein christ communicates himself is , and are , his ordinances ordinarily . he that expects any thing from him , must attend upon him therein . it is the expectation of faith that sets the heart on work . 't is not an idle groundless hope that i speak of . if now there be any vigour , efficacy and power in prayer or sacraments to this end of mortifying sin , a man will assuredly be interested in it all , by this expectation of relief from christ. on this account i reduce all particular actings , by prayer , meditation and the like , to this head ; and so shall not farther insist on them . when they are grounded on this bottom , and spring from this root , they are of singular use to this purpose ; and not else . now on this direction for the mortification of a prevailing distemper you may have a thousand probatum est's ; who hath walked with god under this temptat●●n , and hath not found the use and success of it ? i dare leave the soul under it , without adding any more . only some particulars relating thereunto may be mentioned . ( 1 ) act faith peculiarly upon the death , blood and cross of christ ; that is , on christ as crucified and slain . mortification of sin is peculiarly from the death of christ. it is one peculiar , yea eminent end of the death of christ , which shall assuredly be accomplished by it . he died to destroy the works of the devil ; whatever came upon our natures by his first temptation , whatever receiv●● strength in our persons by his daily suggestions , christ died to destroy it all . he gave himself for us , that he might redeem us from all iniquity , and purifie unto himself a peculiar people , zealous of good works , tit. 2.14 . this was his aym and intendment ( wherein he will not fail ) in his giving himself for us . that we might be freed from the power of our sins , and purified from all our defiling lusts , was his design . he gave himself for the church , that he might sanctifie and cleanse it , that he might present it to himself a glorious church , not having spot or wrinkle , or any such thing , but that it should be holy and without blemish , eph. 5.25 , 26 , 27. and this by virtue of his death , in various and several degrees shall be accomplished . hence our washing , purging and cleansing is every where ascribed to his blood , 1 joh. 1.7 . heb. 1.3 . revelat. 1.5 . that being sprinkled on us , purge● our consciences from dead works to serve the living god , heb. 9.14 . this is that we aim at , this we are in pursuit of ; that our consciences may be purged from dead works ; that they may be rooted out , destroyed , and have place in us no more . this shall certainly be brought about by the death of christ : there will virtue go out from thence to this purpose . indeed , all supplies of the spirit , all communications of grace and power , are from hence , as i have elsewhere shewed . thus the apostle states it ; rom. 6. vers . 2. is the case proposed that we have in hand ; how shall we that are dead unto sin live any longer therein ? dead to sin by profession ; dead to sin by obligation to be so ; dead , to sin by a participation of virtue and power for the killing of it ; dead to sin by vnion and interest in christ , in and by whom it is killed : how shall we live therein ? this he presses by sundry considerations , all taken from the death of christ , in the ensuing verses . this must not be , vers . 3. know you not that so many of us as were baptized into jesus christ were baptized into his death ? we have in baptisme an evidence of our implantation into christ ; we are baptized into him ; but what of him are we baptized into an interest in ? his death , saith he : if indeed we are baptized into christ , and beyond outward profession , we are ●●ptized into his death . the explication 〈◊〉 this , of our being baptized into the death of christ , the apostle gives us , vers . 4 , 5. therefore we are buried with him by baptisme into death , that like as christ was raised up from the dead by the glory of the father , even so we also should walk in newness of life ; knowing this , that our old man is crucified with him , that the body of sin might be destroyed , that henceforth we should not serve sin . this is ( saith he ) our being baptized into the death of christ , namely , our conformity thereunto . to be dead unto sin , to have our corruptions mortified , as he was put to death for sin ; so that as he was raised up to glory , we may be raised up to grace and newness of life . he tells us whence it is that we have this baptisme into the death of christ , vers . 6. and this is from the death of christ it self : our old man is crucified with him , that the body of sin might be destroyed : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is crucified with him ; not in respect of time , but of causality ; we are crucified with him , meritoriously in that he procured the spirit for us , to mortifie sin ; efficiently , in that from his death virtue comes forth for our crucifying ; in the way of a representation and exemplar , we shall assuredly be crucified unto sin , as he was for our sin. this is that the apostle intends . christ by his death destroying the works of the devil , procuring the spirit for us , hath so killed sin as to its reign in believers , that it shall not obtain its end and dominion . ( 2 ) then act faith on the death of christ , and that under these two notions : 1. in expectation of power . 2. in endeavours for conformity . for the first , the direction given in general may suffice . as to the latter , that of the apostle may give us some light into our direction , gal. 3.1 . let faith look on christ in the gospel as he is set forth dying and crucified for us : look on him under the weight of our sins , praying , bleeding , dying : bring him in that condition into thy heart by faith : apply his blood so shed to thy corruptions : do this daily . i might draw out this consideration to a great length , in sundry particulars , but i must come to a close . i have onely then to adde , the heads of the work of the spirit in this business of mortification , which is so peculiarly ascribed to him . in one word : this whole work which i have described as our duty , is effected , carried on , and accomplished by the power of the spirit , in all the parts and degrees of it : as , 1. he alone clearly and fully convinces the heart of the evil and guilt and danger of the corruption , lust , or sin to be mortified . without this conviction ( or whilest it is faint , that the heart can wrestle with it , or digest it , there will be no through-work made . an unbelieving heart ( as in part we have all such ) will shift with any consideration , untill it be over-powred by clear and evident convictions : now this is the proper work of the spirit : he convinces of sin , joh. 16.8 . he alone can do it ; if mens rational considerations , with the preaching of the letter , were able to convince them of sin , we should ( it may be ) see more convictions than we doe . there comes by the preaching of the word an apprehension upon the understandings of men , that they are sinners , that such and such things are sins ; that themselves are guilty of them ; but this light is not powerfull , nor doth it lay hold on the practical principles of the soul , so as to conform the mind and will unto them , to produce effects suitable to such an apprehension . and therefore it is , that wise and knowing men , destitute of the spirit , do not think those things to be sins at all wherein the chief movings and actings of lust do consist . it is the spirit alone that can do , that doth this work to the purpose . and this is the first thing that the spirit doth in order to the mortification of any lust whatever ; it convinces the soul of all the evil of it , cuts off all its pleas , discovers all its deceits , stops all its evasions , answers its pretences , makes the soul own its abomination , and lye down under the sense of it . unless this be done , all that followes is in vain . 2. the spirit alone reveals unto us the fulness of christ for our relief , which is the consideration that stayes the heart from false wayes , and from despairing despondency , 1 cor. 2.8 . 3. the spirit alone establishes the heart in expectation of relief from christ ; which is the great sovereign means of mortification , as hath been discovered , 2 cor. 1.21 . 4. the spirit alone brings the cross of christ into our hearts , with its sin-killing power ; for by the spirit are we baptized into the death of christ. 5. the spirit is the author and finisher of our sanctification ; gives new supplies and influences of grace for holiness and sanctification , when the contrary principle is weakened and abated , ephes. 3.16 , 17 , 18. 6. in all the souls addresses to god in this condition , it hath supportment from the spirit . whence is the power , life and vigour of prayer ? whence its efficacy to prevail with god ? is it not from the spirit ? he is the spirit of supplication promised to them who look on him whom they have pierced , zech. 12.10 . enabling them to pray with sighs and groans that cannot be uttered , rom. 8.16 . this is confessed to be the great medium or way of faiths prevailing with god. thus paul dealt with his temptation , whatever it were ; i besought god that it might depart from me , 2 cor. 12.8 . what is the work of the spirit in prayer , whence , and how it gives us in assistance , and makes us to prevail , what we are to doe that we may enjoy his help for that purpose , is not my present intendment to demonstrate . finis . a catalogue of some books printed and sold by nat. ponder at the peacock in the poultry , near cornhil , and in chancery-lane near fleet-street . exercitations on the epistle to the hebrews ; also concerning the messiah : wherein the promises concerning him to be a spiritual r●deemer of mankind , are explained , and vindicated , &c. with an exposition of , and discourses on the two first chapters of the said epistle to the hebrews . by john owen , d. d. in folio , exercitations on the epistle to the hebrews , concerning the priesthood of christ ; wherein the original , causes , nature , prefigurations , and discharge of that holy office , are explained and vindicated . the nature of the covenant of the redeemer , with the call of the lord christ unto his office , are declared : and the opinions of the socinians about it are fully examined , and th●ir opp●●●●ions unto it , refuted : with a continuation of the exp●●●ion on the third , fourth , and fifth chapters of the said epistle to the hebrews , being the second volu●● . by john owen , d. d. in folio . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : or , a discourse concerning t●e ho●y ●●irit . wherein an account is given of his name , ●●●●re ▪ ●●●●●nality ▪ dispensation , operations , and effects : his whole work in the old and new creation is explained ; ●he doctrine concerning it vindicated from oppos●●●ions a●d reproaches . the nature also , and necessity of gospel-holiness ; the difference between grace and morality , or a spiritual life unto god in evangelical obedi●nce , and a course of moral vertues , are stated and declared , by john owen , d. d. in folio . a practical exposition on the 130 psalm : where in the nature of the forgivene●●●f sin is declared ; the truth and reality of it a●●erted , and the case of a soul distressed with the guilt of sin , and relieved by a discovery of forgiveness with god , is at large discoursed . by john owen , d. d. in quarto . a practical discourse of gods sovereignty , with other material points deriving thence . londons lamentations ; or , a sober , serious discourse concerning the late fiery dispensation . by mr. thomas brooks , late preacher of the word at st. margarets new-fish street , london in quarto . liberty of conscience upon its true and proper grounds asserted and vindicated &c. to which is added the second part , viz. liberty of conscience the magistrates interest . by a protestant , a lover of truth and the peace and prosperity of the nation ; in quarto , the second edition . a discourse of the nature , power , deceit , and prevalency of the remainders of indwelling-sin in believers . together with the ways of its working , and means of prevention . by john owen , d. d. in octavo . truth and innocency vindicated . in a survey of a discourse concerning ecclesiastical polity , and the authority of the civil magistrate over the consciences of subjects in matters of religion , by joh. owen , d.d. in octa . exercitations concerning the name , original , nature , use , and continuance of a sacred day of rest ; wherein the original of the sabath from the foundation of the world , the morality of the fourth commandment , with the change of the sabbath-day , are enquired into : together with an assertion of the divine institution of the lords day . by john owen . d.d. in octavo , the second impression . evangelical love , church-peace and unity . by jo. owen , d. d. the unreasonableness of atheism made manifest ; in a discourse to a person of honour . by sir charles wolsely baronet , third impression . the reasonableness of scripture-belief . a discourse , giving some account of those rational grounds upon which the bible is received as the word of god. written by sir charles wolsely , baronet . the rehearsal transpros'd , or animadversions upon a late book , intituled , a preface , shewing what grounds there are of fears and jealousies of popery . the first part by andrew marvel , esq. the rehearsal transpros'd ; the second part. occasioned by two letters : the first printed by a nameless authors intituled ▪ a reproof &c. the second , a letter left at a friends house , dated nov. 3. 1673. subscribed j.g. and concluding with these words , if thou darest to print or publish any lye or libel against dr. parker . by the eternal god i will cut thy throat . answered by andrew marvel . theopolis , or the city of god , new jerusalem ; in opposition to the city of the nations , great babylon . by henry d'anvers , in octavo . a guide for the practical gauger ; with a compendium of decimal arithmetick . shewing briefly the whole art of gauging of brewers tuns , coppers , backs , &c. also the mash or oyld-cask ; and sybrant hantz his table of area's of segments of a circle ; the mensuration of all manner of superficies . by vvilliam hunt. student in the mathematicks , in octavo . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est domus mosaicae clavis : five legis sepimentum . authore josepho cooper anglo , in octavo . a vindication of some passages in a discourse concerning communion with god , from the exceptions of vvilliam sherlock , rector of st. george buttelph lane. by john owen , d. d. in octavo . a brief instruction in the worship of god and discipline of the churches of the new testament , by way of question and answer , with an explication and confirmation of those answers . by john owen , d. d. anti-sozzo , five sherlocismus enervatus : in vindication of some great truths opposed , and opposition to some great errors maintained by mr. william sherlock . a brief declaration and vindication of the doctrine of the trinity , by john owen , d. d. in 12. eben-ezer : or , a small monument of great mercy , appearing in the miraculous deliverance of john-carpenter , from the miserable slavery of algiers , with the wonderful means of their escape in a boat of canvas ; the great distress , and utmost extremities which they endured at sea for six days , and nights ; their safe arrival at mayork : with several matters of remarque during their long captivity , and the following providences of god which brought them safe to england . by william okeley , in octavo . the nature of apostacie from the profession of the gospel , and the punishment of apostates declared . from heb. 6. ver . 4 , 5 , 6. with an inquiry into the causes and reasons of the decay of the power of religion , in the world. with remedies and means of prevention , in octavo . by john owen , d. d. mortification of sin in believers : 1. the necessi●y , 2. nature ▪ and 3. means of it . ' with a resolution of sundry cases of conscience thereunto belonging . by john owen , d. d. in octavo . the practical d 〈…〉 y of the papists discovered to be destructive of c●ristianity and mens souls . dutch and english grammar dutch and english dictionary . notes, typically marginal, from the original text notes for div a53715-e180 since the first e●ition of this treatise , that other also is published . notes for div a53715-e11390 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . notes for div a53715-e18970 rom. 1.26 . 2 cor. 12.7 . isa. 43.24 . notes for div a53715-e20780 2 king. 5.18 . gen. 39.9 . 2 cor. 5.14 . 2 cor. 7.1 . notes for div a53715-e32090 heb. 1.11 . cant , 4.6 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . notes for div a53715-e36350 joh. 16.8 . psal. 123.2 . psal. 130.6 . luk. 22.32 . notes for div a53715-e40680 isa. 40.28 , 29 , 30 , 31. joh. 1.16 . mat. 28.18 . rom. 8.38 . mat. 11.28 . isa. 55.1 , 2 , 3. revel . 3.18 . communion with christ , chap. 7 , 8. phil. 3.10 . col. 3.3 . 1 pet. 1.18 . 1 cor. 15.31 . 1 pet. 1.16 . 1 pet. 5.1 , 2. col. 1.3 . a brief declaration and vindication of the doctrine of the trinity as also of the person and satisfaction of christ / accommodated to the capacity and use of such as may be in danger to be seduced, and the establishment of the truth by j. owen. owen, john, 1616-1683. 1669 approx. 264 kb of xml-encoded text transcribed from 138 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a53669 wing o718 estc r30760 11467248 ocm 11467248 47790 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a53669) transcribed from: (early english books online ; image set 47790) images scanned from microfilm: (early english books, 1641-1700 ; 1467:15) a brief declaration and vindication of the doctrine of the trinity as also of the person and satisfaction of christ / accommodated to the capacity and use of such as may be in danger to be seduced, and the establishment of the truth by j. owen. owen, john, 1616-1683. [18], 252 p. printed by r.w. for nath. ponder ..., london : 1669. includes: "doctrine of the trinity : as also of the person and satisfaction of christ ...", with special t.p. reproduction of original in the university of illinois (urbana-champaign campus). library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -person and offices. trinity -early works to 1800. truth. 2005-02 tcp assigned for keying and markup 2005-03 aptara keyed and coded from proquest page images 2005-05 olivia bottum sampled and proofread 2005-05 olivia bottum text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion a brief declaration and vindication of the doctrine of the trinity : as also of the person and satisfaction of christ . accommodated to the capacity and use of such as may be in danger to be seduced : and the establishment of the truth . john 5. 39. search the scriptures . by j. owen d. d. london , printed by r. w. for nath. ponder , at the sign of the peacock in chancery-lane near fleetstreet . 1669. imprimatur , rob. grove , r. f. d. episcop . lond. à sac. dom. feb. 3. 1668 / 69. to the reader . christian reader , this small treatise hath no other design but thy good , and establishment in the truth . and therefore as laying aside that consideration alone : i could desirously have been excused from the labour of those hours which were spent in its composure , so in the work it self , i admitted of no one thought , but how the things treated of in it , might , and ought to be mannaged unto thy spiritual benefit and advantage . other designs most men have in writing what is to be exposed to publick view , and lawfully may have so ; in this i have nothing but meerly thy good. i have neither been particularly provoked , nor opposed by the adversaries of the truth here pleaded for ; nor have any need from any self respect , to publish such a small plain discourse as this ; love alone to the truth , and the welfare of thy soul , have given efficacy to their importunity who pressed me to this small service . the matters here treated of , are on all hands confessed to be of the greatest moment ; such as the eternal welfare of the souls of men , is immediately and directly concerned in . this all those who believe the sacred truths here proposed and explained , do unanimously profess and contend for ; nor is it denyed by those by whom they are opposed . there is no need therefore to give thee any especial reasons to evince thy concernment in these things , nor the greatness of that concernment , thereby to induce thee unto their serious consideration . it were well indeed that these great , sacred , and mysterious truths , might without contention or controversies about them , be left unto the faith of believers as proposed in the scripture , with that explanation of them which in the ordinary ministry and dispensation of the gospel is necessary and required . certainly these tremendous mysteries , are not by us willingly to be exposed , or prostituted to the cavils of every perverse querist , and disputer ; those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; whose pretended wisdom , indeed ignorance , darkness and folly , god hath designed to confound and destroy in them and by them . for my part , i can assure thee , reader , i have no mind to contend and dispute about these things which i humbly adore and believe as they are revealed . it is the importunity of adversaries , in their attempts to draw and seduce the souls of men from the truth and simplicity of the gospel in these great fundamentals of it , that alone can justifie any to debate upon , or eristically to handle these awful mysteries . this renders it our duty , and that indispensibly , in as much as we are required to contend earnestly for the faith once delivered unto the saints . but yet also when this necessity is imposed on us , we are by no means discharged from that humble reverence of mind , wherewith we ought alwayes to be conversant about them ; nor from that regard unto the way and manner of their revelation in the scripture , which may preserve us from all unnecessary intermixture of litigious or exotick phrases and expressions , in their assertion and declaration . i know our adversaries would upon the matter decry any thing peculiarly mysterious in these things ; although they are frequently , and emphatically in the scriptures affirmed so to be . but whilest they deny the mysteries of the things themselves , which are such as every may become the glorious being and wisdom of god , they are forced to a●sign such an aenigmatical sense unto the words , expressions and propositions wherein they are revealed and declared in the scripture , as to turn almost the whole gospel into an allegory , wherein nothing is properly expressed , but in some kind of allusion unto what is so elsewhere ; which irrational way of proceeding , leaving nothing certain in what is or may be expressed by word or writing , is covered over with a pretence of right reason , which utterly refuseth to be so employed . these things the reader will find afterwards made manifest , so far as the nature of this brief discourse will bear . and i shall only desire these few things of him that intends its perusal . first , that he would not look on the subject here treated of , as the matter of an ordinary controversie in religion . — neque enim hic levia aut ludicra petuntur praemia ; lectoris de vita animaeque salute certatur ; they are things which immediately and directly in themselves concern the eternal salvation of the souls of men ; and their consideration ought alwayes to be attended with a due sense of their weight and importance . secondly , let him bring with him a due reverence of the majesty and infinite , incomprehensible nature of god , as that which is not to be prostituted to the captious and sophistical scanning of men of corrupt minds , but to be humbly adored according to the revelation that he hath made of himself . thirdly , that he be willing to submit his soul and conscience , to the plain and obvious sense of scripture propositions and testimonies , without seeking out evasions and pretenses for unbelief . these requests i cannot but judge equal , and fear not the success , where they are sincerely complyed withall . i have only to add ; that in handling the doctrine of the satisfaction of christ , i have proceeded on that principle , which as it is fully confirmed in the scripture , so it hath constantly been maintained and adhered unto by the most of those , who with judgement and success have managed these controversies against the socinians . and this is that the essential holiness of god , with his justice or righteousness , as the supream governour of all , did indispensibly require that sin should not absolutely go unpunished ; and that it should do so , stands in a repugnancy to those holy properties of his nature . this i say , hath been alwayes constantly maintained by far the greatest number of them , who have throughly understood the controversie in this matter , and have successfully engaged in it . and as their arguments for their assertion , are plainly unanswerable , so the neglect of abiding by it , is causelesly to forego one of the most fundamental and invincille principles in our cause . he who first laboured in the defence of the doctrine of the satisfaction of christ , after socinus had formed his imaginations about the salvation that he wrought , and began to dispute about it , was covetus , a learned man , who laid the foundation of his whole disputation in the justice of god , necessarily requiring and indispensibly the punishment of sin . and indeed the state of the controversie as it is laid down by socinus , in his book de jesu christo servatore , which is an answer to this covetus , is genuine , and that which ought not to be receded from , as having been the direct ground of all the controversial writings on that subject , which have since been published in europe . and it is in these words laid down by socinus himself . communis & orthodoxa ( ut asseris ) sententia est , iesum christum ideo servatorem nostrum esse , quia divinae justiciae per quam peccatores damnari merebamur , pro peccatis nostris plene satisfecerit ; quae satisfactio per fidem imputatur nobis ex dono dei credentibus . this he ascribes to covet . the common and orthodox judgement is , that jesus christ is therefore our saviour , because he hath satisfied the justice of god , by which we being sinners deserved to be condemned , for all our sins . in opposition whereunto he thus expresseth his own opinion . ego vero censeo & orthodoxam sententiam esse arbitror , iesum christum ideo servatorem nostrum esse , quia salutis aeternae viam nobis annuntiaverit , confirmaverit , & in sua ipsius persona , cum vitae exemplo , tum ex mortuis resurgendo , manifeste ostenderit , vitamque aeternam nobis ei fidem habentibus ipse daturus sit . divinae autem justitiae , per quam peccatores damnari meremur , pro peccatis nostris neque illum satisfecisse , neque ut satisfaceret , opus fuisse arbitror . i judge and suppose it to be the orthodox opinion , that jesus christ is therefore our saviour , because he hath declared unto us the way of eternal salvation , and confirmed it in his own person ; manifestly shewing it , both by the example of his life , and by rising from the dead ; and in that he will give eternal life unto us believing in him . and i affirm that he neither made satisfaction to the justice of god , whereby we deserved to be damned for our sins , nor was there any need that he should so do . this is the true state of the question ; and the principal subtilty of crellius , the great defender of this part of the doctrine of socinus , in his book of the causes of the death of christ , and the defence of this book de iesu christo servatore , consists in speaking almost the same words with those whom he doth oppose , but still intending the same things with socinus himself : this opinion as was said of socinus , covetus opposed and everted on the principle before mentioned . the same truth was confirmed also by zarnovitius who first wrote against socinus his book ; as also by otto casmannus who engaged in the same work ; and by abraham salinarius . vpon the same foundation do proceed , paraeus , piscator , lubbertus , lucius , camero , voetius , amiraldus , placaeus , rivetus , walaeus , thysius , altingius , maresius , essenius , arnoldus , turretinus , baxter , with many others ; the lutherans , who have managed these controversies , as tarnovius , meisnerus , calovius , stegmannus , martinius , franzius , with all others of their , way , have constantly maintained the same great fundamental principle of this doctrine of the satisfaction of christ ; and it hath well , and solidly been of late asserted among our selves on the same foundation . and as many of these authors do expresly blame some of the schoolmen , as aquinas , durandus , biel , tataretus , for granting a possibility of pardon without satisfaction , as opening a way to the socinian error in this matter ; so also they fear not to affirm , that the foregoing of this principle of gods vindictive justice indispensibly requiring the punishment of sin , doth not only weaken the cause of the truth , but indeed leave it indefensible . however i suppose , men ought to be wary how they censure the authors mentioned , as such who expose the cause they undertook to defend , unto contempt ; for greater , more able , and learned defenders , this truth hath not as yet found , nor doth stand in need of . j. o. the preface . the disciples of our lord jesus christ , having made that great confession of him , in distinction and opposition unto them who accounted him only as a prophet , thou art christ the son of the living god , mat. 16. 14 , 15 , 16. he doth on the occasion thereof , give out unto them that great charter of the churches stability and continuance ; vpon this rock i will build my church , and the gates of hell shall not prevail against it , v. 18. he is himself the rock upon which his church is built ; as god is called the rock of his people , on the account of his eternal power and immutability , deut. 32. 4 , 18 , 31. isa. 26. 4. and himself the spiritual rock which gave out supplies of mercy and assistance to the people in the wilderness , 1 cor. 10. 4. the relation of the professing church unto this rock , consists in the faith of this confession , that he is christ the son of the living god. this our lord jesus christ hath promised to secure against all attempts ; yet so as plainly to declare , that there should be great and severe opposition made thereunto . for whereas the prevalency of the gates of hell in an enmity unto this confession is denyed , a great and vigorous attempt to prevail therein is no less certainly foretold ; neither hath it otherwise fallen out . in all ages from the first solemn foundation of the church of the new testament , it hath one way or other been fiercely attempted by the gates of hell. for some time after the resurrection of christ from the dead , the principal endeavours of satan , and men acting under him , or acted by him , were pointed against the very foundation of the church , as laid in the expression before mentioned . almost all the errours and heresies wherewith for three or four centuries of years it was perplexed , were principally against the person of christ himself , and consequently the nature and being of the holy and blessed trinity . but being disappointed in his design herein , through the watchful care of the lord christ over his promise ; in the following ages , satan turned his craft and violence against sundry parts of the superstructure ; and by the assistance of the papacy cast them into confusion , nothing as it were remaining firm , stable , and in order , but only this one confession , which in a particular manner the lord christ hath taken upon himself to secure . in these latter ages of the world , the power and care of jesus christ reviving towards his church in the reformation of it , even the ruined heaps of its building have been again reduced into some tolerable order and beauty . the old enemy of its peace and welfare falling hereby under a disappointment , and finding his travail and labour for many generations in a great part frustrate , he is returned again to his old work of attacqueing the foundation it self ; as he is unweary and restless , and can be quiet neither conquerour nor conquered ; nor will be so , until he is bound and cast into the lake that burneth with fire . for no sooner had the reformation of religion firmed it self in some of the europaean provinces , but immediately , in a proportion of distance not unanswerable unto what fell out from the first foundation of the church , sundry persons by the instigation of satan attempted the disturbance and ruine of it , by the very same errours and heresies about the trinity , the person of christ , and his offices , the person of the holy ghost and his grace , wherewith its first trouble and ruine was endeavoured . and hereof we have of late an instance given among our selves ; and that so notoriously known , through a mixture of imprudence and impudence in the managers of it , that a very brief reflection upon it will suffice unto our present design . it was alwaies supposed , and known to some , that there are sundry persons in this nation , who having been themselves seduced into socinianism , did make it their business under various pretences to draw others into a compliance with them in the same way and perswasion . neither hath this for sundry years been so secretly carryed , but that the design of it hath variously discovered it self by overt acts of conferences , disputations , and publishing of books ; which last way of late hath been sedulously pursued . unto these three is now a visible accession made , by that sort of people whom men will call quakers , from their deportment at the first erection of their way , long since deserted by them ; until by some new revolutions of opinions , they cast themselves under a more proper denomination . that there is a conjunction issued between both these sorts of men , in an opposition to the holy trinity , with the person and grace of christ , the pamphlets of late published by the one and the other do sufficiently evince . for however they may seem in sundry things as yet to look divers waies , yet like sampson's foxes , they are knit together by the tayle of consent in these fire-brand opinions , and joyntly endeavour to consume the standing corn of the church of god. and their joynt management of their business of late , hath been as though it were their design , to give as great a vogue and report to their opinions , as by any waies they are able . hence besides their attempts to be proclaiming their opinions under various pretences , in all assemblies whereunto they may intrude themselves , as they know without trouble , they are exceedingly sedulous in scattering and giving away , yea imposing gratis , and as to some ingratiis , their small books which they publish , upon all sorts of persons promiscuously , as they have advantage so to do . by this means their opinions being of late become the talk and discourse of the common sort of christians , and the exercise of many , amongst whom are not a few , that on sundry accounts , which i shall not mention , may possibly be exposed unto disadvantage and prejudice thereby , it hath been thought meet by some , that the sacred truths which these men oppose , should be plainly and briefly asserted and confirmed from the scripture ; that those of the meanest sort of professors , who a●e sincere and upright , exercising themselves to keep a good conscience in matters of faith and obedience to god , may have somewhat in a readiness , both to guide them in their further enquiry into the truth , as also to confirm their faith in what they have already received , when at any time it is shaken or opposed by the cunning sleights of men that lye in wait to deceive . and this comprizeth the design of the ensuing discourse . it may possibly be judged needless by some , as it was in its first proposal by him by whom it is wri●●●● , and that because this matter at present is by an especial providence cast on other hands , who both have , and doubtless , as occasion shall require , will well acquit themselves in the defence of the truths opposed . not to give any other account of the reasons of this small undertaking , it may suffice , that in publico discrimine omnis homo miles est . every mans concernment lying in a common danger , it is free for every one to manage it as he thinks best , and is able , so it be without prejudice to the whole , or the particular concerns of others . if a city be on fire , whose bucket that brings water to quench it ought to be refused ? the attempt to cast fire into the city of god , by the opinions mentioned , is open and plain , and a timely stop being to be put unto it , the more hands are orderly employed in its quenching , the more speedy and secure is the effect like to be . now , because the assertors of the opinions mentioned do seem to set out themselves to be some great ones , above the ordinary rate of men , as having found out , and being able publickly to maintain such things , as never would have entred into the minds of others to have thought on , or conceived ; and also that they seem with many to be thought worthy of their consideration because they now are new , and such as they have not been acquainted withall ; i shall in this prefatory entrance , briefly manifest that those who have amongst us undertaken the management of these opinions , have brought nothing new unto them , but either a little contemptible sophistry and caption of words on the one hand , or futulous , affected , unintelligible expressions on the other ; the opinions themselves being no other ; but such as the church of god having been opposed by , and troubled with from the beginning , hath prevailed against , and triumphed over in all generations . and were it not that confidence is the only relief which engaged impotency adheres unto , and expects supplies from , i should greatly admire that those amongst us who have undertaken an inforcement of these old exploded errours , whose weakness doth so openly discover and proclaim it self in all their endeavours , should judge themselves competent to give a new spirit of life to the dead carkass of these rotten heresies , which the faith of the saints in all ages hath triumphed over ; and which truth and learning have under the care and watchfulness of christ , so often baffled out of the world . the jews in the time of our saviours converse on the earth , being fallen greatly from the faith and worship of their forefathers , and ready to sink into their last and utmost apostacy from god , seem amongst many other truths , to have much lost that of the doctrine of the holy trinity , and of the person of the messiah . it was indeed suited in the dispensation of god , unto the work that the lord jesus had to fulfill in the world , that before his passion and resurrection , the knowledge of his divine nature as unto his individual person , should be concealed from the most of men . for this cause , although he was in the form of god , and thought it no robbery to be equal with god , yet he made himself of no reputation , by taking on him the form of a servant , and made in the likeness of men , that being found in the fashion of a man , he might be obedient unto death , phil. 2. 7 , 8 , 9. whereby his divine glory was veiled for a season , until he was declared to be the son of god with power , according unto the spirit of holiness , by the resurrection from the dead , rom. 1. 4. and then was glorified with that glory which he had with the father before the world was , john 17. 3. and as this dispensation was needful unto the accomplishment of the whole work which as our m●diator he had undertaken , so in particular , he who was in himself the lord of hosts , a sanctuary to them that feared him , became hereby , a stone of stumbling , and a rock of offence to both the houses of israel , for a gin and for a snare to the inhabitants of jerusalem , isa. 8. 13 , 14. see luke 2. 34. rom. 9. 33. 1 pet. 2. 8. isa. 28. 26. but yet notwithstanding , as occasions required , suitably unto his own holy ends and designs , he forbare not to give plain and open testimony to his own divine nature and eternal pre-existence unto his incarnation . and this was it , which of all other things most provoked the carnal jews with whom he had to do . for having , as was said , lost the doctrine of the trinity and person of the messiah in a great measure , when ever he asserted his deity , they were immediately enraged and endeavoured to destroy him . so was it plainly , john. 8. 56 , 57 , 58 59. saith he , your father abraham rejoyced to see my day , and he saw it and was glad ; then said the jews unto him , thou art n●t yet fifty years old , and hast thou seen abraham ? jesus said unto them , verily i say unto you , before abraham was i am : then took they up stones to cast at him . so also , john 10. 30 , 31 , 32 , 33. i and my father are one : then the jews took up stones again to stone him ; jesus answered them , many good works have i shewed you from my father , for which of those works do you stone me ? the jews answered him saying , for a good work we stone thee not , but for blasphemy , and because that thou being a man makest thy self god. they understood well enough the meaning of those words , i and my father are one ; namely , that they were a plain assertion of his being god. this caused their rage . and this the jews all abide by to this day ; namely , that he declared himself to be god , and therefore they slew him . whereas therefore the first discovery of a plurality of persons in the divine essence consists in the revelation of the divine nature and personality of the son , this being opposed , persecuted , and blasphemed by these jews , they may be justly looked upon and esteemed as the first assertors of that misbelief , which now some seek again so earnestly to promote . the jews persecuted the lord christ , because he being a man , declared himself also to be god ; and others are ready to revile and reproach them , who believe and teach what he declared . after the resurrection and ascension of the lord jesus , all things being filled with tokens , evidences and effects of his divine nature and power , rom. 1. 4. the church that began to be gathered in his name , and according to his doctrine , being by his especial institution to be initiated into the express profession of the doctrine of the holy trinity , as being to be baptized in the name of the father , and the son , and the holy ghost , which confession comprizeth the whole of the truth contended for , and by the indispensible placing of it at the first entrance into all obedience unto him , is made the doctrinal foundation of the church , it continued for a season in the quiet and undisturbed possession of this sacred treasure . the first who gave disquietment unto the disciples of christ by perverting the doctrine of the trinity was simon magus , with his followers ; an account of whose monstrous figments , and unintelligible imaginations , with their coincidence with what some men dream in these latter daies , shall elsewhere be given . nor shall i need here to mention the colluvies of gnosticks , valentinians , marcionites and manichees , the foundation of all whose abominations lay in their mis-apprehensions of the being of god , their unbelief of the trinity and person of christ , as do those of some others also . in especial there was one cerinthus , who was more active than others in his opposition to the doctrine of the person of christ , and therein of the holy trinity . to put a stop unto his abominations , all authors agree that john writing his gospel , prefixed unto it that plain declaration of the eternal deity of christ which it is prefaced withall . and the story is well attested by irenaeus , eusebius , and others , from polycarpus who was his disciple , that this cerinthus coming into the place where the apostle was , he left it , adding as a reason of his departure , lest the building through the just judgement of god should fall upon them . and it was of the holy , wise providence of god , to suffer some impious persons to oppose this doctrine before the death of that apostle , that he might by infallible inspiration farther reveal , manifest and declare it to the establishment of the church in future ages . for what can farther be desired to satisfie the minds of men , who in any sense own the lord jesus christ , and the scriptures , than that this controversie about the trinity and person of christ ( for they stand and fall together ) should be so eminently and expresly determined , as it were immediately from heaven . but he , with whom we have to deal in this matter , neither ever did , nor ever will , nor can acquiesce or rest in the divine determination of any thing which he hath stirred up strife and controversie about . for as cerinthus and the ebionites persisted in the heresie of the jews , who would have slain our saviour for bearing witness to his own deity , notwithstanding the evidence of that testimony , and the right apprehension which the jews had of his mind therein ; so he excited others to engage and persist in their opposition to the truth , notwithstanding this second particular determination of it from heaven , for their confutation or confusion . for after the more weak and confused oppositions made unto it by theodotus coriarius , artemon , and some others , at length a stout champion appears visibly and expresly engaged against these fundamentals of our faith . this was paulus sa nosatenus bishop of the church of antioch about the year 272. a man of most intolerable pride , passion , and folly ; the greatest that hath left a name upon ecclesiastical records . this man openly and avowedly denyed the doctrine of the trinity , and the deity of christ in an especial manner . for although he endeavoured for a while , to cloud his impious sentiments in ambiguous expressions , as others also have done , ( euseb. lib. 7. cap. 27. ) yet being pressed by the professors of the truth , and supposing his party was somewhat confirmed , he plainly defended his heresie , and was cast out of the church wherein he presided . some sixty years after , photinus bishop of syrmium , with a pretence of more sobriety in life and conversation , undertook the management of the same design , with the same success . what ensued afterwards among the churches of god in this matter , is of too large and diffused a nature to be here reported . these instances i have fixed on , only to intimate unto persons whose condition or occasions afford them not ability or leisure of themselves , to enquire into the memorials of times past amongst the professors of the gospel of christ , that these oppositions which are made at present amongst us unto these fundamental truths , and derived immediately from the late renewed inforcement of them made by faustus socinus and his followers , are nothing but old baffled attempts of satan , against the rock of the church and the building thereon , in the confession of the son of the living god. now , as all men who have ought of a due reverence of god or his truth remaining with them , cannot but be wary how they give the least admittance to such opinions as have from the beginning been witnessed against , and condemned by christ himself , his apostles and all that followed them in their faith and waies in all generations ; so others whose hearts may tremble for the danger they apprehend which these sacred truths may be in , of being corrupted or defamed , by the present opposition against them , may know that it is no other , but what the church and faith of professors hath already been exercised with , and through the power of him that enables them have constantly triumphed over . and for my part , i look upon it as a blessed effect of the holy wise providence of god , that those who have long harboured these abominations of denying the holy trinity , the person and satisfaction of christ in their minds , but yet have sheltered themselves from common observation under the shades of dark obscure and uncouth expressions , with many other specious pretences , should be given up to joyn themselves with such persons , and to profess a community of perswasion with them in those opinions , as have rendred themselves infamous from the first foundation of christianity , and wherein they will assuredly meet with the same success as those have done , who have gone before them . for the other head of opposition made by these persons unto the truth in reference unto the satisfaction of christ , and the imputation of his righteousness thereon unto our justification , i have not much to say as to the time past . in general , the doctrine wherein they boast , being first brought forth in a rude mishapen manner by the pelagian hereticks , was afterwards improved by one abailardus a sophistical scholar in france ; but owes its principal form and poison unto the endeavours of faustus socinus , & those who have followed him in his subtle attempt to corrupt the whole doctrine of the gospel . of these m●n , are those amongst us who at this day so busily dispute and write about the trinity , the deity of christ , and his satisfaction , the followers and disciples . and it is much more from their masters who were some of them men learned , diligent , and subtle , than from themselves that they are judged to be of any great consideration . for i can truly say , that upon the sedate examination of all that i could ever yet hear , or get a sight of , either spoken or written by them , that is any amongst us ; i never yet observed an undertaking of so great importance managed with a greater evidence of incompetency and inability , to give any tolerable countenance unto it . if any of them shall for the future attempt to give any new countenance or props to their tottering errours , it will doubtless be attended unto , by some of those many , who cannot but know that it is incumbent on them , to contend earnestly for the faith once delivered unto the saints . this present brief endeavour is only to assist and direct those , who are less exercised in the waies of managing controversies in religion , that they may have a brief comprehension of the truths opposed , with the firm foundations whereon they are built , and have in a readiness to shield their faith , both against the fiery darts of satan , and secure their minds against the cunning sleights of men who lye in wait to deceive . and wherein this discourse seems in any thing to be too brief , or concise , the author is not to be blamed ; who was confined unto these strait bounds , by those whose requests injoyned him this service . the doctrine of the holy trinity explained and vindicated . the doctrine of the blessed trinity may be considered two wayes . first , in respect unto the revelation and proposal of it in the scripture , to direct us unto the author , object , and end of our faith , in our worship and obedience . secondly , as it is farther declared and explained , in terms , expressions , and propositions , educed from the original revelation of it , suited thereunto , and meet to direct and keep the mind from undue apprehensions of the things it believes ; and to declare them unto farther edification . in the first way , it consists meerly in the propositions wherein the revelation of god is expressed in the scripture ; and in this regard two things are required of us . first , to understand the terms of the propositions , as they are enunciations of truth ; and secondly , to believe the things taught , revealed , and declared in them . in the first instance , no more , i say , is required of us , but that we assent unto the assertions and testimonies of god concerning himself , according to their natural and genuine sence , as he will be known , believed in , feared and worshipped by us ; as he is our creator , lord , and rewarder ; and that because he himself hath by his revelation , not only warranted us so to do , but also made it our duty necessary and indispensible . now the sum of this revelation in this matter is , that god is one ; that this one god , is father , son and holy ghost ; that the father is the father of the son ; and the son , the son of the father ; and the holy ghost , the spirit of the father and the son ; and that in respect of this their mutual relation , they are distinct from each other . this is the substance of the doctrine of the trinity as to the first direct concernment of faith therein . the first intention of the scripture in the revelation of god towards us is , as was said , that we might fear him , believe , worship , obey him , and live unto him , as god. that we may do this in a due manner , and worship the only true god , and not adore the false imaginations of our own minds , it declares , as was said , that this god is one , the father , son , and holy ghost ; that the father is this one god , and therefore is to be believed in , worshipped , obeyed , lived unto , and in all things considered by us as the first cause , soveraign lord , and last end of all : that the son , is the one true god , and therefore is to be believed in , worshipped , obeyed , lived unto , and in all things considered by us as the first cause , soveraign lord , and last end of all . and so also of the holy ghost . this is the whole of faiths concernment in this matter , as it respects the direct revelation of god made by himself in the scripture , and the first proper general end thereof let this be clearly confirmed by direct and positive divine testimonies containing the declaration and revelation of god concerning himself , and faith is secured as to all its concerns . for it hath both its proper formal object , and is sufficiently enabled to be directive of divine worship and obedience . the explication of this doctrine unto edification suitable unto the revelation mentioned , is of another consideration . and two things are incumbent on us to take care of therein . first that what is affirmed and taught , do directly tend unto the ends of the revelation it self , by informing and inlightning of the mind in the knowledge of the mysterie of it , so far as in this life we are by divine assistance capable to comprehend it ; that is , that faith may be increased , strengthned and confirmed against temptations and oppositions of satan , and men of corrupt minds ; and that we may be distinctly directed unto , and encouraged in the obedience unto , and worship of god that are required of us . secondly , that nothing be affirmed or taught herein , that may beget , or occasion any undue apprehensions concerning god , or our obedience unto him , with respect unto the best , highest , securest revelations , that we have of him and our duty . these things being done and secured , the end of the declaration of this doctrine concerning god is attained . in the declaration then of this doctrine unto the edification of the church , there is contained a farther explanation of the things before asserted , as proposed directly , and in themselves as the object of our faith , namely , how god is one , in respect of his nature , substance , essence , godhead , or divine● being . how being father , son , and holy ghost , he subsisteth in these three distinct persons , or hypost●sies : and what are their mutual respects to each other , by which as their peculiar properties giving them the manner of their subsistence , they are distinguished one from another ; with sundry other things of the like necessary consequence unto the revelation mentioned . and herein as in the application of all other divine truths and mysteries whatever , yea , of all moral commanded duties , use is to be made of such words and expressions as it may be are not literally and formally contained in the scripture ; but only are unto our conceptions and apprehensions expository of what is so contained . and to deny the liberty , yea , the necessity hereof , is to deny all interpretation of the scripture , all endeavours to express the sense of the words of it , unto the understandings of one another ; which is in a word to render the scripture it self altogether useless . for if it be unlawful for me to speak or write what i conceive to be the sense of the words of the scripture , and the nature of the thing signified and expressed by them , it is unlawful for me also to think or conceive in my mind what is the sense of the words or nature of the things ; which to say , is to make brutes of our selves , and to frustrate the whole design of god in giving unto us the great priviledge of his word . wherefore in the declaration of the doctrine of the trinity , we may lawfully , nay we must necessarily , make use of other words , phrases and expressions that what are literally and syllabically contained in the scriptures , but teach no other things . moreover whatever is so revealed in the scripture , is no less true and divine as to whatever necessarily followeth thereon , than it is , as unto that which is principally revealed and directly expressed . for how far soever the lines be drawn and extended , from truth nothing can follow and ensue but what is true also ; and that in the same kind of truth , with that which it is derived and deduced from . for if the principal assertion be a truth of divine revelation , so is also whatever is included therein , and which may be rightly from thence collected . hence it follows , that when the scripture revealeth the father , son , and holy ghost , to be one god , seeing it necessarily and unavoidably follows thereon that they are one in essence , wherein alone it is possible they can be one ; and three in their distinct subsistences , wherein alone it is possible they can be three : this is no less of divine revelation , than the first principle from whence these things follow . these being the respects which the doctrine of the trinity falls under , the necessary method of 〈◊〉 and reason in the beheving and declar●ing of it , is plain and evident . 1. the revelation 〈◊〉 it is to be asserted and vindicated , as it 〈◊〉 proposed to be believed for the ends mentioned . now this is , as was declared , that there is one god , that this god , is father , son , and holy ghost , and so , that the father is god , so is the son , so is the holy ghost . this being received and admitted by faith , the explication of it is , ( 2. ) to be insisted on , and not taken into consideration untill the other be admitted . and herein lyes the preposterous course of those who fallaciously and captiously go about to oppose this sacred truth . they will alwayes begin their opposition , not unto the revelation of it , but unto the explanation of it which is used only for farther edification . their disputes and cavils shall be against the trinity , essence , substance , persons , personality , respects , properties of the divine persons , with the modes of expressing these things , whilst the plain scriptural revelation of the things themselves from whence they are but explanatory deductions , is not spoken to , nor admitted unto confirmation . by this means have they entangled many weak unstable souls , who when they have met with things too high , hard and difficult for them , ( which in divine mysteries they may quickly do ) in the explication of this doctrine , have suffered themselves to be taken off from a due consideration of the full and plain revelation of the thing it self in scripture ; until their temptations being made strong , and their darkness increased , it was too late for them to return unto it ; as bringing along with them the cavils wherewith they were prepossessed rather than that faith and obedience which is required . but yet all this while these explanations so excepted against , are indeed not of any original consideration in this matter . let the direct express revelations of the doctrine be firmed , they will follow of themselves , nor will be excepted against by those who believe and receive it . let that be rejected , and they will fall of themselves , and never be contended for by those who did make use of them . but of these things we shall treat again afterwards . this therefore is the way , the only way that we rationally can , and that which in duty we ought to proceed in , and by , for the asserting and confirming of the doctrine of the holy trinity under consideration ; namely , that we produce divine revelations , or testimonies , wherein faith may safely rest and acquiesce , that god is one ; that this one god , is father , son , and holy ghost ; so that the father is god ; so also is the son , and the holy ghost likewise , and as such are to be believed in , obeyed , worshipped , acknowledged as the first cause , and last end of all , our lord and reward . if this be not admitted , if somewhat of it ▪ be not particularly denyed , we need not , we have no warrant or ground , to proceed any farther , or at all to discourse about the unity of the divine essence , or the distinction of persons . we have not therefore any original contest in this matter with any , but such as deny either god to be one , or the father to be god , or the son to be god , or the holy ghost so to be . if any deny either of these in particular , we are ready to confirm it by sufficient testimonies of scripture , or clear and undeniable divine revelation . when this is evinced and vindicated , we shall , willingly proceed to manifest that the explications used of this doctrine unto the edification of the church are according to truth ; and such as necessarily are required by the nature of the things themselves . and this gives us the method of the small ensuing discourse , with the reasons of it . the first thing which we affirm to be delivered unto us by divine revelation as the object o● ou● faith is , that god is one . i know that this may be uncontroulably evidenced by the ●ight of reason it self , unto as good and quiet an assurance as the mind of man is capable of in any of its apprehensions whatever . but i speak of it now , as it is confirmed unto us by divine revelation . how this assertion , of one god , respects the nature , essence , or divine being of god , shall be declared afterwards . at present it is enough to represent the testimonies that he is one , only one . and because we have no difference with our adversaries distinctly about this matter , i shall only name some few of them , deut. 6. 4. hear o israel , the lord our god is one lord. a most pregnant testimony ; and yet notwithstanding , as i shall elsewhere manifest , the trinity it self , in that one divine essence is here asserted , isa. 44. 6 , 8. thus saith the lord , the king of israel , and his redeemer , the lord of hosts , i am the first , and i am the last , and besides me there is no god ; is there a god besides me ? yea there is no god , i know not any ; in which also we may manifest that a plurality of persons is included and expressed . and although there be no more absolute and sacred truth than this , that god is one ; yet it may be evinced , that it is no where mentioned in the scripture , but that either in the words themselves , or the context of the place , a plurality of persons in that one sence is intimated . secondly , it is proposed as the object of our faith , that the father is god. and herein as is pretended there is also an agreement , between us , and those who oppose the doctrine of the trinity . but there is a mistake in this matter . their hypothesis as they call it , or indeed presumptuous errour , casts all the conceptions that are given us concerning god in the scripture , into disorder and confusion . for the father , as he whom we worship , is often called so , only with reference unto his son ; as the son is so , with reference to the father . he is the only begotten of the father , john 1. 14. but now , is this son had no praeexistence in his divine nature before he was born of the virgin , there was no god the father seventeen hundred years ago , because there was no son. and on this ground did the marcionites of old , plainly deny the father whom under the new testament we worship , to be the god of the old testament , who made the world and was wo●shipped from the foundation of it . for it seems to follow , that he whom we worship being the father , and on this supposition that the son had no praexistence unto his incarnation , he was not the father under the old testament , he is some other from him that was so revealed : i know the folly of that inference ; yet how on this opinion of the sole existence of the son in time , men can prove the father to be god , let others determine . he who abideth in the doctrine of christ , he hath both the father and the son , but whosoever transgresseth and abideth not in the doctrine of christ , he hath not god , 2 john 9. whoever denyes christ the son , as the son , that is the eternal son of god , he loses the father also , and the true god ; he hath not god. for that god which is not the father , and which ever was , and was not the father , is not the true god. hence many of the fathers , even of the first writers of the church , were forced unto great pains in the confirmation of this truth , that the father of jesus christ was he who made the world , gave the law , spake by the prophets , and was the author of the old testament ; and that against men who professed themselves to be christians . and this bruitish apprehension of theirs , arose from no other principle but this , that the son had only a temporal existence , and was not the eternal son of god. but that i may not in this brief discourse digress unto other controversies than what lyes directly before us , and seeing the adversaries of the truth we contend for , do , in words at least , grant that the father of our lord jesus christ is the true god , or the only true god , i shall not further shew the inconsistency of their hypothesis with this confession ; but take it for granted , that to us there is one god the father , 1 cor. 8. 6. see john 17. 3. so that he who is not the father , who was not so from eternity , whose paternity is not equally coexistent unto his deity , is no god unto us . thirdly , it is asserted and believed by the church that jesus christ is god ; the eternal son of god ; that is , he is proposed , declared and revealed unto us in the scripture , to be god , that is to be served , worshipped , believed in , obeyed as god , upon the account of his own divine excellencies . and whereas we believe and know that he was man , that he was born , lived , and dyed as a man , it is declared that he is god also ; and that as god , he did preexist in the form of god before his incarnation , which was effected by voluntary actings of his own ; which could not be without a preexistence in another nature . this is proposed unto us to be believed upon divine testimony , and by divine revelation . and the sole enquiry in this matter is , whether this be proposed in the scripture as an object of faith , and that which is indispensibly necessary for us to believe . let us then nakedly attend unto what the scripture asserts in this matter , and that in the order of the books of it in some particular instances which at present occurr to mind ; as these that follow , psalm 45. 6. thy throne o god is for ever and ever , applyed unto christ , h●b . 1. 8. but unto thy son he saith , thy throne o god is for ever and ever . psalm 68. 17 , 18 , 19. the chariots of god are twenty thousand , even thousands of angels , the lord is among them as in sinai in the holy place ; thou hast ascended on high , thou hast lead captivity captive , thou hast received gifts for men , yea , for the rebellious also , that the lord god may dwell among them , applyed unto the son , ephes. 4. 8. wherefore he saith , when he ascended up on high , he led captivity captive , and gave gifts unto men. now that he ascended , what is it but that be also descended first into the lower parts of the earth ; he that descended is the same also that ascended up far above all heavens , that he might fill all things . psalm 110. 1. the lord said unto my lord , sit thou at my right hand ; applyed unto christ by himself , mat. 22. 44. psalm 102. 15 , 16 , 17. of old th●u hast laid the foundation of the earth and the heavens are the work of thy hands ; they shall perish but thou shalt endure , yea , all of them shall wax old like a garment , as a vesture shalt thou change them , and they shall be changed , but thou art the same , and thy years shall have no end . declared by the apostle to be meant of the son , heb. 1. 10. prov. 8. 22. to the 31. the lord possest me in the beginning of his wayes ; before his works of old : i was set up from everlasting , in the beginning or ever the earth was , when there were no depths , i was brought forth when there were no fountains abounding with waters , before the mountains were setled , before the hills was i brought forth ; while as yet he had not made the earth , nor the fields , nor the highest part of the dust of the world ; when he prepared the heavens i was there ; when he set a compass upon the face of the earth , when he established the clouds above ; and the fountains of the deep ; when he gave to the sea his decree that the waters should not pass his commandment ; when he appointed the foundations of the earth ; then i was by him as one brought up with him , and i was daily his delight , rejoycing alwayes before him ; rejoycing in the habitable parts of his earth , and my delights were with the sons of men. isa. 6. 1 , 2 , 3. i saw also the lord sitting upon a throne , high and lifted up and his train filled the temple ; above it stood the seraphims , each one had six wings , with twain he covered his face , with twain he covered his feet , and with twain he did flye : and one cryed unto another and said , holy , holy , holy is the lord of hosts , the whole earth is full of his glory . applyed unto the son , john 12. 41 , 42. isa 8. 13 , 14. sanctifie the lord of hosts himself , and let him be your dread ; let him be your fear , and he shall be for a sanctuary , but for a stone of stumbling , and for a rock of offence to both the houses of israel , for a gin and for a snare to the inhabitants of jerusalem , applyed unto the son , luk. 2. 34. rom. 9. 33. 1 pet. 2. 8. isa. 9. 6. for unto us a child is born , unto us a son is given , and the government shall be upon his shoulders ; and his name shall be called wonderful , counsellor , the mighty god , the everlasting father , the prince of peace ; of the increase of his government and peace there shall be no end . jer. 23. 5 , 6. behold the day is come saith the lord that i will raise unto david a righteous branch , and this is his name whereby he shall be called , jehovah our righteousness . hos. 12. 3 , 4 , 5. he took his brother by the heel in the womb , and by his strength he had power with god ; yea , he had power over the angel and prevailed , he wept and made supplications unto him ; he found him in bethel , and there he spake with us , even the lord god of hosts , the lord is his memorial . zach. 2. 8 , 9. for thus saith the lord of hosts , after the glory hath he sent me unto the nations which spoiled ye , and ye shall know that the lord of hosts hath sent me. mat. 16. 16. thou art christ the son of the living god. luk. 1. 35. the holy ghost shall come upon thee , the power of the most high shall overshaddew thee , therefore also shall that holy thing which shall be born of thee , be called the son of god. john 1. 1 , 2 , 3. in the beginning was the word , and the word was with god , and the word was god. the same was in the beginning with god ; all things were made by him ; and without him was not any thing made that was made . ver. 14. and we beheld his glory , the glory as of the only begotten of the father . john 3. 3. and no man hath ascended up to heaven , but he that ▪ came down from heaven , even the son of man which is in heaven . john 8. 56 , 57 , 58. then said the jews unto him , thou art not fifty years old , and hast thou seen abraham ? jesus saith unto them , verily , i say unto you , before abraham was , i am . john 10. 30. i and my father are one . john 17. 3. and now o father glorifie thou me with thine own self , with the glory which i had with thee before the world was . john 20. 28. and thomas answered and said unto him , my lord and my god. acts 20. 28. feed the church of god which he hath purchased with his own blood . rom 1. 3 , 4. concerning his son jesus our lord , which was made of the ●eed of david according to the flesh , and declared to be the son of god with power , according to the spirit of holiness , by the resurrection from the dead . rom. 9. 5. of whom as concerning the flesh christ came ; who is over all , god blessed for ever . amen . rom. 14. 10 , 11 , 12. for we shall all stand before the judgement seat of christ ; as it is written , as i live , saith the lord , every knee shall bow to me , and every tongue shall confess to god. so then every one of us , shall give an account of himself to god. 1 cor. 8. 6. and one lord jesus , by whom are all things , and we by him . 1 cor. 10. 9. neither let us also tempt christ as some of them also tempted , and were destroyed of serpents ; compared with , numb . 21. 6. phil. 2. 5 , 6. let this mind be in you which was also in christ jesus ; who being in the form of god , thought it not robbery to be equal with god. col. 1. 15 , 16 , 17. who is the image of the invisible god , the first born of every creature ; for by him were all things created , that are in heaven , and that are in earth , visible and invisible , whether they be thrones , or dominions , or principalities , or powers , all things were created by him and for him , and he is before all things , and by him all things consist . 1 tim. 3. 16. without controversie great is the mysterie of godliness , god was manifested in the flesh . tit. 2. 13. looking for that blessed hope , and the glorious appearance of the great god and our saviour jesus christ , who gave himself for us . hebrewes the first throughout . chap. 3. 4. for every house is builded by some man , but he that built all things is god. 1 pet. 1. 11. searching what , or what manner of time the spirit of christ which was in them did signifie . chap. 3. 18 , 19. but christ also hath once suffered for sinners , being put to death in the flesh , but quickned by the spirit ; by which also he went and preached unto the spirits in prison which sometimes were disobedient , when once the long suffering of god waited in the dayes of noah . 1 john 3. 16. hereby we perceive the love of god , because he laid down his life for us . chap. 5. 20. and we are in him that is true , even in his son jesus christ , this is the true god and eternal life . rev. 1. 8. i am alpha , and omega , the beginning and the ending , saith the lord , which is , and which was , and which is to come , the almighty . ver. 11. i am alpha and omega , the first and the last , and what thou seest , write in a book : and i turned to see the voice that spake with me ; and being turned , i saw seven golden candlesticks , and in the midst of the seven candlesticks , one like unto the son of man. ver. 17. and when i saw him , i fell at his feet as dead ; and he laid his right hand upon me , saying unto me , fear not , i am the first and the last . chap. 2. 23. i am he which searcheth the reins and hearts , and will give unto every one of you according to your works . these are some of the places wherein the truth under consideration is revealed and declared ; some of the divine testimonies whereby it is confirmed , and established ; which i have not at present enquired after , but suddenly repeated as they came to mind . many more of the like nuture and importance may be added unto them ; and shall be so as occasion doth require . let now any one who owns the scripture to be the word of god , to contain an infallible revelation of the things proposed in it to be believed , and who hath any conscience exercised towards god for the receiving and submitting unto what he declares and reveals , take a view of these testimonies , and consider whether they do not sufficiently propose this object of our faith . shall a few poor trifling sophisms , whose terms are scarcely understood , by the most that amongst us make use of them , according as they have found them framed by others , be thought meet to be set up in opposition unto these multiplyed testimonies of the holy ghost , and to cast the truth confirmed by them down from its credit and reputation in the consciences of men . for my part , i do not see in any thing , but that the testimonies given to the godhead of christ , the eternal son of god , are every way as clear and unquestionable , as those are , which testifie to the being of god , or that there is any god at all . were men acquainted with the scriptures as they ought to be , and as the most , considering the means and advantages they have had , might have been , did they ponder and believe on what they 〈◊〉 , or had any tenderness in their consciences as to that reverence , obedience , and subjection of soul , which god requires unto his word , it were utterly impossible that their faith in this matter should ever in the least be shaken , by a few lewd sophisms , or loud clamours of men destitute of the truth , and of the spirit of it . that we may now improve these testimonies unto the end under design , as the nature of this brief discourse will bear , i shall first remove the general answers which the socinians give unto them ; and then manifest farther , how incontrolable they are , by giving an instance in the frivolous exceptions of the same persons to one of them in particular . and we are ready , god assisting , to maintain , that there is not any one of them , which doth not give a sufficient ground for faith to rest on in this matter concerning the deity of christ ; and that against all the socinians in the world . they say therefore commonly , that we prove not by these testimonies what is by them denyed . for they acknowledge christ to be god , and that because he is exalted unto that glory and authority that all creatures are put into subjection unto him ; and all both men and angels are commanded to worship and adore him . so that he is god by office , though he be not god by nature . he is god , but he is not the most high god. and this last expression they have almost continually in their mouths . he is not the most high god. and commonly with great contempt and scorn they are ready to reproach them who have solidly confirmed the doctrine of the deity of christ , as ignorant of the state of controversie , in that they have not proved him to be the most high god , in subordination unto whom , they acknowledge christ to be god , and that he ought to be worshipped with divine and religious worship . but there cannot be any thing more empty and vain than these pretences . and besides they accumulate in them , their former errors , with the addition of new ones . for , first , the name of the most high god , is first ascribed unto god in gen. 49. 18 , 19 , 22. denoting his soveraignty and dominion . now , as other attributes of god , it is not distinctive of the subject , but only desscriptive of it . so are all other excellencies of the nature of god. it doth not intimate that there are other gods , only he is the most high , or one over them all , but only that the true god , is most high , that is indued with soveraign power , dominion and authority over all . to say then , that christ indeed is god , but not the most high god , is all one as to say he is god , but not the most holy god , or not the true god. and so they have brought their christ into the number of false gods , whilst they deny the true christ who in his divine nature , is over all god blessed for ever , rom. 9. 5. a phrase of speech , perfectly expressing this attribute , of the most high god. secondly , this answer is suited only unto those testimonies which express the name of god with a corre●ponding power and authority unto that name . for in reference unto these alone can it be pleaded with any pretence of reason , that he is a god by office ; though that also be done very futilously and impertinently . but most of the testimonies produc●d , speak directly unto his divine excel●encies , and properties , which belong unto his nature necessarily and absolutely . that he is eternal , omnipotent , immense , omniscient , infinitely wise , and that he is , and worketh and produceth effects suitable unto all these properties , and such as nothing but they can enable him for , is abundantly proved by the foregoing testimonies . now all these concern a divine nature , a natural essence , a godhead , and not such power or authority as a man may be exalted unto . yea , the ascribing any of them to such a one , implyes the highest contradiction expressible . thirdly , this god in authority and office , and not by nature , that should be the object of divine worship , is a new abomination . for they are divine , essential excellencies that are the formal reason and object of worship religious and divine . and to ascribe it unto any one , that is not god by nature , is idolatry . by makeing therefore their christ such a god as they describe , they bring him under the severe commination of the true god , jer. 10. 11. the gods that have not made the heavens and the earth , even they shall perish from the earth , and from under these heavens . that christ they worship , they say is a god ; but they deny that he is that god that made the heavens and the earth : and so leave him exposed to the threatnings of him , who will accomplish it to the uttermost . some other general exceptions sometimes they make use of , which the reader may free himself from the entanglement of , if he do but heed these ensuing rules . x. distinction of persons , ( of which afterwards ) it being in an infinite substance , doth no way prove a difference of essence between the father and the son. where there fore christ as the son , is said to be another from the father , or god , spoken personally of the father , it argues not in the least that he is not partaker of the same nature with him . that in one essence , there can be but one person , may be true where the substance is finite and lim●ted , but hath no place in that which is infinite . 2. distinction and inequality in respect of office in christ , doth not in the least take away his equality and sameness with the father , in respect of nature and essence , phil. 2. 7 , 8. a son , of the same nature with his father , and therein equal to him , may in office be his inferiour , his subject . thirdly , the advancement and exaltation of christ as mediator to any dignity whatever , upon , or in reference to the work of our redemption and salvation , is not at all inconsistent with the essential honour , dignity , and worth which he hath in himself as god blessed for ever . though he humbled himself and was exalted in office , yet in nature he was one and the same , he changed not . fourthly , the scriptures asserting the humanity of christ with the concerments thereof , as his birth , life , and death , do no more thereby deny his deity , than by asserting his deity with the essential properties thereof , they deny his humanity . fifthly , god working in and by christ as he was mediator , denotes the fathers soveraign appointment of the things mentioned to be done , not his immediate efficiency in the doing of the things themselves . these rules are proposed a little before their due place in the method which we pursue . but i thought meet to interpose them here , as containing a sufficient ground for the resolution and answering of all the sophisms and objections which the adversaries use in this cause . from the cloud of witnesses before produced , every one where of is singly sufficient to evert the socinian infidelity ; i shall in one of them give an infiance both of the clearness of the evidence , and the weakness of the exceptions which are wont to put in against them as was promised . and this is , john 1. 1 , 2 , 3. in the beginning was the word , and the word was with god , and the word was god , the same was in the beginning with god. all things were made by him , and without him was not any thing made that was made . by the word , here , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , on what account soever he be so called , either as being the eternal word and wisdom of the father , or as the great revealer of the will of god unto us , jesus christ the son of god is intended . this is on all hands acknowledged , and the context will admit of no haesitation about it . for of this word , it is said , that he came into the world , v. 10. was rejected by his own , v. 11. was made flesh and dwelt amongst us whose glory was the glory of the only begotten son of the father , v. 14. called expresly jesus christ , v. 17. the only begotten son of the father , v. 18. the subject then treated of is here agreed upon . and it is no less evident that it is the design of the apostle to declare both who , and what he was of whom he treateth . here then , if any where , we may learn what we are to believe concerning the person of christ ; which also we may certainly do , if our minds are not perverted through prejudice , whereby the god of this world doth blind the minds of them which believe not , lest the light of the glorious gospel of christ who is the image of god , should shine unto them , 2 cor. 4. 4. of this word then , this son of god it is affirmed that he was in the beginning . and this word if it doth not absolutely and formally express eternity , yet it doth a preexistence unto the whole creation which amounts to the same . for nothing can preexist unto all creatures but in the nature of god which is eternal ; unless we shall suppose a creature before the creation of any . but what is meant by this expression , the scripture doth elsewhere declare . prov. 8. 23. i was set up from everlasting before the beginning , or ever the earth was , john 17. 5. glorifie thou me with thine own self , with the glory which i had with thee before the world was . both which places as they explain this phrase , so also do they undeniably testifie unto the eternal pre-existence of christ the son of god. and in this case we prevail against our adversaries , if we prove any pre-existence of christ unto his incarnation , which as they absolutely deny , so to grant it , would overthrow their whole heresie in this matter . and therefore they know that the testimony of our saviour concerning himself , if understood in a proper intelligible sense , is perfectly destructive of their pretensions . john 8. 58. before abraham was , i am . for although there be no proper sense in the words but a gross ●quivocation , if the existence of christ before abraham was born be not asserted in them , seeing he spake in answer to that objection of the jews , that he was n●t yet fifty years old , and so could not have seen abraham , nor abraham him ; and the jews that were present understood well enough that he asserted a divine preexistence unto his being born so long ago , as that hereon , after their manner , they took up stones to stone him , as supposing him to have blasphemed in asserting his deity as others now do in the denying of it ; yet they seeing how fatal this prae-existence , though not here absolutely asserted to be eternal , would be to their cause , they contend that the meaning of the words , is , that christ was to be the light of the world before abraham was made the father of many nations . an interpretation so absurd and sottish , as never any man not infatuated by the god of this world could once admit and give countenance unto . but in the beginning , as absolutely used , is the same with from everlasting , as it is expounded , prov. 8. 23. and denoteth an eternal existence , which is here affirmed of the word the son of god. but let the word beginning , be restrained unto the subject matter treated of which is the creation of all things , and the praeexistence of christ in his divine nature unto the creation of all things is plainly revealed and inevitably asserted . and indeed , not only the word , but the discourse of these verses , doth plainly relate unto , and is expository of the first verse in the bible , gen. 1. 1. in the beginning god created heaven and earth . there it is asserted that in the beginning god created all things , here , that the word was in the beginning and made all things . this then is the least that we have obtained from this first word of our testimony ; namely , that the word or son of god had a personal praeexistence unto the whole creation . in what nature this must be , let these men of reason satisfie themselves , who know that creator and creatures , take up the whole nature of beings ; one of them he must be ; and it may be well supposed that he was not a creature before the creation of any . but , secondly , where , or with whom , was this word in the beginning ? it was saith the holy ghost , with god. there being no creature then existing , he could be no where but with god ; that is , the father as it is expressed in one of the testimonies before going , prov. 8. 22. the lord possest me in the beginning of his wayes before his works of old ; ver . 30. then was i by him as one brought up with him , and i was daily his delight , rejoycing alwayes before him ; that is , in the beginning , this word or wisdom of god was with god. and this is the same , which our lord jesus asserts concerning himself , john 3. 13. and no man , saith he , hath ascended up to heaven , but he that came down from heaven , even the son of man which is in heaven . and so in other places . he affirms his being in heaven , that is , with god , at the same time when he was in the earth ; whereby he declares the immensity of his nature , and the distinction of his person ; and his coming down from heaven before he was incarnate on the earth , declaring his preexistence ; by both manifesting the meaning of this expression , that in the beginning he was with god. but hereunto they have invented a notable evasion . for although they know not well what to make of the last clause of the words , that say , then he was in heaven when he spake on earth ; the son of man which is in heaven , answerable to the description of gods immensity , do not i fill heaven and earth saith the lord , jer. 23. 27. but say , that he was there , by heavenly meditation as another man may be ; yet they give a very clear answer to what must of necess●●y be included in his descending from heaven , namely his preexistence to his incarnation . for they tell us , that before his publick ministry , he was in his humane nature , ( which is all they allow unto him ) taken up into heaven , and there taught the gospel ; as the great impostor mahomet pretended he was taught his alcoran ; if you ask them , who told them so , they cannot tell ; but th●y can tell when it was ; namely , when he was led by the spirit into the wilderness for forty days after his baptism . but yet this instance is subject to another her misadventure ; in that one of the e●angelists plainly affirms that he was those forty dayes in the wilderness with the wild beasts , mark 17. 13. and so surely not in heaven in the same nature by his bodily presence with god and his holy angels . and let me add this by the way that the interpretation of this place , joh. 1. 1. to be mentioned after wards ; and those of the two places before mentioned , john 8. 58. chap. 3. 31. faustus socin●s learned out of his uncle laelius papers as he confesseth , and doth more than intimate that he believed he had them as it were by revelation ; and it may be so ; they are indeed so forced , absurd , and irrational , that no man could ever fix upon them by any reasonable investigation . but the author of this revelation , if we may judge of the parent by the child , could be no other but the spirit of error and darkness . i suppose therefore that notwithstanding these exceptions , christians will believe , that in the beginning the word was with god ; that is , that the son was with the father , as is frequently elsewhere declared . but who was this word ? saith the apostle , he was god. he was so with god , that is the father , as that he himself was god also . god , in that the notion of god , which both nature , and the scripture doth represent . not a god by office , one exalted to that dignity , ( which cannot well be pretended before the creation of the world ) but as thomas confessed him , our lord and our god , john 20. 28. or as paul expresses it ; over all god blessed for ever ; or the most high god , which these men love to deny . let not the infidelity of men excited by the craft and malice of satan s●ek for blind occasions , and this matter is determined ; if the word and testimony of god be able to umpire a difference amongst the children of men . here is the sum of our creed in this matter ; in the beginning the word was god ; and so continues unto eternity ; being alpha and om●ga , the first and the last , the lord god almighty . and to shew that he was so god in the beginning , as that he was distinct , one , in some thing from god the father , by whom afterwards he was sent into the world , he adds , ver . 2. the same was in the beginning with god. father also to evince what he hath asserted , and revealed for us to believe , the holy ghost adds , both as a firm declaration of his eternal deity ; and also his immediate care of the world ( which how he variously exercised both in a way of providence , and grace , he afterwards declares ) verse 3. all things were made by him . he was so in the beginning , before all things , as that he made them all . and that it may not be supposed , that the all that he is said to make , or create , was to be limited unto any certain sort of things , he adds , that without him nothing was made that was made ; which gives the first assertion an absolute universality as to its subject . and this he farther describes , v. 10. he was in the world , and the world was made by him . the world that was made , hath an usual distribution in the scripture , into the heavens and the earth , and all things contained in them ; as acts 4. 24. lord thou art god which hast made heaven and earth and the sea , and all that in them is ; that is the world , the making whereof is expresly assigned unto the son , heb. 1. 10. thou lord in the beginning , hast laid the foundation of the earth , and the heavens are the works of thine hands . and the apostle paul to secure our understandings in this matter , instanceth in the most noble parts of the creation , and which if any might seem to be excepted from being made by him , col. 1. 16. for by him were all things created that are in heaven , and that are in earth visible and invisible , whether they be thrones , or dominions , or principalities , or powers , all things were created by him and for him . the socinians say indeed , that he made angels to be thrones and principalities ; that is , he gave them their order , but not their being ; which is expresly contrary to the words of the text ; so that a man knows not well what to say to these persons , who at their pleasure cast off the authority of god in his word : by him were all things created , that are in heaven , and that are in earth . what now can be required to secure our faith in this matter ? in what words possible , could a divine revelation of the eternal power and godhead of the son of god , be made more plain and clear unto the sons of men ? or how could the truth of any thing more evidently be represented unto their minds ? if we understand not the mind of god , and intention of the holy ghost in this matter , we may utterly despair ever to come to an acquaintance with any thing that god reveals unto us ; or indeed with any thing else that is expressed , or is to be expressed by words . it is directly said that the word , that is christ , as is acknowledged by all , was with god ; distinct from him , and was god , one with him ; that he was so in the begining , before the creation ; that he made all things , the world , all things in heaven and in earth ; and if he be not god , who is ? the summ is , all the waies whereby we may know god , are his name , his properties , and his works . but they are all here ascribed by the holy ghost to the son , to the word ; and he therefore is god , or we know neither who , nor what god is . but say the socinians , these things are quite otherwise , and the words have another sense in them than you imagine . what is it i pray ? we bring none to them , we impose no sense upon them ; we strain not any word in them , from , besides , or beyond its native , genuine signification , its constant application in the scripture , and common use amongst men . what then is this latent sense that is intended , and is discoverable only by themselves ? let us hear them coyning and 〈◊〉 this sense of theirs . first , they say that by in the begining , is not meant of the beginning of all things , or the creation of them ; but the beginning of the preaching of the gospel . but why so i pray ? where ever these words are else used in the scripture , they denote the beginning of all things , or eternity absolutely , or an existence preceding their creation . in the beginning god created heaven and earth , gen. 1. 1. i was set up from everlasting from the begining ere ever the earth was , prov. 8. 23. thou lord in the beginning hast laid the foundations of the earth , heb. 1. 10. and besides , these words are never used absolutely any where for the beginning of the gospel . there is mention made indeed of the beginning of the gospel of jesus christ , mark 1. 1. which is referred to the preaching of john baptist. but in the beginning absolutely , is never so used or applied . and they must meet with men of no small inclination unto them , who will upon their desire in a matter of so great importance , forego the sense of words , which is natural and proper , fixed by its constant use in the scripture , when applyed in the same kind ; for that which is forced , and strained , and not once exemplified in the whole book of god. but the words they say are to be restrained to the subject matter treated of . well , what is that subject matter ? the new creation by the preaching of the gospel . but this is plainly false ; nor will the words allow any such sense ; nor the context : nor is any thing offered to give evidence unto this corrupt perverting of the words , unless it be a farther perverting of other testimonies , no less clear than this . for what is according to this interpretation the meaning of those words , in the beginning was the word ? that is , when john baptist preached , and said , this is the lamb of god , which was signally the beginning of the gospel , then he was . that is , he was when he was , no doubt of it . and is not this a notable way of interpreting of scripture , which these great pretenders to a dictatorship in reason , indeed hucksters in sophistry , do make use of ? but to go on with them in this supposition ; how was he then with god , the word was with god. that is , say they , he was then known only to god , before john baptist preached him in the begining . but what shall compell us to admit of this uncouth sense and exposition . he was with god , that is , he was known to god alone . what is their singular herein , concerning how many things may the same be affirmed ? besides , it is absolutely false . he was known to the angel gabriel who came to his mother with the message of his incarnation , luke 1. 35. he was known to the two angels which appeared to the shepherds upon his birth , luke 2. to all the heavenly host assembled to give praise and glory to god on the account of his nativity , as those who came to worship him , and to pay him the homage due unto him , luke 2. 10 , 13 , 14. he was known to his mother , the blessed virgin ; and to joseph ; and zachariah ; and to elizabeth ; to simeon and anna , to john baptist ; and probably to many more to whom simeon and anna spake of him , luke 2. 38. so that the sense pretended to be wrung out and extorted from these words , against their proper meaning and intendment , is indeed false and frivolous , and belongs not at all unto them . but let this pass . what shall we say to the next words , and the word was god. give us leave without disturbance from you , but to believe this expression which comprizeth a revelation of god proposed to us on purpose that we should believe it , and there will be , as was said , an end of this difference and debate . yea , but say they , these words have another sense also . strange i they seem to be so plain and positive , that it is impossible any other sense should be fixed on them , but only this , that the word was in the beginning , and was god , and therefore is so still , unless he who is once god can cease so to be . but the meaning is ; that afterwards , god exalted him and made him god , as to rule , authority and power . this making of him god , is an expression very offensive to the ears of all sober christians , and was therefore before exploded . and these things here , as all other figments , hang together like a rope of sands . in the beginning of the gospel he was god , before any knew him but only god. that is , after he had preached the gospel , and dyed , and rose again , and was exalted at the right hand of god , he was made god , and that not properly , which is absolutely impossible , but in an improper sense . how prove they then this perverse non-sense to be the sense of these plain words . they say it must needs be so . let them believe them who are willing to perish with them . thus far then we have their sense ; in the beginning , that is , about sixteen or seventeen hundred years ago ; the word , that is , the humane nature of christ before it was made flesh , which it was in its being ; was with god ; that is , known to god alone ; and in the beginning , that is afterwards , not in the beginning , was made god ; which is the summ of their exposition of this place . but what shall we say , to what is affirmed concerning his making of all things , so as that without him , that is , without his making of it , nothing was made that was made ; especially seeing that these all things are expresly said to be the world , vers . 10. and all things therein contained , even in heaven and earth , col. 1. 16. an ordinary man would think that they should now be taken hold of , and that there is no way of escape left unto them . but they have it in a readiness . by the all things here are intended all things of the gospel , the preaching of it , the sending of the apostles to preach it , and to declare the will of god ; and by the world , is intended the world to come , or the new state of things under the gospel . this is the substance of what is pleaded by the greatest masters amongst them in this matter , and they are not ashamed thus to plead . and the reader in this instance may easily discern what a desperate cause they are engaged in , and how bold and desperate they are in the management of it . for , first , the words are a plain illustration of the divine nature of the word , by his divine power and works , as the very series of them declares . he was god , and he made all things ; for he that made all things is god , heb. 3. 4. secondly , there is no one word spoken concerning the gospel , nor the preaching of it , nor any effects of that preaching , which the apostle expresly insists upon and declares afterwards , verse 14. and so onwards . thirdly , the making of all things here ascribed unto the word , was done in the beginning . but that making of all things which they intend , in erecting the church by the preaching of the vvord , was not done in the beginning , but afterwards ; most of it as themselves confess , after the ascension of christ into heaven . fourthly , in this gloss what is the meaning of all things ? only some things say the socinians . vvhat is the meaning of were made ? that is , were mended ? by him that is the apostles principally preaching the gospel ; and this in the beginning ; after it was past ; for so they say expresly that the principal things here intended , were effected by the apostles afterwards . i think since the beginning , place it when you will the beginning of the world , or the beginning of the gospel , there was never such an exposition of the word ; of god or man contended for . fifthly , it is said he made the world , and he came into it ; namely , the world which he made and the world , or the inhabitants of it , knew him not . but the vvorld they intend did know him ; or the church knew him , and acknowledged him to be the son of god. for that was the foundation that it was built upon . i have instanced directly in this only testimony to give the reader a pledge of the full confirmation which may be given unto this great fundamental truth , by a due improvement of those other testimonies , or distinct revelations which speak no less expresly to the same purpose . and of them there is not any one , but we are ready to vindicate it , if called thereunto , from the exceptions of these men ; which how bold and sophistical they are , we may in these now considered , also learn and know . it appeareth then that there is a full sufficient revelation made in the scripture of the eternal deity of the son of god ; and that he is so , as is the father also . more particular testimonies i shall not at present insist upon , referring the full discussion and vindication of these truths , to another season . we are therefore in the next place to manifest that the same , or the like testimony , is given unto the deity of the holy spirit ; that is , that he is revealed and declared in the scripture , as the object of our faith , worship , and obedience on the account , and for the r●ason of those divine excelleneies which are the sole reason of our yielding religious worship unto any , or expecting from any the reward that is promised unto us , or to be brought by them to the end for which we are . and herein , lyes as was shewed , the concernment of faith . when that knows what it is to believe as on divine revelation , and is enabled thereby to regulate the soul in its present obedience and future expectation , seeing it is its ▪ nature to work by love and hope , there it rests . now this is done to the utmost satisfaction in the revelation that is made of the divine existence , divine excellencies , and divine operations of the spirit as shall be briefly manifested . but before we proceed , we may in our way observe a great congruency of success in those who have denyed the deity of the son , and those who have denyed that of the holy spirit . for as to the son , after some men began once to dis-believe the revelation concerning him , and would not acknowledge him to be god and man in one person , they could never settle nor agree , either what , or who he was , or who was his father , or why he was the son. some said he was a phantasm or appearance ; and that he had no real subsistence in this world , and that all that was done by him was an appearance , he himself being they know not what elsewhere . that proud beast paulus sam●satenus , whose flagitious life , contended for a preheminence in wickedness with his prodigious heresies , was one of the first after the jews , that positively contended for his being a man and no more , who was followed by photinus and some others . the arians perceiving the folly of this opinion , with the odium of it amongst all that bare the name of christians , and that they had as good deny the whole scripture as not grant unto him a preexistence in a divine nature antecedent to his incarnation , they framed a new deity which god should make before the world , in all things like to himself , but not the same with him in essence and substance ; but to be so like him , that by the writings of some of them , ye can scarce know one from the other ; and that this was the son of god also who was afterwards incarnate . others in the mean time had more monstrous imaginations ; some that he was an angel , some that he was the sun , some that he was the soul of the world , some the light within men . departing from their proper rest , so have they hovered about , and so have they continued to do , until this day . in the same manner it is come to pass with them who have denyed the deity of the holy ghost . they could never find where to stand or abide ; but one hath cryed up one thing , another another . at first they observed that such things were every where ascribed unto him in the scripture , as uncontroulably evidenced him to be an intelligent voluntary agent . this they found so plain and evident , that they could not deny , but that he was a person or an intelligent subsistence . wherefore seeing they were resolved not to assent unto the revelation of his being god , they made him a created spirit , chief and above all others . but still whatever else he were , he was only a creature . and this course some of late also have steered . the socinians on the other hand , observing that such things are assigned and ascribed unto him , as that if they acknowledge him to be a person , or a substance , they must upon necessity admit him to be god , though they seemed not at first at all agreed what to think or say concerning him positively , yet they all coneurred peremptorily in denying his personality . hereon , some of them said he was the gospel , which others of them have confuted ; some that he was christ. neither could they agree whether there was one holy ghost or more ; whether the spirit of god and the good spirit of god , and the holy spirit , be the same or no. in general now they conclude that he is vis dei , or virtus dei , or efficacia dei ; no substance , but a quality that may be considered either as being in god , and then they say it is the spirit of god ; or as sanctifying , and conforming men unto god , and then they say , it is the holy ghost . whether these things do answer the revelation made in the scripture concerning the eternal spirit of god , will be immediately manifested . our quakers , who have for a long season hovered up and down like a swarm of flies with a confused noise and humming , begin now to settle in the opinions lately by them declared for . but what their thoughts will fall into be , concerning the holy ghost , when they shall be contented to speak intelligibly , and according to the usage of other men , or the pattern of scripture , the great rule of speaking or treating about spiritual things , i know not ; and am uncertain whether they do so themselves or no. whether he may be the light within them , or an infallible afflatus is uncertain . in the mean time , what is revealed unto us in the scripture to be believed concerning the holy ghost , his deity , and personality , may be seen in the ensuing testimonies . the summ of this revelation is , that the holy spirit is an eternally divine existing substance , the author of divine operations , and the object of divine and religious worship ; that is , over all god blessed for ever ; as the ensuing testimonies evince . gen 1. 2. the spirit of god moved upon the face of the waters . psalm 33. 6. by the word of the lord were the heavens made , and all the host of them by the spirit of his mouth . job 26. 13. by his spirit he hath garnished the heavens . job 33. 4. the spirit of god hath made me . psalm 104. 30. thou sendest forth thy spirit ; they are created . mat. 28. 19. baptizing them in the name of the father , and of the son , and of the holy ghost . acts 1. 16. that scripture must needs have been fulfilled which the holy ghost by the mouth of david spake . acts 5. 3. peter said to ananias , why hath satan filled thy heart to lye to the holy ghost ? vers. 4. thou hast not lyed unto men but unto god. acts 28. 25 , 26. well spake the holy ghost by esaias the prophet unto our fathers , saying , go unto this people and say — 1 cor. 3. 16. know ye not that ye are the temple of god , and that the spirit of god dwelleth in you . 1 cor. 12. 11. all these worketh that one and self-same spirit , dividing to every man as he will , 2. 6. and there are deversities of operations , but it is the same god which worketh all in all . 2 cor. 13. 14. the grace of the lord jesus christ , and the love of god , and the communion of the holy ghost be with you all . acts 20. 28. take heed to the flock over which the holy ghost hath made you overseers . matth. 12. 31. all manner of sin and blasphemy shall be forgiven unto men , but the blasphemy against the holy ghost shall not be forgiven unto men . psal. 139. 7. whither shall i go from thy spirit ? john 14. 26. but the comforte● which is the holy ghost , whom the father will send in my name , he shall teach you all things . luke 12. 12. the holy ghost shall teach you in the same hour what you ought to say . acts 13. 3. and as they ministred to the lord and fasted ; the holy ghost said , separate me barnabas and saul for the work whereunto i have called them . vers. 4. so they being sent forth by the holy ghost , departed into , &c. 2 pet. 1. 21. for the prophecy came not in old time by the will of men , but holy men of god spake as they were moved by the holy ghost . it is evident upon the first consideration , that there is not any thing which we believe concerning the holy ghost , but that it is plainly revealed and declared in these testimonies . he is directly affirmed to be , and is called god , acts 5. 3 , 4. which the socinians will not say is by vertue of an exaltation unto an office or authority , as they say of the son ; that he is an intelligent voluntary divine agent ; he knoweth , he worketh as he will , which things if in their frequent repetition , they are not sufficient to evince an intelligent agent , a personal subsistence , that hath being , life and will , we must confess that the scripture was written on purpose to lead us into mistakes and misapprehensions of what we are under penalty of eternal ruine rightly to apprehend and believe . it declareth also , that he is the author and worker of all sorts of divine operations requiring immensity , omnipotency , omnisciency , and all other divine excellencies unto their working and effecting . moreover , it is revealed , that he is peculiarly to be believed in ; and may peculiarly be sinned against ; the great author of all grace in believers , and order in the church . this is the summ of what we believe of what is revealed in the scripture concerning the holy ghost . as in the consideration of the preceding head , we vindicated one testimony in particular from the exceptions of the adversaries of the truth , so on this we may briefly summ up the evidence that is given us in the testimonies before produced , that the reader may the more easily understand their intendment , and what in particular , they bear witnesse unto . the summ is , that the holy ghost is a divine distinct person , and neither meerly the power or vertue of god , nor any created spirit whatever . this plainly appears from what is revealed concerning him . for he who is placed in the same series or order with other divine persons , without the least note of difference or distinction from them , as to an interest in personality , who hath the names proper to a divine person only , and is frequently and directly called by them , who also hath personal properties , and is the voluntary author of personal divine operations , and the proper obj●ct of divine worship , he is a distinct divine person . and if these things be not a sufficient evidence and demonstration of a divine intelligent substance , i shall , as was said before , despair to understand any thing that is expressed and declared by words . but now thus it is with the holy ghost according to the revelation made concerning him in the scripture . for , first , he is placed in the same rank and order without any note of difference or distinction as to a distinct interest in the divine nature , that is , as we shall see , personality , with other divine persons , matth. 28. 19. baptizing them in the name of the father , and the son , and of the holy ghost , 1 john 5. 7. there be three that bear witness in heaven , the father , the son , and the spirit , and these three are one , 1 cor. 12. 3 , 4 , 5 , 6. no man can say the lord jesus christ is the lord , but by the holy ghost ; now there are diversities of gifts , but the same spirit , and there are differences of administrations , but the same lord ; and there are diversities of operations , but it is the same god which worketh all in all . neither doth a denyal of his divine being and distinct existence leave any tolerable sense unto these expressions . for read the words of the first place from the mind of the socinians , and see what is it can be gathered from them . baptizing them , in the name of the father , and of the son , and of the vertue or efficacy of the father . can any thing be more absonant from faith and reason , than this absurd expression ? and yet is it the direct sense , if it be any , that these men put upon the words . to joyn a quality with acknowledged persons , and that in such things and cases , as wherein they are proposed under a personal consideration , is a strange kind of mysterie . and the like may be manifested concerning the other places . secondly , he also hath the names proper to a divine person only . for he is expresly called god , acts 5. he who is termed the holy ghost , ver . 3. and the spirit of the lord , verse 9. is called also god , ver . 4. now this is the name of a divine person on one account or other . the socinians would not allow christ to be called god , were he not a divine person , though not by nature , yet by ●ffice and authority . and i suppose , they will not find out an office for the holy ghost whereunto he might be exalted on the account whereof he might become god , seeing this would acknowledge him to be a person which they deny . so he is called the comforter , john 16. 7. a personal appellation this is also ; and because he is the comforter of all gods people , it can be the name of none but a divine person . in the 〈…〉 it is frequently 〈…〉 come , that he shall , and will do such and such things , all of them declaring him to be a person . thirdly , he hath personal properties assigned unto him , as a will , 1 cor. 12. 11. he divideth to every man severally as he will ; and understanding , 1 cor. 2. 10. the spirit searcheth all things , yea , the deep things of god. as also all the actings that are ascribed unto him are all of them such , as undeniably affirm personal properties in their principle and agent . for , fourthly , he is the voluntary author of divine operations . he of old cherished the creation , gen. 1. 3. the spirit of god moved upon the face of the waters . he formed and garnished the heavens . he inspired , acted and spake , in and by the prophets , acts 28. 25 , 26. well spake the holy ghost by isaiah the prophet unto our fathers , 2 pet. 1. 21. the prophecy came not in old time by the will of man , but holy men of god spake as they were moved by the holy ghost . he regenerateth , enlightneth , sanctifieth , comforteth , instructeth , leadeth , guideth , all the disciples of christ , as the scriptures every where testifie . now all these are personal operations , and cannot with any pretence of sobriety or consistency with reason be constantly and uniformly assigned unto a quality or vertue . he is , as the father and son , god with the properties of omniscience and omnipotency , of life , understanding and will ; and by these properties , works , acts , and produceth effects according to wisdom , choice , and power . fifthly , the same regard is had to him in faith , worship , and obedience , as unto the other persons of the father and son. for our being baptized into his name , is our solemn engagement to believe in him , to yield obedience to him , and to worship him , as it puts the same obligation upon us to the father and the son. so also in reference unto the worship of the church . he commands that the ministers of it be separated unto himself , acts 13. 2. the holy ghost said , separate me barnabas and saul for the work whereunto i have called them . ver. 4. so they being sent forth by the holy ghost departed , which is comprehensive of all the religious worship of the church . and on the same account is he sinned against , as acts 5. 3 , 4 , 9. for there is the same reason of sin and obedience . against whom a man may sin formally and ultimately , him he is bound to obey , worship , and believe in . and this can be no quality , but god himself . for what may be the sense of this expression : thou hast lyed to the efficacy of god in his operations ; or how can we be formally obliged unto obedience to a quality . there must then an antecedent obligation unto faith , trust , and religious obedience be supposed as the ground of rendring a person capable of being guilty of sin towards wards any . for sin is but a ●ailure in faith , obedience or worship . these therefore are due unto the holy ghost ; or a man could not sin against him so signally and fatally as some are said to do , in the foregoing testimonies . i say therefore unto this part of our cause , as unto the other , that unless we will cast off all reverence of god , and in a king of atheism , which as i suppose the prevailing wickedness of this age hath not yet arrived unto , say that the scriptures were written on purpose to deceive us , and to lead us into mistakes about , and misapprehensions of what it proposeth unto us , we must acknowledge the holy ghost to be a substance , a person , god ; yet distinct from the father and the son. for to tell us , that he will come unto us , that he will be our comforter , that he will teach us , lead us , guide us , that he spake of old , in and by the prophets , that they were moved by him , acted by him , that he searcheth the deep things of god , works as he will , that he appointeth to himself ministers in the church ; in a word , to declare in places innumerable , what he hath done , what he doth , what he will do , what he sayes , and speaks , how he acts , and proceeds , what his will is , and to warn us , that we grieve him not , sin not against him , with things innumerable of the like nature , and all this while to oblige us to believe that he is not a person , an helper , a comforter , a searcher , a willer , but a quality in some especial operations of god , or his power and vertue in them , were to distract men , not to instruct them , and leave them no certain conclusion but this , that there is nothing certain in the whole book of god. and of no other tendency are these and the like imaginations of our adversaries in this matter . but let us briefly consider what is objected in general unto the truth we have confirmed . first , they say , the holy spirit is said to be given , to be sent , to be bestowed on men , and to be promised unto them ; and therefore it cannot be that he should be god ; for how can any of these things be spoken of god. i answer , as these expressions do not prove him to be god , nor did ever any produce them to that purpose , yet they undeniably prove him to be a person ; or an intellingent voluntary agent , concerning whom they are spoken and affirmed . for how can the power of god , or a quality as they speak , be said to be sent , to be given , to be bestowed on men ; so that these very expressions are destructive to their imaginations . secondly , he who is god equal in nature and being with the father , may be promised , sent , and given , with respect unto the holy dispensation and condescension wherein he hath undertaken the office of being our comforter and sanctifier . thirdly , the communications , distributions , impartings , divisions of the spirit , which they mention , as they respect the object of them , or those on whom they were , or are bestowed , denote only works , gifts , operations and effects of the spirit , the rule whereof is expressed , 1 cor. 12. 7. he workeeth them in whom he will , and as he will. and whether these , and the like exceptions , taken from actings and operations , which are plainly interpreted and explained in sundry places of scripture , and evidently enough in the particular places where they are used , are sufficient to impeach the truth of the revelation before declared , all who have a due reverence of god , his word and truths , will easily understand and discern . these things being declared in the scripture concerning the father , the son , and the holy ghost , it is moreover revealed , and these three are one ; that is , one god , joyntly to be worshipped , feared , adored , believed in and obeyed , in order unto eternal life . for although this doth absolutely and necessarily follow from what is declared and hath been spoken concerning the one god , or onenes● of the derty , yet for the confirmation of our faith , and that we may not by the distinct consideration of the three be taken off from the one , it is particularly declared , that these three are one , that one , the one and same god , but whereas , as was said before , this can no otherwise be , the testimonies given thereunto are not so frequently multiplyed as they are unto those other heads of this truth , which through the craft of satan , and the pride of men , might be more lyable to exceptions . but yet they are clear , full , and distinctly sufficient for faith to acquiesce in immediately , without any other expositions , interpretations , or arguments , beyond our understanding of the naked importance of the words . such are they , of the father the son , john 10. 30. i and my father are one . father , son and spirit , joh. 5. 7. three that bare witness in heaven , father , son and spirit , and these three are one , mat. 28. 19. baptizing them in the name of the father , son , and spirit . for if those into whose name we are baptized be not one in nature , we are by our baptism engaged into the service and worship of more gods than one . for as being baptized , or sacredly initiated into , or in the name of any one doth sacramentally bind us unto a holy and religious obedience unto him , and in all things to the avowing of him as the god whose we are , and whom we serve , as here we are in the name of the father , son and spirit , so if they are not one god , the blasphemous consequence before mentioned must unavoidably be admitted ; which it also doth upon the socinian principle , who whilest of all others they seem to contend most for one god , are indeed direct polutheists , by owning others with religious respect , due to god alone , which are not so . once more ! it is revealed also , that these three are distinct among themselves by certain peculiar relative properties , if i may yet use these terms . so that they are distinct , living , divine , intelligent voluntary principles of operation or working , and that in , and by internal acts one towards another , and in acts that outwardly respect the creation and the several parts of it . now this distinction originally lyeth in this ; that the father begetteth the son , and the son is begotten of the father ; and the holy spirit proceedeth from both of them . the manner of these things , so far as they may be expressed unto our edification , shall afterwards be spoken to . at present it sufficeth for the satisfaction and confirmation of our faith , that the distinctions named are clearly revealed in the scripture , and are proposed to be its proper object in this matter . psalm 2. 7. thou art my son , this day have i begotten thee . matth. 16. 16. thou art christ , the son of the living god. joh. 1. 14. we saw his glory , the glory of the only begotten of the father . ver. 18. no man hath seen god at any time , the only begotten son which is in the bosome of the father he hath revealed him . john 5. 26. for as the father hath life in himself , so hath he given to the son to have life in himself . 1 joh. 5. 20. the son of god is come , and hath given us an understanding . joh. 14. 26. but when the comforter is come , whom i will send unto you from the father even the spirit of truth which proceedeth from the father , he shall testifie of me . now as the nature of this distinction , lies in their mutual relation one to another , so it is the foundation of those distinct actings and operations , whereby the distinction it self is clearly manifested and confirmed . and these actings as was said , are either such , as where one of them is the object of anothers actings , or such as have the creature for their objects ● the first sort are testified unto , psalm 110. 1. john 1. 18. chap. 5. 20. chap. 17. 5. 1 cor. 2. 10 , 11. prov. 8. 21 , 22. most of which places have been before recited . they , which thus know each other , love each other , delight in each other , must needs be distinct ; and so are they represented unto our faith . and for the other sort of actings the scripture is full of the expressions of them ; see ▪ gen. 19. 24. zachariah 2. 8. joh. 5. 17. 1 cor. 12. 7 , 8 , 9. 1 cor. 8. 9. our conclusion from the whole is ; that there is nothing more fully expressed in the scripture , than this sacred truth is ; that there is one god , father , son , and holy ghost ; which are divine , distinct , intelligent , voluntary , omnipotent principles of operation , and working , which whosoever thinks himself obliged to believe the scripture must believe ; and concerning others , in this discourse , we are not solicitous . this is that which was first proposed ; namely , to manifest what is expresly revealed in the scripture concerning god the father , son , and holy ghost ; so as that we may duly believe in him , yield obedience unto him , enjoy communion with him , walk in his love and fear , and so come at length to be blessed with him for evermore . nor doth faith for its security , establishment and direction , absolutely stand in need of any farther exposition or explanation of these things ; or the use of any terms not consecrated to the present service by the holy ghost . but whereas it may be variously assaulted by the temptations of satan , and opposed by the subtle s●phisms of men of corrupt minds ; and whereas it is the duty of the disciples of christ to grow in the knowledge of god , and our lord and saviour jesus christ , by an explicit apprehension of the things they do believe , so far as they are capable of them ; this doctrine hath in all ages of the church , been explained and taught , in and by such expressions , terms , and propositions , as farther declare what is necessarily included in it , or consequent unto it ; with an exclusion of such things , notions , and apprehensions , as are neither the one , nor the other . this i shall briefly manifest , and then vindicate the whole from some exceptions , and so close this dissertation . that god is one , was declared and proved . now this oneness can respect nothing but the nature , being , substance or essence of god. god is one in this respect . some of these words indeed are not used in the scripture . but whereas they are of the same importance and signification , and none of them include any thing of imperfection , they are properly used in the declaration of the vnity of the god-head . there is mention in the scripture of the god-head of god , rom. 1. 20. his eternal power and godhead . and of his nature , by excluding them from being objects of our worship , who are not god by nature , gal. 4. 8. now this natural godhead of god , is , his substance or essence with all the holy divine excellencies which naturally and necessarily appertain thereunto . such are eternity , immensity , omnipotency , life , infinite holiness , goodness , and the like . this one nature , substance or essence , being the nature , substance , or essence of god , as god , is the nature , essence and substance of the father , son , and spirit , one and the same absolutely in and unto each of them . for none can be god as they are revealed to be , but by vertue of this divine nature or . being . herein consists the vnity of the godhead . secondly , the distinction which the scripture reveals between father , son , and spirit is that whereby they are three ●●p●stasis , or persons , distinctly subsisting in the same divine essence or being . now a divine person , is nothing but the divine essence upon the account of an especial property , subsisting in an especial manner . as in the person of the father , there is the divine essence , and being , with its property of begetting the son , subsisting in an especial manner as the father . and because this person hath the whole divine nature , all the essential properties of that nature are in that person . the wisdom , the understanding of god , the will of god , the immensity of god , is in that person ; not as that person , but as the person is god. the like is to be said of the persons of the son and of the holy ghost . hereby each person having the understanding , the will , and power of god , becomes a distinct principle of operation ; and yet all their actings ad extra being the actings of god , they are undivided , and are all the works of one , of the self same god. and these things do not only necessarily follow , but are directly included in the revelation made concerning god , and his subsistence in the scriptures . there are indeed very many other things that are taught , and disputed , about this doctrine of the ●rinity , as the manner of the eternal genera●●on of the son , of the essence of the father ; of the procession of the holy ghost , and the difference of it from the generation of the son ; of the mutual in-being of the persons , by reason of their unity in the same substance or essence ; the nature of their personal subsistence , with respect unto the properties whereby they are mutually distinguished , all which are true and defensible against all the sophisms of the adversaries of this truth . yet because the distinct apprehension of them , and their accurate expression , is not necessary unto faith , as it is our guide and principle in and unto ▪ religious worship and obedience , they need not here be insisted on . nor are those brief explications themselves before mentioned , so proposed as to be placed immediately in the same rank or order with the original revelations before infisted on , but only are pressed as proper expressions of what is revealed to increase our light and further our edification . and although they cannot rationally be opposed or denyed , nor ever were by any , but such as deny and oppose the things themselves as revealed , yet they that do so deny or oppose them , are to be required positively in the first place to deny or disapprove the oneness of the deity , or to prove that the father , or son , or holy ghost in particular , are not god , before they be allowed to speak one word against the manner of the explication of the truth concerning them . for either they grant the revelation declared and contended for , or they do not : if they do ; let that concession be first laid down , namely , that the father , son , and spirit are one god ; and then let it be debated whether they are one in substance and three in persons , or how else the matter is to be stated . if they deny it ; it is a plain madness to dispute of the manner of any thing , and the way of expressing it , whilst the thing it self is denyed to have a being : for of that which is not , there is neither manner , property , adjunct , nor effect . let then such persons , as this sort of men are ready to attempt with their sophistry , and to amuse with cavils about persons , substances , subsistences , and the like , desire to know of them what it is that they would be at . what would they deny , what would they disapprove . is it that god is one ; or that the father is god , or the son , or the holy ghost is so . if they deny , or oppose either of these , they have testimonies and instances of divine revelation , or may have , in a readiness , to confound the devil and all his emissaries . if they will not do so , if they refuse it , then let them know , that it is most foolish and unreasonable to contend about expressions and explanations of any thing , or doctrine , about the manner , respects , or relations of any thing , untill the thing it self , or doctrine , be plainly confessed or denyed . if this they refuse , as generally they do and will , which i speak upon sufficient experience , and will not be induced to deal openly , properly and rationally , but will keep to their cavils and sophisms , about terms and expressions , all farther debate , or conference with them , may justly , and ought both conscienciously and rationally to be refused , and rejected . for these sacred mysteries of god and the gospel , are not lightly to be made the subject of mens contests and disputations . but as we dealt before in particular , so here i shall give instances of the sophistical exceptions that are used against the whole of this doctrine ; and that with respect unto some late collections , and representations of them : from whence they are taken up and used by many who seem not to understand the words , phrases and expressions themselves , which they make use of . the summ of what they say in general , is , how can these things be ? how can three be one , and one be three ? every person hath its own substance , and therefore if there be three persons , there must be three substances ; and so three gods. answ. 1. every person hath distinctly its own substance , for the one substance of the deity , is the substance of each person , so it is still but one . but each person hath not its own distinct substance , because the substance of them all is the same , as hath been proved . 2. they say , that if each person be god , then each person is infinite , and there being three persons there must be three infinites . answ. this follows not in the least ; for each person is infinite as he is god. al● divine properties , such as to be infinite is , belong not to the persons on the account of their personality , but on the account of their nature , which is one , for they are all natural properties . but they say , if each person be god , and that god subsist in three persons , then in each person there are three persons or gods. answ. the collusion of this sophism consists in that expression , be god ; and that god ; in the first place , the nature of god is intended ; in the latter a singular person . place the words intelligibly and they are thus ; if each person be god , and the nature of god subsists in three persons , then in each person there are three persons ; and then the folly of it will be evident . but they farther infer ; that if we deny the persons to be infinite , then an infinite being hath a finite mode of subsisting , and so i know not what supposition they make hence ; that seeing there are not three infinites , then the father , son , and spirit are three finites that make up an infinite . the pitiful weakness of this cavil is open to all : for finite and infinite are properties and adjuncts of beings , and not of the manner of the subsistence of any thing . the nature of each person is infinite , and so is each person , because of that nature . of the manner of their subsistence , fini●e and infinite cannot be predicated or spoken , no farther than to say , an infinite being doth so subsist . but you grant , say they , that the only true god is the father , and then if christ be the only true god , he is the father . answ. we say , the only true god is father , son , and holy ghost . we never say , the scripture never sayes , that the father only is the true god , whence it would follow , that he that is the true god , is the father . but we grant the father to be the only trne god : and so we 〈◊〉 is the son also . and it doth not 〈◊〉 all thence follow , that the son is 〈◊〉 father . because in saying the 〈…〉 the true god , we respect not his paternity , or his paternal relation to his son ; but his nature , essence and being . and the same we affirm concerning the other persons . and to say , that because each person is god , one person must be another , is to crave leave to disbelieve what god hath revealed , without giving any reason at all for their so doing . but this sophism being borrowed from another , namely crellius , who insisted much upon it , i shall upon his account , and not on theirs , who as far as i can apprehend , understand little of the intendment of it , remove it more fully out of the way . it is proposed by him in way of syllogism , thus , the only true god is the father ; christ is the only true god ; therefore he is the father . now this syllogism is ridiculously sophystical . for in a categorical syllogism the major proposition is not to be particular , nor equipollent to a particular . for from such a proposition , when any thing communicable to more is the subject of it , and is restrained unto one particular , nothing can be inferred in the conclusion . but such is this proposition here , the only true god is the father . it is a particular proposition ; wherein the subject is restrained unto a singular , or individual predicate , though in it self communicable to more . now the proposition being ●o made particular , the terms of the subject or predicate are supposed rec●procal ; namely , that one god , and the father , are the same ; which is false : unless it be first proved , that the name god , is communicable to no more , or no other , than is the other term of father ; which to suppose , is to begg the whole question . for the only true god , hath a larger signification than the term of father , or son. so that though the only true god be the father , yet every one who is true god , is not the father : seeing then that the name of god here , supplyes the pla●e of a species , though it be singular absolutely , as it respects the divine nature which is absolutely singular , and one , and cannot be multiplyed ; yet in respect of communication it is otherwise , it is communicated unto more , namely , to the father , son and holy ghost . and therefore if any thing be intended to be concluded from hence , the proposition must be expressed according to what the subject requires , as capable of communication or attribution to more than one , as thus ; who ever is the only true god , is the father ; which proposition these persons and their masters , shall never be able to prove . i have given in particular these strictures thus briefly , upon these empty sophisms ; partly , because they are well removed already , and partly because they are meer exscriptions out of an author not long since translated into english , unto whom an entire answer may ere long be returned . that which at present shall suffice , is to give a general answer unto all these cavills , with all of the same kind , which the men of these principles do usually insist upon . i. the things , they say , which we teach concerning the trinity , are contrary to reason ; and thereof they endeavour to give sundry instances , wherein the summ of the opposition which they make unto this truth doth consist . but first , i ask what reason is it that they intend ? it is their own , the carnal reason of men . by that they will judge of these divine mysteries . the scripture tells us indeed , that the spirit of a man w●ich is in him knows the things of a man. a mans spirit , by natural reason , may judge of natural things . but the things of god , knoweth no man but the spirit of god , 1 cor. 2. 11. so that what we know of these things , we must receive upon the r●v●lation of the spirit of god meerly ; if the apostle may be believed . and it is given unto men to know the mysteries of the kingdom of god. to some , and not to others ; and unless it be so given them they cannot know them . in particular , none can know the father , unless the son reveal him . nor will , or doth , or can , flesh and blood reveal or understand jesus christ to be the son of the living god , unless the father reveal him , and instruct us in the truth of it , matth. 16. 18. the way to come to the acknowledgement of these things , is that described by the apostle , ephes. 3. 14 , 15 , 16 , 17 , 18 , 19. for this cause i bow my knees unto the father of our lord jesus christ , of whom the whole family in heaven and earth is named , that he would grant ye , according to the riches of his glory , to be strengthned with might by his spirit in the inner man ; that christ may dwell in your hearts by faith ; that ye being rooted and grounded in love may be able to comprehend with all saints , &c. as also col. 2. 2. that ye might come unto all riches of the full assurance of understanding , to the acknowledgement of the mysterie of god , and of the father , and of christ. in whom are hid all the treasures of wisdom and knowledge . it is by faith and prayer , and through the revelation of god , that we may come to the acknowledgement of these things ; and not by the carnal reasonings of men of corrupt minds . 2. what reason do they intend ? if reason absolutely , the reason of things ; we grant that nothing contrary unto it , is to be admitted . but reason as it is in this or that man , particularly in themselves , we know to be weak , maimed and imperfect ; and that they are , and all other men , extreamly remote from a just and full comprehension of the whole reason of things . are they in such an estate , as that their apprehension shall pass for the measure of the nature of all things ; we know they are far from it , so that though we will not admit of any thing , that is contrary to reason , yet the least intimation of a truth by divine revelation , will make me embrace it , although it should be contrary to the reason of all the socinians in the world . reason in the abstract , or the just measure of the answering of one thing unto another , is of great moment : but reason , that is , what is pretended to be so , or appears to be so unto this or that man , especially in and about things of divine revelation , is of very small importance ; of none at all where it riseth up against the express testimonies of scripture , and these multiplyed to their mutual confirmation and explanation . 3. many things are above reason , that is , as considered in this or that subject , as men , which are not at all against it . it is an easie thing to compel the most curious enquirers of these dayes to a ready confession hereof , by multitudes of instances in things finite and temporary . and shall any dare to deny but it may be so , in things heavenly , divine , and spiritual ? nay , there is no concernment of the being of god , or his properties , but is absolutely above the comprehension of our reason . we cannot by searching find out god , we cannot find out the almighty to perfection . 4. the very foundation of all their objections and cavils against this truth , is destructive of as fundamental principles of reason , as are in the world . they are all at best reduced to this ; it cannot be thus in things finite ; the same being cannot in one respect be one , in another three , and the like , and therefore it is so in things infinite . all these reasonings are built upon this supposition , that that which is finite can perfectly comprehend that which is infinite . an assertion absurd , foolish and contradictory unto it self ! again , it is the highest reason in things of pure revelation , to captivate our understandings to the authority of the revealer , which here is rejected . so that by a loud specious pretence of reason , these men by a little captious sophistry endeavour not only to countenance their unbelief , but to evert the greatest principles of reason it self . 5. the objections these men principally insist upon , are meerly against the explanations we use of this doctrine ; not against the primitive revelation of it , which is the principal object of our faith , which how preposterous and irrational a course of proceeding it is , hath been declared . 6. it is a rule among phil●sophers ; that if a man on just grounds and reasons have embraced any opinion or perswasion , he is not to desert it , meerly because he cannot answer every objection against it . for if the objections wherewith we may be entangled , be not of the same weight and importance , with the reason on which we embraced the opinion , it is a madness to forego it on the account thereof . and much more must this hold amongst the common sort of christians , in things spiritual and divine . if they will let go , and part with their faith in any truth , because they are not able to answer distinctly some objections that may be made against it , they may quickly find themselves disputed into atheism . 7. there is so great an intimation made of such an expression , and resemblance of a trinity in unity , in the very works of the creation , as learned men have manifested by various instances , that it is most unreasonable to suppose that to be contrary to reason , which many objects of rational consideration , do more or less present unto our minds . 8. to add no more considerations of this nature ; let any of the adversaries produce any one argument or grounds of reason , or those pretended to be such , against that that hath been asserted , that hath not already been baffl●d a thousand times , and it shall receive an answer , or a publick acknowledgement that it is indissoluble . of the person of christ. the next head of opposition made by the men of this conspiracy , against this sacred truth ; is against the head of all truth , the person of our lord jesus christ. the socinians indeed would willingly put a better face , or colour upon their error , about the person of christ , then it will bear , or indure to lye on it . for in their catechism unto this question , is the lord jesus christ , purus homo , a meer man ? they answer ; by no means . how then ? hath he a divine nature also ? which is their next question : to this they say , by no means , for this is contrary to right reason . how then will these pretended masters of reason reconcile these things ? for to us it seems , that if christ have no other nature but that of a man , he is as to his nature , purus homo , a meer man , and no more . why , they answer , that he is not a meer man , because he was born of a virgin ; strange ! that that should be an argument to prove him more than a man , which the scripture and all men in their right wits grant to be an invincible reason , to prove him to be a man , and as he was born of her , no more . rom. 1. 3. concerning his son jesus christ our lord which was made of the seed of david according to the flesh , rom. 9. 5. whose are the fathers , and of whom as concerning the flesh christ came . gal. 4. 4. god sent forth his son , made of a woman , made under the law. but say they ; he was endowed with the spirit , wrought miracles , was raised from the dead , had all power given in heaven and earth ; for by these degrees , he became to be god. but all men see that the inquiry is about the nature of christ ; and this answer is about his state and condition . now this changeth not his nature on the one hand , no more than his being humbled , poor and dying , did on the other . this is the right reason we have to deal withall in these men . if a man should have enquired of some of them of old , whether melchizedeck were purus homo , a meer man ? some of them would have said , no , because he was the holy ghost ; some no , because he was the son of god himself ; and some no , because he was an angel ; for such foolish opinions have men fallen into . but how sottish soever their conceptions were , their answer to that enquiry would have been regular , beca●se the question and answer respect the same subject , in the same respect . but never any was so stupid , as to answer , he was not a meer man , that is by nature , because he was a priest of the high god , which respects his office , and condition . yet such is the pretence of these men about the person of christ to incrustate and give some colour unto their soul mis-belief ; as supposing that it would be much to their disadvantage to own . christ only as a meer man , though the most part of their disputes that they have troubled the christian world withall , have had no other design nor aim but to prove him so to be , and nothing else . i shall briefly , according to the method insisted on , first lay down what is the direct revelation which is the object of our faith in this matter ; then express the revelation it self in the scripture testimonies wherein it is recorded ; and having vindicated some one or other of them from their exceptions , manifest how the doctrine hereof is farther explained , unto the edification of them that believe . that there is a second person , the son of god , in the holy trin-vnity of the god-head ▪ we have proved before . that this person did of his infinite love and grace take upon him our nature , bumane nature , so as that the divine and humane nature should be come one person , one christ , god and man in one ; so that whatever he doth in , and about our salvation , it is done by that one person , god and man , is revealed unto us in the scripture , as the object of our faith. and this is that which we believe concerning the person of christ. whatever acts are ascrib●d unto him , however immediately performed , in , or by the humane nature , or in and by his divine nature , they are all the acts of that one person , in whom are both these natures . that this christ , god and man , is because he is god , and on the account of what he hath done for us as man , to be believed in , worshipped , with worship religious and divine , to be trusted and obeyed ; this also is asserted in the scripture . and these things are as it were the common notions of christian religion ; the common principles of our profession ; which the scriptures also abundantly testifie unto . isa. 7. 14. behold a virgin shall conceive and bare a son , and shall call his name emanuel ; that is , he shall be god with us , or god in our nature . not , that that should be his name whereby he should be called in this world ; but that this should be the condition of his person , he should be god with us ; god in our nature . so are the words expounded , mat. 1. 21 , 22 , 23. that which is conceived in her is of the holy ghost ; and she shall bring forth a son , and thou shalt call his name jesus ; for he shall save his people from their sins . now all this was done that it might be fulfilled which was spoken of the lord by the prophet , saying , behold , a virgin shall be with child , and shall bring forth a son , and they shall call his name emanuel , which being interpreted , is god with us . his name whereby he was to be called , was jesus , that is a saviour . and thereby was accomplished the prediction of the prophet , that he should be emanuel , which being interpreted , is god with us . now a child born to be god with us , is god in that child taking our nature upon him , and no otherwise can the words be understood . isa. 9. 6. vnto us a child is born , unto us a son is given , and his name shall be called the migh●y god. the child that is born , the son that is given , is the mighty god ; and as the migh●y god , and a child born , or son , given , he is the prince of peace , as he is there called , or our saviour . john 1. 14. the word was made flesh . that the word was god , who made all things he had before declared . now he affirms that this word was made flesh . how ! converted into flesh , into a man , so that he who was god ceased so to be , and was turned or changed into flesh , that is a man ? besides that this is utterly impossible , it is not affirmed . for the word continued the word still , although he was made flesh , or made of a woman , as it is elsewhere expressed , or made of the seed of david , or took our flesh or nature to be his own . himself continuing god , as he was , became man also , which before he was not . the word was made flesh ; this is that which we believe and assert in this matter . see john 3. 13. and ver . 31. john 6. 62. chap. 16. 28. all which places assert the person of christ to have descended from heaven in the assumption of humane nature , and ascended into heaven therein being assumed ; and to have been in heaven as to his divine nature , when he was in the earth in the flesh that he had assumed . acts 20. 28. feed the church of god , which he hath purchased with his own blood . the person spoken of is said to be god absolutely ; the church of god. and this god is said to have blood of his own ; the blood of jesus christ , being the blood of him that was god , though not the blood of him as god ; for god is a spirit . and this undeniably testifies to the unity of his person as god and man. rom. 1. 3 , 4. concerning his son jesus christ our lord , who was made of the seed of david according to the flesh , and declared to be the son of god with power , according to the spirit of h●liness , by the resurrection from the dead . rom. 9. 5. whose are the fathers , and of whom concerning the flesh , christ came , who is over all , god blessed for ever , amen . this is all we desire ; that we may believe without disturbance from the clamours of these men. namely , that the same christ , as concerning the flesh , came of the fathers , of david , and in himself , is over all god blessed for ever . this the scripture asserts plainly , and why we should not believe it firmly , let these men give a reason when they are able . gal. 6. 4. god sent forth his son made of a woman ; he was his son , and was made of a woman ; according as he expresses it , heb. 10. 5. a body hast thou prepared me ; as also , rom. 8. 3. phil. 2. 5 , 6 , 7. let this mind be in you , which was also in christ jesus , who being in the form of god , thought it not robbery to be equal with god ; but made himself of no reputation , and took upon him the form of a servant , and was made in the likeness of m●n . it is the same christ that is spoken of . and it is here affirmed of him that he was in the form of god , thought it no robbery to be equal with god ; but is this all ; is this jesus christ god only ? doth he subsist only in the form or nature of god ? no , saith the apostle , he took upon him the form of a servant , was made in the likeness of men , and was found in fashion as a man ; that his being truly a man is expressed in these words our adversaries deny not ; and we therefore believe that the same jesus christ is god also , because that is no less plainly expressed . 1 tim. 3. 16. and without controversie great is the mysterie of godliness , god was manifest in the flesh , justified in the spirit , seen of angels . it is a mysterie indeed , under which name it is despised now and reproached ; nor are we allowed so to call it , but are reflected on , as flying to mysteries for our defence . but we must take leave to speak in this matter , according to his directions , without whom we cannot speak at all . a mysterie it is , and that a great mysterie ; and that confessedly so , by all that do believe . and this is , that god was manifested in the flesh . that it is the lord christ who is spoken of , every one of the ensuing expressions do evince , justified in the spirit , seen of angels , preached unto the gentiles , believed on in the world , received up into glory . and this also is the substance of what we believe in this matter ; namely , that christ is god , manifest in the flesh , which we acknowledge , own , and believe to be true , but a great mysterie ; yet no less great and sacred a truth notwithstanding . heb. 2. 14. for as much then as the children were partakers of flesh and blood , he also himself likewise took part of the same . ver . 16. for verily he took not on him the nature of angels , but he took on him the seed of abraham . and this plainly affirms his pre-existence unto that assumption of our nature , and the unity of his person in it being so assumed . 1 john 3. 16. hereby perceive we the love of god , because he laid down his life for us . he who was god laid down for a season , and parted with that life , which was his own in that nature of ours which he had assumed . and that taking of our nature is called his coming in the flesh , which who so denyes , is not of god , but is the spirit of anti-christ , 1 john 4. 3. these are some of the places , wherein the person of christ is revealed unto our faith , that we may believe on the son of god , and have eternal life . the method formerly proposed would require that i should take off the general objections of the adversaries against this divine revelation ; as also vindicate some peculiar testimonies from their exceptions . but because a particular opposition unto this truth , hath not as yet publickly and directly been maintained and managed by any that i know of among our selves , though the denyal of it be expresly included in what they do affirm ; i shall leave the further confirmation thereof unto some other occasion , if it be offered , and it be judged necessary . and this is that which the faith of believers rests in , as that which is plainly revealed unto them ; namely , that jesus christ is god and man in one person ; and that all his actings in their behalf are the actings of him who is god and man ; and that this son of god , god and man , is to be believed in by them , and obeyed that they have eternal life . what is farther added unto these express testimonies , and the full revelation of the truth contained in them in this matter , in way of explication educed from them , and suitable unto them , to the edification of the church , or information of the minds of believers in the right apprehension of this great mysterie of god manifested in the flesh , may be reduced to these heads . ( 1. ) that the person of the son of god , did in his assuming humane nature to be his own , not take an individual person of any one into a near conjunction with himself , but preventing the personal subsistence of humane nature in that flesh which he assumed , he gave it its subsistence in his own person , whence it hath its individuation and distinction ▪ from all other persons whatever this is the personal union . the divine and humane nature in christ have but one personal subsistence ; and so are but one christ , one distinct personal principle of all operations of all that he did , or doth , as mediator . and this undeniably follows from what is declared in the testimonies mentioned . for the word could not be made flesh , nor could he take on him the seed of abraham , nor could the mighty god be a child born and given unto us , nor could god shed his blood for his church , but that the two natures so directly expressed , must be united in one person ; for otherwise as they are two natures still , they would be two persons also . 2. each nature thus united in christ , is entire , and preserves unto it self its own natural properties . for he is no less perfect god , for being made man , nor no less a true perfect man , consisting of soul and body with all their essential parts by that natures being taken into subsistence with the son of god , his divine nature still continues immense , omniscient , omnipotent , infinite in holiness , &c. his bumane nature , finite , limited , and before its glorification , subject to all infirmities of life and death , that the same nature in others absolutely considered , is obnoxious unto . 3. in each of these natures , he acts suitably unto the essential properties and principles of that nature . as god , he made all things , upholds all things , by the word of his power , fills heaven and earth , &c. as man , he lived , hungred , suffered , dyed , rose , ascended into heaven . yet by reason of the union of both these natures in the same person : not only his own person is said to do all these things , but the person expressed by the name which he hath on the account of one nature , is said to do that which he did only in the other . so god is said to redeem his church with his own blood , and to lay down his life for us ; and the son of man to be in heaven , when he was in the earth . all because of the unity of his person as was declared . and these things do all of them directly and undeniably flow from what is revealed concerning his person , as before is declared . of the satisfaction of christ . the last thing to be enquired into , upon occasion of the late opposition to the great fundamental truths of the gospel , is the satisfaction of christ. and the doctrine hereof is such , as i eonceive needs rather to be explained than vindicated . for it being the center wherein most , if not all the lines of gospel promises , and precepts do meet , and the great medium of all our communion with god in faith and obedience , the great distinction between the religion of christians , and that of all others in the world , it will easily on a due proposal be assented unto by all , who would be esteemed disciples of jesus christ. and whether a parcel of insipid cavils , may be thought sufficient to obliterate the revelation of it , men of sober minds will judge and discern . for the term of satisfaction , we contend not about it . it doth indeed properly express and connote that great eff●ct of the death of christ which in the cause before us , we plead for . but yet because it belongs rather to the explanation of the truth contended for , then is used expresly in the revelation of it , and because the right understanding of the word it self depends on some notions of law , that as yet we need not take into consideration , i shall not in this entrance of our discourse , insist precisely upon it , but leave it as the natural conclusion of what we shall find expresly declared in the scripture . neither do i say this , as though i did decline the word , or the right use of it , or what is properly signified by it , but do only cast it into its proper place answerable unto our method and design in the whole of this brie● discourse . i know some have taken a new way of expressing and declaring the doctrine concerning the mediation of christ , with the causes and ends of his death , which they think more rational , than that usually insisted on . but as what i have yet heard of or seen in that kind , hath been not only unscriptural , but also very irrational , and most remote from that accuracy whereunto they pretend , who make use of it ; so if they shall publish their conceptions , it is not improbable but that they may meet with a scholastical examination by some hand or other . our present work , as hath been often declared , is for the establishment of the faith of them , who may be attempted , if not brought into danger to be seduced by the slights of some who lye in wait to deceive , and the clamours of others who openly drive the same design . what therefore the scripture plainly and clearly reveals in this matter , is the subject of our present enquiry . and either in so doing , as occasion shall be offered , we shall obviate , or in the close of it remove those sophisms that the sacred truth now proposed to consideration hath been attempted withal . the summ of what the scripture reveals about this great truth , commonly called the satisfaction of christ , may be reduced unto these ensuing heads . 1. that adam being made upright , sinned against god , and all mankind , all his posterity in him . gen. 1. 27. so god created man in hit own image , in the image of god created he him , male and female created he them , gen. 3. 11. and he said , who told thee that thou wast naked ? hast thou eaten of the tree whreof i commandeded thee that then shouldst not eat ? eccles. 7. 29. lo , this only have i found , that god made man upright , but he hath sought out many inventions . rom. 5. 12. wherefore as by one man sin entred into the world , and death by sin , and so death passed upon all men , for that all have sinned . ver. 18. therefore by the offence of one , judgement came upon all men to condemnation , ver. 19. by one mans disobedience many were made sinners . 2. that by this sin of our first parents , all men are brought into an estate of sin , and apostacy from god , and of an enmity unto him , gen. 6. 5. god saw that the wickedness of man was great in the earth , and that every imagination of the thoughts of his heart , was only evil continually , psal. 51. 5. behold , i was s●●●pen in iniquity , and in sin did my mother conceive me . rom. 3. 23. for all have sinned and come short of the glory of god , rom. 8. 7. the carnal mind is enmity against god , f●r it is not subject to the law of god , neither indeed can be ephes. 4. 18. having the understanding darkned , being alienated from the life of god through the ignorance that is in them , because of the blindness of their heart , chap. 2. 1. col. 2. 13. thirdly , that in this state all men continue in sin against god , nor of themselves can do otherwise , rom. 3. 10 , 11 , 12. there is none righteous , no not one , there is none that understandeth , there is none that seeketh after god ; they are all gone out of the way , they are together become unprofitable , there is none that doth good , no not one . fourthly , that the justice and holiness of god , as he is the supream governour and judge of all the world , require that sin be punished , exod. 34. 7. that will by no means clear the guilty , josh. 24. 19. he is an holy god , he is a jealous god , he will not forgive your transgressions nor your sins , psalm 5. 4 , 5 , 6. for thou art not a god that hath pleasure in wickedness , neither shall evil dwell with thee ; the foolish shall not stand in thy sight ; thou hatest all workers of iniquity , thou shalt destroy them that speak leasing . hab. 1. 13. thou art of purer eyes than to behold evil , and canst not look upon iniquity . isa. 33. 14. who among us shall dwell with the devouring fire , who among us shall dwell with everlasting burnings ? rom. 1. 32. who knowing the judgement of god , that they which commit such things are worthy of death . rom. 3. 5 , 6. is god unrighteous who taketh vengeance ? i speak as a man , god forbid ! for then how shall god judge the world ? 2 thes. 1. 6. it is a righteous thing with god , to recompence tribulation to them that trouble you . heb. 12. 29. for our god is a consuming fire . from deut. 4. 24. fifthly , that god hath also engaged his veracity and faithfulness in the sanction of the law not to leave sin unpunished , gen. 2. 17. in the day thou eatest thereof thou shalt surely dye . deut. 27. 26. cursed be he that confirmeth not all the words of this law to do them . in this state and condition all mankind had they been left without divine aid and help , must have perished eternally . sixthly , that god out of his infinite goodness , grace and love to mankind , sent his only son to save and deliver them out of this condition , matth. 1. 21. thou shalt call his name jesus , for he shall save his people from their sins , john 3. 16 , 17. god so loved the world , that be gave his only begotten son , that whosoever believeth in him should not perish , but have everlasting life : for god sent not his son into the world to condemn the world , but that the world through him might be saved . rom. 5. 8. god commendeth his love towards us , in that while we were ye● sinners christ dyed for us , 1 john 4. 9. in this was manifested the love of god towards us , because god sent his only begotten son into the world , that we might live through him , v. 10. herein is love , not that we loved god , but that he loved us , and sent his ▪ son to be a propitiation for our sins , 1. thes. 1. 10. even jesus which delivereth us from the wrath to come . seventhly , that this love was the same in father and son , acted distinctly in the manner that shall be afterwards declared ; so vain are the pretences of men who from the love of the father in this matter , would argue against the love of the son ; or on the contrary . eightly , that the way in general whereby the son of god being incarnate , was to save lost sinners , was by a substitution of himself according to the design and appointment of god in the room of those whom he was so save , 2 cor. 5. 21. he hath made him to be sin for us , who knew no sin , that we might become the righteousness of god in him , gal. 3. 13. christ hath redeemed us from the curse of the law , being made a curse for us . rom. 5. 7 , 8. for scarcely for a righteous man will one dye , yet peradventure for a good man some will even dare to dye ; but god commendeth his love towards us , in that while we were yet sinners christ dyed us . rom. 8. 3. for what the law could not do in that it was weak through the flesh , god sending his own son in the likeness of sinful flesh , and for sin , condemned sin in the flesh ; that the righteousness of the law might be fulfilled in us . 1 pet. 2. 24. who his own self bare our sins in his own body on the tree ; chap. 3. 18. for christ also hath once suffered for us , the just for the unjust , that he might bring us unto god. all these expressions undeniably evince a substitution of christ as to suffering in the stead of them whom he was to save ; which in general is all that we intend by his satisfaction ; namely , that he was made sin for us , a curse for us , dyed for us , that is in our stead , that we might be saved from the wrath to come . and all these expressions as to their true genuine importance shall be vindicated , as occasion shall require . ninthly , this way of his saving sinners is in particular , several wayes expressed in the scripture . as , 1. that he offered himself a sacrifice to god , to make attonement for our sins , and that in his death and sufferings . isa. 53. 10. when thou shalt make his soul an offering for sin . john 1. 29. behold the lamb of god who taketh away the sins of the world , eph. 5. 2. christ hath loved us , and hath given himself for us an offering and a sacrifice to god for a sweet smelling savour , heb. 2. 17. was a merciful high priest in things pertaining to god , to make reconciliation for the sins of the people , heb. 9. 11 , 12 , 13 , 14. but christ being come an high priest of good things to come , by a greater and more perfect tabernacle not made with hands , that is to say , not of this building , neither by the blood of goats and calves , but by his own blood , he entred in once into the holy place ; having obtained eternal redemption for us ; for if the blood of bulls , &c. how much more shall the blood of christ , who through the eternal spirit offered himself without spot to god , purge your consciences from dead works ? 2. that he redeemed us by paying a price , a ransome for our redemption . mark 10. 45. the son of man came to give his life a ransome for many . 1 cor. 6. 20. for ye are bought with a price , 7. 23. 1 tim. 2. 6. who gave himself a ransome for all to be testified in due time . tit. 2. 14. who gave himself for us , that he might redeem us from all iniquity , 1 pet. 1. 18. for we were not redeemed with silver and gold and corruptible things . 19. but with the pretious blood of christ , as of a lamb without blemish and without spot . 3. that he bare our sins , or the punishment due unto them . isa. 53. 5. he was wounded for our transgressions , he was bruised for our iniquities , the chastisement of our peace was upon him , and with his stripes are we healed ; all we like sheep have gone astray , we have turned every one to his own way , and the lord hath laid on him the iniquity of us all . 11. for he shall bear their iniquities . 1 pet. 2. 24. who his own self bare our sins in his own body on the tree . 4. that he answered the law and the penalty of it ; rom. 8. 3. god sent forth his son in the likeness of sinful flesh , and for sin , condemned sin in the flesh ; that the righteousness of the law might be fulfilled in us . gal. 3. 13. christ hath redeemed us from the curse of the law , being made a curse for us . chap. 4. 4 , 5. god sent forth his son made of a woman , made under the law , to redeem them that were under the law. 5. that he dyed for sin , and sinners , to expiate the one , and in the stead of the other . rom. 4. 25. he was delivered for our offences . rom. 5. 10. when we were enemies , we were reconciled to god by the death of his son. 1 cor. 15. 3. christ dyed for our sins according to the scriptures . 2 cor. 5. 14. for the love of christ constraineth us , because we thus judge , that if one dyed for all , then were all dead , 1 thes. 5. 9 , 10. 6. hence on the part of god , it is affirmed that he spared him not , but delivered him up for us all ; rom. 8. 32. and caused all our iniquities to meet upon him , isa. 53. 7. 7. the effect hereof was , 1. that the righteousness of god was glorified , rom. 3. 25 , 26. whom god hath set forth to be a propitiation through faith in his blood , to declare his righteousness for the remission of sins . ( 2. ) the law fulfilled and satisfied , as in the places before quoted . rom. 8. 3. gal. 3. 13 , 14. gal. 4. 5. ( 3. ) god reconciled , 2 cor. 5. 18 , 19. god was in christ reconciling the world unto himself , not imputing their trespasses unto them . heb. 2. 17. he made reconciliation for the sins of the people . ( 4. ) attonement was made for sin , rom. 5. 11. by whom we have now received the attonement ; and peace was made with god , eph. 2. 14. for he is our peace , who hath made both one , that he might reconcile both unto god in one body by the cross , having slain the emnity thereby . 〈◊〉 made an end of sin , dan. 9. 24. to finish transgression , to make an end of sins , to make reconciliation for iniquity , and to bring in everlasting righteousness . the glory of god in all these things being exalted , himself well pleased , righteousness and everlasting redemption or salvation purchased for sinners , heb. 9. 14. in that the chastisement of our peace was upon him , and that by his stripes we are healed , he being punished that we might go free , himself became a captain of salvation unto all that do obey him . i have fixed on these particulars ; to give every ordinary reader an instance how fully and plainly what he is to believe in this matter is revealed in the scripture . and should i produce all the testimonies which expresly give witness unto these positions , it is known how great a part of the bible must be transcribed . and these are the things which are indispensibly required of us to believe , that we may be able 〈◊〉 and regulate our obedience according to the mind and will of god. in the explanation of this doctrine unto further edification , sundry things are usually insisted on , which necessarily and infallibly ensue upon the propositions of scripture before laid down ; and serve to beget in the minds of believers a due apprehension , and right understanding of them . as , 1. that god in this matter is to be considered as the chief , supream , absolute rector and governour of all ; as the lord of the law , and of sinners ; but yet so as an offended ruler . not as an offended person , but as an offended ruler , who hath right to exact punishment upon transgressors , and whose righteousness of rule requires that he should so do . 2. that because he is righteous and holy , as he is the supream judge of all the world , it is necessary that he do right in the punishing of sin , without which the order of the creation cannot be preserved . for sin being the creatures deduction of it self from the order of its dependance upon and obedience unto the creator , and supream lord of all , without a reduction of it by punishment , confusion would be brought into the whole creation . 3. that whereas the law and the sanction of it is the moral or declarative cause of the punishment of sin , and it directly obligeth the sinner himself unto punishment ; god as the supream ruler , dispenseth , not with the act of the law , but the immediate object ; and substitutes another sufferer in the room of them who are principally lyable unto the sentence of it , and are now to be acquitted or freed ; that so the law may be satisfied , requiring the punishment of sin , justice exalted , whereof the law is an effect , and yet the sinner saved . 4. that the person thus substituted was the son of god incarnate , who had power so to dispose of himself with will and readiness for it ; and was upon the account of the dignity of his person , able to answer the penalty which all others had incurred and deserved . 5. that god upon his voluntary susception of this office , and condescention to this work , did so lay our sins in and by the sentence of the law upon him , that he made therein full satisfaction for whatever legally could be charged on them for whom he dyed or suffered . 6. that the special way terms and conditions whereby and whereon sinners may be interested in this satis●action made by christ , are determined by the will of god , and declared in the scripture . these and the like things are usually insisted on in the explication or declaration of this head of our confession . and there is not any of them but may be sufficiently confirmed by divine testimonies . it may also be farther evinced that there is nothing asserted in them , but what is excellently suited unto the common notions which mankind hath of god and his righteousness ; and that in their practice they answer the light of nature , and common reason exemplified in sundry instances among the nations of the world. i shall therefore take one argument from some of the testimonies before produced in the confirmation of this sacred truth , and proceed to remove the objections that are commonly banded against it . if the lord christ according to the will of the father , and by his own counsel and choice , was substituted , and did substitute himself as the mediatour of the covenant , in the room and in the stead of sinners that they might be saved , and therein bare their sins , or the punishment due unto their sins , by undergoing the curse and penalty of the law , and therein also according to the will of god offered up himself for a propitiatory , expiatory sacrifice to make attonement for sin , and reconciliation for sinners , that the justice of god being appeased , and the law fulfilled , they might go free , or be delivered from the wrath to come ; and if therein also he paid a real satisfactory price for their redemption ; then he made satisfaction to god for sin . for these are the things that we intend by that expression , of satisfaction . but now all those things are openly , and fully witnessed unto in the testimonies before produced ; as may be observed by suiting some of them unto the several particulars here asserted . as 1. what was done in this matter , was from the will , purpose , and love of god the father . psalm 40. 6 , 7 , 8. heb. 10. 5 , 6 , 7. act. 4. 28. john 3. 16. rom. 8. 3. 2. it was also done by his own voluntary consent , phil. 2. 6 , 7 , 8. 3. he was substituted , and did substitute himself as the mediator of the covenant in the room and stead of sinners , that they may be saved , heb. 10. 5 , 6 , 7. chap. 7. 22. rom. 3. 25 , 26. rom. 5. 7 , 8. 4. and he did therein bear their sins , or the punishment due to their sins . isa. 53. 6 , 11. 1 pet. 2. 23. and this , 5. by undergoing the curse and penalty of the law , gal. 3. 13. or the punishment of sin required by the law , 2 cor. 5. 21. rom. 8. 3. 6. herein , also according to the will of god , he offered up himself ● propitiatory and expiatory sacrifice to make attonement for sin , and reconciliation for sinners , ephes. 5. 2. rom. 2. 17. heb. 9. 11 , 12 , 13 , 14. which he did that the justice of god being satisfied , and the law fulfilled , sinners might be freed from the wrath to come , rom. 3. 25. 1 thes. 1. last . 7. and hereby also , he paid a real price of redemption for sin and sinners , 1 pet. 1. 17 , 18. 1 cor. 6. last . these are the things which we are to believe , concerning the satisfaction of christ ; and our explication of this doctrine , we are ready to defend , when called thereunto . the consideration of the objections which are raised against this great fundamental truth , shall close this discourse . and they are of two sorts . first , in general , to the whole doctrine , as declared , or some of the more signal heads , or parts of it . secondly , particular instances , in this or that supposal , as consequences of the doctrine asserted . and in general , 1. they say , this is contrary to , and inconsistent with the love , grace , mercy , and goodness of god , which are so celebrated in the scripture as the principal properties of his nature , and acts of his will , wherein he will be glorified . especially contrary to the freedom of forgiveness , which we are encouraged to expect , and commanded to believe . and this exception they endeavour to firm by testimonies , that the lord is good and gracious , and that he doth freely forgive us our sins and trespasses . answer : first , i readily grant that whatever is really contrary to the grace , goodness and mercy of god , whatever is inconsistent with the free forgiveness of sin , is not to be admitted . for these things are fully revealed in the scripture , and must have a consistency with whatever else is therein revealed of god , or his will. secondly , as god is good and gracious , and merciful , so also he is holy , righteous , true and faithful . and these things are no less revealed concerning him than the other ; and are no less essential properties of his nature than his goodness and grace . and as they are all essentially the same in him , and considered only under a different habitude or respect as they are exerted by acts of his will ; so it belongs to his infinite wisdom , that the effects of them , though divers , and produced by divers waies , and means , may no way be contrary one to the other , but that mercy may be exercised , without the prejudice of justice , or holiness ; and justice be preserved entire , without any obstruction to the exercise of mercy . thirdly , the grace and love of god that in this matter the scripture reveals to be exercised , in order unto the forgiveness of sinners , consists principally in two things . 1. in his holy eternal purpose of providing a relief for lost sinners . he hath done it , to the praise of the glory of his grace , eph. 1. 6. 2. in the sending his son in the pursuit ▪ and for the accomplishment of the holy purpose of his will and grace . herein most eminently doth the scripture celebrate the love , goodness , and kindness of god ; as that whereby , in infinite , and for ever to be adored wisdom and grace , he made way for the forgiveness of our sins . joh. 3. 16. god so loved the world , as he gave his only begotten son , rom. 3. 24 , 25. whom he hath set forth to be a propitiation through saith in his blood , rom. 5. 7 , 8. god commendeth his love towards us , in that while we were yet sinners , christ dyed for us , titus 3. 4. 1 john 4. 8 , 9. herein consists that ever to be adored love , goodness , grace , mercy and condescension of god. add hereunto , that in that act of causing our iniquities to meet on christ , wherein he immediately intended the declaration of his justice , rom. 3. 25. ( not sparing him , in delivering him up to death for us all , rom. 8. 32. ) there was a blessed harmony in the highest justice , and most excellent grace and m●rcy . this grace , this goodness , this love of god toward mankind , towards sinners , our adversaries in this matter neither know , nor understand ; and so indeed what lyes in them , remove the foundation of the whole gospel , and of all that faith and obedience , which god requires at our hands . fourthly , forgiveness , or the actual condonation of sinners , the pardon and forgiveness of sins , is free ; but yet so , as it is every where restrained unto a respect unto christ , unto his death and blood-shedding , eph. 1. 7. we have redemption in his blood , even the forgiveness of sins , chap. 4. 32. god for christs sake hath forgiven you , rom. 3. 25 , 26. god hath set him forth to be a propitiation through faith in his blood , to declare his righteousness for the forgiveness of sins . it is absolutely free in respect of all immediate transactions between god and sinners . free on the part of god. first , in the eternal purpose of it , when he might justly have suffered all men to have perished under the guilt of their sins . 2. free in the means that he used to effect it unto his glory . ( 1. ) in the sending of his son ; and ( 2. ) in laying the punishment of our sin upon him . ( 3. ) in his covenant with him , that it should be accepted on our behalf . ( 4. ) in his tender and proposal of it by the gospel unto sinn●rs to be received without money or without price . ( 5. ) in the actual condonation and pardon of them that do believe . secondly , it is free on the part of the persons that are forgiven . in that ( 1. ) it is given and granted to them without any satisfaction made by them for their former transgressions . ( 2. ) without any merit to purch●se or procure it . ( 3. ) without any poenal satisfactory suffering here , or in a purgatory hereafter . ( 4. ) without any expectation of a future recompence ; or that being pardoned , they should then make or give any satisfaction for what they had done before . and as any of these things would , so nothing else can impeach the freedom of pardon and forgiveness . whether then we respect the pardoner or the pardoned , pardon is every way free ; namely , on the part of god who forgives , and on the part of sinners that are forgiven . if god now hath besides all this , provided himself a lamb for a sacrifice ; if he hath in infinite wisdom and grace found out a way , thus freely to forgive us out sins , to the praise and glory of his own holiness , righteousness and severity against sin , as well as unto the unspeakable advancement of that grace , goodness and bounty which he immediately exerciseth in the pardon of sin , are these mens eyes evil , because he is good ? will they not be contented to be pardoned , unless they may have it at the rate of dispoiling god of his holiness , truth , righteousness and faithfulness ? and as this is certainly done by that way of pardon which these men propose , no reserve in the least being made for the glory of god in those holy properties of his nature which are immediately injured and opposed by sin ; so that pardon it self which they pretend so to magnifie , having nothing to influence it but a meer arbitrary act of gods will , is utterly d●based from its own proper worth and excellency . and i shall willingly undertake to manifest , that they derogate no less from grace and mercy in pardon , than they do from the righteousness and holiness of god by the forgiveness which they have feigned ; and that in it both of them are perverted , and dispoiled of all their glory . but they yet say , if god can freely pardon sin , why doth he not do it without satisfaction ; if he cannot , he is weaker and more imperfect than man , who can do so . answ. first , god cannot do . many things that men can do ; nor that he is more imperfect than they , but he cannot do them on the account of his perfection . he cannot lye , he cannot deny himself , he cannot change , which men can do , and do every day . secondly , to pardon sin without satisfaction in him who is absolutely holy , righteous , true and faithful , the absolute necessary supream governour of all sinners , the author of the law , and sanction of it , wherein punishment is threatned and declared , is to deny himself , and to do what one infinitely perfect , cannot do , thirdly , i ask of these men , why god doth not pardon sins freely without requiring faith , repentance and obedience in them that are pardoned ; yea , as the conditions on which they may be pardoned ? for seeing he is so infinitely good and gracious● , cannot he pardon men without prescribing such terms and conditions unto them , as he knoweth , that men , and that incomparably the greatest number of them will never come up unto ; and so must of necessity perish for ever . yea , but they say , this cannot be ; neither doth this impeach the freedom of pardon . for it is certain that god doth prescribe these things , and yet he pardoneth freely . and it would altogether unbecome the holy god to pardon sinners that continue so to live and dye in their sins . but do not these men see that they have hereby given away their cause which they contend for ? for if a prescription of sundry things to the sinner himself , without which he shall not be pardoned , do not at all impeach , as they say , the freedom of pardon , but god may be said freely to pardon sin notwithstanding it ▪ how shall the receiving of satisfaction by another , nothing a● all being required of the sinner ; have the least appearance of any such thing ? if the freedom of forgiveness consists in such a boundless notion as these men imagine , it is certain that the prescribing of faith and repentance in and unto sinners antecedently to their participation of it , is much more evidently contrary unto it , than the receiving of satisfaction from another who is not to be pardoned , can to any appear to be . secondly , if it be contrary to the holiness of god to pardon any , without requiring faith , repentance and obedience in them , as it is indeed ; let not these persons be offended , if we believe him when he so frequently declares it , that it was so to remit sin without the fulfilling of his law and satisfaction of his justice . secondly , they say , there is no such thing as justice in god requiring the punishment of sin , but that that , which in him requireth and calleth for the punishment of sin , is his anger and wrath , which expressions denote free acts of his will , and not any essential properties of his nature . so that god may punish sin , or not punish it at his pleasure . therefore there is no reason that he should require any satisfaction for sin , seeing he may pass it by absolutely as he pleaseth . answ. is it not strange that the great governour , the judge of all the world , which on the supposition of the creation of it , god is naturally and necessarily , should not also naturally be so righteous , as to do right , in rendring unto every one according to his works ? ( 2. ) the sanction and penalty of the law , which is the rule of punishment , was as i suppose , an effect of justice , of gods natural and essential justice , and not of his anger or wrath. certainly never did any man make a law for the government of a people in anger . draco's laws were not made in wrath , but according to the best apprehension of right and justice that he had , though said to be written in blood . and shall we think otherwise of the law of god ? ( 3. ) anger and wrath in god express the effects of justice ; and so are not meerly free acts of his will. this therefore is a tottering cause , that is built on the denyal of gods essential righteousness . but it was proved before , and it is so elsewhere . ( 3. ) they say that the sacrifice of christ was metaphorically only so . that he was a metaphorical priest , not one properly so called . and therefore that his sacrifice did not consist in his death and blood-shedding , but in his appearing in heaven upon his ascersion , presenting himself unto god in the most holy place not made with hands as the mediator of the new covenant . answ. when once these men come to this evasion , they think themselves safe , and that they may go whither they will without controll . for they say it is true , christ was a priest , but only he was a metaphorical one . he offered sacrifice , but it was a metaphorical one . he redeemed us , but with a metaphorical redemption ; and so we are justified thereon , but with a metaphorical justification ; and so for ought i know they are like to be saved , with a metaphorical salvation . this is the substance of their plea in this matter . christ was not really a priest , but did somewhat like a priest. he offered not sacrifice really , but did somewhat that was like a sacrifice . he redeemed us not really , but did somewhat that looked like redemption . and what these things are , wherein their analog●e consisteth , what proportion the things that christ hath done , bare to the things that are really so , from whence they receive their denomination , that it is meet it should be wholly in the power of these persons to declare . but , ( 2. ) what should hinder the death of christ to be a sacrifice , a proper sacrifice , and according to the nature , end , and use of sacrifices to have made attonement , and satisfaction for sin ? ( 1. ) it is expresly called so in the scripture ; wherein he is said to offer himself , to make his soul an offering , to offer himself a sacrifice , eph. 5. 2. heb. 1. 3. heb. 9. 14 , 25. 26. chap. 7. 27. and he is himself directly said to be a priest or a sacrificer , heb. 2. 18. and it is no where intimated , much less expressed that these things are not spoken properly but metaphorically only . ( 2. ) the legal sacrifices of the old law were instituted on purpose to represent and prepare the way for the bringing in of the sacrifice of the l●mb of god , so to take away the sin of the world. and is it not strange , that true and real sacrifices , should be types and r presentations of that which was not so ? on this supposition all those sacrifices are but so many seductions from the right understanding of things between god and sinners . ( 3. ) nothing is wanting to render it a proper propitiatory sacrifice , for , ( 1. ) there was the person offering , and that was christ himself , heb. 9. 14. he offered himself unto god. he , that is the sacrificer , denotes the person of christ god and man ; and himself as the sacrifice denotes his humane nature ; whence god is said to purchase his church with his own blood , act. 20. 28. for he offered himself through the eternal spirit ; so that ( 2. ) there was the matter of the sacrifice , which was the humane nature of christ soul and body ; his soul was made an offering for sin , isa. 53. 10 and his body , the offering of the body of jesus christ , hob. 10 11. his blood especially , which is often synecdochically mentioned for the whole . ( 4. ) his death had the nature of a sacrifice : for ( 1. ) therein were the sins of men laid upon him , and not in his entrance into heaven ; for he bare our sins in his own body on the tree , 1 pet. 2. 23. god made our sins then to meet upon him , isa. 53. 6. which gives the formality unto any sacrifices . quod in ejus caput sit , is the formal reason of all propitiatory sacrifices , and ever was so , as is expresly declared , lev. 16. 21 , 22. and the phrase of bearing sin , of bearing iniquity , is constantly used for the undergoing of the punishment due to sin . ( 2. ) it had the end of a proper sacrifice ; it made expiation of sin , propitiation and attonement for sin with reconciliation with god , and so took away that enmity that was between god and sinners , heb. 1. 3. rom. 3. 25 , 26. heb. 2. 17 , 18. heb. 5. 10. rom. 8. 3. 2 cor. 5. 18 , 19. and although god himself pesigned , appointed , and contrived in wisdom this way of reconciliation , as he did the means for the attoning of his own anger towards the friends of job , commanding them to go unto him , and with him offer sacrifices for themselves which he would accept , chap. 4. 28. yet as he was the supream governour , the lord of all , attended with infinite justice , and holiness , attonement was made with him , and satisfaction to him thereby . what hath been spoken , may suffice to discover the emptiness and weakness of those exceptions which in general these men make against the truth before laid down from the scripture . a brief examination of some particular instances , wherein they seek not so much to oppose , as to reproach the revelation of this mysterie of the gospel , shall put a close to this discourse . it is said then , 1. that if this be so , then it will follow , that god is gracious to forgive , and yet impossible for him unless the debt be fully satisfied . answ. i suppose the confused and abrupt expression of things here , in words scarcely affording a tolerable sense , is rather from weakness than captiousness ; and so i shall let the manner of the proposal pass . ( 2. ) what is this should follow , that god is gracious to forgive sinners , and yet will not , cannot , on the account of his own holiness and righteousness , actually forgive any , without satisfaction and attonement made for sin ? the worst that can be hence concluded is , that the scripture is true which affirms both these in many places . ( 3. ) this sets out the exceeding greatness of the grace of god in forgiveness , that when sin could not be forgiven without satisfaction , and the sinner himself could no way make any such satisfaction , that he provided himself a sacrifice of attonement , that the sinner might be discharged and pardoned . ( 4. ) sin is not properly a debt , for then it might be paid in kind , by sin it self ; but is called so , only because it binds over the sinner to punishment , which is the satisfaction to be made for that which is properly a transgression , and improperly only a debt . it is added , 2. hence it follows that the finite and impotent creature is more capable of extending mercy and forgiveness , than the infinite and omnipotent creator . answ. god being essentially holy and righteous , having ingaged his faithfulness in the sanction of the law , and being naturally and necessarily the governour and ruler of the world , the forgiving of sin without satisfaction , would be no perfection in him , but an effect of impotency , and imperfection ; a thing which god cannot do ; as he cannot lye , nor deny himself . ( 2. ) the direct contrary of what is insinuated , is asserted by this doctrine ; for on the supposition of the satisfaction , and attonement insisted on , not only doth god freely forgive , but that in such a way of righteousness and goodness as no creature is able to conceive or express the glory and excellency of it . and to speak of the poor halving pardons of private men , upon particular offences against themselves , who are commanded so to do , and have no right nor authority to require or exact punishment nor is any due upon the meer account of their own concernment , in comparison with the forgiveness of god , ariseth out of a deep ignorance of the whole matter under consideration . 3. it is added by them , that hence it follows , that god so loved the world , he gave his only son to save it ; and yet that god stood off in high displeasure , and christ gave himself as a compleat satisfaction to offended justice . answ. 1. something these men would say , if they knew what or how ; for ( 1. ) that god so loved the world , as to give his only son to save it , is the expression of the scripture , and the foundation of the doctrine whose truth we contend for . that christ offered himself to make attonement for sinners , and therein made satisfaction to the justice of god , is the doctrine it self which these men oppose , and not any consequent of it . ( 3. ) that god stood off in high displeasure , is an expression which neither the scripture useth , nor those who declare this doctrine from thence , nor is suited unto divine perfections , or the manner of divine operations . that intended seems to be that the righteousness and law of god required the punishment due to sin , to be undergone , and thereby satisfaction to be made unto god ; which is no consequent of the doctrine , but the doctrine it self . 4. it is yet farther objected , that if christ made satisfaction for sin , then he did it either as god , or as man , or as god and man. answ , ( 1. ) as god and man , acts 20. 28. god redeemed his church with his own blood , 1 john 3. 16. herein was manifest the love of god , that he laid down his life for us , heb. 9. 14. ( 2. ) this dilemma is proposed as that which proceeds on a supposition of our own principles , that christ is god and man in one person , which indeed makes the pretended difficulty to be vain and a meer effect of ignorance . for all the mediatory acts of christ being the acts of his person , must of necessity be the acts of him as god and man. ( 3. ) there is yet another mistake in this inquiry ; for satisfaction is in it looked on as a real act or operation of one , or the other nature in christ ; when it is the ap●telesma or effect of the actings , the doing and suffering of christ ; the dignity of what he did in reference unto the end for which he did it . for the two natures are so united in christ , as not to have a third compound principle of physical acts and operations thence arising ; but each nature acts distinctly according to its own being and properties ; yet so , as what is the immediate act of either nature , is the act of him who is one in both , from whence it hath its dignity . ( 4. ) the summ is ; that in all the mediatory actions of christ we are to consider , ( 1. ) the agent , and that is the person of christ. ( 2. ) the immediate principle by which , and from which the agent worketh ; and that is the natures in the person . ( 3. ) the actions , which are the effectual operations of either nature . ( 4. ) the effect or work with respect to god and us ; and this relates unto the person of the agent , the lord christ , god and man. a blending of the natures into one common principle of operation , as the compounding of mediums unto one end , is ridiculously supposed in this matter . but yet again it is pretended that sundry consequences irreligious and irrational do ensue upon a supposition of the satisfaction pleaded for . what then are they ? 1. that it is unlawful and impossible for god all-mighty to be gracious , and merciful , or to pardon transgressors . answ. ( 1. ) the miserable confused misapprehension of things , which the proposal of this , and the like consequences doth evidence , manifests sufficiently how unfit the makers of them are to mannage controversi●s of this nature . for ( 1. ) it is supposed that for god to be gracious and merciful , or to pardon sinners , are the same ; which is to confound the essential properties of his nature , with the free acts of his will. ( 2. ) lawful , or unlawful , are terms that can with no tolerable sense be used concerning any properties of god , all which are natural and necessary unto his being ; as goodness , grace , and mercy in particular are . ( 3. ) that it is impossible for god to pardon transgressors according to this doctrine , is a fond imagination , for it is only a declaration of the manner how he doth it . ( 4. ) as god is gracious and merciful , so also he is holy , and righteous , and true ; and it became him , or was every way meet for him , in his way of exercising grace and mercy towards sinners , to order all things so , as that it might be done without the impeachment of his holiness , righteousness and truth . it is said again , 2. that god was inevitably compelled to this way of saving men ; the highest affront to his uncontroulable nature . answ. were the authors of these exceptions put to declare what they mean by gods uncontroulable nature , they would hardly disentangle themselves with common sence . such masters of reason are they indeed , whatever they would fain pretend to be . controulable , or uncontroulable , respect actings and operations , not beings or natures . ( 2. ) that upon the principle opposed by these men , god was inevitably compelled to this way of saving men , is a fond and childish imagination . the whole business of the salvation of men according unto this doctrine , depends on a meer free soveraign act of gods will exerting it self in a way of infinite wisdom , holiness , and grace . ( 3. ) the meaning of this objection ( if it hath either sence or meaning in it ) is , that god freely purposing to save lost sinners , did it in a way becoming his holy nature , and righteous law. what other course infinite wisdom could have taken for the satisfaction of his justice we know not ; that justice was to be satisfied , and that this way it is done , we know and believe . 3. they say it hence follows , that it is unworthy of god to pardon , but not to inflict punishment on the innocent ; or require a satisfaction where there was nothing due . answ. ( 1. ) what is worthy or unworthy of god , himself alone knows , and of men not any but according to what he is pleased to declare and reveal . but certainly , it is unworthy any person pretending to the least interest in ingenuity or use of reason , to use such frivolous instances in any case of importance which have not the least pretence of argument in them but what ariseth from a gross misapprehension , or misrepresentation of a doctrine designed to opposition . ( 2. ) to pardon sinners , is a thing becoming the goodness and grace of god ; to do it by christ , that which becometh them , and his holiness and righteousness also . rom. 3. 25. ephes. 1. 6 , 7. ( 3. ) the lord christ was personally innocent ; but he who knew no sin was made sin for us , 2 cor. 5. 21. and as the mediator and surety of the covenant , he was to answer for the sins of them whom he undertook to save from the wrath to come ; by giving himself a ransome for them , and making his soul an offering for their sin . ( 4 ) that nothing is due to the justice of god for sin , that is , that sin doth not in the justice of god deserve punishment , is ● good comfortable doctrine , for men that are resolved to continue in their sins whilest they live in this world. the scripture tells us , that christ paid what he took not ; that all our iniquities were caused to meet upon him ; that he bare them in his own body on the tree ; that his soul was made an offering for sin , and therei by made reconciliation or ationement for the sins of the people ; if these persons be otherwise minded , we cannot help it . 4. it is added ; that this doctrine doth not only disadvantage the true vertue and real intent of christs life and death , but intirely deprives g●d of that praise which is o●ing to his greatest love and goodness . answ. i suppose that this is the first time , that this doctrine fell under this imputation ; nor could it possibly be lyable unto this charge from any , who did either understand it , or the grounds on which it is commonly opposed . for , there is no end of the life or death of christ , which the socinians themselves admit of , but it is also allowed , and asserted in the doctrine now called in question . do they say , that he taught the truth or revealed the whole mind and will of god concerning his worship and our obedience ? we say the same . d● they say , that by his death he hare testimony unto , and confirmed the truth which he had taught ? it is also owned by us . do they say that in what he did , and su●fered , he set us an example that we should labour after conformity unto ? it is what we acknowledge and teach . only we say that all these things belong principally to his prophetical office. but we moreover affirm and believe , that as a priest , or in the discharge of his sacerdotal office , he did in his death and sufferings , offer himself a sacrifice to god , to make attonement for our sins , which they deny ; and that he dyed for us , or in our stead , that we might go free ; without the faith and acknowledgement whereof no part of the gospel can be rightly understood . all the ends then which they themselves assign of the life and death of christ , are by us granted ; and the principal one , which gives life and efficacy to the rest , is by them denyed . neither ( 2. ) doth it fall under any possible imagination , that the praise due unto god should be ecclipsed hereby . the love and kindness of god towards us , is in the scripture fixed principally and fundamentally , on his sending of his only begotten son to dye for us . and certainly the greater the work was that he had to do , the greater ought our acknowledgement of his love and kindness to be ; but it is said , 5. that it represents the son more kind and compassionate than the father ; whereas if both be the same god , then either the father is as loving as the son , or the son as angry as the father . answ. ( 1. ) the scripture referreth the love of the father , unto two heads . ( 1. ) the sending of his son to dye for us , john 3. 16. rom. 5. 8. 1 john 4. 8. ( 2. ) in choosing sinners unto a participation of the fruits of his love , ephes. 1. 3 , 4 , 5 ▪ 6. the love of the son , is fixed signally on his actual giving himself to dye for us , gal. 2. 20. ephes. 5. 25. rev. 1. 5. what ballances these persons have got , to weigh these loves in , and to conclude which is the greatest or most weighty , i know not . 2. although only the actual discharge of his office be directly assigned to the love of christ , yet his cond●scention in taking our nature upon him expressed by his mind , ephes 6. 7. and the readiness of his will , psalm 40. 8. doth eminently comprise love in it also . thirdly , the love of the father in sending of the son , was an act of his will , which being a natural and essential property of god , it was so far the act of the son also , as he is partaker of the same nature ; though eminently and in respect of order it was peculiarly the act of the father . ( 4. ) the anger of ●od against sin , is an effect of his essential righteousness and holiness which belong to him as god ; which yet hinders not , but that both father , and son , and spirit acted love towards sinners . they say again , 6. it robs god of the gift of his son for our redemption , which the scriptures attribute to the unmerited love he had for the world , in affirming the son purchased that redemption from the father , by the gift of himself to god as our compleat satisfaction . answ. ( 1. ) it were endless to consider the improper and absurd expressions which are made use of in these exceptions ; as here the last words have no tolerable sence in them according to any principles whatever . ( 2. ) if the son 's purchasing redemption for us , procuring , obtaining it , do rob god of the gift of his son for our redemption ; the holy ghost must answer for it : for having obtained for us , or procured , or purchased eternal redemption , is the word used by himself , heb. 9. 14. and to deny that he hath laid down his life a ransome for us , and to have bought us with a price , is openly to deny the gospel . ( 2. ) in a word , the great gift of god consisted in giving his son to obtain redemption for us . ( 3. ) herein he offered himself unto god , and gave himself for us ; and if these persons are offended herewithal , what are we that we should withstand god. they say , 7. since christ could not pay what was not his own , it follows that in the payment of his own , the case still remains equally grievous . since the debt is not hereby absolved or forgiven , but transferred only ; and by consequence we are no better provided for salvation than before , owing that now to the son , which was once owing to the father . answ. the looseness , and dubiousness of the expressions here used , makes an appearance that there is something in them , when indeed there is not . there is an allusion in them to a debt and a payment , which is the most improper expression that is used in this matter , and the interpretation thereof is to be regulated by other proper expressions of the same thing . but to keep to the allusion , ( 1. ) christ paid his own , but not for himself , dan. 9. 26. ( 2. ) paying it for us , the debt is discharged , and our actual discharge is to be given out according to the wayes and means , and upon the conditions appointed and constituted by the father and son. ( 3. ) when a debt is so transferred as that one is accepted in the room , and obliged to payment in the stead of another , and that payment is made and accepted accordingly , all law and reason require that the original debtor be discharged . ( 4. ) what on this account we owe to the son , is praise , thankfulness , and obedience , and not the debt which he took upon himself , and discharged for us , when we were non-solvent , by his love . so that this matter is plain enough , and not to be involved by such cloudy expressions and incoherent discourse , following the metaphor of a debt . for if god be considered as the creditor , we all as debtors , and being insolvent , christ undertook out of his love to pay the debt for us , and did so accordingly , which was accepted with god ; it follows that we are to be discharged , upon gods terms , and under a new obligation unto his love , who hath made this satisfaction for us , which we shall eternally acknowledge . it is said , 8. it no way renders men beholding , or in the least obliged to god , since by their doctrine he would not have abated us , nor did he christ the least farthing ; so that the acknowledgements , are peculiarly the sons , which destroyes the whole current of scripture testimony for his good will towards men. o the infamous portraicture this doctrine draws of the infinite goodness ; is this your retribution , o injurious satisfactionists ? answ. this is but a bold repetition of what in other words was mentioned before over and over . wherein the love of god in this matter consisted , and what is the obligation on us unto thankfulness and obedience , hath been before also declared . and we are not to be moved in fundamental truths , by vain exclamations of weak and unstable men. it is said , 9. that gods justice is satisfied for sins past , present and to come , whereby god and christ have lost both their power of inj●yning godliness , and prerogative of punishing disobedience ; for what is once paid , is not revokable ; and if punishment should arrest any for their debts , it argues a breach on god or christs part ; or e●se that it hath not been sufficiently solved ; and the penalty compleat sustained by another . answ. the intention of this pretended consequence of our doctrine is , that upon a supposition of satisfaction made by christ , there is no solid foundation remaining for the prescription of faith , repentance , and obedience on the one hand , or of punishing them who refuse so to obey , believe , or repent , on the other . the reason of this inference insinuated , seems to be this ; that sin being satisfied for , cannot be called again to an account . for the former part of the pretended consequence , namely that on this supposition , there is no foundation left for the prescription of godliness , i cannot discern any thing in the least looking towards the confirmation of it , in the words of the objection laid down . but these things are quite otherwise ; as is manifest unto them that read and obey the gospel . for ( 1. ) christs satisfaction for sins , acquits not the creature of that dependance on god , and duty which he owes to god , which notwithstanding that , god may justly , and doth prescribe unto him , suitable to his own nature , holiness and will. the whole of our regard unto god , doth not lye in an acquitment from sin . it is moreover required of us as a necessary and indispensible consequence of the relation wherein we stand unto him , that we live to him and obey him , whether sin be satisfied for , or no. the manner and measure hereof are to be regulated by his prescriptions , which are suited to his own wisdom and our condition . and they are now referred to the heads mentioned of faith , repentance , and new obedience . ( 2. ) the satisfaction made for sin , being not made by the sinner himself , there must of necessity be a rule , order , and law-constitution how the sinner may come to be interested in it , and made partaker of it . for the consequent of the freedom of one by the suffering of another , is not natural or necessary , but must proceed and arise from a law-constitution , compact , and agreement . now the way constituted and appointed , is that of faith , or believing , as explained in the scripture . if men believe not , they are no less liable to the punishment due to their sins , than if no satisfaction at all were made for sinners . and whereas it is added , forgetting that every one must appear before the judgement seat of christ , to receive according to things done in the body ; yea and every one must give an account of himself to god ; closing all with this , but many more are the gross absurdities and blasphemies that are the genuine fruits of this so confidently believed doctrine of satisfaction . i say it is ( 3. ) certain , that we must all appear before the judgement seat of christ , to receive according to the things done in the body ; and therefore wo will be unto them at the great day , who are not able to plead the attonement made for their sins by the blood of christ , and an evidence of their interest therein by their faith and obedience , or the things done and wrought in them , and by them whilst they were in the body here in this world. and this it would better become these persons to betake themselves unto the consideration of , than to exercise themselves unto an unparallel'd confidence in reproaching those with absurdities and blasphemies , who believe the deity and satisfaction of jesus christ the son of the living god , who dyed for us , which is the ground and bottom of all our expectation of a blessed life and immortality to come . the removal of these objections against the truth scattered of late up and down in the hands of all sorts of men , may suffice for our present purpose . if any amongst these men , who judge that they have an ability to mannage the opposition against the truth as declared by us , with such pleas , arguments , and exceptions , as may pretend an interest in appearing reason , they shall , god assisting , be attended unto . with men , given up to a spirit of railing or reviling , though it be no small honour to be reproached by them who reject with scorn the eternal deity of the son of god , and the satisfactory attonement he made for the sins of men , no person of sobriety will contend . and i shall further only desire the reader to take notice , that though these few sheets were written in few hours , upon the desire , and for the satisfaction of some private friends , and therefore contain meerly an expression of present thoughts , without the least design or diversion of mind towards accuracy or ornament ; yet the author is so far confident that the truth , and nothing else is proposed and confirmed in them , that he fears not but that an opposition to what is here declared will be removed , and the truth reinforced in such a way and manner as may not be to its disadvantage . finis . an appendix . the preceding discourse , ( as hath been declared ) was written for the use of ordinary christians ; or such as might be in danger to be seduced , or any way entangled in their minds , by the late attempts against the truths pleaded for . for those to whom the dispensation of the gospel is committed , are debtors both to the greeks , and to the barbarians ; both to the wise and to the unwise , rom. 1. 14. it was therefore thought meet , to insist only on things necessary , and such as their faith is immediately concerned in ; and not to immix therewithall , any such arguments or considerations , as might not , by reason of the terms wherein they are expressed , be obvious to their capacity and understanding . unto plainness and perspicuity , brevity was also required , by such as judged this work necessary . that design we hope is answered , and now discharged in some usesul measure . but yet because many of our arguments on the head of the satisfaction of christ , depend upon the genuine signification and notion of the words and terms wherein the doctrine of it is delivered , which for the reasons before mentioned could not conveniently be discussed in the foregoing discourse , i shall here in some few instances , give an account of what farther confirmation the truth might receive , by a due explanation of them . and i shall mention here but few of them , because a large dissertation concerning them all , is intended in another way . first , for the term of satisfaction it self ; it is granted that in this matter it is not found in the scripture . that is , it is not so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or syllabically , but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the thing it self intended is asserted in it , beyond all modest contradiction . neither indeed is there in the hebrew language any word that doth adequately answer unto it ; no nor yet in the greek . as it is used in this cause , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is properly sponsio or fide jussio , in its actual discharge , maketh the nearest approach unto it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used to the same purpose . but there are words and phrases both in the old testament , and in the new , that are equipollent unto it , and express the matter or thing intended by it : as in the old are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this last word we render satisfaction , numb . 35. 32 , 33. where god denyes that any compensation , sacred or civil , shall be received to free a murderer from the punishment due unto him ; which properly expresseth what we intend . thou shalt admit of no satisfaction for the life of a murderer . in the new testament ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and the verbs ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are of the same importance ; and some of them accommodated to express the thing intended , beyond that which hath obtained in vulgar use . for that which we intended hereby , is , the voluntary obedience unto death , and the passion or suffering of our lord jesus christ , god and man , whereby , and wherein he offered himself through the eternal spirit , for a propitiatory sacrifice , that he might fulfill the law , or answer all its universal postulata , and as our sponsor , undertaking our cause , when we were under the sentence of condemnation , underwent the punishment due to us from the justice of god , being transferred on him ; whereby haveing made a perfect and absolute propitiation or attonement for our sins , he procured for us deliverance from death , and the curse , and a right unto life everlacting . now this is more properly expressed by some of the words before mentioned , than by that of satisfaction ; which yet nevertheless as usually explained , is comprehensive , and no way unsuited to the matter intended by it . in general , men by this word understand either reparationem offensae , or solutionem debiti : either reparation made for offence given unto any ; or the payment of a debt . debitum is either oriminale , or pecuniarium ; that is , either , the obnoxiousness of a man to punishment for crimes , or the guilt of them , in answer to that justice and law which he is necessarily liable and subject unto ; or , unto a payment or compensation by , and of money , or what is valued by it ; which last consideration , neither in it self , nor in any reasonings from an analogie unto it , can in this matter have any proper place . satisfaction is the effect of the doing or suffering , what is required for the answering of his charge against faults or sins , who hath right , authority and power to require , exact , and inflict punishment for them . some of the schoolment define it , by voluntaris radditio aequivalentis indebiti ; of which more elsewhere . the true meaning of to satisfie , or make satisfaction , is tantum facere aut pati , quantum satis sit juste irato ad vindictam . this satisfaction is impleaded , as inconsistent with free remission of sins ; how causlesly we have seen . it is so far from it , that it is necessary to make way for it , in case of a righteous law transgressed , and the publick order of the universal governour and government of all , disturbed . and this god directs unto , lev. 4. 31. the priest shall make an attonement for him , and it shall be forgiven him . this attonement was a legal satisfaction ; and it is by god himself premised to remission or pardon . and paul prayes philemon to forgive onesimus , though he took upon himself to make satisfaction for all the wrong or dammage that he had sustained , epist. v. 18 , 19. and when god was displeased with the friends of job he prescribes a way to them , or what they shall do , and what they shall get done for them , that they might be accepted and pardoned , job 42. 7 , 8. the lord said unto eliphaz , my wrath is kindled against thee and against thy two friends , therefore take unto you now seven bullocks and seven ramms , and go to my servant job , and offer up for your selves a burnt offering , and my servant job shall pray for you , for him i will accept ; lest i deal with you after your folly . he plainly enjoyneth an attonement , that he might freely pardon them . and both these , namely satisfaction and pardon , with their order and consistency , were solemnly represented by the great institution of the sacrifice of the scape goat . for after all the sins of the people were put upon him , or the punishment of them transferred unto him in a type and representation with quod in ejus caput-sit , the formal reason of all sacrifices propitiatory , he was sent away with them , denoting the oblation or forgiveness of sin , after a translation made of its punishment , lev. 16. 21 , 22. and whereas it is not expresly said , that that goat suffered , or was slain , but was either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hircus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a goat sent away , or was sent to a rock called azazel in the wilderness , as vatablus and oleaster , with some others think , ( which is not probable , seeing though it might then be done whilest the people were in the wilderness of sinai ; yet could not by reason of its distance , when the people were setled in canaan be annually observed ; ) it was from the poverty of the types , whereof no one could fully represent that grace which it had particular respect unto . what therefore was wanting in that goat , was supplyed in the other , which was slain as a sin offering , v. 11. 15. neither doth it follow , that on the supposition of the satisfaction pleaded for , the freedom , pardon , or acquitment of the person originally guilty and liable to punishment , must immediately and ipso facto , ensue . it is not of the nature of every solution or satisfaction , that deliverance must ipso facto follow . and the reason of it is , because this satisfaction by a succedaneous substitution of one to undergo punishment for another , must be founded in a voluntary compact , and agreement , for there is required unto it , a relaxation of the law , though not as unto the punishment to be inflicted , yet as unto the person to be punished . and it is otherwise in personal guilt , than in pecuniary debts . in these the debt it self is solely intended , the person only obliged with reference thereunto . in the other , the person is firstly and principally under the obligation . and therefore when a pecuniary debs is paid , by whomsoever it be paid , the obligation of the person himself unto payment ceaseth ipso facto . but in things criminal , the guilty person himself , being firstly , immediately and intentionally under the obligation unto punishment , when there is introduced by compact , a vicarious solution in the fubstitution of another to suffer , though he suffer the same absolutely which those should have done for whom he suffers ; yet because of the acceptation of his person to suffer , which might have been refused , and could not be admitted , without some relaxation of the law , deliverance of the guilty persons cannot ensue ipso facto , but by the intervention of the terms fixed on in the covenant or agreement for an admittance of the substitution . it appears from what hath been spoken , that in this matter of satisfaction , god is not considered as a creditor , and sin as a debt , and the law as an obligation to the payment of that debt , and the lord christ as paying it ; though these notions may have been used by some for the illustration of the whole matter ; and that not without countenance from sundry expressions in the scripture to the same purpose ; but god is considered as the infinitely holy and righteous author of the law , and supream governour of all mankind , according to the tenor and sanction of it . man is considered as a sinner , a transgressor of that law , and thereby obnoxious and liable to the punishment constituted in it , and by it , answerably unto the justice and holiness of its author . the substitution of christ was meerly voluntary on the part of god , and of himself , undertaking to be a sponsor to answer for the sins of men , by undergoing the punishment due unto them . that to this end there was a relaxation of the law , as to the persons that were to suffer , though not as to what was to be suffered . without the former , the substitution mentioned could not have been admitted . and on supposition of the latter , the suffering of christ could not have had the nature of punishment properly so called . for punishment relates to the justice and righteousness in government of him that exacts it , and inflicts it . and this the justice of god doth not , but by the law. nor could the law be any way satisfied , or fulfilled by the suffering of christ , if antecedently thereunto its obligation or power of obliging unto the penalty constituted in its sanction , unto sin , was relaxed , dissolved , or dispensed withall . nor was it agreeable to justice , nor would the nature of the things themselves admit of it , that another punishment should be inflicted on christ , than what we had deserved , nor could our sin be the impulsive cause of his death : nor could we have had any benefit thereby . and this may suffice to be added unto what was spoken before , as to the nature of satisfaction , so far as the brevity of the discourse whereunto we are confined , will bear , or the use whereunto it is designed doth require . secondly , the nature of the doctrine contended for , being declared and cleared , we may in one or two instances manifest how evidently it is revealed , and how fully it may be confirmed or vindicated . it is then in the scripture declared , that christ dyed for us ; that he dyed for our sins , and that we are thereby delivered . this is the foundation of christian religion as such . without the faith , and acknowledgement of it , we are not christians . neither is it in these general terms , at all denyed by the socinians . it remains therefore , that we consider , ( 1. ) how this is revealed and affirmed in the scripture : and ( 2. ) what is the true meaning of the expressions and propositions wherein it is revealed and affirmed ; for in them , as in sundry others , we affirm , that the satisfaction pleaded for , is contained . 1. christ is said to dye , to give himself , to be delivered , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. for us , for his sheep , for the life of the world ; for sinners , john 6. 51. chap. 10. 15. rom. 5. 6. 2 cor. 5. 14 , 15. gal. 2. 20. heb. 2. 9. moreover he is said to dye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for sins , 1 cor. 15. 3. gal. 1. 4. the end whereof every where expressed in the gospel , is , that we might be freed , delivered , and saved . these things as was said , are agreed unto , and acknowleded . 2. the meaning and importance , we say of these expr●ssions , is ; that christ dyed in our room , place , or stead , undergoing the death or punishment which we should have undergone in the way and manner before declared . and this is the satisfaction we plead for . it remains therefore , that from the scripture , the nature of the things treated of , the proper signification and constant use of the. expressions mentioned , the exemplification of them in the customs and usages of the nations of the world , we do evince and manifest , that what we have laid down , is the true and proper sense of the words , wherein this revelation of christs dying for us is expressed ; so that they who deny christ to have dyed for us in this sense , do indeed deny that he properly dyed for us at all ; what ever benefits they grant , that by his death we may obtain . first , we may consider the use of this expression in the scripture , either indefinitely , or in particular instances . only we must take this along with us , that dying for sins and transgressions , being added unto dying for sinners or persons , maketh the substitution of one in the room and stead of another , more evident , than when the dying of one for another only , is mentioned . for whereas all predicates are regulated by their subjects , and it is ridiculous to say , that one dyeth in the stead of sins , the meaning can be no other , but the bearing or answering of the sins of the sinner , in whose stead any one dyeth . and this is in the scripture declared to be the sense of that expression , as we shall see afterwards . let us therefore consider some instances . john 11. 50. the words of caiaphas counsel are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is expedient for us , that one man should dye for the people , and that the whole nation perish not : which is expressed again , chap. 18. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perish for the people . caiaphas feared , that if christ were spared , the people would be destroyed by the romans . the way to free them , he thought was by the destruction of christ ; him therefore he devoted to death , in lieu of the people . as he vnum pro multis dabitur caput . one head shall be given for many . not unlike the speech of otho the emperour in xiphilin , when he slew himself to preserve his army ; for when they would have perswaded him to renew the war after the defeat of some of his forces , and offered to lay down their lives to secure him ; he replyed , that he would not ; adding this reason , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is far better , and more just that one should perish or dye for all ; than that many should perish for one ; that is , one in the stead of many , that they may go free ; or as another speaks ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eurip. let one be given up to dye in the stead of all . joh. 13. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . they are the words of st. peter unto christ ; i will lay down my life for thee ; to free thee , i will expose my own head to danger , my life to death ; that thou maist live and i dye . it is plain that he intended the same thing with the celebrated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of old , who exposed their own lives , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) for one another , such were damon and pythias , orestes & pylades , nisur & eurialus . whence is that saying of seneca , succurram perituro ; sed ut ipse n●n peream ; nisi si futurus ero magni hominis , aut magnae rei merces . i will relieve or succour one that is ready to perish ; yet so as that i perish not my self ; unless thereby , i be taken in lieu of some great man , or great matter . for a great man , a man of great worth and usefulness i could perish , or dye in his stead , that he might live and go free . we have a great example also of the importance of this expression in those words of david concerning absolom , 2 sam. 18. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who will grant me to dye , i for thee , or in thy stead ; my son absolom . it was never doubted , but that david wished that he had dyed in the stead of his son ; and to have undergone the death which he did , to have preserved him alive . as to the same purpose , though in another sense , m●zentius in virgil expresseth himself , when his son lausus interposing b●tween him and danger in battel , was slain by aeneas . tantane me tenuit vivendi nate voluptas , vt pro me hostili paterer succedere dextrae quem genui ? tuane haec genitor per vulnera servor ? morte tuâ vivam ? hast thou o son , fallen under the enemies hand in my stead ; am i saved by thy wounds ; do i live by thy death ? and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by david doth signifie , when applyed unto persons , either a succession , or a substitution ; still the coming of one into the place and room of another : when one succeeded to another in government , it is expressed by that word , 2 sam. 10. 1. 1 kings 7. 7. chap. 19. 16. in other cases it denotes a substitution . so jehu tells his gurad , that if any one of them let any of baals priests escape , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 kings 10. 24. his life should go in the stead of the life that he had suffered to escape . and this answereth unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the greek , which is also used in this matter ; and ever denotes either equality , contrariety , or substitution . the two former senses , can here have no place ; the latter alone hath . so it is said , that archelaus reigned , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; mat. 2. 1 , 2. in the room or stead of herod his father . so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , matth. 5. 38. is an eye for an eye , and a tooth for a tooth , and this word also is used in expressing the death of christ for us . he came , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . matth. 20. 28. to give his life a ransome for many ; that is , in their stead to dye . so the words are used again , mark 10. 45. and both these notes of a succedaneous substitution are joined together , 1 tim. 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and this the greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to buy any thing , to purchase or procure any thing , with the price of ones life . so tigranes in xenophon , when cyrus askt him what he would give or do for the liberty of his wife whom he had taken prisoner ; answered , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; i will purchase her liberty with my life , or the price of my soul. whereon the woman being freed , affirmed afterwards , that she considered none in the company , but him who said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that he would purchase my liberty with his own life . and these things are added on the occasion of the instances mentioned in the scripture , whence it appears , that this expression of dying for another , hath no other sense or meaning , but only dying instead of another , undergoing the death that he should undergo , that he might go free . and in this matter of christs dying for us , add that he so dyed for us , as that he also dyed for our sins , that is , either to bear their punishment , or to expiate their guilt , ( for other sense the words cannot admit ) and he that pretends to give any other sense of them than that contended for , which implyes the whole of what lyes in the doctrine of satisfaction , erit mihi magnus apollo ; even he who was the author of all ambiguous oracles of old . and this is the common sense of mori pro alio , and pati pro alio , or pro alio discrimen capitis subire ; a substitution is still denoted by that expression , which sufficeth us in this whole cause ; for we know both into whose room he came , and what they were to suff●r . thus entellus killing and sacrificing an ox to eryx in the stead of dares whom he was ready to have slain , when he was taken from him , expresseth himself ; hanc tibi eryx meliorem animam pro morte daretis persolvo . he offered the ox , a better sacrifice , in the stead of dares , taken from him . so fratrem pollux alternà morte redemit . and they speak so not only with respect unto death , but where ever any thing of durance or suffering is intended . so the angry master in the comoedian , verberibus caesum te dave in pistrinum dedam usque ad necem . eâ lege atque omine , ut si inde te exemerim , ego pro te molam . he threatned his servant to cast him into prison to be macerated to death with labour , and that with this engagement , that if he ever let him out he would grind for him ; that is , in his stead . wherefore without offering violence to the common means of understanding things amongst men , another sense cannot be affixed to these words . the nature of the thing it self will admit of no other exposition than that given unto it ; and it hath been manifoldly exemplified among the nations of the world . for suppose a man guilty of any crime , and on the account thereof , to be exposed unto danger from god or man , in a way of justice , wrath , or vengeance , and when he is ready to be given up unto suffering according unto his demerit , another should tender himself to dye for him that he might be freed , let an appeal be made to the common reason and understandings of all men , whether the intention of this his dying for another , be not , that he substitutes himself in his stead to undergo what he should have done , however the translation of punishment from one to another may be brought about and asserted . for at present we treat not of the right , but of the fact , or the thing it self . and to deny this to be the case as to the sufferings of christ , is as far as i can understand , to subvert the whole gospel . moreover , as was said , this harh been variously exemplified among the nations of the world ; whose actings in such cases , because they excellently shadow out the general notion of the death of christ for others , for sinners ; and are appealed unto directly by the apostle to this purpose , rom. 5. 7 , 8. i shall in a few instances reflect upon . not to insist on the voluntary surrogations of private persons , one into the room of another , mutually to undergo dangers and death for one another , as before mentioned , i shall only remember some publick transactions in reference unto communities , in nations , cities , or armies . nothing is more celebrated amongst the ancients than this ; that when they supposed themselves in danger , from the anger and displeasure of their gods , by reason of any guilt or crimes among them , some one person should either devote himself , or be devoted by the people , to dye for them , and therein to be made as it were an expiatory sacrifice . for where sin is the cause , and god is the object respected , the making of satisfaction by undergoing punishment , and expiating of sin by a propitiatory sacrifice , are but various expressions of the same thing . now those whoso devoted themselves , as was said , to dye in the stead of others , or to expiate their sins , and turn away the anger of the god they feared by their death , designed two things in what they did . first , that the evils which were impendent on the people and feared , might fall on themselves , so that the people might go free . secondly , that all good things which themselves desired , might be conferred on the people ; which things have a notable shaddow in them of the great expiatory sacrifice concerning which we treat , and expound the expressions wherein it is declared . the instance of the decii , is known ; of whom the poet , plebeiae deciorum animae , plebeia fuerunt nomina ; pro totis legionibu● hitam●n , & pro omnibus auxiliis , atque omni plehe latins . sufficiunt diis infernis . the two decii , father and son , in imminent dangers of the people , devoted themselves , at several times , unto death and destruction . and saith he ; sufficiunt diis infernis ; they satisfied for the whole people ; adding the reason whence so it might be ; pluris enim decii quam qui servantur ab illis . they were more to be valued , than all that were saved by them . and the great historian doth excellently describe both the actions , and expectations of the one and the other in what they did . the father , when the roman army commanded by himself and titus m●nlius , was near a total ruine by the latines , called for the publick priest , and caused him with the usual solemn ceremonies , to devote him to death , for the deliverance and safety of the army : after which making his requests to his gods , ( dii quorum est potestas nostrorum hostiumque ) the gods that had power over them and their adversaries , as he supposed , he cast himself into death by the swords of the enemy . conspectus ab utraque acie aliquanto augustior humano visu , sicut coelo missus , piaculum omnis deorum irae , qui pestem ab suis aversam in hostes ferret . he was looked on by both armies , as one more august than a man , as one sent from heaven , to be a piacular sacrifice ; to appease the anger of the gods , and to transferre destruction from their own army to the enemies , liv. hist. 8. his son in like manner in a great and dangerous battel against the galls and samnites ; wherein he commanded in chief , devoting himself as his father had done , added unto the former solemn deprecations ; prae se , agere sese , formidinem ac fugam , caedemque ac cruorem , coel stium , infernorum iras , lib. 11. that he carryed away before him , ( from those for whom he devoted himself ) fear and flight , slaughter and blood , the anger of the coelestial and infernal gods . and as they did in this devoting of themselves design , averuncare malum , deûm iras , lustrare p●pulum , aut exercitum , piaculum fieri or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , expiare crimina , scelus , reatum , or to remove all evil from others by taking it on themselves in their stead ; so also they thought they might , and intended in what did , to covenant and contract for the good things they desired . so did these decii , and so is menaeceus reported to have done ▪ when he devoted himself for the city of thebes in danger to be destroyed by the argives . so papinius introduceth him treating his gods , armorum superi , tuque , ô quifunere tanto indulges mihi phoebe mori , date gaudia thebis , quae pepegi , & toto quae sanguine prodi gus emi . he reckoned that he had not only repelled all death and danger from thebes , by his own , but that he had purchased joy , in peace and liberty for the people . and where there was none in publick calamities , that did voluntarily devote themselves , the people were wont to take some obnoxious person , to make him exercra●le , and to lay on him according to their superstition , all the wrath of their gods , and so give him up to destruction . such the apostle alludes unto , rom. 9. 3. 1 cor. 4. 9 , 13. so the massilians were wont to explate their city by taking a person devoted , imprecating on his head all the evil that the city was obnoxious unto , casting him into the sea with th●se words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be thou our expiatory sacrifice ; to which purpose were the solemn words that many used in their expiatory sacrifices ; as herodotus test●fieth of the aegyptians , bringing their offerings , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; they laid these imprecations on their heads ; that if any evil were happening towards the sacrificer , or all egypt , let it be all turned and laid on this devoted head . and the persons whom they thus dealt withall , and made execrate , were commonly of the vilest of the people , or such as had rendred themselves detestable by their own crimes ; whence was the complaint of the mother of m●naeceus upon her sons devoting himself , lustralemne feris , ego te puer inclyte thebis , d●votumque caput , vilis seu mater alebam ? i have recounted these instances to evince the common intention , sense , and understanding of that expression , of one dying for another ; and to manifest by examples , what is the sense of mankind , about any ones being devoted and substituted in the room of others , to deliver them from death and danger ; the consideration whereof , added to the constant use of the words mentioned , in the scripture , is sufficient to f●●nd and confirm this conclusion . that whereas it is fr●quently affirmed , in the scripture , th●ir christ dyed for us , and for our sins , &c. to deny that he dyed and suffered in our stead , undergoing the death whereunto we were obnoxious , and the punishment due to our sins , is ; if we respect in what we say or believe ▪ the constant use of those words in the scripture , the nature of the thing it self concerning which they are used , the uncontrolled use of that expression in all sorts of writers , in expressing the same thing , which the instances and examples of its meaning and intention among the nations of the world , is to deny that he dyed for us at all . neither will his dying for our good or advantage only , in what way or sense soever , answer or make good , or true , the assertion of his dying for us , and our sins . and this is evident in the death of the apostles and martyrs ; they all dyed for our good ; our advantage and benefit was one end of their sufferings , in the will and appointment of god ; and yet it cannot be said , that they dyed for us , or our sins . and if christ dyed only for our good , though in a more effectual manner than they did , yet this altereth not the kind of his dying for us ; nor can he thence be said properly , according to the only due sense of that expression , so to do . i shall in this brief and hasty discourse , add only one consideration more about the death of christ to confirm the truth pleaded for . and that is that he is said in dying for sinners , to bear their sins , isa. 53. 11. he shall bear their iniquities , v. 12. he bare the sins of many ; explained , v. 5. he was wounded for our transgressions , he was bruised for our iniquities , the chastisement of our peace was upon him , 1 pet. 2. 24. who his own self bare our sins in his own body on the tree , &c. this expression is purely sacred . it occurreth not directly in other authors , though the sense of it in other words do frequently . they call it luere peccata ; that is , delictorum supplicium ferre ; to bear the punishment of sins . the meaning therefore of this phrase of speech , is to be taken from the scripture alone , and principally from the old testament , where it is originally used ; and from whence it is tranferred into the new testament in the same sense , and no other . let us consider some of the places . isa. 53. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used , vers . 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and our griefs he hath born them . the word signifies , properly to bear a weight or a burden , as a man bears it on his shoulders ; bajulo , porto . and it is never used with respect unto sin , but openly and plainly it signifies the undergoing of the punishment due unto it ; so it occurrs directly to our purpose , lam. 5. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our fathers have sinned and are not ; and we have born their iniquities ; the punishment due to their sins . and why a new sense should be forged for these words , when they are spoken concerning christ , who can give a just reason ? again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used to the same purpose . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers . 12. and he bear the sin of many . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often used with respect unto sin ; sometimes with reference unto gods actings about it , and sometimes with reference unto mens concerns in it . in the first way , or when it denotes an act of god , it signifies to lift up , to take away , or pardon sin ; and leaves the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where with it is joyned under its first signification , of iniquity ; or the g●ilt of sin , with respect unto punishment ensuing as its consequent . for god pardoning the guilt of sin , the removal of the punishment doth necessarily ensue ; guilt containing an obligation unto punishment . in the latter way , as it respects men or sinners , it constantly denotes the bearing of the punishment of sin , and gives that sense unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with respect unto the guilt of sin as its cause . and hence ariseth the ambiguity of those words of cain , gen. 14. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes an act of god , if the words be spoken with reference in the first place to any acting of his towards cain , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retains the sense of iniquity , and the words are rightly rendered , my sin is greater than to be fogiven . if it respect cain himself firstly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assumes the signification of punishment , and the words are to be rendred ; my punishment is greater than i can bear , or is to be born by me . this i say is the constant sense of this expression , nor can any instance to the contrary be produced . some may be mentioned in the confirmation of it . numb . 14. 33. your children shall wander in the wilderness forty years , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall bear your whoredoms , v. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye sh●ll bear your in quities forty years ; that is , the punishment due to your whoredoms and iniquities , according to gods provideneial d●aling with them at that time . lev. 19. 8. he that eateth it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall bear his iniquities , how ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that s●ul shall be cut off . to b● cut off for sin , by the punishment of it , and for its guilt , is to bear in quity . so chap. ●0 16 , 17 18. for a man to bear his iniquity , and to be killed , slain , or put to death for it , are the same . ezek. 18. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the soul that sinneth it shall dye ; the son shall not bear the sin of the father . to bear sin , and to dye for sin , are the same . more instances might be added , all uniformity speaking the same sense of the words . and as this sense is sufficiently indeed invincibly established by the invariable use of that expression in the scripture , so the manner whereby it is affirmed that the lord christ bare our iniquities , sets it absolutely free from all danger by opposition . for he bare our iniquities when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lord made to meet on him , or laid on him , the iniquity of us all , isa. 53. 6. which words the lxx . render , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lord gave him up , or delivered him unto our sins . that is , to be punished for them ; for other sense the words can have none ; he made him sin for us , 2 cor. 5. 21. so he bore our sins , isa. 53. 11. how ? in his own body on the tree , 1 pet. 2. 24. that when he was , and in his being stricken , smitten , afflicted , wounded , bruised , slain , so was the chastisement of our peace upon him . wherefore to deny that the lord christ in his death and suffering for us , underwent the punishment due to our sins , what we had deserved , that we might be delivered , as it everts the great foundation of the gospel , so by an open perverting of the plain words of the scripture , because not suited in their sense and importance to the vain imaginations of men , it gives no small countenance to infidelity and atheism . finis . a vindication of some passages in a discourse concerning communion with god from the exceptions of william sherlock, rector of st. george buttolph-lane / by the author of the said discourse, john owen. owen, john, 1616-1683. 1674 approx. 265 kb of xml-encoded text transcribed from 119 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a53736) transcribed from: (early english books online ; image set 95394) images scanned from microfilm: (early english books, 1641-1700 ; 990:1) a vindication of some passages in a discourse concerning communion with god from the exceptions of william sherlock, rector of st. george buttolph-lane / by the author of the said discourse, john owen. owen, john, 1616-1683. 237 p. printed for n. ponder ..., london : 1674. reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng owen, john, 1616-1683. -of communion with god. sherlock, william, 1641?-1707. church of england -doctrines. 2005-03 tcp assigned for keying and markup 2005-05 spi global keyed and coded from proquest page images 2005-07 mona logarbo sampled and proofread 2005-07 mona logarbo text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion a vindication of some passages in a discourse concerning communion with god , from the exceptions of william sherlock , rector of st. george buttolph-lane . by the author of the said discourse . john owen : d : d : london , printed for n. ponder , at the peacock in chancery-lane , 1674. a vindication of some passages in a discourse concerning communion with god. it is now near twenty years ; since i wrote and published a discourse concerning communion with god. of what use and advantage it hath been to any ▪ as to their furtherance in the design aimed at therein , is left unto them to judge , by whom it hath been pe●●●d with any candid diligence . and i do know that multitudes of persons fearing god , and desiring to walk before him in sincerity , are ready if occasion require to give testimony unto the benefit which they have received thereby ; as i can also at any time produce the testimonies of learned and holy persons , it may be as any i know living , both in england and out of it , who owning the truth contained in it , have highly avowed its usefulness , and are ready yet so to do . with all other persons , so far as ever i heard , it passed at the rate of a tolerable acceptation with discourses of the same kind and nature . and however any thing or passage in it might not possibly suit the apprehensions of some ; yet being wholly practical , designed for popular edification , without any direct ingagement into things controversial , i looked for no opposition unto it or exception against it ; but that it would at least be suffered to pass at that rate of allowance , which is universally granted unto that sort of writings both of ancient and modern authors . accordingly it so fell out and continued for many years , until some persons began to judge it their interest , and to make it their business to cavil at my writings , and to load my person with reproaches . with what little success as to their avowed designs , they have laboured therein ; how openly their endeavours are sunk into contempt with all sorts of persons pretending unto the least sobriety or modesty ; i suppose they are not themselves altogether unsensible ▪ among the things which this sort of men sought to make an advantage of against me , i found that two or three of them began to reflect on that discourse , though it appeared they had not satisfied themselves what as yet to fix upon , their nibling cavils being exceedingly ridiculous . but yet from those intimations of some mens good will towards it , sufficient to provoke the industry of such as either needed their assistance , or valued their favour , i was in expectation that one or other would possess that province , and attempt the whole discourse or some parts of it . nor was i dissatisfied in my apprehensions of that design . for being earnestly solicited to suffer it to be reprinted , i was very willing to see what either could or would be objected against it , before it received another impression . for whereas it was written now near twenty years ago , when there was the deepest peace in the minds of all men about the things treated of therein , and when i had no apprehension of any dissent from the principal design , scope , and parts of it by any called christians in the world , the socinians only excepted , ( whom i had therein no regard unto ) i thought it highly probable , that some things might have been so expressed as to render a review and amendment of them more than ordinarily necessary . and i reckoned it not improbable , but that from one malevolent adversary , i might receive a more instructive information of such escapes of diligence , than i could do in so long a time from all the more impartial readers of it ; for as unto the substance of the doctrine declared in it , i was sufficiently secure not only of its truth , but that it would immoveably endure the rudest assaults of such oppositions as i did expect . i was therefore very well satisfied when i heard of the publishing of this treatise of mr. sherlock's , which , as i was informed , and since have found true , was principally intended against my self , and that discourse , that is , that book , because i was the author of it , which will at last prove to be its only guilt and crime . for i thought i should be at once now satisfied , both what it was which was so long contriving against it whereof i could give no conjecture , as also be directed unto any such mistakes as might have befallen me in matter or manner of expression , which i would or might rectify before the book received another edition . but upon a view and perusal of this discourse , i found my self under a double surprisal . for first in reference to my own , i could not find any thing , any doctrine , any expressions , any words reflected on , which the exceptions of this man do give me the least occasion to alter , or to desire that they had been otherwise either expressed or delivered ; not any thing which now after near twenty years , which i do not still equally approve of , and which i am not yet ready to justifie . the other part of my surprisal was somewhat particular , though in truth it ought to have been none at all . and this was with respect unto those doctrinal principles which he manageth his oppositions upon . a surprisal they were unto me , because wild , uncouth , extravagant , and contrary to the common faith of christians ; being all of them traduced , and some of them transcribed from the writings of the socinians ; yet ought not to have been so , because i was assured that an opposition unto that discourse could be managed on no other . but however the doctrine maintained by this man , and those opposed or scorned by him , are not my special concernment . for what is it to me what the rector of &c. preacheth or publisheth , beyond my common interest in the truths of the gospel with other men as great strangers unto him as my self , who to my knowledg never saw him , nor heard of his name till infamed by his book . only i shall take leave to say , that the doctrine here published and licensed so to be , is either the doctrine of the present church of england ; or it is not : if it be so , i shall be forced to declare that i neither have , nor will have any communion therein , and that as for other reasons , so in particular , because i will not renounce or depart from that which i know to be the true ancient and catholick doctrine of this church ; if it be not so , as i am assured with respect unto many bishops and other learned men , that it is not , it is certainly the concernment of them who preside therein , to take care that such kind of discourses be not countenanced with the stamp of their publick authority , lest they and the church be represented unto a great disadvantage with many . it was some months after the publishing of this discourse , before i entertained any thoughts of taking the least notice of it ; yea i was resolved to the contrary , and declared those resolutions as i had occasion . neither was it until very lately , that my second thoughts came to a compliance with the desires of some others , to consider my own peculiar concernment therein , and this is all which i now design ; for the examination of the opinions which this author hath veuted under the countenance of publick license , whatever they may think , i know to be more the concernment of other men than mine . nor yet do i enter into the consideration of what is written by this author with the least respect unto my self or my own reputation , which i have the satisfaction to conceive not to be prejudiced by such pittiful attempts ; nor have i the least desire to preserve it in the minds of such persons as wherein it can suffer on this occasion . but the vindication of some sacred truths petulantly traduced by this author seems to be cast on me in an especial manner ; because he hath opposed them , and endeavoured to expose them to scorn as declared in my book ; whence others more meet for this work might think themselves discharged from taking notice of them . setting aside this consideration i can freely give this sort of men leave to go on with their revilings and scoffings until they are weary or ashamed , which as far as i can discern upon consideration of their ability for such a work , and their confidence therein , is not like to be in haste : at least they can change their course , and when they are out of breath in pursuit of one sort of calumnies , betake themselves unto another . witness the late malicious , and yet withal ridiculous reports that they have divulged concerning me even with respect unto civil affairs , and their industry therein . for although they were such as had not any thing of the least probability or likelihood to give them countenance , yet were they so impetuously divulged , and so readily entertained by many , as made me think there was more than the common artifices of calumny employed in their raising and improvement , especially considering what persons i can justly charge those reports upon . but in this course they may proceed whilst they please and think convenient ; i find my self no more concerned in what they write or say of this nature than if it were no more ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is the doctrine traduced only that i am concerned about , and that as it hath been the doctrine of the church of england . it may be , it will be said , ( for there is no security against confidence and imodesty backed with secular advantages ) that the doctrinal principles asserted in this book are agreeable with the doctrine of the church in former times , and therefore those opposed in it , such as are condemned thereby . hereabout i shall make no long contest with them who once discover that their minds are by any means emboldned to undertake the defence of such shameless untruths . nor shall i multiply testimonies to prove the contrary , which others are more concerned to do , if they intend not to betray the religion of that church , with whose preservation and defence they are intrusted . only because there are ancient divines of this church , who i am perswaded will be allowed with the most to have known as well the doctrine of it , and as firmly to have adhered thereunto , as this author , who have particularly spoken unto most of the things which he hath opposed or rather reproached , i shall transcribe the words of one of them , whereby he , and those who employ him , may be minded with whom they have to do in those things . for as to the writers of the antient church there is herein no regard had unto them . he whom i shall name is mr. hooker , and that in his famous book of ecclesiastical policy , who in the 5th book thereof and 56 paragraph , thus discourseth . we have hitherto spoken of the person and of the presence of christ. participation is that mutual inward hold which christ hath of us and we of him , in such sort that each possesseth other by way of special interest , property , and inherent copulation . and after the interposition of some things concerning the mutual in-being and love of the father and the son , he thus proceedeth . we are by nature the sons of adam . when god created adam he created us , and as many as are descended from adam have in themselves the root out of which they spring . the sons of god we neither are , all , nor any of us otherwise than only by grace and favour . the sons of god have gods own natural son as a second adam from heaven , whose race and progeny they are by spiritual and heavenly birth . god therefore loving eternally his son , he must needs eternally in him have loved and preferred before all others , them which are spiritually sithence descended and sprung out of him . these are in god as in their saviour and not as in their creator only . it was the purpose of his saving goodness , his saving power , and his saving wisdom which inclined it self towards them . they which thus are in god eternally , by their intended admission to life , have by vocation or adoption , god actually now in them , as the artificer is in that work which his hand doth presently frame . life as all other gifts and benefits groweth originally from the father , and cometh not to us but by the son , nor by the son to any of us in particular , but through the spirit . for this cause the apostle wisheth to the church of corinth the grace our lord jesus christ , and the love of god , and the fellowship of the holy ghost : which three saint peter comprehendeth in one , the participation of the divine nature . we are therefore in god through christ eternally , according to that intent and purpose whereby we are chosen to be made his in this present world , before the world it self was made . we were in god through the knowledg which is had of us , and the love which is born towards us from everlasting . but in god we actually are no longer than only from the time of our actual adoption into the body of his true church , into the fellowship of his children . for his church he knoweth and loveth , so that they that are in the church are thereby known to be in him . our being in christ by eternal foreknowledg saveth us not , without our actual and real adoption into the fellowship of his saints in this present world. for in him we actually are by our actual incorporation into that society which hath him for their head and doth make together with him one body . ( he and they in that respect having one name ) for which cause by vertue of this mystical conjunction , we are of him and in him , even as though our very flesh and bones should be made continuate with his . we are in christ because he knoweth and loveth us even as parts of himself . no man is actually in him but they in whom he actually is . for he which hath not the son of god hath not life . i am the vine and you are the branches , he which abideth in me and i in him , the same bringeth forth much fruit ; but the branch severed from the vine withereth . we are therefore adopted sons of god to eternal life , by participation of the only begotten son of god , whose life is the well-spring and cause of ours . it is too cold an interpretation , whereby some men expound our being in christ , to import nothing else but only that the self-same nature which maketh us to be men ; is in him and maketh him man as we are . for what man is there in the world which hath not so far forth communion with jesus christ. it is not this can sustain the weight of such sentences as speak of the mystery of our coherence with jesus christ. the church is in christ as eve was in adam . yea by grace we are every of us in christ , and in his church , as by nature we are in those our first parents . god made eve of the rib of adam ; and his church he formed out of the very flesh , the very wound and bleeding side of the son of man. his body crucified and his blood shed for the life of the world , were the true elements of that heavenly being which maketh us such as himself is of whom we come . for which cause the words of adam may be fitly the words of christ concerning his church , flesh of my flesh and bone of my bones ; a true native extract out of mine own body . so that in him , even according to his manhood , we according to our heavenly being , are as branches in that root out of which they grow . to all things he is life , and to men light as the son of god , to the church both life and light eternal by being made the son of man for us , and by being in us a saviour whether we respect him as god or as man. adam is in us as an original cause of our nature , and of that corruption of nature which causeth death . christ as the cause original of restauration to life . the person of adam is not in us but his nature , and the corruption of his nature derived into all men by propagation . christ having adam's nature as we have , but incorrupt deriveth not nature but incorruption , and that immediately from his own person into all that belong unto him . as therefore we are really partakers of the body of sin and death received from adam , so except we be truly partakers of christ , and as really possessed of his spirit , all we speak of eternal life is but a dream . that which quickneth us , is the spirit of the second adam , and his flesh that wherewith he quickneth . that which in him made our nature uncorrupt was the union of his deity with our nature . and in that respect the sentence of death and condemnation which only taketh hold upon sinful flesh , could no way possibly extend unto him . this caused his voluntary death for others , to prevail with god and to have the force of an expiatory sacrifice . the blood of christ , as the apostle witnesseth , doth therefore take away sin , because through the eternal spirit he offered himself unto god without spot ; as that which sanctifyed our nature in christ , that which made it a sacrifice available to take away sin , is the same which quickneth it , raised it out of the grave after death , and exalted it unto glory . seeing therefore christ is in us as a quickning spirit , the first degree of communion with christ must needs consist in the participation of his spirit which cyprian in that respect well termeth germanissimam societatem , the highest and truest society that can be between man , and him which is both god and man in one. these things saint cyril duly considering reproveth their speeches , which taught that only the deity of christ is the vine , whereupon we by faith do depend as branches , and that neither his flesh nor our body are comprised in this resemblance . for doth any man doubt but that even from the flesh of christ our very bodies do receive that life which shall make them glorious at the latter day , and for which they are already accounted parts of his blessed body ? our corruptible bodies could never live the life they shall live , were it not that here they were joyned with his body which is incorruptible , and that his is in ours as a cause of immortality , a cause by removing through the death and merit of his own flesh that which hindred the life of ours . christ is therefore both as god and as man that true vine whereof we both spiritually and corporeally are branches . the mixture of his bodily s●bstance with ours is a thing which the ancient fathers disclaim . yet the mixture of his flesh with ours they speak of to signify what our very bodies through mystical conjunction do receive from that vital efficacy which we know to be in his ; and from bodily mixtures they borrow divers similitudes rather to declare the truth than the manner of coherence between his sacred and the sanct●fyed bodies of saints . thus much no christian man will deny , that when chr●st sanctifyed his own flesh giving as god , and taking as man the holy ghost , he did not this for himself only , but for our sakes , that the grace of sanctification and life , which was first received in him ▪ might pass from him ▪ to his whole race , as malediction came from adam unto all mankind . howbeit ▪ because the work of his spirit to those effects , is in us prevented by sin and death , possessing us before , it is of necessity , that as well our present sanctification unto ne●ness of life , as the future restauration of our bodies , should presuppose a participation of the grace , efficacy , merit or vertue of his body and blood ; without which foundation first laid there is no place for those other operations of the spirit of christ to ensue . so that christ imparteth plainly himself by degrees . it pleaseth him ▪ in mercy ▪ to account himself incompleat and maimed without us , but most assured we are ▪ that we all receive of his fulness , because he is in us as a moving and working cause ▪ from which many blessed effects are really found to ensue . and that in sundry both kinds and degrees , all tending to eternal happiness . it must be confessed , that of christ working as creator and as governour of the world by providence all are partakers , not all partakers of that grace whereby he inhabiteth whom he saveth . again , as he dwelleth not by grace in all , so neither doth he equally work in all them in whom he dwelleth whence is it ( saith saint augustin ) that some be holier than others are ▪ but because god doth dwell in some more plentifully than in others . and because the divine substance of christ is equally in all , his human substance equally distinct from all , it appeareth that the participation of christ , wherein there are many degrees and differences , must needs consist in such effects , as being derived from both natures of christ really into us , are made our own , and we by having them in us are truly said to have him from whom they come ; christ also more or less to inhabit and impart himself , as the graces are fewer or more , greater or smaller , which really flow into us from christ , christ is whole with the whole church and whole with every part of the church , as touching his person , which can no way divide it self or be possest by degrees and portions . but the participation of christ importeth , besides the presence of christs person , and besides the mystical copulation thereof with the parts and members of his whole church , a true actual influence of grace whereby the life which we live according to godliness is his , and from him we receive those perfections wherein our eternal happiness consisteth . thus we participate christ partly by imputation , as when those things which he did and suffered for us are imputed unto us for righteousness ; partly by habitual and real infusion , as when grace is inwardly bestowed while we are on earth , and afterwards more fully both our souls and bodies made like unto his in glory . the first thing of his so infused into our hearts in this life is the spirit of christ , whereupon because the rest of what kind soever do all both necessarily depend and infallibly also ensue , therefore the apostles term it sometimes the seed of god , sometimes the pledge of our heavenly inheritance , sometimes the hansel or earnest of that which is to come . from hence it is that they which belong to the mystical body of our saviour christ , and be in number as the stars in heaven , divided sucessively by reason of their mortal condition into many generations , are notwithstanding coupled every one to christ their head , and all unto every particular person amongst themselves , in as much as the same spirit which anointed the blessed soul of our saviour christ , doth so formalize , unite , and actuate his whole race , as if both he and they were so many limbs compacted into one body , by being all with one and the same soul quickned . that wherein we are partakers of jesus christ by imputation are each equally unto all that have it . for it consisteth in such acts and deeds of his , as could not have longer continuance , than while they were in doing ; nor at that very time belong unto any other but to him from whom they came ; and therefore how men either then or before or sithence should be made partakers of them , there can be no way imagined , but only by imputation . again a deed must either not be imputed to any , but rest altogether in him whose it is , or if at all it be imputed , they which have it by imputation must have it such as it is , whole . so that degrees being neither in the personal presence of christ , nor in the participation of those effects which are ours by imputation only , it resteth that we wholly apply them to the participation of christs infused grace : although even in this kind also the first beginning of life , the seed of god , the first-fruits of christ's spirit be without latitude . for we have hereby only the being of the sons of god , in which number how far soever one may seem to excel another , yet touching this that all are sons , they are all equals ; some happily better sons than the rest are , but none any more a son than another . thus therefore we see how the father is in the son and the son in the father , how both are in all things and all in them ; what communion christ hath with his church , how his church and every member thereof , is in him by original derivation , and he personally in them by way of mystical association , wrought through the gift of the holy ghost , which they that are his receive from him , and together with the same , what benefit soever the vital force of his body and blood may yield . yea by steps and degrees , they receive the compleat measure of all such divine grace as doth sanctify and save throughout , till the day of their final exaltation to a state of fellowship in glory with him , whose partakers they now are in those things that tend to glory . this one testimony ought to be enough unto this sort of men , whilst they are at any consistency with their own reputation . for it is evident that there is nothing concerning personal election , effectual vocation , justification by the imputation of the righteousness of christ , participation of him , union of believers unto and with his person , derivation of grace from him , &c. which are so reproached by our present author , but they are asserted by this great champion of the church of england , who undoubtedly knew the doctrine which it owned and in his days approved , and that in such words and expressions as remote from the sentiments , or at least as unsavoury to the palats of these men , as any they except against in others . and what themselves so severely charge on us in point of discipline , that nothing be spoken about it until all is answered that is written by mr hooker in its defence , may i hope not immodestly be so far returned , as to desire them that in point of doctrine they will grant us truce , until they have moved out of the way what is writ●en to the same purpose by mr. hooker . why do not they speak to him to leave fooling , and to speak sense as they do to others ? but let these things be as they are . i have no especial concernment in them , nor shall take any farther notice of them , but only as they influence the exceptions which this author makes unto some passages in that book of mine . and in what i shall do herein , i shall take as little notice as may be of those scurrilous and reproachful expressions which either his inclination or his circumstances induced him to make use of . if he be pleased with such a course of procedure , i can only assure him that as to my concernment , i am not displeased , and so he is left unto his full liberty for the future . the first thing he quarrels about is my asserting the necessity of acquaintance with the person of christ , which expression he frequently makes use of afterwards in a way of reproach . the use of the word acquaintance in this matter is warranted by our translation of the scripture , and that properly , where it is required of us to acquaint our selves with god. and that i intended nothing thereby but the knowledg of jesus christ , is evident beyond any pretence to the contrary to be suggested by the most subtile or inventive malice . the crime therefore wherewith i am here charged , is my assertion that it is necessary that christians should know jesus christ , which i have afterwards increased , by affirming also that they ought to love him . for by jesus christ all the world of christians intend the person of christ , and the most of them , all of them , the socinians only excepted , by his person the word made flesh , or the son of god incarnate , the mediator between god and man. for because the name christ is sometimes used metonymically to conclude thence that jesus christ is not jesus christ , or that it is not the person of christ that is firstly and properly intended by that name in the gospel , is a lewd and impious imagination . and we may as well make christ to be only a light within us , as to be the doctrine of the gospel without us. this knowledg of jesus christ , i aver to be the only fountain of all saving knowledg , which is farther reflected on by this author . and he adds ( no doubt out of respect unto me ) that he will not envy the glory of this discovery unto its author , and therefore honestly confesseth that he met with it in my book . but what doth he intend ? whither will prejudice and corrupt designs carry and transport the minds of men ? is it possible that he should be ignorant that it is the duty of all christians to know jesus christ , to be acquainted with the person of christ , and that this is the fountain of all saving knowledg , until he met with it in my book about communion with god , which i dare say he looked not into , but only to find what he might except against ? it is the holy ghost himself that is the author of this discovery , and it is the great fundamental principle of the gospel . wherefore surely this cannot be the man's intention , and therefore we must look a little further to see what it is that he aimeth at . after then the repetition of some words of mine he adds as his sence upon them pag. 39. so that it seems the gospel of christ makes a very imperfect and obscure discovery of the nature , attributes , and the will of god , and the methods of our recovery . we may throughly understand whatever is revealed in the gospel , and yet not have a clear and saving knowledg of these things , until we get a more intimate acquaintance with the person of christ. and again pag. 40. i shall shew you what additions these men make to the gospel of christ by an acquaintance with his person ; and i confess i am very much beholding to this author , for acknowledging whence they fetch all their orthodox and gospel-mysteries , for i had almost pored my eyes out with seeking for them in the gospel , but could never find them ; but i learn now that indeed they are not to be found there unless we be first acquainted with the person of christ. so far as i can gather up the sence of these loose expressions it is , that i assert a knowledg of the person of jesus christ , which is not revealed in the gospel , which is not taught us in the writings of moses , the prophets , or apostles , but must be had some other way . he tells me afterwards pag. 41. that i put in a word fallaciously which expresseth the contrary , as though i intended another knowledg of christ than what is declared in the gospel . now he either thought that this was not my design or intention , but would make use of a pretence of it for his advantage unto an end aimed at , which what it was i know well enough , or he thought indeed that i did assert and maintain such a knowledg of the person of christ as was not received by scripture-revelation . if it was the first , we have an instance of that new morality which these new doctrines are accompanied withal ; if the latter , he discovers how meet a person he is to treat of things of this nature . wherefore to prevent such scandalous miscarriages or futilous imaginations for the future , i here tell him that if he can find in that book , or any other of my writings , any expression or word or syllable intimating any knowledg of christ , or any acquaintance with the person of christ , but what is revealed and declared in the gospel , in the writings of moses , the prophets , and apostles , and as it is so revealed and declared , and learned from thence , i will publiquely burn that book with my own hands to give him and all the world satisfaction . nay i say more , if an angel from heaven pretend to give any other knowledg of the person of christ but what is revealed in the gospel , let him be accursed . and here i leave this author to consider with himsef , what was the true occasion why he should first thus represent himself unto the world in print by the avowing of so unworthy and notorious a calumny . whereas therefore by an acquaintance with the person of christ , it is undeniably evident ; that i intended nothing but that knowledg of christ which it is the duty of every christian to labour after , no other but what is revealed , declared and delivered in the scripture , as almost every page of my book doth manifest where i treat of these things : i do here again with the good leave of this author assert , that this knowledge of christ is very necessary unto christians , and the fountain of all saving knowledg whatever . and as he may if he please review the honesty and truth of that passage pag. 38. so that our acquaintance with christ's person in this mans divinity signifies such a knowledg of what christ is , hath done and suffered for us , from whence we may learn those greater , deeper , and more saving mysteries of the gospel , which christ hath not expresly revealed to us ; so i will not so far suspect the christianity of them with whom we have to do , as to think it necessary to confirm by texts of scripture either of these assertions , which whoever denies is an open apostate from the gospel . having laid this foundation in an equal mixture of that truth and sobriety wherewith sundry late writings of this nature , and to the same purpose , have been stuffed , he proceeds to declare what desperate consequences ensue upon the necessity of that knowledg of jesus christ which i have asserted , addressing himself thereunto , pag. 40. many instances of such dealings , will make me apt to think that some men , whatever they pretend to the contrary , have but little knowledg of jesus christ indeed . but whatever this man thinks of him , an accouut must one day be given before and unto him of such false calumnies as his lines are stuffed withal . those who will believe him that he hath almost pored out his eyes in reading the gospel with a design to find out mysteries that are not in it , are left by me to their liberty . only i cannot but say that his way of expressing the study of the scripture is such as becometh a man of his wisdom , gravity and principles . he will i hope one day be better acquainted with what belongs unto the due investigation of sacred truth in the scripture , than to suppose it represented by such childish expressions . what he hath learned from me i know not , but that i have any where taught that there are mysteries of religion that are not to be found in the gospel , unless we are first acquainted with the person of christ , is a frontless and impudent falshood . i own no other , never taught other knowledge of christ , or acquaintance with his person , but what is revealed and declared in the gospel ; and therefore no mysteries of religion can be thence known and received before we are acquainted with the gospel it self . yet i will mind this author of that whereof if he be ignorant , he is unfit to be a teacher of others , and which if he deny , he is unworthy the name of a christian ; namely , that by the knowledge of the person of christ ; the great mystery of god manifest in the flesh , as revealed and declared in the gospel , we are led into a clear and full understanding of many other mysteries of grace and truth which are all centred in his person , and without which we can have no true nor sound understanding of them . i shall speak it yet again , that this author if it be possible may understand it ; or however , that he and his co-partners in design may know that i neither am nor ever will be ashamed of it ; that without the knowledge of the person of christ which is our acquaintance with him , as we are commanded to acquaint our selves with god , as he is the eternal son of god incarnate , the mediator between god and man with the mystery of the love , grace and truth of god therein , as revealed and declared in the scripture ; there is no true useful saving knowledge of any other mysteries or truths of the gospel to be attained . this being the substance of what is asserted in my discourse , i challenge this man , or any to whose pleasure and favour his endeavours in this kind are sacrificed to assert and maintain the contrary , if so be they are indeed armed with such a confidence as to impugne the foundations of christianity . but to evince his intention he transcribeth the ensuing passages out of my discourse , pag. 41. the sum of all true wisdom and knowledge may be reduced to these three heads . ( 1 ) the knowledge of god his nature and properties . ( 2 ) the knowledge of our selves with reference to the will of god concerning us . ( 3 ) skill to walk in communion with god. in these three is summed up all true wisdome and knowledge , and not any of them is to any purpose to be obtained or is manifested but only in and by the lord christ. this whole passage i am far from disliking upon this representation of it , or any expression in it . those who are not pleased with this distribution of spiritual wisdom , may make use of any such of their own wherewith they are better satisfied . this of mine was sufficient unto my purpose . hereon this censure is passed by him . where , by , is fallaciously added to include the revelations christ hath made , whereas his first undertaking was to show how impossible it is to understand these things savingly and clearly notwithstanding all these revelations god hath made of himself and his will by moses and the prophets and by christ himself without an acquaintance with his person . the fallacy pretended is merely of his own coyning● my words are plain and s●ited unto my own purpose , and to declare my mind in what i intend ; which he openly corrupting or not at all understanding , frames an end never thought of by me , and then feigns fallacious means of attaining it . the knowledge i mean is to be learned by christ , neither is any thing to be learned in him but what is learned by him . i do say indeed now whatever i have said before , that it is impossible to understand any sacred truth savingly and clearly without the knowledge of the person of christ , and shall say so still , let this man and his companions say what they will to the contrary ; but that in my so saying i exclude the consideration of the revelations which christ hath made , or that god hath made of himself by moses and the prophets , and christ himself , the principal whereof concern his person , and whence alone we come to know him , is an assertion becoming the modesty and ingenuity of this author . but hereon he proceeds and says , that as to the first head he will take notice of those peculiar discoveries of the nature of god of which the world was ignorant before , and of which revelation is wholly silent , but are now clearly and savingly learned from an acquaintance with christs person . but what in the mean time is become of modesty , truth and honesty ? do men reckon that there is no accompt to be given of such falsifications ? is there any one word or tittle in my discourse , of any such knowledge of the nature or properties of god as whereof revelation is wholly silent ? what doth this man intend ? doth he either not at all understand what i say , or doth he not care what he says himself ? what have i done to him ? wherein have i injured him ? how have i provoked him that he should sacrifice his conscience and reputation unto such a revenge ? must he yet hear it again ? i never thought , i never owned , i never wrote , that there was any acquaintance to be obtained with any property of the nature of god by the knowledge of the person of christ , but what is taught and revealed in the gospel ; from whence alone all knowledge of christ , his person , and his doctrine , is to be learned . and yet i will say again , if we learn not thence to know the lord christ , that is , his person , we shall never know any thing of god , our selves , or our duty , clearly and savingly ( i use the words again , notwithstanding the reflections on them , as more proper in this matter than any used by our author in his eloquent discourse ) and as we ought to do . from hence he proceeds unto weak and confused discourses about the knowledge of god and his properties without any knowledge of christ. for he not only tells us what reason we had to believe such and such things of god , if christ had never appeared in the world ( take care i pray that we be thought as little beholding to him as may be ) but , that gods readiness to pardon , and the like are plainly revealed in the scripture , without any farther acquaintance with the person of christ. pag. 43. what this farther acquaintance with the person of christ should mean , i do not well understand : it may be any more acquaintance with respect unto some that is necessary ; it may be without any more adoe as to an acquaintance with him . and if this be his intention , ( as it must be if there be sense in his words , ) that god's read●ness to pardon sinners is revealed in the scripture without respect unto the person of jesus christ , it is a piece of dull socin●anism , which because i have sufficiently confuted else where , i shall not here farther discover the folly of . for a knowledge of god's essential properties by the light of nature , it was never denyed by me , yea i have written and contended for it in another way than can be impeached by such trifling declamations . but yet with his good leave , i do yet bel●eve that there is no saving knowledge of or acquaintance with god , or his properties , to be attained , but in and through jesus christ , as revealed unto us in the gospel . and this i can confirm with testimonies of the scripture , fathers , schoolmen , and divines of all sorts , with reasons and arguments , such as i know this author cannot answer . and whatever great apprehensions he may have of his skill and abilities to know god and his properties by the light of nature , now he neither knowes nor is able to distinguish , what he learns from thence , and what he hath imbibed in his education from an emanation of divine rvelation ; yet , i believe there were as wise men as himself amongst those ancient philosophers concerning whom and their enquiries into the nature of god , our apostle pronounces those censures , rom. 1. 1 cor. 1. but on this goodly foundation he proceeds unto a particular inference , pag. 44. saying ; and is not this a confident man to tell us that the love of god to sinners , and his pardoning mercy could never have entred into the heart of man , but by christ ; when the experience of the whole world confutes him ? for whatever becomes of his new theories , both jews and heathens who understood nothing at all of what christ was to do in order to our recovery , did believe god to be gracious and merciful to sinners , and had reason to do so ; because god himself had assured the jewes that he was a gracious and merciful god , pardoning iniquity , transgressions and sins . and those natural notions heathens had of god , and all those discoveries god had made of himself in the works of creation and providence , did assure them that god is very good , and it is not possible to understand what goodness is , without pardoning grace . i beg his excuse ; truth and good company will give a modest man a little confidence sometimes . and against his experience of the whole world , falsly pretended , i can oppose the testimonies of the scripture , and all the ancient writers of the church , very few excepted . we can know of god only what he hath , one way or other , revealed of himself and nothing else . and i say again that god hath not revealed his love unto sinners , and his pardoning mercy , any other way but in and by jesus christ. for what he adds as to the knowledge which the jews had of these things by gods revelation in the scripture ; when he can prove that all those revelations or any of them had not respect unto the promised seed the son of god to be exhibited in the flesh to destroy the works of the devil , he will speak somewhat unto his purpose . in the mean time , this insertion of the consideration of them who enjoyed that revelation of christ , which god was pleased to build his church upon under the old testament is weak and impertinent . their apprehensions i acknowledge concerning the person of christ , and the specialty of the work of his mediation , were dark and obscure ; but so also proportionably was their knowledge of all other sacred truths , which yet with all diligence they enquired into . that whic● i intended is expressed by the apostle , 1 cor. 2.9 . it is written eye hath not seen , nor ear heard , neither have entred into the heart of man , the things which god hath prepared for them that love him ; but god hath revealed them unto us by his spirit . what a confident man was this apostle , as to affirm that the things of the grace and mercy of god did never enter into the heart of man to conceive , nor would so have done , had they not been revealed by the spirit of god in the gospel through jesus christ. but this is only a transient charge , there insues that which is much more severe , pag. 45. as for instance he tells us , that in christ , ( that is , in his death and sufferings for our sins ) god hath manifested the naturalness of this righteousness ( i. e. vindictive justice in punishing sin ) that it was impossible that it should be diverted from sinners without the interposing of a propitiation , that is , that god is so just and righteous , that he cannot pardon sin without satisfaction to his justice . now this indeed is such a notion of justice as is perfectly new , which neither scripture nor nature acquaints us with . for all mankind have accounted it an act of goodness without the least suspicion of injustice in it , to remit injuries and offences without exacting any punishment ; that he is so far from being just , that he is cruel and savage who will remit no offence till he hath satisfied his revenge . the reader who is in any measure or degree acquainted with these things , knows full well what is intended by that which i have asserted . it is no more but this ; that such is the essential holiness and righteousness of the nature of god , that considering him as the supreme governour and ruler of all mankind , it was inconsistent with the holiness and rectitude of his rule , and the glory of his government , to pass by sin absolutely , or to pardon it without satisfaction , propitiation , or atonement . this i said was made evident in the death and sufferings of christ , wherein god made all our iniquities to meet upon him , and spared him not , that we might obtain mercy and grace . this is here now called out by our author as a very dangerous or foolish passage in my discourse , which he thought he might highly advantage his reputation by reflecting upon . but as the orator said to his adversary , equidem vehementer laetor eum esse me , in quem tu cumcuperes , nullam contumeliam jacere potueris , quae non ad maximam partem civium conveniret . so it is here fallen out ; if this man knows not that this is the judgment of the generality of the most learned divines of europe , upon the matter of all who have engaged with any success against the socinians one or two only excepted , i can pitty him , but not relieve him in his unhappiness , unless he will be pleased to take more pains in reading good books , than as yet he appeareth to have done . but for the thing it self , and his reflections upon it , i shall observe yet some few things and so pass on . as first , the opposition that he makes unto my position is nothing but a crude assertion of one of the meanest and most absurd sophisms which the socinians use in this cause ; namely , that every one may remit injuries and offences as he pleaseth without exacting any punishment . which as it is true in most cases of injuries and offences against private persons , wherein no others are concerned but themselves , nor are they obliged by any law of the community to pursue their own right ; so with respect unto publick rulers of the community , & unto such injuries and offences as are done against supreme rule , tending directly unto the dissolution of the society centring in it , to suppose that such rulers are not obliged to inflict those punishments which justice and the preservation of the community doth require , is a fond and ridiculous imagination ; destructive if pursued unto all humane society , and rendring government an useless thing in the world. therefore what this author ( who seems to understand very little of these things ) adds , that governours may spare or punish as they see reason for it ; if the rule of that reason and judgment be not that justice which respects the good and benefit of the society or community , they do amiss and sin in sparing and punishing , which i suppose he will not ascribe unto the government of god. but i have fully debated these things in sundry writings against the socinians , so that i will not again enlarge upon them without a more important occasion . it is not improbable but he knows where to find those discourses , and he may when he pleases exercise his skill upon them . again , i cannot but remarque upon the consequences that he chargeth this position withal , and yet i cannot do it without begging pardon for repeating such horrid and desperate blasphemies ; pag. 46. the account saith he , of this is very plain because the justice of god hath glutted it self with revenge on sin in the death of christ , and so henceforward we may be sure he will be very kind , as a revengful man is when his passion is over . pag. 47 , the sum of which is that god is all love and patience when he hath taken his fill of revenge , as others use to say that the devil is very good when he is pleased . pag. 59 , the justice and vengeance of god , having their actings assigned them to the full , being glutted and satiated with the blood of christ , god may , &c. i desire the reader to remember that the supposition whereon all these inferences are built is only that of the necessity of the satisfaction of christ with respect unto the holiness and righteousness of god as the author of the law , and the supream governour of mankind . and is this language becoming a son of the church of england ? might it not be more justly expected from a jew or a mahumetan , from servetus or socinus , from whom it is borrowed , than from a son of this church , in a book published by licence and authority ? but it is to no purpose to complain ; those who are pleased with these things let them be so . but what if after all , these impious blasphemous consequences do follow as much upon this author's opinion as upon mine , and that with a greater shew of probability ? and what if forgetting himself within a few leaves , he says the very same thing that i do , and casts himself under his own severest condemnation ? for the first ▪ i presume he owns the satisfaction of christ , and i will suppose it until he directly denies it ; therefore also he owns and grants that god would not pardon any sin , but upon a supposition of a previous satisfaction made by jesus christ. here then lies all the difference between us ; that i say god could not with respect unto his holiness and justice as the author of the law and governour of the world , pardon sin absolutely without satisfaction ; he says that although he might have done so without the least diminution of his glory , yet he would not , but would have his son by his death and suffering to make satisfaction for sin. i leave it now not only to every learned and impartial reader , but to every man in his wits who understands common sense , whether the blasphemous consequences which i will not again defile ink and paper with the expression of , do not seem to follow more directly upon his opinion than mine . for whereas i say not , that god requireth any thing unto the exercise of grace and mercy but what he grants that he doth so also . only i say he doth it because requisite unto his justice , he because he chose it by a free act of his will and wisdom when he might have done otherwise without the least disadvantage unto his righteousness or rule , or the least impeachment to the glory of his holiness , the odious blasphemies mentioned do apparently seem to make a nearer approach unto his assertion than unto mine . i cannot proceed unto a farther declaration of it , because i abhor the rehearsal of such horrid prophaneness . the truth is , they follow not in the least ( if there be any thing in them but odious satanical exprobrations of the truth of the satisfaction of christ ) on either opinion ; though i say this author knows not well how to discharge himfelf of them . but what if he be all this while ●●ly roving in his discourse about the things that he hath no due comprehension of , merely out of a transporting desire to gratifie himself and others in traducing and making exceptions against my writings ! what if when he comes a little to himself and expresseth the notions that have been instilled into him , he saith expresly as much as i do , or have done in any place of my writings ? it is plain he doth so , pag. 49. in these words : as for sin , the gospel assures us that god is an irreconcileable enemy to all wickedness , it being so contrary to his own most holy nature , that if he have any love for himself , and any esteem for his own perfections and works , he must hate sin which is so unlike himself , and which destroys the beauty and perfection of his workmanship . for this end he sent his son into the world to destroy the works of the devil , &c. here is the substance of what at any time in this subject i have pleaded for . god is an irreconcileable enemy to all wickedness , that it is contrary to his holy nature , so that he must ●ate it , and therefore sends his son , &c. if sin be contrary to gods holy nature , if he must hate it unless he will not love , himself nor value his own perfections , and therefore sent his son to make satisfaction , we are absolutely agreed in this matte● , and our author hath lost operam & oleum in his attempt . but for the matter it self , if he be able to come unto any consistency in his thoughts , or to know what is his own mind therein ; i do hereby acquaint him , that i have written one intire discourse on that subject , and have lately reinforced the same argument in my exer●itations on the epistle to the hebrews , wherein my judgment in this point is declared and maintained . let him attempt an answer if he please unto them , or do it if he can . what he farther discourseth on this subject , pag. 46 , 47. consisteth only in odious representations and vile reflections on the principal doctrines of the gospel , not to be mentioned without offence and horrour . but as to me he proceeds to except after his scoffing manner against another passage , pag. 47 , 48. but however sinners have great reasons to rejoyce in it , when they consider the nature and end of god's patience and forbearance towards them , viz. that it is god's taking a course in his infinite wisdom and goodness that we should not be destroyed notwithstanding our sins ; that as before the least sin could not escape without punishment , justice being so natural to god , that he cannot forgive without punishing : so the justice of god being now satisfied by the death of christ the greatest sins can do us no hurt , but we shall escape with a notwithstanding our sins , this it seems we learn from an acquaintance with christ's person , though his gospel instructs us ▪ otherwise , that without holiness no man shall see god. but he is here again at a loss , & understands not what he is about . that whereof he was discoursing , is the necessity of the satisfaction of christ , and that must be it which he maketh his inference from . but the passage he insists on , he layes down as expressive of the end of god's patience and forbearance towards sinners , which here is of no place nor consideration . but so it falls out that he is seldom at any agreement with himself in any parts of his discourse ; the reason whereof i do somewhat more than guess at . however , for the passage which he cites out of my discourse , i like it so well , as that i shall not trouble my self to inquire whether it be there or no , or on what occasion it is introduced . the words are , that god hath in his justice , wisdome and goodness taken a course that we should not be destroyed , notwithstanding our sins , ( that is to save sinners ) for he that believeth although he be a sinner , shall be saved ; and he that believeth not , shall be damned , as one hath assured us , whom i desire to believe and trust unto . if this be not so , what will become of this man and my self , with all our writings ; for i know that we are both sinners ; and if god will not save us , or deliver us from destruction notwithstanding our sins , that is , pardon them through the bloodshedding of jesus christ , wherein we have redemption even the forgiveness of sins , it had been better for us that we had never been born . and i do yet again say , that god doth not , that he will not pardon the least sin without respect unto the satisfaction of christ , according as the apostle declares , 2 cor. 5.18 , 19 , 20 , 21. and the expression which must be set on the other side , on the supposition thereof the greatest sin can do us no harm , is this mans addition , which his usual respect unto truth hath produced . but withal , i never said , i never wrote , that the only supposition of the satisfaction of christ is sufficient of it self to free us from destruction by sin. there is moreover required on our part , faith and repentance , without which we can have no advantage by it , or interest in it . but he seems to understand by that expression notwithstanding our sins , though we should live and dye in our sins without faith , repentance , or new-obedience . for he supposeth it sufficient to manifest the folly of this assertion , to mention that declaration o● the mind of christ in the gospel , that without holiness no man shall see god. i wonder whet●er he thinks that those who believe the satisfaction of christ , and the necessi●y thereof , wherein god made him to be sin who knew no sin , that we might be made the righteousness of god in him , do believe that t●e personal holiness of men is indispensibly necessary unto the pleasing and enjoyment of god : if he suppose that the satisfaction o● christ and the necessity of o●r personal holiness are really inconsistent , he m●st be treated in another manner ; if he suppose that although they are consistent , yet those whom he opposeth do so trust to the satisfaction of christ , as to judge , that faith , repentance and holiness are not indispensibly necessary to salvation , he manifests how well skilled he is in their principles and practices . i have always looked on it as a piece of the highest disingenuity among the quakers , that when any one pleads for the satisfaction of christ or the imputation of his righteousness , they will clamorously cry out and hear nothing to the contrary , yea you are for the saving of polluted , defiled sinners ; let men live in their sins and be all foul within , it is no matter , so long as they have a righteousness and a christ without them . i have i say always looked upon it as a most disingenuous procedure in them , seeing no one is catechised amongst us , who knoweth not that we press a necessity of sanctification and holiness , equal with that of justification and righteousness . and yet this very course is here steered by this author . contrary to the constant declaration of the judgments of them with whom he hath to do , contrary to the common evidence of their writings , preaching , praying , d●sputing unto another purpose , and that without relieving or coun●enancing himself by any one word or expression used or utterred by them , he chargeth , as though they made holiness a very indifferent thing and such as it doth not much concern any man whether he have an interest in or no. and i know not whether is more marvelous unto me , that some men can so far concoct all principles of conscience and modesty as to publish such slaunderous untruths , or that others can take contentment and satisfaction therein , who cannot but understand their disingenuity and falshood . his proceed in the same page is to except against that revelation of the wisedom of god , which i affirm to have been made in the person and sufferings of christ , which i thought i might have asserted without offence . but this man will have it , that there is no wisdome therein , if justice be so natural to god that nothing could satisfy him but the death of his own son. that any thing else could satisfy divine justice but the sufferings and death of the son of god , so far as i know he is the first that found out or discovered , if he hath yet found it out . some have imagined that god will pardon sin , and doth so , without any satisfaction at all . and some have thought that other ways of the reparation of lost mankind were possible without this satisfaction of divine justice , which yet god in his wisdome determined on . but that satisfaction could be any otherwise made to divine justice , but by the death of the son of god incarnate , none have used to say who know what they say in these things . but wisdom , he saith , consists in the choice of the best and fittest means to attain an end when there were more ways than one of doing it ; but it requires no great wisdom to chuse when there is but one possible way . yea this it is to measure god , things infinite and divine , by our selves . doth this man think that god's ends as ours have an existence in themselves out of him , antecedent unto any acts of his divine wisdom ? doth he imagine that he ballanceth probable means for the attaining of an end , chusing some and rejecting others ? doth he surmise that the acts of divine wisdom with respect unto the end and means are so really distinct , as the one to have a priority in time before the others ? alas , that men should have the confidence to publish such slight & crude imaginations ! again , the scripture which so often expresseth the incarnation of the son of god , and the whole work of his mediation thereon , as the effect of the infinite wisdom of god , as that wherein the stores , riches and treasures of it are laid forth , doth no where so speak of it in comparison with other means not so suited unto the same end , but absolutely and as it is in its own nature ; unless i● be when it is compared with those typical institutions which being appointed to resemble it , some did rest in . and lastly , whereas there was but this one way for the redemption of mankind and the restauration of the honour of gods justice and holiness , as he is the supreme lawgiver and governour of the universe ; and whereas this one way was not in the least pervious unto any created understanding angelical or humane , nor could the least of its concerns have ever entred into the hearts of any , nor it may be shall they ever know , or be able to find it out unto perfection , but it will be left the object of their admiration unto eternity ; if this author can see no wisdom or no great wisdom in the finding out and appointing of this way , who can help it ? i wish he would more diligently attend unto their teachings who are able to instruct him better , and from whom , as having no prejudice against them , he may be willing to learn . but this is the least part of what this worthy censurer of theological discourses rebukes and corrects . for , whereas i had said that we might learn our disability to answer the mind and will of god in all or any part of the obedience he requireth , that is , without christ , or out of him ; he adds , that is , that it is impossible for us to do any thing that is good , but we must be acted like machines by an external force , by the irresistible power of the grace and spirit of god. this i am sure is a new discovery , we learn no such thing from the gospel , and i do not see how he proves it from an aquaintance with christ. but if he intends what he speaks , we can do no good but must be acted like machines by an external force , and chargeth this on me , it is a false accusation proceeding from malice or ignorance or a mixture of both . if he intend that we can of our selves do any thing that is spiritually good and acceptable before god , without the efficacious working of the spirit and grace of god in us , which i only deny , he is a pelagian , and stands anathematized by many councils of the ancient church . and for what is my judgment about the impotency that is in us by nature unto any spiritual good , the necessity of the effectual operation of the spirit of god in and to our conversion , with his aids and assistances of actual grace in our whole course of obedience , which is no other but that of the ancient church , the most learned fathers , and the church of england it self in former days , i have now sufficiently declared and confirmed it in another discourse , whither this author is remitted either to learn to speak honestly of what he opposeth , or to understand it better , or to answer it if he can , he adds ! but still there is a more glorious discovery than this behind , and that is , the glorious end whereunto sin is appointed and ordained ( i suppose he means by god ) is discovered in christ , viz. for the demonstration of god's vindictive justice , in measuring out to it a meet recompence of reward ; and for the praise of god ▪ s glorious grace in the pardon and forgiveness of it ; that is , that it could not be known how just and severe god is , but by punishing sin , nor how good and gracious god is , but by pardoning of it ; and therefore lest his justice and mercy should never be known to the world he appoints and ordains sin to this end ; that is , decrees that men shall sin that he may make some of them the vessels of his wrath and the examples of his fierce vengeance and displeasure , and others the vessels of his mercy , to the praise and glory of his free grace in christ. this indeed is such a discovery , as nature and revelation could not make , pag. 51. which in the next page he calls god's truckling and bartering with sin and the devil for his glory . although there is nothing in the words here reported as mine , which is not capable of a fair defence , seeing it is expresly affirmed , that god set forth his son to be a propitiation to declare his righteousness , yet i know not how it came to pass that i had a mind to turn unto the passage it self in my discourse , which i had not done before on any occasion , as not supposing that he would falsify my words , with whom it was so easie to pervert my meaning at any time , and to reproach what he could not confute . but that i may give a specimen of this man's honesty and ingenuity , i shall transcribe the passage which he excepts against , because i confess it gave me some surpr●sal upon its first perusal . my words are these . there is a glorious end whereunto sin is appointed and ordained , discovered in christ , that others are unacquainted withal . sin in its own nature tends meerely to the dishonour of god , the debasement of his majesty and the ruine of the creature in whom it is . hell it self is but the filling of wretched creatures with the fruit of their own devices . the comminations and threats of god in the law do manifest one other end of it , even the demonstration of the vindictive justice of god in measuring out unto it a meet recompence of reward , but here the law stays , and with it all other light , and discovers no other use or end of it at all . in the lord jesus christ there is the manifestation of another and more glorious end , to wit , the praise of gods glorious grace in the pardon and forgiveness of it . god having taken order in christ , that that thing which tended meerly to his dishonour , should be managed to his infinite glory , and that which of all things he desireth to exalt , even that he may be known and believed to be a god pardoning iniquity transgression and sin. such was my ignorance , that i did not think that any christian , unless he were a professed socinian , would ever have made exceptions against any thing in this discourse , the whole of it being openly proclaimed in the gospel and confirmed in the particulars by sundry texts of scripture , quoted in the margent of my book , which this man took no notice of . for the advantage he would make from the expression about the end whereunto sin is appointed and ordained , it is childish and ridiculous . for every one who is not wilfully blind , must see that by ordained i intended not any ordination as to the futurition of sin , but the disposal of sin to its proper end being committed , or to ordain it unto its end upon a supposition of its being , which quite spoils this authors ensuing harangue . but my judgment in this matter is better expressed by another than i am able to do it my self , and therefore in his words i shall represent it . it is augustine , saith he , saluberrime confitemur quod rectissime credimus , deum dominumque rerum omnium qui creavit omnia bona valde , & mala ex bonis exortura esse praescivit , & scivit magis ad suam omnipotentissimam bonitatem pertinere , etiam de malis benefacere , quam mala esse non sinere ; sic ordinâsse angelorum & hominum vitam , ut in ea prius ostenderet quid posset eorum liberum arbitrinm , deinde quid posset suae gratiae beneficium justitiaeque judicium . this our author would have to be god's bartering with sin & the devil for his glory ; the bold impiety of which expression among many others , for whose necessary expression i crave pardon , manifests with what frame of spirit , with what reverence of god himself and all holy things , this discourse is managed . but it seems i add , that the demonstration of god's justice in measuring out unto sin a meet recompence of reward is discovered in christ , as this author says . let him read again ; the comminations and threatnings of god in the law , &c. if this man were acquainted with christ , he could not but learn somewhat more of truth and modesty unless he be wilfully stupid . but what is the crime of this paragraph ? that which it teacheth is , that sin in its own nature hath no end , but the dishonour of god , and the eternal ruine of the sinner . that by the sentence and curse of the law god hath manifested that he will glorify his justice in the punishing of it , as also that in and through jesus christ he will glorify grace and mercy in its pardon on the terms of the gospel . what would he be at ? if he have a mind to quarrel the bible , and to conflict the fundamental principles of christianity , to what purpose doth he cavil at my obscure discourses , when the proper object of his displeasure lies plainly before him . let us proceed yet a little farther with our author , although i confess my self to be already utterly wearied with the perusal of such vain and frivolous imaginations . yet thus he goes on pag. 53. thus much for the knowledge of our selves with respect to sin which is hid only in the lord christ. but then we learn what our righteousness is , wherewith we must appear before god , from an acquaintance with christ. we have already learned how unable we are to make atonement for our sins , without which they can never be forgiven , and how unable we are to do any thing that is good , and yet nothing can deliver us from the justice and wrath of god but a full satisfaction for our sins , and nothing can give us a title to a reward but a perfect and unsinning righteousness . what should we do in this case ? how shall we escape hell , or get to heaven , when we can neither expiate for our part sins or do any good for the time to come ? why , here we are relieved again by an acquaintance with christ. his death expiates former iniquities , and removes the whole guilt of sin. but this is not enough , that we are not guilty , we must also be actually righteous , not only all sin is to be answered for , but all righteousness is to be fulfilled . now this righteousness we find only in christ , we are reconciled to god by his death , and saved by his life . that actual obedience he yielded to the whole law of god is that righteousness whereby we are saved ; we are innocent by vertue of his sacrifice and expiation and righteous with his righteousness . what is here interposed , that we cannot do any good for the time to come , must be interpreted of our selves without the ayd or assistance of the grace of god. and the things here reported by this author , are so expressed and represented , to expose them to reproach and scorn , to have them esteemed not only false but ridiculous . but whether he be in his wits or no , or what he intends so to traduce and scoff at the fundamental doctrines of the gospel , i profess i know not . what is it he would deny ? what is it he would assert ? are we able to make an atonement for our sins ? can we be forgiven without an atonement ? can we of our selves do any good without the aid and assistance of grace ? can any thing we do be a full satisfaction for our sins , or deliver us from the wrath of god ▪ that is the punishment due to our sins ? doth not the death of christ expiate former iniquities , and remove the whole guilt of sin ? is the contrary to these things the doctrine of the church of england ? is this the religion which is authorised to be preached , and are these the opinions that are licensed to be publshed unto all the world ? but as i observed before , these things are other mens concernment more than mine , and with them i leave them . but i have said , as he quotes the place , that we are reconciled to god by the death of christ , and saved by his life , that actual obedience which he yielded to the whole law of god. as the former part of these words are expresly the apostles , rom. 5.10 . and so produced by me ; so the next words i add , are these of the same apostle , if so be we are found in him , not having on our own righteousness which is of the law , but the righteousness which is of god by faith ; which he may do well to consider , and answer when he can . once more and i shall be beholding to this author for a little respite of severity , whilst he diverts to the magisterial reproof of some other persons . thus then he proceeds , pag. 55. the third part of our wisdom is to walk with god , and to that is required agreement , acquaintance , a way , strength , boldness , and aiming at the same end , and all these with the wisdom of them are hid in jesus christ. so far are my words , to which he adds . the sum of which in short is this , that christ having expiated our sins , and fulfilled all righteousness for us , though we have no personal righteousness of our own , but are as contrary unto god as darkness is to light , and death to life , and an universal pollution and defilement , to an universal and glorious holiness , and hatred to love , yet the righteousness of christ is a sufficient , nay the only foundation of our agreement , and upon that of our walking with god ; though st. john tells us if we say we have fellowship with him , and walk in darkness , we lye and do not the truth ; but if we walk in the light , as god is in the light , then have we fellowship one with another , and then the blood of jesus christ his son cleanseth us from all sins , 1 john chap. 1. v. 6 , 7. and our only acquaintance with god , and knowledge of him is hid in christ , which his word and works could not discover , as you heard above . and he is the only way wherein we must walk with god , and we receive all our strength from him , and he makes us bold and confident too , having removed the guilt of sin , that now we may look justice in the face , and whet our knife at the counter-door , all our debts being discharged by christ , as these bold acquaintances and familiars of christ use to speak . and in christ we design the same end that god doth , which is the advancement of his own glory , that is , i suppose by trusting unto the expiation and righteousness of christ for salvation , without doing any thing our selves , we take care that god shall not be wronged of the glory of his free grace , by a competition of any merits and deserts of our own . what the author affi●ms to be the sum of my discourse , in that place which indeed he doth not transcribe , is as to his affirmation of it as contrary to god as darkness is to light , or death to life , or falshood to the truth , that is , it is flagitiously false . that there is any agreement with god , or walking with god for any men who have no personal righteousness of their own , but are contrary to god , &c. i never thought , i never wrote , nor any thing that should give the least countenance unto a suspicion to that purpose . the necessity of an habitual and actual personal inherent righteousness , of sanctification and holiness , of gospel-obedience , of fruitfulness in good works , unto all who intend to walk with god or come to the enjoyment of him , i have asserted and proved with other manner of arguments than this author is acquainted withal . the remainder of his discourse in this place is composed of immorality and profaneness . to the first i must refer his charge , that our only acquaintance with god and knowledge of him , is hid in christ , which his word could not discover ; as he again expresseth it , pag. 98 , 99. but that the reverend doctor , confessed the plain truth , that their religion is wholly owing to an acquaintance with the person of christ , and could never have been clearly and savingly learned from his gospel , had they not first grown acquainted with his person , which is plainly false . i own no knowledge of god , nor of christ , but what is revealed in the word , as was before declared . and unto the other head belongs the most of what ensues . for what is the intendment of those reproaches which are cast on my supposed assertions ? christ is the only way wherein or whereby we must walk with god : yes , so he says , i am the way , there is no coming to god but by me ; he having consecrated for us in himself a new and living way of drawing nigh to god. we receive all our strength from him , yes for he says without me ye can do nothing . he makes us bold and confident also , having removed the guilt of sin ; so the apostle tells us , heb. 10.19 , 20 , 21 , 22. what then ? what followes upon these plain positive divine assertions of the scripture ? why then we may look j●stice in the face , and whet our knife at the counter-door . goodly son of the church of england ; not that i impu●e these profane scoffings unto the church i●self , which i shall never do untill it be discovered that the rulers of it do give approbation to such abominations ; but i would mind the man of his relation to that church which to my knowledge teacheth better learning and manners . from pag. 57. to the end of his second section , pag. 75. he giveth us a scheme of religion which in his scoffing language , he says , men learn from an acquaintance with the person of christ , and affirms that there needs no more to expose it to scorn with considering men than his proposal of it , which therein he owns to be his design . i know not any peculiar concernment of mine therein , until he comes towards the close of it which i shall particularly consider . but the substance of the religion which he thus avowedly attempts to expose to scorn , is the doctrine of god's eternal election ; of his infinite wisdom in sending his son to declare his righteousness for the forgiveness of sins , or in satisfying his justice , that sin might be pardoned to the praise of the glory of his grace ; of the imputation of the righteousness of christ unto them tha● do believe ; of a sence of sin , humiliation for it , looking unto christ for life and salvation as the israelites looked up to the brasen serpent in the wilderness ; of going to christ by faith for healing our natures and cleansing our sins , with some other doctrines of the same importance . these are the principles which according to his ability he sarcastically traduceth and endeavoureth to reflect scorn upon , by the false representation of some of them , and debasing others , with an intermixture of vile and profane expressions . it is not impossible but that some or other may judge it their duty to rebuke this horrible ( and yet were it not for the ignorance and profaneness of some men's minds , every way contemptible ) petulancy . for my part i have other things to do , and shall only add that i know no other christian state in the world wherein such discourses would be allowed to pass under the signature of publick authority . only i wish the author more modesty and sobriety than to attempt , or suppose he shall succeed , in exposing to scorn the avowed doctrine in general of the church wherein he lives , and which hath in the parts of it been asserted and defended by the greatest and most learned prelates thereof , in the foregoing ages , such as jewel , whitgift , abbot , morton , usher , hall , davenant , prideaux , &c. with the most learned persons of its communion , as reynolds , whittaker , hooker , sutcliff , &c. and others innumerable ▪ testified unto in the name of this church by the divines , sent by publick authority to the synod of dort , taught by the principal practical divines of this nation , and maintained by the most learned of the dignified clergy at this day . he is no doubt at liberty to dissent from the doctrine of the church and of all the learned men thereof : but for a young man to suppose , that with a few loose idle words he shall expose to scorn , that doctrine which the persons mentioned and others innumerable , have not only explained , confirmed , and defended with pains indefatigable , all kind of learning and skill , ecclesiastical , philosophical , and theological , in books and volumes which the christian world as yet knoweth , peruseth and prizeth , but also lived long in fervent prayers to god for the revelation of his mind and truth unto them , and in the holy practice of obedience suited unto the doctrines they professed , is somewhat remote from that christian humility which he ought not only to exercise in himself , but to give an example of unto others . but if this be the fruit of despising the knowledge of the person of chrst , of the necessity of his satisfaction , of the imputation of his righteousness , of union unto his person as our head , of a sense of the displeasure of god due to sin , of the spirit of bondage and adoption , of the corruption of nature , and our disability to do any thing that is spiritually good without the effectual ayds of grace ; if these i say , and the like issues of appearing pride and elation of mind , be the fruit and consequent of rejecting these principles of the doctrine of the gospel , it manifests that there is , and will be a proportion between the errours of mens minds , and the depravation of their affections . it were a most easy task to go over all the particulars mentioned by him , and to manifest how foully he hath prevaricated in their representation , how he hath cast contempt on some duties of religion indispensibly necessary unto salvation , and brought in the very words of the scripture & that in the true proper sence and intendment of them , according to the judgment , of all christians , ancient & modern , as that of looking to christ , as the israelites looked to the brasen serpent in the wilderness , to bear a share and part in his scorn and contempt ; as also to defend and vindicate not his odious disingenious expressions , but what he invidiously designeth to expose , beyond his ability to gainsay or with any pretence of sober learning to reply unto . but i give it up into the hands of those who are more concerned in the chastisment of such imaginations . only i cannot but tell this author what i have learned by long observation , namely , that those who in opposing others make it their design to , and place their confidence in false representations and invidions expressions of their judgments and opinions , waving a true stating of the things in difference , and weighing of the arguments wherewith they are confirmed , whatever pretence they may make of confidence and contempt of them with whom they have to do ; yet this way of writing proceeds from a secret sense of their disability to maintain their own opinions , or to reply to the reasonings of their adversaries in a fair and lawful disputation ; or from such depraved affections as are sufficient to deter any sober person from the least communication in those principles which are so pleaded for . and the same i must say of that kind of writing which in some late authors fills up almost every page in their books , which beyond a design to load the persons of men with reproaches and calumnies , consist only in the collecting of passages here and there , up and down , out of the writings of others , which as cut off from the body of their discourses and design of the places which they belong unto , may with a little artifice either of addition or detraction , with some false glosses , whereof we shall have an immediate instance , be represented weak or untrue or improper or some way or other obnoxious to censure . when diligence , modesty , love of truth , sobriety , true use of learning , shall again visit the world in a more plentiful manner , though differences should continue amongst us ; yet men will be enabled to manage them honestly , without contracting so much guilt on themselves , or giving such fearful offence & scandal unto others : but i return . that wherein i am particularly concerned is the close wherewith he winds up this candid ingenious discourse , pag. 74. he quotes my words , that the soul consents to take christ on his own terms to save him in his own way : and saith , lord i would have had thee , and salvation in my way , that it might have been partly of mine endeavours , and as it were by the works of the law ( that is by obeying the laws of the gospel ) but i am now willing to receive thee , and to be saved in thy way , meerly by grace ( that is without doing any thing , without obeying thee ) . the most contented spouse , certainly that ever was in the world , to subm●t to such hard conditions as to be saved for nothing . but what a pretty complement doth the soul make to christ after all this , when she adds ; and though i would have walked according to my own mind , yet now i wholly give up my self to be ruled by the spirit . if the reader will be at the pains to look on the discourse whence these passages are taken , i shall desire no more of his favour but that he profess himself to be a christian and then let him freely pronounce whether he find any thing in it obnoxious to censure . or i desire that any man who hath not forfeited all reason and ingenuity unto faction and party , if he differ from me , truly to state wherein , and oppose what i have said , with an answer unto the testimonies wherewith it is confirmed , referred unto in the margent of my discourse . but the way of this authors proceeding , if there be no plea to be made for it from his ignorance and unacquaintedness not only with the person of christ , but with most of the other things he undertakes to write about , is altogether unexcusable . the way whereby i have expressed the consent of the soul in the receiving of jesus christ to be justifyed , sanctifyed , saved by him , i still avow , as suited unto the mind of the holy ghost , and the experience of them that really believe . and whereas i added that before believing the soul did seek for salvation by the works of the law , as it is natural unto all , and as the holy-ghost affirms of some , whose words alone i used and expresly quoted that place from whence i took them , namely rom. 9.31 , 32. this man adds as an exposition of that expression , that is by obeying of the laws of the gospel . but he knew that these were the words of the apostle , or he did not ? if he did not , nor would take notice of them so to be although directed to the place from whence they are taken , it is evident how meet he is to debate matters of this nature and concernment , and how far he is yet from being in danger to pore out his eyes in reading the scripture , as he pretends . if he did know them to be his words , why doth he put such a sense upon them as in his own apprehension is derogatory to gospel-obedience ? what-ever he thught of before and , it is likely he will now say , that it is my sense , and not the apostles which he intends . but how will he prove that i intended any other sence than that of the apostle ? how should this appear ? let him if he can , produce any word in my whole discourse intimating any other sence . nay , it is evident that i had no other intention but only to refer unto that place of the apostle and the proper sence of it , which is to express the mind and actings of those who being ignorant ignorant of the righteousness of god , go about to establish their own righteousness , as he farther explains himself , rom. 10.3 , 4. that i could not intend obedience unto the laws of the gospel is so evident that nothing but abominable prejudice or ignorance could hinder any man from discerning it . for that faith which i expressed by the soul's consent to take christ as a saviour and a ruler , is the very first act of obedience unto the gospel ; so that therein or thereon to exclude obedience unto the gospel , is to deny what i assert , which under the favour of this author i understand my self better than to do . and as to all other acts of obedience unto the laws of the gospel , following and proceeding from sincere believing , it is openly evident that i could not understand them , when i spake only of what was antecedent unto them . and if this man knowes not what transactions are in the minds of many before they do come unto the acceptance of christ on his own terms , or believe in him according to the tenour of the gospel , there is reason to pitty the people that are committed unto his care and instruction , what regard soever ought to be had unto himself . and his pittiful trifling in the exposition he adds of this passage to be saved without doing any thing , without obeying thee , and the law , do but increase the guilt of his prevarications . for the words immediately added in my discourse are , and although i have walked according unto mine own mind , yet now i wholly give up my self to be ruled by thy spirit , which unto the understanding of all men who understand any thing in these matters , signify no less than an engagement unto the universal relinquishment of sin , and entire obedience unto jesus christ in all things . but this faith he , is a pretty complement that the soul makes to christ after all . but why is this to be esteemed only a pretty complement ? it is spoken at the same time , and as it were with the same breath , there being in the discourse no period between this passage and that before . and why must it be esteemed quite of another nature , so that herein the soul should only complement , and be real in what is before expressed ? what if one should say it was real only in this latter expression and engagement , that the former was only a pretty complement ? may it not with respect unto my sence and intention ( from any thing in my words or that can be gathered from them or any circumstances of the place ) be spoken with as much regard unto truth and honesty ? what religion these men are of i know not ; if it be such as teacheth them these practices and countenanceth them in them , i openly declare that i am not of it , nor would be so for all that this world can afford . i shall have done , when i have desired him to take notice , that i not only believe and maintain the necessity of obedience unto all the laws , precepts , commands , and institutions of the gospel , of universal holiness , the mortification of all sin , fruitfulness in good works , in all that intend or design salvation by jesus christ , but also have proved and confirmed my perswasion and assertions by better and more cogent arguments than any , which by his writings he seems as yet to be acquainted withal . and unless he can prove that i have spoken or written any thing to the contrary , or he can disprove the arguments whereby i have confirmed it , i do here declare him a person altogether unfit to be dealt withal about things of this nature , his ignorance or malice being invincible ; nor shall i on any provocation ever hereafter take notice of him untill he hath mended his manners . his third section pag. 76. consists of three parts ; first , that some ( wherein it is apparent , that i am chiefly if not only intended ) do found a religion upon a pretended acquaintance with christ ▪ s person without and besides the gospel , whereunto he opposeth his running title of , no acquaintance with christ but by revelation . secondly , a supposition of a scheme of religion drawn from the knowledge of christs person whereunto he opposeth another which he he judgeth better . thirdly , an essay to draw up the whole plot and design of christianity with the method of the recovery of sinners unto god. in the first of these i suppose that i am , if not solely , yet principally intended ; especially considering what he affi●ms , pag. 98 , 99 namely , that i plainly confess our religion is wholly owing unto acquaintance with the person of christ , & could never have been clearly and savingly learned from the gospel had we not first grown acquainted with his person . now herein there is an especial instance of that truth and honesty wherewith my writings are entertained by this sort of men. it is true , i have asserted that it is necessary for christians to know jesus christ , to be acquainted with his person , that is ( as i have fully and largely declared it in the discourse excepted against ) the glory of his divine nature , the purity of his humane , the infinite condescention of his person in the assumption of our nature , his love and grace , &c. as is at large there declared . and now i add that he by whom this is denied , is no christian. secondly i have taught that by this knowledge of the person of christ , or an understanding of the great mystery of godliness , god manifested in the flesh , which we ought to pray for and labour after , we come more fully and clearly to understand sundry other important mysteries of heavenly truth , which without the knowledge of christ we cannot attain unto . and how impertinent this man's exceptions are against this assertion we have seen already . but thirdly , that this knowledge of christ or acquaintance with him , is to be attained before we come to know the gospel , or by any other means than the gospel , or is any other but the declaration that is made thereof in and by the gospel was never thought , spoken , or written by me , and is here falsly supposed by this author as elsewhere falsly charged on me . and i again challenge him to produce any one letter or tittle out of any of my writings to give countenance unto this frontless calumny . and therefore although i do not like his expression pag. 77. whoever would understand the religion of our saviour , must learn it from his doctrine , and not from his person , for many reasons i could give ; yet i believe no less than he , that the efficacy of christ's mediation depending on god's appointment , can be known only by revelation , and that no man can draw any one conlusion from the person of christ , which the gospel hath not expresly taught ; because we can know no more of its excellency , worth and works than what is there revealed ; whereby he may see how ●iserably ill-will , malice , or ignorance have betrayed him into the futilous pains of writing this section upon a contrary supposition falsly imputed unto me . and as for his drawing schemes of religion i must tell him , and let him disprove it if he be able , i own no religion , no article of faith , but what are taught expresly in the scripture , mostly confirmed by the ancient general councils of the primitive church , and the writings of the most learned fathers against all sorts of heret●cks , especially the gnosticks , photinians and pelagians , consonant to the articles of the church of england , and the doctrine of all the reformed ch●rches of europe . and if in the exposition of any place of scripture i dissent from any , that for the substance of it own the religion i do , i do it not wi●hout cogent reasons from the scripture it self ; and where , in any opinions which learned men have , and it may be always had different apprehensions about , which hath not been thought to prejudice the unity of faith amongst them , i hope i do endeavour to manage that dissent with that modesty and sobriety which becometh me . and as for the schemes , plots , or designs of religion or christianity given us by this author , and owned by him , it being taken pretendedly from the person of christ , when it is hoped that he may have a better to give us from the gospel , seeing he hath told us we must learn our religion from his doctrine and not from his person ; besides that it is liable unto innumerable exceptions in particular which may easily be given in against it , by such as have nothing else to do , w●ereas it makes no mention of the effectual grace of christ and the gospel for the conversion and sanctification of sinners , and the necessity thereof unto all acts of holy obedience , it is merely pelagian , and stands anathematised by sundry councils of the antient church . i shall not therefore concern my self farther in any passages of this section , most of them wherein it reflects on others standing in competition for truth and ingenuity with the foundation and design of the whole . only i shall say that the passage of 88 , 89. this made the divine goodness so restlesly zealous and concerned for the recovery of mankind ; various ways be attempted in former ages , but with little success , as i observed before , but at last god sent his own son our lord jesus christ into the world , without a very cautious explanation and charitable construction , is false , scandalous and blasphemous . for allow this author , who contends so severely for propriety of expressions against allusions and metaphors , to say that the divine goodness was restlesly zealous and concerned ( for indeed such is our weakness that whether we will or no , we must sometimes learn and teach divine things , in such words as are suited to convey an apprehension of them unto our minds , though in their application unto the divine nature , they are incapable of being understood in the propriety of their signification , though this be as untowardly expressed as any thing i have of late met withal ) yet what colour can be put upon , what excuse can be made for this doctrine , that god in former ages by various ways attempted the recovery of mankind but with little success i know not . various attempts in god for any end without success , do not lead the mind into right notions of his infinite wisdom and omnipotency . and that god by any way at any time attempted the recovery of mankind distinctly and separately from the sending of his son , is lewdly false . in the greatest part of his fourth section entituled , how men pervert the scripture to make it comply with their fancy , i am not much concerned , save that the foundation of the whole and that which animates his discourse from first to last is laid in an impudent calumny , namely , that i declare that our religion is wholly owing to an acquaintance with the person of christ , & could never have been clearly & savingly learned from his gospel , had we not first grown acquainted with his person . this shameless falshood is that alone whence he takes occasion and confidence to reproach my self and others , to condemn the doctrine of all the reformed churches , and openly to traduce and vilify the scripture it self . i shall only briefly touch on some of the impotent dictates of this great corrector of divinity and religion ? his discourse of accommodating scripture-expressions to mens own dreamns , pag. 99 , 100.101 . being such as any man may use concerning any other men on the like occasion if they have a mind unto it , and intend to have no more regard to their consciences than some others seem to have , may be passed by , pag. 102. he falls upon the ways of expounding scripture among those whom he sets himself against , and positively affirms , that there are two ways of it in great vogue among them . first , by the sound and clink of the words and phrases which , as he says , is all some men understand by keeping a form of sound words . ( 2 ) when this will not do , they reason about the sence of them from their own preconceived notions and opinions , and prove that this must be the meaning of scripture , because otherwise it is not reconcileable to their dreams , which is called expounding scripture by the analogy of faith. thus far he ; and yet we shall have the same man not long hence pleading for the necessity of holiness . but i wish for my part he would take notice , that i despise that holiness and the principles of it , which will allow men to coin , invent and publish such notorious untruths against any sort of men whatever . and whereas by what immediately follows , i seem to be principally intended in this charge , as i know the untruth of it , so i have published some expositions on some parts of the scripture to the judgment of the christian world , to which i appeal from the censures of this man and his companions , as also for those which if i live and god will i shall yet publish : and do declare that for reasons very satisfactory to my mind , i will not come to him nor them , to learn how to expound the scripture . but he will justify his charge by particular instances , telling us , pag. 102. thus when men are possessed with a fancy of an acquaintance with christ's person , then to know christ can signify nothing else but to know his person , and all his personal excellencies , and beauties , fullness and pretiousness , &c. and when christ is said to be made wisdom to us , this is a plain proof that we must learn all our spiritual wisdom from an acquaintance with his person ▪ though some duller men can understand no more by it than the wisdom of those revelations christ hath made of god's will to the world. i would beg of this man that if he hath any regard unto the honour of christian religion or care of his own soul he would be tender in this matter , and not reflect with his usual disdain upon the knowledge of the person of christ. i must tell him again , what all chritians believe , jesus christ is jesus christ , the eternal son of god incarnate . the person of christ is christ himself , and nothing else . his personal excellencies are the properties of his person , as his two natures are united therein , and as he was thereby made meet to be the mediator between god and man. to know christ in the language of the scripture , the whole church of god antient and present , in common sense and understanding , is to know the person of christ as revealed and declared in the gospel with respect unto the ends for which he is proposed and made known therein . and this knowledge of him , as it is accompanied with and cannot be without the knowledge of his mind and will declared in his precepts , promises and institutions , is effectual to work & produce in the souls of them who so know him , that faith in him , and obedience unto him , which he doth require . and what would this man have ? he who is otherwise minded hath renounced his christianity if ever he had any . and if he be thus perswaded , to what purpose is it to set up and combate the mormoes and chimaeras of his own imagination ? well then i do maintain that to know christ according to the gospel , is to know the person of christ , for christ and his person are the same . would he now have me to prove this by testimonies or arguments or the consent of the ancient church ? i must beg his excuse at present and so for the future , unless i have occasion to deal with gnosticks , familists , or quakers . and as for the latter clause wherein christ is said to be made wisdom unto us , he says , some duller men can understand no more by it than the wisdom of those revelations christ hath made of god's will to the world , who are dull men indeed , and so let them pass . his ensuing discourses in pag. 103 , 104 105. contain the boldest reflections on ; and openest derisions of the expressions and way of teaching spiritual things warranted in and by the scripture , that to my knowledge i ever read in a book licensed to be printed by publick authority . as in particular the expressions o● faith in christ by coming unto him and receiving of him , which are the words of the holy-ghost , and used by him in his wisdom to instruct us in the nature of this duty , are amongst others the subjects of his scorn ▪ the first part of it , though i remember not to have given any occasion to be particularly concerned in it , i shall briefly consider , pag. 103. thus when men have first learned from an acquaintance with christ , to place all their hopes of salvation in a personal union with christ , from whom they receive the free communications of pardon and grace , righteousness and salvation , what more plain proof can any man who is resolved to believe this , desire of it than 1 john 5.12 . he that hath the son hath life , and he that hath not the son hath not life . and what can having the son signify but having an interest in him , being made one with him , though some will be so perverse as to understand it of believing , and having his gospel . but the phrase of having the son confutes that dull & moral interpretation , especially when we remember it is called , being in christ , and abiding in him , which must signify a very near union between christs person and us. i suppose that expression of personal union sprung out of design , and not out of ignorance ; for if i mistake not , he doth somewhere in his book take notice that it is disclaimed , and only an union of believers with or unto the person of christ asserted . or if it be his mistake all comes to the same issue . personal or hypostatical union is that of different natures in the same person , giving them the same singular subsistence . this none pretend unto with jesus christ ; but it is the union of bevers unto the person of christ which is spiritual and mystical , whereby they are in him and he in them , and so are one with him , their head , as members of his mystical body , which is pleaded for herein , with the free communications of grace , righteousness and salvation , in the several and distinct ways whereby we are capable to receive them from him , or be made partakers of them , we place all hopes of salvation . and we do judge moreover that he who is otherwise minded must betake himself unto another gospel , for he compleatly renounceth that in our bibles . is this our crime , that which we are thus charged with , and trad●ced for ? is the contrary hereunto the doctrine that the present church of england approveth and instructs her children in ? or doth any man think that we will be scared from our faith and hope , by such weak and frivolous attempts against them ? yea , but it may be , it is not so much the thing it self , as the miserable proof which we produce from the scripture in the confirmation of it , for we do it from that of the apostle 1 john 5.12 . if he think that we prove these things only by this testimony he is mistaken at his wonted rate . our faith herein is built upon innumerable express testimonies of the scripture , indeed the whole revelation of the will of god and the way of salvation by jesus christ in the gospel . those who prove it also from this text , have sufficient ground and reason for what they plead . and notwithstanding the pleasant scoffing humour of this author , we yet say that it is perverse folly for any one to say , that the having of the son or christ , expressed in the text , doth intend either the having an interest in him and union with him , or the obeying of his gospel , exclusively to the other ; these being inseparable and included in the same expression . and as to what he adds about being in christ and abiding in him ▪ which are the greatest priviledges of believers , and that as expressed in words taught by the holy ghost , it is of the same strain of prophaneness with much of what ensues , which i shall not farther enquire into . i find not my self concerned in his ensuing talk , but only in one reflection on the words of the scripture , and the repetition of his old putid and shameless calumny , pag. 108. untill we come to pag. 126. where he arraigns an occasional discourse of mine about the necessity of holiness and good works , wherein he hath only filched out of the whole what he thought be could wrest unto his end , and scoffingly descant upon . i shall therefore for once transcribe the whole passage as it lies in my book , and refer it to the judgment of the reader , pag. 206. the second objection is , that if the righteousness and obedience of christ to the law , be imputed unto us , then what need we yield obedience our selves ? to this also i shall return answer as briefly as i can , in the ensuing observations : then 1. the placeing of our gospel-obedienceon the right foot of account , that it may neithr be exalted into a state , condition , use , nor end , not given it of god ; nor any reason , cause , motive , end , necessity of it on the other hand , taken away , weakned or impaired , is a matter of great importance . some make our obedience , the works of faith , our works , the matter or cause of our justification ; some the condition of the imputation of the righteousness of christ , s●●● t●e qualification of the person justified , on the one hand ; some exclude all the necessity of them , and turn the grace of god into lasciviousness , on the other . to debate these differences , is not my present business : only i say , on this and other accounts , the right stating of our obedience , is of great importance as to our walking with god. 2. we do by no means , assign the same place , condition , state and use , to the obedience of christ imputed to us , and our obedience performed to god. if we did , they were really inconsistent . and therefore those who affirm that our obedience is the condition or cause of our justification , do all of them deny the imputation of the obedience of christ unto us . the righteousness of christ is imputed to us , as that on the account whereof we are accepted , and esteemed r●ghteous before god , and are really so , though not inherently . we are as truly righteous with the obedience of christ , imputed to us , as adam was or could have been by a compleat righteousness of his own performance . so rom. 5.18 . by his obedience we are made righteous ; made so truly , and so accepted , as by the disobedience of adam we are truely made trespassers and so accounted . and this is that which the apostle desires to be found in , in opposition to his own righteousness phil. 3.9 . but our own obedience is not the righteousness whereupon we are accepted and justified before god ; although it be acceptable to god , that we should abound therein . and this distinction the apostle doth evidently deliver and confirm , so as nothing can be more clearly revealed , eph. 2.8 , 9 , 10. for by grace we are saved through faith , and this not of our selves . it is the gift of god. not of works , lest any man should boast . for we are his workmanship , created in christ jesus unto good works which god hath prepared that we should walk in them . we are saved , or justified ( for that it is whereof the apostle treats ) by grace through faith , which receives jesus christ and his obedience , not of works lest any man should boast : but what works are they which the apostle intends ? the works of believers , as in the very beginning of the next words , is manifest ; for we are ; we believers with our obedience and our works , of whom i speak : yea , but what need then of works ; need still there is , we are the workmanship , &c. two things the apostle intimates in these words . 1. a reason why we cannot be saved by works : namely , because we do them not in , or by our own strength , which is necessary we should do if we will be saved by them , or justified by them : but this is not so saith the apostle , for we are the workmanship of god , &c. all our works are wrought in us , by full and effectual undeserved grace . 2. an assertion of the ncessity of good works , notwithstanding that we are not saved by them , and that is , that god has ordained that we shall walk in them : which is a sufficient ground of our obedience whatever be the use of it . if you will say then , what are the true and proper gospel-grounds , reasons , uses , and motives of our obedience , whence the necessity thereof may be demonstrated , and our souls be stirred up , to abound and be fruitful therein ? i say they are so many and ly so deep in the mystery of the gospel , and dispensation of grace , spread themselves so throughout the whole revelation of the will of god unto us , that to handle them fully and distinctly , and to give them their due weight , is a thing that i cannot engage in , lest i should be turned aside from what i principally intend . i shall only give you some brief heads of what might at large be insisted on . 1. our universal obedience , and good works , are indispensibly necessary from the soveraign appointment and will of god : father , son , and holy ghost . 1. in general : this is the will of god even our sanctification , or holiness , 1 thes. 4.3 . this is that which god wills , which he requires of us , that we be holy , that we be obedient , that we do his will as the angels do in heaven : the equity , necessity , profit and advantage of this ground of our obedience , might at large be insisted on . and were there no more , this might suffice alone . if it be the will of god , it is our duty . 1. the father hath ordained or appointed it : it is the will of the father ephes. ● . 10 . the father is spoken of personally ; christ being mentioned as mediator . 2. the son hath ordained and appointed it as mediator , john 15.16 . i have ordained you that you should bring forth fruit , ( of obedience ) and that it should remain . and , 3. the holy ghost appoints and ordains believers to works of obedience and holiness , and to work holiness in others : so in particular , acts 13.2 . he appoints and designs men to the great work of obedience in preaching the gospel , and in sinning men sin against him . 2. our holiness , our obedience , work of righteousness , is one eminent and especial end of the peculiar dispensation of father , son , and spirit , in the business of exalting the glory of god in our salvation : of the electing love of the father : the purchasing love of the son : and the operative love of the spirit . 1. it is a peculiar end of the electing love of the father ▪ ephes. 1.4 . he hath chosen us that we should be holy & unblameable . so , isa. 4.3 , 4. his aim and design in choosing of us was , that we should be holy , and unblameable before him in love. this he is to accomplish , and will bring about in them that are his . he chooses us to salvation , through the sanctification of the spirit , and belief of the truth : 2 thes. 2.12 . this the father designed as the first and immediate end of electing love ; and proposes the consideration of that love , as a motive to holiness , 1 john 4.8 , 9 , 10. 2. it is so also of the exceeding love of the son , whereof the testimonies are innumerable . i shall give but one or two , tit. 2.14 . who gave himself for us , that he might redeem us from all iniquity , and purify to himself a peculiar people , zealous of good works . this was his aim , his design , in giving himself for us : as ephes. 5.26 , 27. christ loved the church and gave himself for it , that he might sanctify and cleanse it with the washing of water by the word : that he might present it to himself a glorious church , not having spot or wrinkle or any such thing , but that it should be holy and without blemish , 2 cor. 5.15 . rom. 6.5 . 3. it is the very work of the love of the holy ghost : his whole work upon us , in us , for us consists in preparing of us for obedience , enabling of us thereunto , and bringing forth the fruits of it in us : and this he doth in opposition to a righteousness of our own , either before it , or to be made up by it : tit. 3.5 . i need not insist on this ; the fruits of the spirit in us are known , gal. 5.22 . and thus have we a twofold bottom of the necessity of our obedience , and personal holiness : god hath appointed it : he requires it . and it is an eminent immediate end of the distinct dispensation of father , son and holy ghost , in the work of our salvation . if god's soveraignty over us is to be owned ; if his love towards us be to be regarded , if the whole work of the ever-blessed trinity , for us , in us , be of any moment , our obedience is necessary . 3. it is necessary in respect of the end thereof : and that whether you consider god , our selves , or the world. 1. the end of our obedience in respect of god , is his glory and honour , mal. 1.6 . this is god's honour , all that we give him . it is true he will take his honour from the stoutest and proudest rebel in the world : but all we give him , is in our obedience . the glorifying of god by our obedience , is all that we are or can be . particularly , 1. it is the glory of the father , mat. 5.16 . let your light so shine before men , that they may see your good works and glorify your father which is in heaven . by our walking in the light of faith , doth glory arise to the father . the fruits of his love , of his grace , of his kindness , are seen upon us , and god is glorified in our behalf : and 2. the son is glorified thereby . it is the will of god , that as all men honour the father , so should they honour the son , john 5.23 . and how is this done ? by believing in him , john 14.1 . obeying of him . hence , john 17.10 . he says he is glorified in believers : and prays for an increase of grace and union for them , that he may yet be more glorified , and all might know that as mediator he was sent of god. 3. the spirit is glorified also by it : he is grieved by our disobedience , eph. 4.30 . and therefore his glory is in our bringing forth fruit. he dwells in us as in his temple , which is not to be defiled : holiness becometh his habitation for ever . now if this that hath been said , be not sufficient to evince a necessity of our obedience , we must suppose our selves to speak with a sort of men , who regard neither the soveraignty , nor love , nor glory of god , father , son , or holy ghost . let men say what they please , though our obedience should be all lost , and never regarded , which is impossible , ( for god is not unjust to forget our labour of love ) yet here is a sufficient bottom , ground and reason of yielding more obedience unto god , than ever we shall do , whilst we live in this world. i speak also only of gospel-grounds of obedience , and not of those that are natural and legal , which are indispensible to all mankind . 2. the end in respect of our selves immediately , is threefold , 1. honour . 2. peace . 3. usefulness . 1. honour , it is by holiness that we are made like , unto god , and his image is renewed again in us . this was our honour at our creation ; this exalted us above all our fellow-creatures here below ; we were made in the image of god. this we lost by sin , and became like the beasts that perish . to this honour of conformity to god , of bearing his image , are we exalted again by holiness alone . be ye holy says god , because i am holy , 1 pet. 1.16 . and be you perfect , that is , in doing good , as your heavenly father is perfect , math. 5.48 in a likeness and conformity to him . and herein is the image of god renewed : ephes. 4.23 , 24. therein we put on the new man which after god is created in righteousness and holiness of truth . this was that which originally was attended with power and dominion ; is still all that is beautiful or comely in the world ; how it makes men honourable and precious in the sight of god , of angels , of men , how alone it is that which is not despised , which is of price before the lord ; what contempt and scorn he hath of them in whom it is not , in what abomination he hath them and all their ways , might easily be evinced . 2. peace ; by it we have communion with god , wherein peace alone is to be enjoyed . the wicked are like a troubled sea that cannot rest , and there is no peace to them , saith my god : isa. 48.21 . there is no peace , rest , or quietness , in a distance , separation , or alienation from god. he is the rest of our souls : in the light of his countenance is life and peace . now if we walk in the light as he is light , we have fellowship one with another , 1 joh. 1.7 . and verily our fellowship is with the father , and with the son jesus christ , v. 3. he that walks in the light of new obedience , he hath communion with god , and in his presence is fulness of joy for ever : without is there nothing but darkness , and wandring and confusion . 3. usefulness ; a man without holiness is good for nothing : ephraim , says the propbet , is an empty vine , that brings forth fruit to it self . and what is such a vine good for ? nothing , saith another prophet ; a man cannot make a pin of it , so much as to hang a vessel on : a barren tree is good for nothing , but to be cut down for the fire . notwithstanding the seeming usefulness of men , who serve the providence of god in their generations , i could easily manifest that the world and the church might want them and that indeed in themselves they are good for nothing : only the holy man is commune bonum . 3. the end of it in respect of others in the world is manifold . 1. it serves to the conviction , and stopping the mouths of some of the enemies of god , both here and hereafter . here 1. pet. 3.16 . keeping a good conscience , that wherein they speak against you as evil doers they may be ashamed , beholding your good conversation in christ. by our keeping of a good conscience , men will be made ashamed of their false accusations . that whereas their malice and hatred of the ways of god , hath provoked them to speak all manner of evil of the profession of them ; by the holiness and righteousness of the saints , they are convinced , and made ashamed , as a thief is when he is taken , and driven to acknowledge that god is amongst them , and that they are wicked themselves , joh. 17.23.2 . hereafter it is said that the saints shall judg the world : it is on this as well as upon other considerations . their good works , their righteousness , their holiness shall be brought forth , and manifested to all the world , and the righteousness of god's judgments against wicked men , be thence evinced ; see , says christ ; these are they that i own , whom you so despised and abhorred ; and see their works following them , this and that they have done , when you wallowed in your abominations , math. 25.42 , 43. 2. the conversion of others , 1 pet. 2.12 . having your conversation honest among the gentiles , that wherein they speak against you as evil doers , beholding your good works , they may glorify god in the day of visitation , mat. 5.17 . even revilers , persecutors , evil speakers , have been overcome by the constant holy walking of professors , and when their day of visitation hath come , have glorified god on that account , 1 pet. 3.1 , 2. 3. the benefit of all : partly in keeping of judgments from the residue of men , as ten good men would have preserved sodom : partly , by their real communication of good to them with whom they have to do in their generation . holiness makes a man a good man ; useful to all , and others eat of the fruits of the spirit , that he brings forth continually . 4. it is necessary in respect of the state and condition of justified persons ; and that whether you consider their relative state of acceptation , or their state of sanctification . 1. they are accepted and received into friendship , with an holy god ; a god of purer eys than to behold iniquity ; who hates every unclean thing . and is it not necessary , that they should be holy who are admitted into his presence , walk in his sight , yea lie in his bosom ? should they not with all diligence cleanse themselves from all pollution of flesh and spirit , and perfect holiness in the fear of the lord. 2. in respect of sanctification ; we have in us a new creature , 2 cor. 5.17 . this new creature is fed , cherished , nourished , kept alive by the fruits of holiness : to what end hath god given us new hearts , and new creatures ? is it that we should kill them , stifle the creature that is found in us , in the womb ? that we should give him to the old man to be devoured ? 5. it is necessary in respect of the proper place of holiness in the new covenant , and that is twofold . 1. of the means unto the end : god hath appointed that holiness , shall be the means , the way , to that eternal life , which as in it self and originally is his gift , by jesus christ , so with regard to his constitution of our obedience , as the means of attaining it , is a reward : and god in bestowing of it a rewarder . though it be neither , the cause , matter , nor condition of our justification , yet it is the way appointed of god , for us to walk in , for the obtaining of salvation : and therefore he that hath hope of eternal life , purifies himself , as he is pure : and none shall ever come to that end , who walketh not in the way : for without holiness it is impossible to see god. 2. it is a testimony and pledge of adoption : a sign and evidence of grace , that is , of acceptation with god. and 3. the whole expression of our thankfulness . now there is not one of all these causes and reasons of the necessity , the indispensible necessity of our obedience , good works , and personal righteousness , but would require a more large discourse to unfold and explain , than i have allotted to the proposal of them all . and innumerable others there are of the same import , that i cannot name . he that upon these accounts doth not think universal holiness and obedience to be of indispensible necessity , unless also it be exalted into the room of the obedience and righteousness of christ , let him be filthy still . i confess this whole discourse proceedeth on the supposition of the imputation of the righteousness of christ unto us , for our justification . and herein i have as good company as the prelacy and whole church of england can afford ; sundry from among them having written large discourses in its confirmation , and the rest having till of late approved of it in others . i wish this man , or any of his companions in design , would undertake the answering of bishop downham on this subject . no man ever carried this matter higher than luther , nor did he in all his writings more positively and plainly contend for it , than in his comment on the epistle to the galatians . yet was that book translated into english by the approbation of the then bishop of london who also prefixed himself a commendatory epistle unto it . the judgment of hooker we have heard before . but what need i mention in particular any of the rest of those great and learned names who have made famous the profession of the church of england by their writings throughout the world. had this man in their days treated this doctrine with his present scoffing petulancy he had scarce been rector of st. george buttolph-lane , much less filled with such hopes and expectations of future advancements , as it is not impossible that he is now possessed with , upon his memorable atchievments . but on this supposition i do first appeal to the judgment of the church of england it self , as to the truth of the doctrine delivered in my discourse , and the principles which this man proceedeth on in his exceptions against it . 2. though it be but a part of a popular discourse and never intended for scholastick accuracy , yet as to the assertions contained in it , i challenge this author to take and allow the ordinary usual sence of the words with the open design of them , and to answer them when he can . and. 3. in the mean time i appeal unto every indifferent reader whether the mere perusal of this whole passage , do not cast this man's futilous cavils out of all consideration : so that i shall content my self with very few remarques upon them . first upon my asserting the necessity of good works he adds , a very suspicious word , which methinks these men should be afraid to name . and why so ? we do acknowledge that we do not seek for righteousness by the works of the law. we design not our personal justification by them , nor to merit life or salvation , but betake our selves unto what even bellarmine himself came to at last as the safest retreat , namely the merits and righteousness of christ. but for attendance unto them , performance of them , and fruitfulness in them , we are not afraid nor ashamed at any time to enter into judgment with them by whom we are traduc'd . and as i have nothing to say unto this author who is known unto me only by that portraicture and character which he hath given of himself in this book , which i could have wished for his own sake had been drawn with a mixture of more lines of truth and modesty ; so i know there are not a few , who in the course of a vain worldly conversation , whilst there is scarce a back or belly of a disciple of christ that blesseth god upon the account of their bounty or charity , ( the footsteps of levity , vanity , scurrility , and prophaneness , being moreover left upon all the paths of their haunt ) are wont to declaim about holiness , good works and justification by them , which is a ready way to instruct men to atheism , or the scorn of every thing that is professed in religion . but yet 2. he shews how impotent and impertinent our arguments are for the proof of the necessity of holiness . and as to the first of them from the commands of god , he saith , that if after all these commands , god hath left it indifferent whether we obey him or no , i hope such commands cannot make obedience necessary . wonderful divinity ! a man must needs be well acquainted with god and himself who can suppose that any of his commands shall leave it indifferent , whether we will obey them or no. yea , but will he damn men if they do not obey his commands for holiness ? yes , yes , no doubt he will do so . yea , but we may be notwithstanding this command justified and saved without this holiness ; false and impertinent . we are neither justified nor saved without them , though we are not justified by them , nor saved for them . unto my inforcement of the necessity of holiness from the ends of god in election and redemption , he replies page 127. the father hath elected us to be holy and the son redeemed us to be holy. but will the father elect and the son redeem none but those who are holy , and reject and reprobate all others ? doth this election and redemption , suppose holiness in us , or is it without any regard to it ? for if we be elected and redeemed without any regard unto our own being holy , our election and redemption is secure whether we be holy or not . wonderful divinity again ! election and redemption suppose holiness in us . we are elected and redeemed with regard unto our own holiness ; that is antecedently unto our election and redemption : for holiness being the effect and fruit of them , is that which he opposeth . not many pages after this , he falls into a great admiration of the catechism of the church of england , which none blamed that i know of , as to what is contained in it . but it were to be wished that he had been well instructed in some others , that he might not have divulged & obtruded on the world such crude and palpable mistakes . for this respect , of redemption at least , unto an antecedent holiness in us , that is antecedent unto it , is such a piece of foppery in religion as a man would wonder how any one could be guilty of , who hath almost pored out his eyes in reading the scripture . all the remaining cavils of this chapter are but the effects of the like fulsom ignorance . for out of some passages scraped together from several parts of my discourse , ( and those not only cut off from their proper scope and end which is not mentioned by him at all , but also mangled in their representation ) he would frame the appearance of a contradiction between what i say on the one hand , that there is no peace with god to be obtained by and for sinners but by the atonement that is made for them in the blood of jesus christ , with the remission of sin and justification by faith which ensue thereon ; which i hope i shall not live to hear denyed by the church of england , and the necessity of holiness and fruitfulness in obedience , to maintain in our own souls a sence of that peace with god which we have being justified by faith. and he who understands not the consistency of those things hath little reason to despise good catechisms , what-ever thoughts he hath had of his own sufficiency . the whole design of what remains of this section , is to insinuate that there can be no necessity of holiness or obedience unto god unless we are justified and saved thereby , which i knew not before to to have been , nor indeed do yet know it to be the doctrine of the church of england . but be it whose it will , i am sure it is not that of the scripture , and i have so disproved it in other discourses which this man may now see if he please , as that i shall not here again reassume the same argument . and although i am weary of consulting this woful mixture of disingenuity and ignorance , yet i shall mark somewhat on one or two passages more , and leave him if he please unto a due apprehension that what remains is unanswerable scoffing . the first is that of page 131. but however holiness is necessary with respect to sanctification , we have in us a new creature , 2. cor. 5.17 . this new creature is fed , cherished , nourished and kept alive , by the fruits of holiness , to what end hath god given us new hearts and new natures ? is it that we should kill them , stifle the creature that is formed in us , in the womb ? that we should give him to the old man to be devoured . the phrase of this is admirable and the reasoning unanswerable . for if men be new creatures they will certainly live new lives , and this makes holiness absolutely necessary by the same reason that every thing necessarily is what it is , but still we enquire after a necessary obligation to the practice of holiness , and that we cannot yet discover . the reader will see easily how this is pickt out of the whole discourse as that which he imagined would yield some advantage to reflect upon . for let him pretend what he please to the contrary , he hath laid this end too open to be denied , and i am no way solicitous what will be his success therein . had he aimed at the discovery of truth he ought to have examined the whole of the discourse , and not thus have rent one piece of it from the another . as to the phrase of speech which i use , it is i acknowledge metaphorical , but yet being used only in a popular way of instruction is sufficiently warranted from the scripture which administers occasion and gives countenance unto every expression in it , the whole being full well understood by those who are exercised in the life of god. and for the reasoning of it , it is such as i know this man cannot answer . for the new creature , whatever he may fancy , is not a new conversation nor a living holily , but it is the principle and spiritual ability produced in believers by the power and grace of the holy ghost , enabling them to walk in newness of life and holiness of conversation . and this principle being bestowed on us , wrought in us , for that very end , it is necessary for us unless we will neglect and despise the grace which we have received , that we walk in holiness and abound in the fruits of righteousness whereunto it leads and tends . let him answer this if he can , and when he hath done so , answer the apostle in like manner , or scoff not only at me but at him also . the last passage i shall remarque upon in this section is what he gives us as the sum of the whole , pag. 135. the sum of all is , that to know christ is not to be thus acquainted with his person , but to understand his gospel in its full latitude and extent . it is not the person but the gospel of christ which is the way , the truth and the life , which directs us in the way to life and happiness . and again this acquaintance with christs person , which these men pretend to is only a work of fancy , and teaches men the arts of hypocrisie , &c. i do not know that ever i met with any thing thus crudely asserted among the quakers in contempt of the person of christ. for whereas he says of himself expresly i am the way , the truth and the life , to say he is not so ( for jesus christ is his person and nothing else ) carries in it a bold contradiction , both parts of which cannot be true . when the subject of a proposition is owned , there may be great controversy about the sense of the predicate ; as when christ says he is the vine . there may be so also about the subject of a proposition , when the expression is of a third thing , and dubious ; as where christ says this is my body . but when the person speaking is the subject , and speaks of himself , to deny what he says , is to give him the lye. i am the way , and the truth and the life , saith christ ; he is not saith our author , but the gospel is so . if he had allowed our lord jesus christ to have spoken the truth , but only to have added , though he was so , yet he was so no otherwise but by the gospel , there had been somewhat of modesty in the expression . but this saying that the person of christ is not , the gospel is so , is intolerable . it is so however , that this young man without consulting , or despising the exposition of all divines ancient or modern , and the common sence of all christians should dare to obtrude his crude and indigested conceptions upon so great a word of christ himself , countenanced only by the corrupt and false glosses of some obscure socinians , which some or other may possibly in due time mind him of ; i have other work to do . but according to his exposition of this heavenly oracle , what shall any one imagine to be the sence of the context where i and me spoken of christ do so often occur . suppose that the words of that whole verse i am the way , the truth , and the life , no man cometh to the father but by me , have this sence ; not christ himself is the way , truth and the life , but the gospel ; no man cometh to the father but by me , that is , not by me , but by the gospel ; must not all the expressions of the same nature in the context have the same exposition , as namely vers 1. ye believe in god , believe also in me ; that is , not in me but in the gospel ? i go to prepare a place for you ; that is , not i do so but the gospel . ver. 3. i will come again and receive you to my self ; that is , not i but the gospel will do so ; and so of all other things which christ in that place seems to speak of himself . if this be his way of interpreting scripture , i wonder not that he blames others for their defect and miscarriages therein . when i first considered these two last sections , i did not suspect but that he had at least truely represented my words which he thought meet to reflect upon and scoff at ; as knowing how easie it was for any one whose conscience would give him a dispensation for such an undertaking , to pick out sayings and expressions from the most innocent discourse , and odiously to propose them as cut off from their proper coherence ; and under a concealment of the end and the principal sence , designed in them . wherefore i did not so much as read over the discourse excepted against , only once or twice observing my words as quoted by him , not directly to comply with what i knew to be my sence and intention , i turned unto the particular places to discover his prevarication . but having gon through this ungrateful task , i took the pains to read over the whole digression in my book which his exceptions are levelled against ; and upon my review of it , my admiration of his dealing was not a little increased i cannot therefore but desire of the most partial adherers unto this censurer of other mens labours , judgments , and expressions , but once to read over that discourse , and if they own themselves to be christians , i shall submit the whole of it , with the consideration of his reflections upon it , unto their judgments . if they refuse so to do , i let them know i despise their censures , and do look on the satisfaction they take in this mans scoffing reflections , as the laughter of fools , or the crackling of thorns under a pot. for those who will be at so much pains to undeceive themselves , they will find that that expression of the person of christ is but once or twice used in all that long discourse , and that occasionally , which by the outcrys here made against it , any one would suppose to have filled up almost all the pages of it . he will find also that i have owned and declared the revelation that god hath made of himself , the properties of his nature , and his will in his works of creation and providence in its full extent and efficacy ; and that by the knowledge of god in christ which i so much insist upon , i openly , plainly , and declaredly , intend nothing but the declaration that god hath made of himself in jesus christ by the gospel , whereof the knowledge of his person the great mystery of godliness , god manifested in the flesh , with what he did & suffered , as the mediator between god & man , is the chiefest instance ; in which knowledg consisteth all our wisdom of living unto god. hereon i have no more to add , but that he by whom these things are denied or derided , doth openly renounce his christianity . and that i do not lay this unto the charge of this doughty writer , is because i am satisfied that he hath not done it out of any such design , but partly out of ignorance of the things which he undertakes to write about , and partly to satisfy the malevolence of himself and some others against my person which sort of depraved affections where men give up themselves unto their prevalency , will blind the eyes , and pervert the judgments of persons as wise as he . in the first section of his fourth chapter i am not particularly concerned , and whilst he only vents his own conceits , be they never so idle or atheological , i shall never trouble my self either with their examination or confutation . so many as he can perswade to be of his mind , that we have no union with christ but by vertue of union with the church , the contrary whereof is absolutely true ; that christ is so an head of rule and government unto the church , as that he is not an head of influence and supplies of spiritual life , contrary to the faith of the catholick church in all ages ; that these assertions of his have any countenance from antiquity or , the least from the passages quoted out of chrysostom by himself ; that his glosses upon many texts of scripture , which have an admirable coincidence with those of two other persons whom i shall name when occasion requires it ; are sufficient to affix upon them the sence which he pleads for , with many other things of an equal falshood and impertinency wherewith this section is stuffed , shall without any farther trouble from me be left to follow their own inclinations . but yet notwithstanding all the great pains he hath taken to instruct us in the nature of the union between christ and believers , i shall take leave to prefer that given by mr. hooker before it , not only as more true and agreeable unto the scripture , but also as better expressing the doctrine of the church of england in this matter . and if these things please the present rulers of the church , wherein upon the matter christ is shuffled off , and the whole of our spiritual union is resolved into the doctrine of the gospel , and the rule of the church by bishops and pastors ; let it imply what contradiction it will , as it doth the highest , seeing it is by the doctrine of the gospel that we are taught our union with christ , and his rule of the church by his laws and spirit , i have only the the advantage to know somewhat more than i did formerly , though not much to my satisfaction . but he that shall consider what reflections are cast in this discourse , on the necessity of satisfaction to be made unto divine justice , and from whom they are borrowed ; the miserable weak attempt that is made therein , to reduce all christ's mediatory actings unto his kingly office , and in particular his intercession ; the faint mention that is made of the satisfaction of christ , clogged with the addition of ignorance of the philosophy of it , as it is called , well enough complying with them who grant that the lord christ did what god was satisfied withal , with sundry other things of the like nature ; will not be to seek whence these things come , nor whither they are going , nor to whom our author is beholden for most of his rare notions , which it is an easie thing at any time to acquaint him withal . the second section of this chapter is filled principally with exceptions against my discourse , about the personal excellencies of christ as mediator , if i may not rather say with the reflections on the glory of christ himself . for my own discourse upon it i acknowledge to be weak , and not only inconceiveably beneath the dignity and merit of the subject , but also far short of what is taught and delivered by many ancient writers of the church unto that purpose . and for his exceptions they are such a composition of ignorance and spite , as is hardly to be paralel'd . his entrance upon his work is pag 200. as followeth . secondly , let us enquire what they mean by the person of christ , to which believers must be united . and here they have outdone all the metaphysical subtilties of suarez , and have found out a person for christ distinct from his god-head and man-hood ; for there can be no other sense made of what dr. owen tells us , that by the graces of his person he doth not mean the glorious excellencies of his deity considered in it self , abstracting from the office which for us as god and man be undertook , nor the outward appearance of his humane nature when he conversed here on earth , nor yet as now exalted in glory , but the graces of the person of christ , as he is vested with the office of mediation ; his spiritual eminency , comeliness , beauty , as appointed and anointed by the father unto that great work of bringing home all his elect into his bosom . now unless the person of christ as mediator , be distinct from his person as god-man all this is idle talk . for what personal graces are there in christ as mediator , which do not belong to him either as god or man ? there are some things indeed which our saviour did , and suffered , which he was not obliged to , either as god or man , but as mediator , but surely he will not call the peculiar duties and actions of an office personal graces . i have now learned not to trust unto the honesty and ingenuity of our author , as to his quotations out of my book , which i find that he hath here mangled and altered as in other places , and shall therefore transcribe the whole passage in my own words , pag. 51. it is christ as mediator of whom we speak ; and therefore by the grace of his person i understand not ; first , the glorious excellencies of his deity considered in it self , abstracting from the office which for us as god and man be undertook . 2. nor the outward appearance of his humane nature , neither when he conversed here on earth bearing our infirmities , whereof by reason of the charge that was laid upon him , the prophet gives quite another character , isa. 52 , 14. concerning which some of the ancients are very poetical in their expressions ; nor yet as now exalted in glory , a vain imagination whereof , makes many bear a false , a corrupted respect unto christ , even upon carnal apprehensions of the mighty exaltation of the humane nature , which is but to know christ after the flesh , a mischief much improved by the abomination of foolish imagery . but this is that which i intend ; the graces of the person of christ as he is vested with the office of mediation , his spiritual eminency , comelyness and beauty &c. now in this respect the scripture describes him as exceeding excellent comely and desirable , far above comparison with the choycest chiefest created good or any endowment imaginable : which i prove at large from psal. 45.2 . isa. 4.2 . cant. 5.9 . adding on explanation of the whole . in the digression , some passages whereof he carps at in this section , my design was to declare , as was said , somewhat of the glory of the person of christ : to this end i considered both the glory of his divine and the many excellencies of his humane nature . but that which i principally insisted on was the excellency of person as god and man in one , whereby he was meet and able to be the mediator between god and man , and to effect all the great and blessed ends of his mediation . that our lord jesus christ was god , and that there were on that account in his person the essential excellencies and properties of the divine nature , i suppose he will not deny . nor will he do so , that he was truly man , and that his humane nature was endowed with many glorious graces and excellencies which are peculiar thereunto . that the●e is a distinct consideration of his person as both these natures are united therein , is that which he seems to have a mind to except against . and is it meet that any one who hath ought else to do , should spend any moments of that time which he knows how better to improve , in the pursuit of a mans impertinencies , who is so bewildred in his own ignorance and confidence , that he knowes neither where he is , nor what he says . did not the son of god by assuming our humane nature , continuing what he was , become what he was not ? was not the person of christ by the communication of the properties of each nature in it and to it , a principle of such operations as he could not have wrought either as god or man , separately considered ? how else did god redeem his church with his own blood ? or how is that true which he says john 3.13 . and no man hath ascended up to heaven , but he that came down from heaven , even the son of man which is in heaven ? was not the union of the two natures in the same person ( which was a property neither of the divine nor humane nature , but a distinct ineffable effect of divine condescention , wisdom and grace which the antients unanimously call the grace of union whose subject is the person of christ ) that whereby he was fit , mee● and able for all the works of his mediation ? doth not the scripture moreover propose unto our faith and consolation the glory , power and grace of the person of christ as he is god over all blessed for ever , and his love , sympathy , care , and compassion as man , yet all acting themselves in the one and self same person of the son of god ? let him read the first chap. of the epistle to the hebrews and see what account he can give thereof . and are not these such principles of christian religion as no man ought to be ignorant of , or can deny without the guilt of the heresies condemned in the first general councils ? and they are no other principles which my whole discourse excepted against , doth proceed . upon . but saith our author , unless the person of christ as mediator be distinct from his person as god man all this is idle talk. very good ! and why so ? why , what personal graces are there in christ as mediator which do not belong unto him either as god or man ? but is he not ashamed of this ignorance ? is it not a personal grace and excellency that he is god and man in one person which belongs not to him either as god or man ? and are there not personal operations innumerable depending hereon , which could not have been wrought by him either as god or man , as raising himself from the dead by his own power and redeeming the church with his blood are not most of the descriptions that are given us of christ in the scripture , most of the operations which are assigned unto him such as neither belong unto , nor proceed from the divine or humane nature , separately considered , but from the person of christ as both these natures are united in it . that which seems to have led him into the maze , wherein he is bewildred in his ensuing discourse , is , that considering there are but two natures in christ the divine and the humane , & nature is the principle of all operations , he supposed that nothing could be said of christ , nothing ascribed to his person , but what was directly formally predicated of one of his natures , distinctly considered . but he might have easily enquired of himself , that seeing all the properties and acts of the divine nature are absolutely divine , and all those of the humane nature absolutely humane , whence it came to pass that all the operations and works of christ as mediator are theandrical . although there be nothing in the person of christ but his divine and humane nature , yet the person of christ is neither his divine nature nor his humane . for the humane nature is and ever was of it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the divine to the compleat constitution of the person of the mediator in and unto its own hypostasis assumed the humane , so that although every energy or operation be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and so the distinct natures are distinct principles of christ's operations , yet his person is the principal or only agent , which being god-man , all the actions thereof by vertue of the communication of properties of both natures therein are theandrical ; and the excellency of this person of christ wherein he was every way fitted for the work of mediation i call sometimes his personal grace , and will not go to him to learn to speak and express my self in these things . and it is most false which he affirms pag. 203. that i distinguish the graces of christ's person as mediator , from the graces of his person as god and man. neither could any man have run into such an imagination , who had competently understood the things which he speaks about . and the bare proposal of these things is enough to defeat the design of all his ensuing cavils and exceptions . and as to what he closeth withal , that surely i will not call the peculiar duties and actions of an office personal graces ; i suppose that he knoweth not well what he intends thereby . whatever he hath fancied about christ being the name of an office , jesus christ of whom we speak is an person and not an office. and there are no such things in rerum natura as the actions of an office. and if by them he intends the actions of a person in the discharge of an office , whatever he calls them , i will call the habits in christ from whence all his actions in the performance of his office do proceed , personal graces , and that whether he will or no. so he is a merciful , faithful and compassionate high-priest , heb. 2.17 . 4.15 . 5.2 . and all his actions in the discharge of his office of priesthood being principled and regulated by those qualifications , i do call them his personal graces , and do hope that for the future i may obtain his leave so to do . the like may be said of his other offices . the discourse which he thus raves against is didactical and accommodated unto a popular way of instruction , and it hath been hitherto the common ingenuity of all learned men to give an allowance unto such discourses , so as not to exact from them an accuracy and propriety in expressions , such as is required in those that are scholastical or polemical . it is that which by common consent is allowed to the tractates of the ancients of that nature , especially where nothing is taught but what for the substance of it is consonant unto the truth . but this man attempts not only a severity in nibling at all expressions which he fancyeth liable unto his censures ; but with a disingenuous artifice waving the tenour and process of the discourse , which i presume he found not himself able to oppose , he takes out sometimes here , sometimes there , up and down backward and forward , at his pleasure , what he will , to put if it be possible an ill sence upon the whole . and if he have not hereby given a sufficient discovery of his good will towards the doing of somewhat to my disadvantage , he hath failed in his whole endeavour . for there is no expression which he hath fixed on as the subject of his reflections , which is truely mine ; but that as it is used by me , and with respect unto its end , i will defend it against him and all his co-partners , whilst the scripture may be allowed to be the rule and measure of our conceptions and expressions about sacred things . and although at present i am utterly wearied with the consideration of such sad triflings i shall accept from him the kindness of an obligation to so much patience as is necessary unto the perusal of the ensuing leaves wherein i am concerned . first ; pag. 202. he would pick something if he knew what out of my quotations of cant. 5.9 . to express or illustrate the excellency of christ , which first he calls an excellent proof by way of scorn . but as it is far from being the only proof produced in the confirmation of the same truth , and is applyed rather to illustrate what was spoken then to prove it ; yet by his favour , i shall make bold to continue my apprehensions of the occasional exposition of the words which i have given in that place , until he is pleased to acquaint me with a better , which i suppose will be long enough . for what he adds ; but however white and ruddy belong to his divine and humane nature , and that without regard to his mediatory office , for he had been white in the glory of his deity , and ruddy with the red earth of his humanity , whether he had been considered as mediator or not ; it comes from the same spring of skill and benevolence with those afore . for what wise talk is it of christ's being god & man without the consideration of his being mediator , as though he were ever , or ever should have been god and man , but with respect unto his mediation . his scoff at the red earth of christ's humanity represented as my words , is grounded upon a palpable falsification . for my words are , he was also ruddy in the beauty of his humanity . man was called adam from the red earth whereof he was made . the word here used , points him out as the second adam , partaker of flesh and blood , because the children also partook of the same . and if he be displeased with these expressions , let him take his own time to be pleased again , it is that wherein i am not concerned . but my fault which so highly deserved his correction is , that i apply that to the person of christ which belongs unto his natures . but what if i say no such thing , or had no such design in that place ? for although i do maintain a distinct consideration of the excellency of christ's person , as comprising both his natures united , though every real thing in his person belongs formally and radically unto one of the natures , ( those other excellencies being the exurgency of their union ) whereby his person was fitted and suited unto his mediatory operations , which in neither nature singly considered he could have performed , and shall continue to maintain it against whosoever dares directly to oppose it ; yet in this place i intended it not , which this man knew well enough , the very next words unto what he pretends to prove it being , the beauty and comeliness of the lord jesus christ in the vnion of both these in one person shall afterwards be declared . and so we have an equality in judgement and ingenuity throughout this censure . hence he leaps to pag. 64. of my book , thence backwards to 53. and then up and down i know not how nor whither . he begins with pag. 64. and in his first digression concerning the excellency of christ jesus , to invite us to communion with him in a conjugal relation , he tells us that christ is exceeding excellent and desirable in his deity , and the glory thereof ; he is desirable and worthy our acceptation as considered in his humanity , in his freedom from sin , fulness of grace , &c. now though this look very like a contradiction , that by the graces of his person he meant neither the excellencies of his divine nor humane nature , yet he hath a salvo which will deliver him both from contradiction and from sense , that he doth not consider these excellencies of his deity or humanity as abstracted from his office of mediator ; though he might if he pleased : for he considers those excellencies which are not peculiar to the office of mediation , but which would have belonged unto him as god and man , whether he had been mediator or not ; but what becomes of his distinction of the graces of christ's person as mediator , from the graces of his person as god and man , when there are no personal graces in christ but what belong to his deity or his humanity . i am sufficiently satisfyed that he neither knows where he is , nor what he doth , or hath no due comprehension of the things he treats about . that which he opposeth , if he intend to oppose any thing by me asserted , is , that whereas christ is god , the essential properties of his divine nature are to be considered as the formal motive unto , and object of faith , love , and obedience ; and whereas he is man also , his excellencies in the glorious endowment of his humane nature , with his alliance unto us therein , and his furniture of grace for the discharge of his office , are proposed unto our faith and love in the scripture , and of these things we ought to take a distinct consideration ; our faith concerning them being not only taught in the scripture , but fully confirmed in the confessions and determinations of the primitive church . but the person of christ wherein these two natures are united , is of another distinct consideration , and such things are spoken thereof as cannot under any single enunciation be ascribed unto either nature , though nothing be so , but what formally belongs unto one of them , or is the necessary consequent & exurgency of their union . see isa. 9.6 . 2 tim. 3.16 . john 1.14 . it is of the glory of the word of god made flesh , that i discourse . but this man talks of what would have belonged to christ as god-man , whether he had been mediator or not , as though the son of god either was , or was ever designed to be , or can be considered as god-man , and not as mediator . and thence he would releive himself by the calumny of assigning a distinction unto me between the graces of christ's person as mediator , & the graces of his person as god & man , that is one person , which is a meer figment of his own misunderstanding . upon the whole he comes to that accurate thesis of his own , that there are no personal graces in christ but what belong to his deity or humanity , personal graces belonging unto the humanity or humane nature of christ , that nature being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or such as hath no personal subsistence of its own , is a notion that those may thank him for who have a mind to do it . and he may do well to consider what his thoughts are of the grace of our lord jesus christ , mentioned phill. 2.7 , 8 , 9 , 10 , 11. but he will now discover the design of all these things , and afterward make it good by quotations out of my book . the first he doth pag. 203. and onwards , but whatever becomes of the sense of the distinction , there is a very deep fetch in it , the observing of which will discover the whole mystery of the person of christ , and our vnion to him . for these men consider that christ saves us as he is our mediator , and not meerly considered as god or man , and they imagine that we receive grace and salvation from christ's person , just as we do water out of a conduit , or a gift and largess from a prince , that it flows to us from our vnion to his person , and therefore they dress up the person of the mediator with all those personal excellencies and graces which may make him a fit saviour , that those who are thus united to his person , of which more in the next section , need not fear missing of salvation . hence they ransack all the boundless perfections of the deity , and whatever they can find or fancy speaks any comfort to sinners , this is presently a personal grace of the mediator . they consider all the glorious effects of his mediation , and whatever great things are spoken of his gospel , or religion , or intercession for us , these serve as personal graces ; so that all our hopes may be built not on the gospel covenant , but on the person of christ ; so that the dispute now lyes between the person of christ and his gospel , which must be the foundation of our hope , which is the way to life and happiness . first , we do consider and believe that christ saves us as a mediator , that is , as god and man in one person , exercising the office of a mediator , and not meerly as god or man. this we believe with all the catholick church of christ , and can with boldness say , he that doth not so , let him be anathema maranatha . secondly , we do not imagine , but believe from the scripture , and with the whole church of god , that we receive grace and salvation from the person of christ , in those distinct wayes wherein they are capable of being received ; and let him be anathema who believes otherwise . only whether his putting of grace and salvation into the same way of reception , belong unto his accuracy in expressing his own sentiments , or his ingenuity in the representation of other mens words , i leave undetermined . the similitudes he useth to express our faith in these things , shew his good will towards scoffing and prophaneness . we say , there is real communication of grace from the person of christ as the head of the church unto all the members of his mystical body by his spirit , whereby they are quickened , sanctifyed , and enabled unto all holy obedience , and if it be denyed by him he stands anathematized by sundry counsels of the ancient church . we say not , that we receive it as water out of a conduit , which is of a limited determined capacity , whereas we say the person of christ by reason of his deity is an immense eternal living spring or fountain of all grace . and when god calls himself a fountain of living water , and the lord christ calls his spirit communicated to believers living water , under which apellations he was frequently promised in the old testament , as also the grace and mercy of the gospel the waters of life , inviting us to receive them , and to drink of them , this author may be advised to take heed of prophane scoffing at these things . whether any have said that we receive grace and salvation from christ as a guift or largess from a prince i know not ; if they have the sole defect therein is that the allusion doth no way sufficiently set forth the freedom and bounty of christ in the communication of them unto sinners , and wherein else it offends , let him soberly declare if he can . this is the charge upon us in point of faith and judgement , which in one word amounts to no more but this , that we are christians , and so by the grace of god we intend to continue , let this man deride us whilst he pleaseth . his next charge concerns our practice in the pursuit of these dreadful principles , which by their repetition he hath exposed to scorn . and therefore they dress up &c. what doth this poor man intend ? what is the design of all this prophaneness ? the declaration of the natures and person of christ , of his grace and work , the ascribing unto him what is directly and expressly in terms ascribed unto him in the scripture , or relating as we are able , the description it gives of him , is here called dressing up the person of the mediator with all those personal graces that may make him a fit saviour . the preparation of the person of christ to be a fit and meet saviour for sinners , which he prophanely compares to the dressing up of — is the greatest , most glorious and admirable effect that ever infinite wisdom , goodness , power and love wrought and produced , or will do so unto eternity . and those on whom he reflects , design nothing , doe nothing in this matter , but only endeavour according to the measure of the gift of christ which they have received , to declare and explain what is revealed and taught in the scripture thereof ; and those who exceed the bounds of scripture revelation herein , ( if any do so ) we do abhorr . and as for those who are united unto christ , although we say not that they need not fear missing of salvation , seeing they are to be brought unto it not only through the exercise of all graces , whereof fear is one , but also through such tryals and temptations as will alwayes give them a fear of heed and diligence , and sometimes such a fear of the event of things , as shall combate their faith , and shake its firmest resolves , yet we fear not to say , that those who are really united unto jesus christ , shall be assuredly saved , which i have proved elsewhere beyond the fear of any opposition from this author or others like minded . 4 ly , he addes hence , they ransack , &c. but what is the meaning of these expressions ? doth not the scripture declare , that christ is god as well as man ? doth it not build all our faith , obedience and salvation on that consideration ? are not the properties of the divine nature every where in the scripture declared and proposed unto us , for the ingenerating and establishing faith in us , and to be the object of , and exercise of all grace and obedience ? and is it now become a crime , that any should seek to declare and instruct others in these things from the scripture , and to the same end for which they are therein revealed ? is this with any evidence of sobriety to be traduced as a ransacking the boundless perfections of the divine nature , to dress up the person of the mediator ? is he a christian , or doth he deserve that name , who contemns or despiseth the consideration of the propertyes of the divine nature in the person of christ ? ( see isa. 6.1 , 2 , 3. joh. 12.41 . isa. 9.6 . joh. 1.14 . phil. 2.6 . &c. ) or shall think that the grace or excellencies of his person do not principally consist in them , as the humane nature is united thereunto . 5 ly , they consider all the glorious effects of his mediation . all the effects of christs mediation , all the things that are spoken of the gospel , &c. do all of them declare the excellency of the person of christ , as effects declare their cause , and may and ought to be considered unto that end as occasion doth require . and no otherwise are they considered by those whom he doth oppose . 6 ly but the end of these strange principles and practices he tells us is , that all our hopes may be built , not on the gospel covenant , but on the person of christ. but i say again , what is it that this man intends ? what is become of a common regard to god and man ? who do so build their hopes on christ as to reject or despise the gospel-covenant , as he calls it , though i am afraid should he come to explain himself , he will be at a loss about the true nature of the gospel-covenant , as i find him to be about the person and grace of christ. he telleth us indeed , that not the person of christ , but the gospel is the way , did we ever say , not the covenant of grace but the person of christ is all we regard ? but whence comes this causeless fear and jealousie ; or rather this evil surmise , that if any endeavour to exalt the person of christ , immediately the covenant of the gospel ( that is in truth the covenant which is declared in the gospel ) must be discarded ? is there an inconsistency between christ and the covenant ? i never met with any who was so fearfull and jealous least too much should be ascribed in the matter of our salvation to jesus christ ; and when there is no more so , but what the scripture doth expressely and in words assign unto him and affirm of him , instantly we have an outcry that the gospel and the covenant are rejected , and that a dispute lyes between the person of christ and his gospel . but let him not trouble himself , for as he cannot , and as he knowes he cannot produce any one word or one syllable out of any writings of mine , that should derogate any thing from the excellency , nature , necessity or use of the new covenant , so though it may be he do not , and doth therefore fancy and dream of disputes between christ and the gospel , we do know how to respect both the person of christ and the covenant , both jesus christ and the gospel in their proper places . and in particular we do know , that as it is the person of christ who is the author of the gospel , and who as mediator in his work of mediation gives life and efficacy and establishment unto the covenant of grace , so both the gospel and that covenant do declare the glory , and design the exaltation of jesus christ himself . speaking therefore comparatively , all our hopes are built on jesus christ , who alone filleth all things ; yet also we have our hopes in god through the covenant declared in the gospel , as the way designing the rule of our obedience , securing our acceptance and reward . and to deal as gently as i can warrant my self to do with this writer , the dispute he mentions between the person of christ & the gospel , which shall be the foundation of our hope , is only in his own fond imagination , distempered by disingenuity and malevolence . for if i should charge what the appearrance of his expressions will well bare , what he sayes seems to be out of a design influenced by ignorance or heresie , to exclude jesus christ god and man from being the principal foundation of the church , and which all its hopes are built upon . this being the summe of his charge i hope he will fully prove it in the quotations from my discourse , which he now sets himself to produce ; assuring him that if he do not , but come short therein , setting aside his odious and foppish prophane deductions , i doe averre them all in plain terms , that he may on his next occasion of writing , save his labour in searching after what he may oppose . thus therefore he proceeds pag. 205. to make this appear , i shall consider that account which d r. owen gives us of the personal graces and excellencies of christ , which in general consist in three things ; first , his fitness to save , from the grace of vnion , and the proper and necessary effects thereof . secondly , his fulness to save from the grace of communion , or the free consequences of the grace of vnion ; and thirdly , his excellency to endear , from his compleat suitableness to all the wants of the souls of men . first , that he is fit to be a saviour from the grace of vnion ; and if you will understand what this strange grace of vnion is , it is the uniting the nature of god and man in one person , which makes him fit to be a saviour to the uttermost ; he layes his hand upon god , by partaking of his nature ; and he layes his hand on us , by partaking of our nature ; and so becomes a dayes-man or vmpire between both . now though this be a great truth , that the vnion of the divine and humane nature in christ did excellently qualifie him for the office of a mediator , yet this is the vnhappiest man in expressing and proving it , that i have met with ; for what an untoward representation is this of christs mediation , that he came to make peace , by laying his hands on god and men , as if he came to part a fray or scuffle ; and he might as well have named gen. 1.1 . or matth. 1.1 . or any other place of scripture for the proof of it , as those he mentions . to what end it is that he cites these passages out of my discourse , is somewhat difficult to divine . himself confesseth that what is asserted , ( at least in one of them ) is a great truth , only i am the unhappiest man in expressing and proving it that ever he met with . it is evident enough to me , that he hath not met with many who have treated of this subject , or hath little understood those he hath met withall ; so that there may be yet some behind as unhappy as my self . and seeing he hath so good a leisure from other occasions , as to spend his time in telling the world how unhappy i am in my proving and expressing of what himself acknowledgeth to be true , he may be pleased to take notice , that i am now sensible of my own unhappiness also , in having fallen under a diversion from better employments by such sad and wofull impertinencies . but being at once charged with both these misadventures , untowardness in expression , and weakness in the proof of a plain truth , i shall willingly admit of information to mend my way of writing for the future . and the first reflection he casts on my expressions , is my calling the union of the two natures in christ in the same person , the grace of vnion , for so he sayes , if you would understand what this strange grace of vnion is . but i crave his pardon in not complying with his directions , for my companyes sake . no man who hath once consulted the writings of the ancients on this subject , can be a stranger unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and gratia vnionis , they so continually occurre in the writings of all sorts of divines both ancient and modern . yea but there is yet worse behind ; for what an untoward representation is this of christs mediation , that he came to make peace by laying his hands on god and men , as if he came to part a fray or scuffle . my words are , the uniting of the natures of god and man in one person , made him fit to be a saviour to the uttermost ; he layd his hand upon god by partaking of his nature , zach. 13.7 . and he layes his hand upon us by partaking of our nature , heb. 2.14 , 16. and so becomes a dayes-man or vmpire between both . see what it is to be adventurous . i doubt not but that he thought that i had invented that expression , or at least that i was the first who ever applyed it unto this interposition of christ between god and man. but as i took the words , and so my warranty for the expression from the scripture , job 9.33 . so it hath commonly been applyed by divines in the same manner , particularly by bishop vsher ( in his immanuel , p. 8 , 9. as i remember ) whose unhappiness in expressing himself in divinity , this man needs not much to bewayl . but let my expressions be what they will , i shall not escape the unhappiness of weakness in my proofs , for i might , he sayes , as well have quoted gen. 1.1 . and matth. 1.1 . for the proof of the unity of the divine and humane nature in the person of christ , and his fitness thence to be a saviour , as those i named , viz. zach. 13.7 . heb. 2.14 , 16. say you so ; why then i do here undertake to maintain the personal vnion , and the fitness of christ from thence to be a saviour , from these two texts , against this man and all his fraternity in design . and at present i cannot but wonder at his confidence , seeing i am sure be cannot be ignorant that one of these places at least , namely that of heb. 2.16 . is as much , as frequently , as vehemently pleaded by all sorts of divines ancient and modern , to prove the assumption of our humane nature into personal subsistence with the son of god , that so he might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fit and able to save us , as any one testimony in the whole scripture . and the same truth is as evidently contained and expressed in the former , seeing no man could be the fellow of the lord of hosts , but he that was partaker of the same nature with him , and no one could have the sword of god upon him to smite him , which was needfull unto our salvation , but he that was partaker of our nature , or man also . and the meer recital of these testimonies was sufficient unto my purpose in that place , where i designed onely to declare and not dispute the truth . if he yet think that i cannot prove what i assert from these testimonies , let him consult my vindiciae evangelicae , where according as that work required i have directly pleaded these scriptures to the same purpose , insisting at large on the vindication of one of them , and let him answer what i have there pleaded , if he be able . and i shall allow him to make his advantage unto that purpose , if he please , of whatever evasions the socinians have found out to escape the force of that testimony . for there is none of them of any note , but have attempted by various artifices to shield their opinion in denying the assumption of our humane nature into personal union with the son of god , and therewithal his praeexistence unto his nativity of the blessed virgin , from the divine evidence given against it in that place of heb. 2.16 . which yet ( if this author may be believed ) doth make no more against them than gen. 1.1 . wherefore , this severe censure , together with the modesty of the expression , wherein christ making peace between god and man is compared to the parting of a fray or scuffle , may pass at the same rate and value with those which are gone before . his ensuing pages are taken up for the most part with the transcription of passages out of my discourse , raked together from several places at his pleasure . i shall not impose the needless labour on the reader of a third perusal of them ; nor shall i take the pains to restore the several passages to their proper place and coherence , which he hath rent them from , to trye his skill and strength upon them separately and apart . for i see not that they stand in need of using the least of their own circumstantial evidence in their vindication . i shall therefore only take notice of his exceptions against them . and pag. 207. whereas i had said on some occasion , that in such a supposition we could have supplyes of grace only in a moral way , it falls under his derision in his parenthesis ( and that is a very pitifull way indeed . ) but i must yet tell him by the way , that if he allow of no supplies of grace but in a moral way , he is a pelagian , and as such stands condemned by the catholick church . and when his occasions will permit it , i desire he would answer what is written by my self in another discourse , in the refutation of this sole moral operation of grace , and the assertion of another way of the communication of it unto us . leave fooling , and the vnhappiest man in expressing himself that ever i met with , will not doe it ; he must betake himself to another course , if he intend to engage into the handling of things of this nature . he addes , whereas i had said , the grace of the promises , ( of the person of christ you mean : ) i know well enough what i mean , but the truth is i know not well what he means ; nor whether it be out of ignorance , that he doth indeed fancy an opposition between christ and the promises , that what is ascribed unto the one , must needs be derogated from the other , when the promise is but the means and instrument of conveying the grace of christ unto us ▪ or whether it proceed from a real dislike , that the person of christ , that is , jesus christ himself should be esteemed of any use or consideration in religion , that he talks at this rate . but from whence ever it proceeds , this cavilling humour is unworthy of any man of ingenuity or learning . by his following parenthesis ( a world of sin is something ) i suppose i have somewhere used that expression , whence it is reflected on ; but he quotes not the place , and i cannot find it . i shall therefore only at present tell him , as ( if i remember aright ) i have done already , that i will not come to him nor any of his companions , to learn to express my self in these things ; and moreover , that i despise their censures . the discourses he is carping at , in particular in this place , are neither doctrinal nor argumentative , but consist in the application of truths before proved unto the minds and affections of men . and ( as i said ) i will not come to him nor his fraternity , to learn how to manage such a subject , much less a logical and argumentative way of reasoning ; nor have any inducement thereunto from any thing that as yet i have seen in their writings . it also troubles him pag. 208. that whereas i know how unsuited the best and most accurate of our expressions are unto the true nature and being of divine things , as they are in themselves , and what need we have to make use of allusions , and sometimes less proper expressions , to convey a sence of them unto the minds and affections of men , i had once or twice used that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if i may so say , which yet if he had not known used in other good authors , treating of things of the same nature , he knew i could take protection against his severity under the example of the apostle using words to the same purpose , upon an alike occasion , heb. 7. but at length he intends to be serious , and from those words of mine , here is mercy enough for the greatest , the oldest , the stubbornest transgressor ; he addes , enough in all reason this , what a comfort is it to sinners to have such a god for their saviour , whose grace is boundless and bottomless , and exceeds the largest dimensions of their sins , though there be a world of sin in them . but what now if the divine nature it self have not such an endless boundless , bottomless grace and compassion as the doctor now talks of ? for at other times , when it serves his turn better , we can hear nothing from him but the naturalness of gods vindictive justice . though god be rich in mercy , he never told us , that his mercy was so boundless and bottomless ; he had given a great many demonstrations of the severity of his anger against sinners , who could not be much worse than the greatest , the oldest and stubbornest transgressors . let the reader take notice , that i propose no grace in christ unto or for such sinners , but only that which may invite all sorts of them , though under the most discouraging qualifications , to come unto him for grace and mercy by faith and repentance . and on supposition that this was my sence , as he cannot deny it to be , i adde only in answer , that this his prophane scoffing at it , is that which reflects on christ , and his gospel , and god himself , and his word , which must be accounted for . see isa. 55.7 . 2 dly , for the opposition which he childishly frames between gods vindictive justice and his mercy and grace , it is answered already . 3 dly , it is false , that god hath not told us , that his grace is boundless and bottomless in the sence wherein i use those words , sufficient to pardon the greatest , the oldest , the stubbornest of sinners ; namely , that turn unto him by faith and repentance . and he who knowes not how this consists with severity and anger against impenitent sinners , is yet to learn his catechism . but yet he addes further , pag. 208 , 209. supposing the divine nature were such a bottomless fountain of grace , how comes this to be a personal grace of the mediator : for a mediator as mediator , ought not to be considered as the fountain , but as the minister of grace ; god the father certainly ought to come in for a share at least , in being the fountain of grace , though the doctor is pleased to take no notice of him . but how excellent is the grace of christs person , above the grace of the gospel , for that is a bounded and limited thing , a straight gate and narrow way , that leadeth unto life . there is no such boundless mercy as all the sins in the world cannot equal its dimensions , as will save the greatest , the oldest , and the stubbornest transgressors . i begg the reader to believe , that i am now so utterly weary with the repetition of these impertinencies , that i can hardly prevail with my self to fill my pen once more with ink about them . and i see no reason now to goe on , but only that i have begun . and on all accounts i shall be as brief as possible . i say then first , i did not consider this boundless grace in christ as mediator , but considered it as in him who is mediator , and so the divine nature with all its properties are greatly to be considered in him , if the gospel be true . but 2 dly , it is untrue , that christ as mediator is only the minister of grace , and not the fountain of it ; for he is mediator as god and man in one person . 3 dly , to suppose an exemption of the person of the father from being the fountain of grace absolutely , in the order of the divine subsistence of the persons in the trinity , and of their operations suited thereunto , upon the ascription of it unto the son , is a fond imagination , which could befall no man who understands any thing of things of this nature . it doth as well follow , that if the son created the world , the father did not ; if the son uphold all things by the word of his power , the father doth not ; that is , that the son is not in the father , nor the father in the son. the acts indeed of christs mediation respect the ministration of grace , being the procuring and communicating causes thereof ; but the person of christ the mediator is the fountain of grace . so they thought who beheld his glory , the glory as of the only begotten of the father full of grace and truth . but the especial relation of grace unto the father as sending the son , unto the son as sent by him and incarnate , and unto the holy spirit as proceeding from and sent by them both , i have elsewhere fully declared , and shall not in this place ( which indeed will scarce give admittance unto any thing of so serious a nature ) again insist thereon . 4 thly , the opposition which he would again set between christ and the gospel , is impious in it self , and if he thinks to charge it on me openly false . i challenge him and all his complices , to produce any one word out of any writing of mine , that from a plea or pretence of grace in christ , should give countenance unto any in the neglect of the least precept given , or duty required in the gospel . and notwithstanding all that i have said or taught , concerning the boundless , bottomless grace and mercy of christ towards believing , humble , penitent sinners , i doe believe the way of gospel obedience indispensibly required to be walked in by all that will come to the enjoyment of god , to be so narrow , that no revilers , nor false accusers , nor scoffers , nor despisers of gospel mysteries , continuing so to be , can walk therein . but that there is not grace and mercy declared and tendred in the gospel also , unto all sorts of sinners , under any qualifications whatever , who upon its invitation will come to god through christ , by faith and repentance , is an impious imagination . a discourse much of the same nature followes , concerning the love of christ , after he hath treated his person and grace at his pleasure . and this he takes occasion for , from some passages in my book ( as formerly ) scraped together from several places , so as he thought fit and convenient unto his purpose . page 209. thus the love of christ is an eternal love , because his divine nature is eternal ; and it is an unchangeable love because his divine nature is unchangeable ; and his love is fruitfull , for it being the love of god , it must be effectual and fruitfull in producing all the things which he willeth unto his beloved . he loves life , grace , holiness into us , loves us into covenant , loves us into heaven . this is an excellent love indeed , which doth all for us , and leaves nothing for us to do . we owe this discovery to an aquaintance with christ's person , or rather with his divine nature , for the gospel is very silent in this matter . all that the gospel tells us is , that christ loveth sinners so as to die for them , that he loves good men who believe and obey his gospel , so as to save them , that he continues to love them while they contitinue to be good , but hates them when they return to their old vices ; and therefore i say there is great reason for sinners to fetch their comforts not from the gospel , but from the person of christ , which as far excells the gospel , as the gospel excells the law. i do suppose the expressions mentioned are for the substance of them in my book , and shall therefore only enquire what it is in them which he excepteth against , and for which i am reproachched , as one that hath an acquaintance with christ's person , which is now grown so common and trite an expression , that were it not condited unto some mens pallats by its prophaneness , it would argue a great barrenness in this author's invention , that can vary no more in the topick of reviling . it had been well if his licenser had accommodated him with some part of his talent herein . but what is it that is excepted against ? is it , that the love of christ as he is god is eternal ? or is it that it is unchangeable ? or is it that it is fruitful or effective of good things unto the persons beloved ? the philosopher tells us , that to love for any one is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is this efficacy of the love of christ which must bear all the present charge . the meaning of my words therefore is , that the love of christ is unto us the cause of life , grace , holiness , and the reward of heaven . and because it is in the nature of love to be effective , according unto the ability of the person loving , of the good which it wills unto the object beloved , i expressed it as i thought meet , by loving these things to us . and i am so far on this occasion , and the severe reflection on me for an acquaintance with christ from altering my thoughts , that i say still with confidence , he who is otherwise minded , is no christian. and if this man knows not how the love of christ is the cause of grace and glory , how it is effective of them , and that in a perfect consistency with all other causes and means of them , and the necessity of our obedience , he may do well to abstain a little from writing , until he is better informed . but , saith he , this is an excellent love indeed , which doth all for us , and leaves us nothing to do . but who told him so ? who ever said so ? doth he think that if our life , grace , holiness , glory , be from the love of christ originally , causally , by vertue of his divine gracious operations in us and towards us , that there is no duty incumbent on them who would be made partakers of them , or use , or improve them unto their proper ends ? shall we then to please him say , that we have neither life , nor grace , nor holiness , nor glory , from the love of christ , but whereas most of them are our own duties , we have them wholly from our selves ? let them do so who have a mind to renounce christ and his gospel ; i shall co●e into no partnership with them . for what he adds , all that the gospel teaches us , &c. he should have done well to have said , as far as he knows , which is a limitation with a witness . if this be all the gospel which the man knows and preaches , i pity them whom he hath taken under his instruction . doth christ in his love do nothing unto the quickning and conversion of men ? nothing to the purification and sanctification of believers ? nothing as to their consolation and establishment ? nothing as to the administration of strength against temptations ? nothing as to supplies of grace in the increase of faith , love and obedience , &c. this ignorance or prophaneness is greatly to be bewailed , as his ensuing scoff repeated now usque ad nauseam , about an opposition between christ and his gospel , is to be despised . and if the lord christ hath no other love but what this man will allow , the state of the church in this world depends on a very slender thread . but attempts of this nature will fall short enough of prevailing with sober christians to foregoe their faith and perswasion , that it is from the love of christ , that believers are preserved in that condition wherein he doth and will approve of them . yea , to suppose that this is all the grace of the gospel , that whilest me , are good christ loves them , and when they are bad he hates them , both which are true , and farther that he doth by his grace neither make them good , nor preserve them that are so made , is to renounce all that is properly so called . he yet proceeds , first to evert this love which i asserted , and then to declare his own apprehensions concerning the love of christ. the first in the ensuing words , pag. 210. but methinks this is a very odd way of arguing from the divine nature ; for if the love of christ as god be so infinite , eternal , unchangeable , fruitfull , i would willingly understand how sin , death and misery came into the world. for if this love be so eternal and unchangeable , because the divine nature is so , then it was alwayes so ; for god alwayes was what he is , and that which is eternal could never be other than it is now ; and why could not this eternal , and unchangeable , and fruitfull love , as well preserve us from falling into sin , and misery , and death , as love life and holiness into us ? for it is a little odd , first to love us into sin and death , that then he may love us into life and holiness ; which indeed could not be , if this love of god were alwayes so unchangeable and fruitfull as this author perswades us it is now ; for if this love had alwayes loved life and and holiness into us , i cannot conceive how it should happen , that we should sin and dye . it is well if he know what it is that he aims at in these words ; i am sure what he sayes doth not in the least impeach the truth which he designs to oppose . the name and nature of god are every where in the scripture proposed unto us , as the object of and encouragement unto our faith , and his love in particular is therein represented unchangeable , because he himself is so . but it doth not hence follow , that god loveth any one naturally or necessarily . his love is a free act of his will , and therefore though it be like himself , such as becomes his nature , yet it is not necessarily determined on any object , nor limited as unto the nature , degrees and effects of it . he loves whom he pleaseth , and as unto what end he pleaseth . jacob he loved , and esau he hated ; and those effects which from his love , or out of it , he will communicate unto them , are various , according to the councel of his will. some he loves only as to temporal and common mercies , some as to spiritual grace and glory , for he hath mercy on whom he will have mercy . wherefore , it is no way contrary unto and inconsistent with the eternity , the immutability and fruitfulness of the love of god , that he suffered sin to enter into the world , or that he doth dispense more grace in jesus christ under the new testament than he did under the old. god is alwayes the same that he was . love in god is alwayes of the same nature that it was ; but the objects , acts and effects of this love , with the measures and degrees of them , are the issues of the councel or free purposes of his will. want of the understanding hereof , makes this man imagine that if gods love in christ wherewith he loveth us , be eternal and fruitfull , then must god necessarily , alwayes , in or out of christ , under the old or new covenant , love all persons , elect or not elect , with the same love as to the effects and fruits of it , which is a wondrous profound apprehension . the reader therefore if he please may take notice , that the love which i intend , and whereunto i ascribe those properties , is the especial love of god in christ unto the elect. concerning this himself sayes , that he loves them with an everlasting love , and therefore drawes them with loving kindness , jerem. 31.3 . which love i shall be bold to say , is eternal and fruitfull . and hence , as he changeth not , whereon the sons of jacob are not consumed , mal. 3.6 . there being with him neither variableness nor shadow of turning , jam. 1.17 . so accordingly he hath in this matter , by his promise and oath , declared the immutability of his councel , heb. 6.17 , 18. which seems to intimate that his love is unchangeable . and whereas this eternal love is in christ jesus as the way and means of making it certain in all its effects , and with respect unto its whole design , it is fruitfull in all grace and glory , ephes. 1.3 , 4 , 5. and if he cannot understand how notwithstanding all this , sin so entred into the world under the law of creation and the first covenant , as to defeat in us all the benefits thereof , at present i cannot help him . for as i am sure enough he would scorn to learn any thing of me , so i am not at leasure to put it to the trial . his own account of the love of god succeeds , pag. 211. not that i deny , that the love of god is eternal , unchangeable , fruitfull ; that is , that god was alwayes good , and alwayes continues good , and manifesteth his love and goodness in such wayes as are suitable to his nature , which is the fruitfulness of it . but then the unchangeableness of gods love , doth not consist in being alwayes determined to the same object , but that he alwayes loves for the same reason ; that is , that he alwayes loves true vertue and goodness wherever he sees it , and never ceases to love any person till he ceases to be good ; and then the immutability of his love is the reason why he loves no longer . for , should he love a wicked man , the reason and nature of his love would change ; and the fruitfulness of gods love with respect to the methods of his grace and providence , doth not consist in producing what he loves by an omnipotent and irrisistble power , for then sin and death could never have entred into the world , but he governs and doth good to his creatures in such wayes as are most suitable to their natures . he governs reasonable creatures by principles of reason , as he doth the material world by the necessary laws of matter , and brute creatures by the instincts and propensities of nature . this may pass for a systeme of his divinity , which how he will reconcile unto the doctrine of the church of england in her articles , she and he may do well to consider . but whatever he means by the love of god alwayes determined unto the same object , it were an easie thing to prove beyond the reach of his contradiction , that persons are the objects of gods eternal love as well as things and qualifications are of his approbation , or that he loves some persons with an everlasting and unchangeable love , so as to preserve them from all ruining evils , and so as they may be alwayes meet objects of his approving love unto his glory . and whereas these things have been debated and disputed on all hands with much learning and diligence , our author is a very happy man , if with a few such loose expressions as these repeated , he thinks to determine all the controversies about election and effectual grace , with perseverance on the pelagian side . the hypothesis here maintained , that because god alwayes , and unchangeably approves of what is good in any , or of the obedience of his creatures , and disapproves or hates sin , condemning it in his law ; that therefore he may love the same person one day and hate him another , notwithstanding his pretences that he is constant unto the reason of his love , will inevitably fall into one of these conclusions ; ether that god indeed never loveth any man be he who he will , or that he is changeable in his love upon outward external reasons as we are ; and let him choose which he will own . in the mean time , such a love of god towards believers as shall alwayes effectually preserve them meet objects of his love and approbation , is not to be baffled by such trifling impertinencies . his next reflection is on the manner of gods operations in the communication of grace and holiness , which he sayes , is not by an omnipotent and irresistible power , confirming his assertion by that consideration , that then sin and death could never have entred into the world , which is resolved into another sweet supposition , that god must needs act the same power of grace towards all men , at all times , under each covenant , whether he will or no. but this it is to be a happy disputant , all things succeed well with such persons which they undertake . and as to the manner of the operation of grace , how far grace it self may be said to be omnipotent , and in its operations irresistible , i have fully declared there where he may oppose and refute it if he have any mind thereunto . his present attempt against it in those words , that god governs reasonable creatures by principles of reason , is so weak in this case and impertinent , that it deserves no consideration . for all the operations of divine grace are suited unto the rational constitution of our beings ; neither was ever man so wild as to fancy any of them such as are inconsistent with , or do offer force unto the faculties of our souls in their operations . yea that which elevates , aids and assists our rational faculties in their operations on and towards their proper objects , which is the work of efficacious grace , is the principal preservative of their power and liberty , and can be no way to their prejudice . and we do moreover acknowledge , that those proposals which are made in the gospel unto our reason , are eminently suited to excite and prevail with it unto its proper use and exercise , in complyance with them . hence , although the habit of faith or power of believing , be wrought in us by the holy ghost , yet the word of the gospel is the cause and means of all its acts , and the whole obedience which it produceth . but if by governing reasonable creatures by the principle of reason , he intends that god deals no otherwise by his grace with the souls of men , but only by proposing objective arguments and motives unto a complyance with his will , without internal aids and assistances of grace , it is a gross piece of pe●●gianisme , destructive of the gospel , sufficiently confuted elsewhere ; and he may explain himself as he pleaseth . his proceed is to transcribe some other passages taken out of my book , here and there , in whose repetition he inserts some impertinent exceptions . but the design of the whole is to state a controversie as he calls it between us and them , or those whom he calleth they and we , whoever they be . and this upon the occasion of my mentioning the fulness of grace , life and righteousness that is in christ , he doth in these words , pag. 215. they say , that these are the personal graces of christ as mediator , which are inherent in him , and must be derived from his person ; we say , they signifie the perfection and excellency of his religion , as being the most perfect and compleat declaration of the will of god , and the most powerfull method of the divine wisdom , for the reforming of the world , as it prescribe● the only righteousness which is 〈◊〉 ●ble to god , and directs us in the only way to life and immortality . i shall not absolutely accept of the terms of this controversie as to the state of it on our part proposed by him , and yet i shall not much vary from them . we say therefore , that jesus christ being full of all grace , excellencies and perfections , he communicates them unto us , in that degree as is necessary for us , and in proportion unto his abundant charity and goodness towards us . and we christians as his body or fellow members of his humane nature , receive grace and mercy flowing from him to us . this state of the controversie on our side i suppose he will not refuse , nor the terms of it ; but will own them to be ours , though he will not it may be allow some of them to be proper or convenient . and that he may know who his they are , who are at this end of the difference , he may be pleased to take notice , that these words are the whole and intire paraphrase of d r. hammond on joh. 1.16 . the first testimony he ●●●●rtakes to answer . and when this author hath replyed to mr. hooker , d r. jackson and him , and such other pillars of the church of england as concurre with them , it will be time enough for me to consider how i shall defend my self against him . or if he will take the controversie on our part in terms more directly expressive of my mind , it is the person of christ is the fountain of all grace to the church , as he well observes my judgement to be , and that from him all grace and mercy is derived unto us ; and then i do maintain , that the they whom he opposeth , are not onely the church of england , but the whole catholick church in all ages . who the we are on the other hand , who reject this assertion , and believe that all the testimonies concerning the fulness of grace in christ , and the communication thereof unto us , do only declare the excellency of his religion , is not easie to be conjectured . for unless it be the people of racow , i know not who are his associates . and let him but name three divines of any reputation in the church of england since the reformation , who have given the least countenance unto his assertions , negative or positive , and i will acknowledge that he hath better associates in his profession , than as yet i believe he hath . but that jesus christ himself , god and man in one person , the mediator between god and man , is not a fountain of grace and mercy to his church , that there is no real internal grace communicated by him , or derived from him unto his mystical body , that the fulness which is in him , or said to be in him , of grace and truth , of unsearchable riches of grace , &c. is nothing but the doctrine which he taught , as the most compleat and perfect declaration of the will of god , are opinions that cannot be divulged under pretence of authority , without the most pernicious scandal to the present church of england . and if this be the mans religion , that this is all the fulness we receive from christ , a perfect revelation of the divine will concerning the salvation of mankind , which contains so many excellent promises that it may well be called grace , and prescribes such a plain and simple religion , so agreeable to the natural notions of good and evil , that it may well be called truth ; that complying with its doctrine , or yielding obedience unto its precepts , and believing the promises which it gives , in our own strength , without any real aid , assistance or communication of internal saving grace from the person of jesus christ , is our righteousness before god , whereon and for which we are justified , i know as well as he whence it came , and perhaps better than he whither it will go . the remaining discourse of this chapter consisteth of two parts ; first an attempt to disprove any communication of real internal grace from the lord christ unto believers for their sanctification . secondly , an endeavour to refute the imputation of his righteousness unto us for our justification . in the first he contends , that all the fulness of grace and truth said to be in christ , consists either in the doctrine of the gospel , or in the largeness of his church ; in the latter , that faith in christ is nothing but believing the gospel , and the authority of christ who revealed it , and by yielding obedience whereunto , we are justified before god on the account of an internal inherent righteousness in our selves . now these are no small undertakings ; the first of them being expressely contrary to the sence of the catholick church in all ages ; for the pelagians and the socinians are by common agreement excluded from an interest therein ; and the latter of them contrary to the plain confessions of all the reformed churches , with the constant doctrine of this church of england , and therefore we may justly expect that they should be managed with much strength of argument , and evident demonstration . but the unhappiness of it is , i will not say his , but ours , that these are not things which our author as yet hath accustomed himself unto ; and i cannot but say , that to my knowledge i never read a more weak loose and impertinent discourse , upon so weighty subjects , in my whole life before : he must have little to doe , who can afford to spend his time in a particular examination of it , unless it be in the exposition of those places which are almost verbatim transcribed out of schlictingius . besides , for the first truth which he opposeth , i have confirmed it in a discourse which i suppose may be made publick before this come to view , beyond what i expect any sober reply unto from him . some texts of scripture that mention a fulness in christ , he chooseth out to manifest ( to speak a word by the way ) that indeed they do not intend any such fulness in christ himself . and the first is joh. 1.16 . the exposition whereof which he gives , is that of schlictingius , who yet extends the import of the words beyond what he will allow . the enforcement which he gives unto his exposition by comparing the 14 and 17 verses with the 16. is both weak and contradictory of it self . for the words of the 14 verse , are the word was made flesh , and dwelt amongst us , and we beheld his glory , the glory as of the only begotten of the father , full of grace and truth ; it is evident beyond contradiction , that the expression full of grace and truth is exegetical of his glory , as the only begotten of the father , which was the glory of his person , and not the doctrine of the gospel . and for the opposition that is made between the law given by moses , and the grace and truth which came by jesus christ , i shall yet rather adhere to the sense of the ancient church , and the most eminent doctors of it , which if he knows not it to be concerning the effectual communication of real renewing sanctifying grace by jesus christ , there are ●now who can inform him , rather than that woeful gloss upon them , his doctrine is called grace , because accompanyed with such excellent promises , and may well be called truth , because so agreeable to the natural notions of good and evil ; which is the confession of the pelagian unbelief ; but these things are not my present concernment . for the latter part of his discourse in his opposition unto the imputation of the righteousness of christ , as he doth not go about once to state or declare the sense wherein it is pleaded for , nor produceth any one of the arguments wherewith it is confirmed , and omitteth the mention of most of the particular testimonies which declare and establish it ; so as unto those few which he takes notice of , he expresly founds his answers unto them in that woful subterfuge , that if they are capable of another interpretation , or having another sense given unto them , then nothing can be concluded from them to that purpose , by which the socinians seek to shelter themselves from all the testimonies that are given to his deity and satisfaction . but i have no concernment , as i said , either in his opinions or his way of reasoning , and do know that those who have so , need not desire a better cause , nor an easier adversary to deal withall . in his third section pag. 279. he enters upon his exceptions unto the union of believers unto jesus christ , and with great modesty at the entrance of his discourse , tells us . first , how these men with whom he hath to doe , have fittted the person of christ unto all the wants and necessities of the sinner , which yet if he denies god himself to have done , he is openly injurious unto his wisdom and grace . the very first promise that was given concerning him , was that he should save sinners from all their wants , evils and miseries , that might , did , or could befall them by the entrance of sin . but thus it falls out , when men will be talking of what they doe not understand . again , he adds , how he hath explained the scripture metaphors whereby the union between christ and christians is represented , but that these men in stead of explaining of those metaphors , turn all religion into an allegory . but what if one should now tell him , that his explanation of these metaphors , is the most absurd and irrational , and argues the most fulsome ignorance of the mystery of the gospel that can be imagined , and that on the other side those whom he traduceth , doe explain them unto the understanding and experience of all that believe , and that in a way suited and directed unto by the holy ghost himself , to farther their faith , obedience and consolation ; as far as i perceive , he would be at no small loss how to relieve himself under this censure . the first thing he begins withal , and wherein in the first place i fall under his displeasure , is about the conjugal relation between christ and believers , which he treats of pag. 280. as for example ( saith he ) christ is called an husband , the church his spouse ; and now all the invitations of the gospel , are christ's wooing and making love to his spouse ; and what other men call believing the gospel of christ , whereby we devote our selves to his service , these men call that consent and contract which makes up the marriage betwixt christ and believers . christ takes us for his spouse , and we take christ for our husband , and that with all the solemnities of marriage , except the ring , which is left out as an antichristian ceremony ; christ saying thus , this is that we will consent unto , that i will be for thee , and thou shalt be for me and not for another . christ gives himself to the soul with all his excellencies , righteousness , preciousness , graces , and eminencies , to be its saviour , head and husband , to dwell with it in this holy relation ; and the soul likes christ for his excellencies , graces , suitableness , farr above all other beloveds whatsoever , and accepts of christ by the will , for its husband , lord and saviour . and thus the marriage is compleated , and this is the day of christs espousals , and of the gladness of his heart ; and now follow all mutual conjugal affections , which on christs part consist in delight , valuation , pity , compassion , bounty ; on the saints part , in delight , valuation , chastity , duty . but i have already corrected this fooling with scripture metaphors and phrases . it might perhaps not unbecome this author to be a little more sparing of his correction , unless his authority were more then it is , and his skill also in the mannagement of it . for at present those whom he attempts upon , are altogether insensible of any effects of his severity . but whereas he seems much at a loss how to evidence his own wisdom , any other way than by calling them fools with whom he hath to do , it is sufficient to plead his excuse . but what is it , that he is here so displeased at , as unfit for a man of his wisdom to bear withal , and therefore calls it fooling ? is it that there is a conjugal relation between christ and the church ? that he is the bridegroom and husband of the church , and that the church is his bride and spouse ? that he becomes so unto it by a voluntarily gracious act of his love , and that the church enters into that relation with him by their acceptance of him in that relation , & voluntarily giving up themselves unto him in faith , love , and obedience suited thereunto ? is it that he loveth his church and cherisheth it as an husband ? or that the church gives up it self in chaste and holy obedience unto him as her spouse ? or is it my way and manner of expressing these things wherewith he is so provoked ? if it be the latter , i desire he would for his own satisfaction take notice , that i contemn his censures , and appeal to the judgment of those who have more understanding and experience in these things , than for ought i can discern by his writings , he hath yet attained unto . if it be the former , they are all of them so proved and confirmed from the scripture in that very discourse which he excepteth against , as that he is not able to answer or reply one serious word thereunto . indeed to deny it , is to renounce the gospel , and the catholick faith. it is therefore to no purpose for me here to go over again the nature of this relation between christ and the church , wherein really and truly it doth consist , what it is the scripture instructeth us in thereby , what is that love , care , & tenderness of christ which it would have us thence to learn , and what is our own duty with , respect thereunto , together with the consolation thence arising ; the whole of this work is already discharged in that discourse which these impertinent cavils are raised against , and that suitably to the sence of the church in all ages , and of all sound expositors of those very many places of scripture which i have urged and insisted on to that purpose . let him if he please a little lay aside the severity of his corrections , and befooling of men , and answer any material passage in the whole discourse if he be able , or discover any thing in it not agreeable to the analogy of faith , or the sence of the ancient church , if he can . and though he seem both here and in some of his ensuing pages , to have a particular 〈◊〉 of what is cited or improved ou● of the book of canticles to this purpose ; yet if he either deny , that that whole book doth mystically express the conjugal relation that is between christ and his church , with their mutual affections and delight in each other ; or that the places particularly insisted on by me , are not duly applyed unto their proper intention ; i can at least confirm them both , by the authority of such persons as whose antiquity and learning will exercise the utmost of his confidence in calling them fools for their pains . from hence for sundry pages he is pleased to give me a little respite , whilest he diverts his severity unto another , unto whose will and choyce what to doe in it , i shall leave his peculiar concern , as knowing full well how easie it is for him to vindicate what he hath written on this subject from his impertinent exceptions , if he please . in the mean time , if this author supposeth to adde unto the reputation of his ingenuity and modesty , by assaulting with a few pitifull cavils a book written with so much learning , judgement and moderation , as that is which he excepts against , not daring in the mean time to contend with it in any thing of the expository , or the argumentative part of it , but only to discover a malevolent desire to obstruct the use which it hath been of , and may yet further be to the church of god , i hope he will not find many rivals in such a design . for my part , i do suppose it more becoming christian modesty and sobriety , where men have laboured according to their ability in the explication of the mysteries of christian religion , and that with an avowed intention to promote holiness and gospel obedience , to accept of what they have attained , wherein we can come unto a complyance with them , then passing by whatever we cannot but approve of , or are not able to disprove , to make it our business to cavil at such expressions as either we do not like , or hope to pervert and abuse to their disadvantage . pag. 296. he returns again to my discourse , and fiercely pursues it for sundry leafs ▪ in such a manner as becomes him , and is usual with him . that part of my book which he deals withall , is from pag. 176. unto pag. 187. and if any person of ingenuity and judgement will be pleased but to peruse it , and to compare it with this mans exceptions , i am secure it will need no farther vindication ; but as it is represented in his cavilling way , it is impossible for any man either to conceive what is the true design of my discourse , or what the arguments wherewith what i assert is confirmed , which he doth most unduely pretend to give an account of . for he so chops and changes and alters at his pleasure , going backwards and forwards , and that from one thing to another , without any regard unto a scholastick or ingenuous debate of any thing that might be called a controversie , meerly to seek out an appearance of advantage to vent his cavilling exceptions , as no judgement can rationally be made of his whole discourse , but only that he had a mind to have cast aspersions on mine if he had known how . but such stuffe as it is , we must now take the measure of it , and consider of what use it may be . and first he quotes those words from my book , that christ fulfilled all righteousness as he was mediator , and that whatever he did as mediator he did it for them whose mediator he was , or in whose stead , and for whose good he executed the office of a mediator before god ; and hence it is , that his compleat and perfect obedience to the law is reckoned to us . he addes , this is well said , if it were as well proved . and because this is a matter of great consequence , i shall first examine those reasons the doctor alleadges to prove that christ fulfilled all righteousness as he was mediator , in their stead whose mediator he was . these assertions are gathered up from several places in my discourse ; though pag. 182. is cited for them all . and if any one find himself concerned in these things , i may demand of him the labour of their perusal in my book it self ; and for those who shall refuse a complyance with so reasonable a request , i do not esteem my self obliged to tender them any farther satisfaction . however i say again , that the lord christ fulfilled all righteousness as mediator , and that what he did as mediator , he did it for them whose mediator he was , or in whose stead and for whose good he executed the office of a mediator before god. he sayes , it is well said , if it were as well proved . i say it is all proved in the places where it is asserted , and that with such testimonies and arguments as he dares not touch upon . and although he pretends to examine the reasons that i alleadge , to prove that christ fulfilled all righteousness as he was mediator , in their stead whose mediator he was , yet indeed he doth not do so . for first , i say no such thing as he here feigns me to say , namely , that christ as mediator fulfilled all righteousness in our stead , but only that christ being the mediator in our stead , fulfilled all righteousness for us ; which is another thing , though perhaps he understands not the difference . nor doth he so much as take notice of that testimony which is immediately subjoyned unto the words he cites , in the confirmation of them . but he will disprove this assertion , or at least manifest that it cannot be proved . and this he enters upon pag 297. as for the first , we have some reason to require good proof of this , since the notion of a mediator includes no such thing . a mediator is one who interposeth between two differing partyes , to accommodate the difference ; but it was never heard of yet , that it was the office of a mediator to perform the terms and conditions himself . moses was the mediator of the first covenant , gal. 3.9 . and his office was to receive the law from god , to deliver it to the people ; to command them to observe those rights and sacrifices and expiations which god had ordained , but he was not to fulfill the righteousness of the law for the whole congregation . thus christ is now the mediator of a better covenant , and his office required , that he should preach the gospel , which contains the terms of peace and reconciliation between god and men ; and since god would not enter into covenant with sinners , without the intervention of a sacrifice , he dyes too , as a sacrifice and propitiation for the sins of the world. i yet suppose that he observed not the inconsistencies of this discourse , and therefore shall a little mind him of them , although i am no way concerned in it or them . for , first he tells us , that a mediator is one who interposeth between two differing parties , to accommodate the difference ; and then gives us an instance in moses , who is called a mediator in receiving the law , but did therein no way interpose himself between differing parties , to reconcile them . secondly , from the nature of the mediation of moses , he would describe the nature of the mediation of christ ; which socinian fiction i could direct him to a sufficient confutation of ; but that , thirdly , he rejects it himself in his next words , that christ as a mediator was to dye as a sacrifice , and propitiation for the sins of the world , which renders his mediation utterly of another kind and nature than that of moses . the mistake of this discourse is , that he supposeth that men do argue from the general nature of the office of a mediator and the work of mediation in this matter ; when that which they do intend hence to prove , and what he intends to oppose , is from the special nature of the mediatory office and work of christ , which is peculiar , and hath sundry things essentially belonging unto it , that belong not unto any other kind of mediation whatever , whereof himself gives one signal instance . in his ensuing pages , he wonderfully perplexeth himself in gathering up sayings backward and forward in my discourse to make some advantage to his purpose , and hopes that he is arrived at no less success than a discovery of i know not what contradictions in what i have asserted . as i said before , so i say again , that i refer the determination and judgement of this whole matter unto any one who will but once read over the discourse excepted against . but for his part , i greatly pity him , as really supposing him at a loss in the sense of what is yet plainly delivered . and i had rather continue to think so , than to be relieved by supposing him guilty of such gross prevarications , as he must be , if he understands what he treats about . plainly i have shewed , that there was an especial law of mediation which christ was subject unto , as the commandment of the father . that he should be incarnate , that he should be the king , priest , and prophet of his church , that he should bear our iniquities , make his soul an offering for sin , and give his life a ransom for many ; were the principal parts of this law. the whole of it i have lately explained in my exercitations unto the second part of the exposition on the epistle to the hebrews , whereon if he please he may exercise and try his skill , in a way of opposition . this law our lord jesus christ did not yield obedience to in our stead , as though we had been obliged originally unto the duties of it , which we neither were nor could be ; although what he suffered penally in any of them was in our stead , without which consideration , he could not have righteously suffered in any kind . and the following trivial exception of this author about the obligation on us to lay down our lives for the bretheren , is meet for him to put in ; seeing we are not obliged so to dye for any one , as christ dyed for us . was paul crucifyed for you ? but secondly , christ our mediator , and as mediator was obliged unto all that obedience unto the moral and all other laws of god , that the church was obliged unto ; and that which i have asserted hereon is , that the effects of the former obedience of christ are communicated unto us , but the latter obedience it self is imputed unto us , and have proved it by those arguments which this man does not touch upon . all this is more fully , clearly , and plainly declared in the discourse it self , and i have only represented so much of it here again , that it might be evident unto all how , frivolous are his exceptions . it is therefore to no purpose for me to transcribe again the quotations out of my book , which he filleth up his pages with , seeing it is but little in them which he excepteth against , and whoever pleaseth may consult them at large in the places from whence they are taken . or , because it is not easie to find them out singly , they are so picked up and down backwards and forwards , curtailed and added to at pleasure , any one may in a very little space of time read over the whole unto his full satisfaction . i shall therefore only consider his exceptions , and hast unto an end of this fruitless trouble wherein i am most unwillingly engaged by this man's unsuspected disingenuity and ignorance . after the citation of some passages , he adds pag. 301. this methinks is very strange , that what he did as mediator , is not imputed unto us , but what he did not as our mediator ; but as a man subject to the law that is imputed to us , and reckoned as if we had done it , by reason of his being our mediator . and it is as strange to the full that christ should do whatever was required of us , by vertue of any law when he was neither husband , nor wife , nor father , merchant , nor tradesman , sea-man nor soldier , captain or lieutenant ; much less a temporal prince and monarch . and how he should discharge the duties of these relations for us , which are required of us by certain laws , when he never was in any of these relations , and could not possibly be in all , is an argument which may exercise the subtilty of schoolmen , and to them i leave it . it were greatly to be desired that he would be a little more heedful , and with attention read the writings of other men , that he might understand them before he comes to make such a bluster in his opposition to them . for i had told him plainly , that though there was a peculiar law of mediation , whose acts and duties we had no obligation unto , yet the lord christ even as mediator was obliged unto , and did personally perform all duties of obedience unto the law of god , whereunto we were subject and obliged , pag. 181. sec. 14. and it is strange to apprehend how he came to imagine that i said he did it not as our mediator , but as a private man. that which possibly might cast his thoughts into this disorder was , that he knew not that christ was made a private man as mediator , which yet the scripture is sufficiently express in . for the following objections that the lord christ was neither husband nor wife , father nor tradesman , &c. wherein yet possibly he is out in his account , i have frequently smiled at it when i have met with it in the socinians , who are perking with it at every turn ; but here it ought to be admired . but yet without troubling those bugbears the school-men , he may be pleased to take notice , that the grace of duty and obedience in all relations is the same , the relations administring only an external occasion unto its peculiar exercise . and what our lord jesus christ did in the fulfilling of all righteousness in the circumstances and relations wherein he stood , may be imputed to us for our righteousness in all our relations , every act of duty and sin in them respecting the same law and principle . and hereon all his following exceptions for sundry pages , wherein he seems much to have pleased himself , do fall to nothing , as being resolved into his own mistakes , if he doth not prevaricate against his science and conscience . for the summe of them all he gives us in these words , pag. 304. that christ did those things as mediator , which did not belong to the laws of his mediation ; which in what sence he did so , is fully explained in my discourse . and i am apt to guess , that either he is deceived , or doth design to deceive in expressing it by the laws of his mediation , which may comprize all the laws which as mediator he was subject unto ; and so it is most true , that he did nothing as mediator , but what belonged unto the laws of his mediation . but most false , that i have affirmed that he did . for i did distinguish between that peculiar law which required the publick acts of his mediation , and those other laws which as mediator , he was made subject unto . and if he neither doth nor will understand these things when he is told them , and they are proved unto him beyond what he can contradict , i know no reason why i should trouble my self with one that contends with his own mormoes , though he never so lewdly or loudly call my name upon them . and whereas i know my self sufficiently subject unto mistakes and slips , so when i actually fall into them , as i shall not desire this mans forgiveness , but leave him to exercise the utmost of his severity , so i despise his ridiculous attempts to represent contradictions in my discourse , pag. 306. all pretences whereunto are taken from his own ignorance or feigned in his imagination . of the like nature are all his ensuing cavils ; i desire no more of any reader , but to peruse the places in my discourse which he carpeth at , and if he be a person of ordinary understanding in these things , i declare that i will stand to his censure and judgement , without giving him the least farther intimation of the sence and intendment of what i have written , or vindication of its truth . thus whereas i had plainly declared that the way whereby the lord christ in his own person became obnoxious and subject unto the law of creation , was by his own voluntary antecedent choyce , otherwise than it is with those who are inevitably subject unto it by natural generation under it , as also that the hypostatical union in the first instant whereof the humane nature was fitted for glory , might have exempted him from the oblgation of any outward law whatever , whence it appears that his consequential obedience , though necessary to himself , when he had submitted himself unto the law ( as loe i come to doe thy will o god ) was designedly for us , he miserably perplexeth himself , to abuse his credulous readers with an apprehension that i had talked like himself , at such a rate of nonsence as any one in his wits must needs despise . the meaning and summe of my discourse he would have to be this . pag. 308. that christ had not been bound to live like a man , had he not been a man ; with i know not what futulous cavils of the like nature ; when all that i insisted on , was the reason why christ would be a man , and live like a man , which was that we might receive the benefit and profit of his obedience as he was our mediator . so in the close of the same wise harangue , from my saying , that the lord christ by vertue of the hypostatical union might be exempted as it were , and lifted above the law , which yet he willingly submitted unto , and in the same instant wherein he was made of a woman , was made also under the law , whence obedience unto it became necessary unto him , the man feigns i know not what contradictions in his fancy , whereof there is not the least appearance in the words unto any one who understands the matter expressed in them . and that the assumption of the humane nature into union with the son of god , with submission unto the law thereon to be performed in that nature , are distinct parts of the humiliation of christ , i shall prove when more serious occasion is administered unto me . in like manner he proceeds to put in his exceptions unto what i discoursed about the laws that an innocent man is liable unto . for i said , that god never gave any other law to an innocent person , but onely the law of his creation , with such symbolical precepts as might be instances of his obedience thereunto . something he would find fault with , but well knows not what , and therefore turmoiles himself to give countenance unto a putid cavil . he tells us , that it is a great favour that i acknowledge pag. 310. that god might adde what symbolls he pleased unto the law of creation . but the childishness of these impertinencies is shamefull . to whom i pray is it a favour , or what doth the man intend by such a senseless scoff ? is there any word in my whole discourse intimating that god might not in a state of innocency give what positive laws he pleased unto innocent persons , as means and wayes to express that obedience which they owed unto the law of creation ? the task wherein i am engaged is so fruitless , so barren of any good use in contending with such impertinent effects of malice and ignorance , that i am weary of every word i am forced to add in the pursuit of it , but he will yet have it that an innocent person such as christ was absolutely , may be obliged for his own sake to the observation of such laws and institutions as were introduced by the occasion of sin , and respected all of them the personal sins of them that were obliged by them ; which if he can believe he is at liberty for me to perswade as many as he can to be of his mind , whil'st i may be left unto my own liberty and choice , yea to the necessity of my mind in not believing contradictions . and for what he adds that i know those who conceit themselves above all forms of external worship , i must say to him that at present personally i know none that doe so , but fear that some such there are , as also others who despising not only the ways of external worship appointed by god himself , but also the laws of internal faith and grace , doe satisfie themselves in a customary observance of forms of worship of their own devising . in his next attempt he had been singular , and had spoken something which had looked like an answer to an argument , had he well laid the foundation of his procedure . for , that position which he designeth the confutation of , is thus laid down by him as mine , there can be no reason assigned of christ's obedience unto the law , but only this , that he did it in our stead ; whereas my words are , that the end of the active obedience of christ cannot be assigned to be that he might be fit for his death and oblation . and hereon what is afterwards said against this particular end , he interprets as spoken against all other ends whatever , instancing in such as are every way consistent with the imputation of his obedience unto us , which could not be , had the only end of it been for himself to fit him for his death and oblation . and this wilful mistake is sufficient to give occasion to combat his own . imaginations for two or three pages together . pag. 314. he pretends unto the recital of an argument of mine for the imputation of the righteousness of christ with the like pretence of attempting an answer unto it . but his design is not to mannage any controversie with me , or against me , but as he phraseth it , to expose my mistakes . i cannot therefore justly expect from him so much as common honesty will require , in case the real handling of a controversie in religion had been intended . but his way of procedure so far as i know and understand may be best suited unto his design . in this place he doth neither fairly nor truly report my words , nor take the least notice of the confirmation of my argument , by the removal of objections whereunto it seemed liable , nor of the reasons and testimonies whereby it is farther proved ; but taking out of my discourse what expressions he pleaseth , putting them together with the same rule , he thinks he hath sufficiently exposed my mistakes , the thing he aimed at . i have no more concernment in this matter , but to refer both him and the reader to the places in my discourse reflected on ; him truly to report and answer my arguments if he be able , and the reader to judge as he pleaseth between us . and i would for this once desire of him , that if he indeed be concerned in these things , he would peruse my discourse here raved at , and determine in his own mind , whether i confidently affirm what is in dispute ( that is , what i had then in dispute ; for who could divine so long agoe what a doughty disputant this author would by this time sprout up into ) and that this goes for an argument , or that he impudently affirms me so to do , contrary unto his science and conscience , if he had not quite pored out his eyes before he came to the end of a page or two in my book . and for the state of the question here proposed by him , let none expect that upon so slight an occasion i shall divert unto the discussion of it . when this author or any of his consorts in design , shall soberly and candidly without scoffing or railing , in a way of argument or reasoning becoming divines , and men of learning , answer any of those many writings which are extant against that socinian justification which he here approves and contends for , or those written by the divines of the church of england on the same subject , in the proof of what he denyes , and confutation of what he affirms , they may deserve to be taken notice of in the same rank and order with those with whom they associate themselves . and yet i will not say but that these cavilling exceptions giving a sufficient intimation of what some men would be at , if ability and opportunity did occurr , may give occasion also unto a renewed vindication of the truths opposed by them , in a way suited unto the use and edification of the church , in due time and season . from pag. 185. of my book , he retires upon his new triumph unto pag. 176. as hoping to hook something from thence , that might contribute unto the fartherance of his ingenious design , although my discourse in that place have no concernment in what he treateth about . but let him be heard to what purpose he pleaseth . thus therefore he proceeds pag. 315. the dr. makes a great flourish with some scripture phrases , that there is almost nothing that christ hath done , but we are said to do it with him , we are crucifyed with him , we are dead with him , buried with him , quickned together with him ; in the actings of christ there is by vertue of the compact between him as mediator and the father , such an assured foundation laid , that by communication of the fruit of these actings unto those in whose stead he performed them , they are said in the participation of these fruits to have done the same things with him . but he is quite out in the reason of these expressions , which is not that we are accounted to do the same things which christ did ; for the things here mentioned belong to the peculiar office of his mediation , which he told us before were not reckoned as done by us , but because we do somethings like them ; our dying to sin is a conformity to the death of christ , and our walking in newness of life , is our conformity to his resurrection , and the consideration of the death and resurrection of christ , is very powerful to engage us to dye to sin , and to rise unto a new life ; and this is the true reason of these phrases . any man may perceive from what he is pleased here himself to report of my words , that i was not treating about the imputation of the righteousness of christ , which he is now inveighing against . and it will be much more evident unto every one that shall cast an eye on that discourse ; but the design of this confused rambling i have been forc'd now frequently to give an account of , and shall if it be possible trouble the reader with it no more . the present difference between us , which he was ambitious to represent , is only this , that whereas it seems he will allow that those expressions of our being crucified with christ , dead with him , buried with him , quickned with him , doe intend nothing but only our doing of something like unto that which christ did , i doe adde moreover , that we doe those things by the vertue and efficacy of the grace which is communicated unto us from what the lord christ so did and acted for us , as the mediator of the new covenant , whereby alone we partake of their power , communicate in their vertue , and are conformed unto him as our head ; wherein i know i have , as the testimony of the scripture , so the judgement of the catholick church of christ on my side , and am very little concerned in the censure of this person that i am quite out in the reason of those expressions . for what remains of his discourse so far as i am concerned in it , it is made up of such expositions of some texts of scripture , as issue for the most part in a direct contradiction to the text it self , or some express passages of the context . so doth that of gal. 4.4 , 5. which he first undertakes to speak unto , giving us nothing but what was first invented by crellius in his book against grotius , and is almost translated verbatim out of the comment of schlicting . upon the place ; the remainder of them corruptly socinianising , against the sence of the church of god. hereunto are added such pitifull mistakes , with reflexions on me for distinguishing between obeying and suffering , ( which conceit he most profoundly disproves by shewing that one may obey in suffering , and that christ did so , against him who hath written more about the obedience of christ in dying , or laying down his life for us , than he seems to have read on the same subject , as also concerning the ends and uses of his death , which i challenge him and all his companions to answer and disprove if they can ) as i cannot satisfie my self in the farther consideration of , no not with that speed and haste of writing now used , which nothing could give countenance unto , but the meanness of the occasion , and unprofitableness of the argument in hand . wherefore , this being the manner of the man , i am not able to give an account unto my self or the reader of the mispence of more time in the review of such impertinencies ; i shall adde a few things and conclude . first , i desire to know , whether this author will abide by what he asserts , as his own judgement , in opposition unto what he puts in his exception against in my discourse , pag. 320. all the influence which the sacrifice of christs death , and the righteousness of his life , that i can find in the scripture is , that to this we owe the covenant of grace ; that is , as he afterwards explains himself , that god would for the sake of christ enter into a new covenant with mankind , wherein he promiseth pardon of sin and eternal life to them that believe and obey the gospel . i leave him herein to his second thoughts , for as he hath now express'd himself , there is no reconciliation of his assertion to common sence , or the fundamental principles of christian religion . that god entred into the new covenant originally only for the sake of those things whereby that covenant was ratified and confirmed , and that christ was so the mediator of the new covenant , that he dyed not for the redemption of transgressions under the first covenant , whereby the whole consideration of his satisfaction and of redemption properly so called , is excluded , that there is no consideration to be had of his purchase of the inheritance of grace and glory , with many other things of the same importance , and that the gospel or the doctrine of the gospel is the new covenant , which is only a perspicuous declaration of it , are things that may become these new sons of the church of england , which the elder church would not have borne withall . secondly , the reader may take notice , that in some other discourses of mine now published , which were all of them finished before i had the advantage to peruse the friendly and judicious animadversions of this author , he will find most of the matters which he excepts against , both cleared , proved and vindicated . and that those principles which he directs his opposition against , are so established , as that i neither expect nor fear any such assault upon them from this sort of men , as becometh a serious debate on things of this nature . thirdly , that i have confined my self in the consideration of this authors discourse unto what i was personally concerned in , without looking at or accepting of the advantages which offered themselves of reflecting upon him , either as unto the matter of his discourses , or unto the manner of expressing himself in its delivery . for , ( besides that i have no mind , and that for many reasons , to enter voluntarily into any contest with this man ) the mistakes which he hath apparently been led unto by ignorance or prejudice , his fulsome errors against the scripture , the doctrine of the ancient church , and the church of england , are so multiplyed and scattered throughout the whole , that a discovery and confutation of them will scarce deserve the expence of time that must be wasted therein , untill a more plausible countenance or strenuous defence be given unto them . and as for what he aimeth at , i know well enough where to find the whole of it , handled with more civility and appearance of reason , and therefore when i am free or resolved to treat concerning them , i shall doe so in the consideration of what is taught by his authors and masters , and not of what he hath borrowed from them . fourthly , i shall assure the reader , that as a thousand of such trifling cavillers or revilers , as i have had some to deal withall , shall neither discourage nor hinder me in the remaining service which i may have yet to fulfill in the patience of god for the church of christ , and truth of the gospel ; nor it may be occasion me any more to divert in the least unto the consideration of what they whisper or clamour , unless they are able to betake themselves unto a more sober and christian way of handling things in controversie ; so if they will not or dare not foregoe this supposed advantage of reproaching the doctrine of nonconformists , under which pretence they openly and as yet securely scorn and deride them , when they are all of them the avowed doctrines of all the reformed churches , and of this of england in particular ; and if they think it not meet to oppose themselves and endeavours , unto those writings which have been composed and published professedly in the declaration and defence of the truth scoffed at and impugned by them , but choose rather to exercise their skill and anger on passages rent out of practical discourses , accommodated in the manner of their delivery unto the capacity of the community of believers , as it is fit they should be ; i doe suppose that at one time or other , from one hand or another , they may meet with some such discourse concerning justification , and the imputation of the righteousness of christ , as may give them occasion to be quiet , or to exercise the best of their skill and industry in an opposition unto it ; as many such there are already extant , which they wisely take no notice of , but only rave against occasional passages in discourses of another nature ; unless they resolve on no occasion to foregoe the shelter they have betaken themselves unto . finis . notes, typically marginal, from the original text notes for div a53736-e120 gen. 18.32 , 33. rom. 6.23 . heb. 11.6 . gen. 15.1 . psal. 19.11.58 , 11. mat. 5.12 . chap. 10.14 . ro. 4.4 . col. 2.18 . chap. 3.24 . heb. 10.35 . ch. 11.26 . 2. pet. 2.51 . an exercitation concerning the frequent use of our lords prayer in the publick worship of god and a view of what hath been said by mr. owen concerning that subject / by thomas long ... long, thomas, 1621-1707. 1658 approx. 321 kb of xml-encoded text transcribed from 99 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a49114 wing l2966 estc r2625 12577172 ocm 12577172 63641 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a49114) transcribed from: (early english books online ; image set 63641) images scanned from microfilm: (early english books, 1641-1700 ; 965:2) an exercitation concerning the frequent use of our lords prayer in the publick worship of god and a view of what hath been said by mr. owen concerning that subject / by thomas long ... long, thomas, 1621-1707. owen, john, 1616-1683. [30], 166 p. printed by j.c. for r. marriot ..., london : 1658. reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng lord's prayer -early works to 1800. 2005-03 tcp assigned for keying and markup 2005-04 apex covantage keyed and coded from proquest page images 2005-05 jonathan blaney sampled and proofread 2005-05 jonathan blaney text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion an exercitation concerning the frequent use of our lords prayer in the publick worship of god. and a view of what hath been said by dr. owen concerning that subject . ignatius ad magnesios p. 55. per vedelium . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chemnitius in harmo . p. 785. fastidere vel brevitatem , vel simplicitatem orationis dominicae , quasi meliorem orandi formam tu possis excogitare & componere , non tam temeritas quàm impietas est . by thomas long , preacher of the gospel . london , printed by j. g. for r. marriot , and are to be sold at his shop in st. dunstans church-yard , fleet-street . 1658 the dedication . blessed saviour , who hast put into the heart of thy meanest servant to vindicate one of the highest ordinances , and hast in some measure given him strength to bring forth what thou gavest him grace to conceive : pardon ( i humbly beseech thee ) the weakness of these endeavours , and prosper them by thy almightie spirit , to the reviving of thine own despised institution . thou hast the hearts of all men in thy hand ; remove , i pray thee , all ignorance and prejudice , all pride and partiality , all carnall interests , and inordinate passions from their hearts , into whose hands these unworthy labours shall come ; and cause them , and the dayly prayers of thy servant , to become effectuall through thy blessing , for the production of that good end to which it is intended : and let the power and the praise be onely thine , who bringest greatest things to pass by the weakest means , and out of the mouths of babes and sucklings dost ordinarily perfect thy praise . suffer not ( blessed lord ) the spirit of errour and division to prevail against those whom thou hast purchased with thy blood ; but let that blood be effectually applied unto them , to cleanse them from their sins , to confirm them in thy truth , and to cement them inseparably in brotherly love and unity : that as we have one lord , one faith , and one baptisme , so we may be all of one heart and of one mind in all things that concern the purity of thy worship , the peace and edification of thy church , and may have all our requests , together with the incense of thy almighty intercession , dayly presented unto our heavenly father , in that golden censer which thou ( in great mercy to our infirmities ) hast consecrated for the offering up of the prayers of thy servants ; commanding us when we pray , to say , our father , &c. to the vvorshipfull , john maynard esquire , serjeant at law. honoured sir , i have made my dedication , laying down my self , and all my poor endeavours , at the feet of jesus christ , my great master : and having payed my vowes , i come now to pay my debts , or rather ( because they are greater then i can satisfie ) to make my acknowledgement , presenting this pepper-corn to your hand . all the hope that i have of your acceptance , is , because i have intitled you to a righteous cause , and such as can plead for it self . no eminency of learning or authority can give any opponent so great advantage against him that pleadeth the cause of christ , is the truth and goodness of that cause can administer to him that defends it against all opposers , be they never so numerous , or clamorous : and yet ( worthy sir ) lest the weakness of the advocate should seem to prejudice the cause , i have chosen to plead it mostly in the language , and arguments of men , as famous for excellent learning and exemplary pietie , as any this age can boast of ; and i am sure too , that there are many persons alive of that character , who will readily appear and plead for it still : but if all should forsake it , if all should oppose it , our great master can plead his own cause , and i doubt nor sir , but you will be of his councel ; and then though the solicitor be an ignoramus , yet there is no fear of the verdict . and thus having done my devoir , and told the world that no man on earth hath better title to my labours then your self , i beseech the god of heaven to make you as eminent in spiritual , as you are in temporall blessings , that the inner man may prosper as the outward doth . so prayeth your servant in all good offices , tho. long . the preface . while our generation hath been so busie in casting out the rubbish of the sanctuary , it should have been the special care and inspection of the publick servants of god attending holy things , that none of the sacred vessels and utensils of that house , which * had holiness to the lord written on them , were thrown out : but the enemy haveing prevailed with too many to lay aside some as vessels , and to trample on others as outworn beggarly implements , hath also raised so much dust , as hath buried many , and sullied the glory of all the rest ; yea , and ( as if the christian church had its cloud too ) the understandings of the beholders are so darkned , that it is become as difficult to discern , and separate between the precious and the vile , as it is easie & familiar to call evil good , and good evil . in this great confusion , wherein jerusalem hath been made an heap , that golden censer wherein the prayers of the saints were wont to be offered up to the god of heaven , and that which hath been used in all ages as the * salt to season all christian services , hath it self been hudled up as useless , or cast out as unsavoury . and no wonder ; for when the enemy opposeth no ordinance more then prayer , and of all prayers this of our lord is incomparably the most excellent , of which we may justly say ( as the people did of david ) thou art worth ten thousand of others ; we may not think it strange , if ( as the king of syria did ) he so order it , that his instruments fight not against small or great , but onely this king of prayers . and indeed fought they have against it many a time , since pelagius first blew the trumpet , and marshalled his forces against this and other important truths of christ ; but never were they so unhappily succesful as in our generation . that the professed enemies of jerusalem should cry , raze her , raze her , even to the ground , is a voice that the church hath been acquainted with in all ages ; that they should assault her foundations , and trample upon all the holy ordinances , disannul the office , and despise the persons of the ministry , call their prayers charmes , and their preaching foolishness , is so far from wonder , that it would be a great wonder if they should not ; but that they who are named by the name of christ should doe these iniquities , that his veterane souldiers , and houshold-servants , who yet remain in his tents , should conspire with his enemies to betray his foretresses , cast away their armes , and desert his cause , is of very sad consideration : such practices as these have weakned the cause of christ , and given great advantage to the adversary ; yea , and a just ground of scandall is hereby offered to all sober christians , both at home and abroad , against the persons and prayers of the ministery of england , that we have been so negligent in asserting the frequent use of our lords prayer , ( of which the most are guilty , ) or contrary to their former practice ( which it is hoped they performed in faith ) have wholly abandoned the use of it ( as too many ; ) and what is worst of all , that any disciple , after confession of its excellency , and crying hosanna to it , should almost in the same breath denounce a crucifigite , that with its blessed maker it might be betrayed with a kiss . when an enemy , when the sea invadeth our land , and threatneth destruction , we all joyn as one man to make up the breaches ; but when our religion , our zion , is assaulted by more enemies then ever , when her turrets and battlements are broken down , no man layeth it to heart : this is zion whom no man seeketh after , was her motto of old , ier. 30. 17. how secure and negligent have we been for the most part , disserviceable and injurious to the cause of christ and his church , against the unchristian reasonings , and unreasonable practices of such men , who would drive us from our last and best refuge , ( quid enim nisi vota ? for what can christians better confide in then in their prayers ; and what prayer is like to be more safe and effectual then this ? ) i shall expose my self , not animated with the expectation of success and victory , ( being on the defensive part ) but to discharge my duty , to shew my readiness in the cause of christ , and to strengthen the feeble knees , and lift up the hands that hang down , lest that which is lame be turned out of the way : and yet seeing that magna est veritas , & praevalebit , truth is great and will prevail , ( though the advocate that pleadeth for it be never so weak ; ) and seeing that no truth hath more express foundation in scripture , or for that cause hath had more universal practice in the church , i despair not but the eyes of those that are not wilfully blind may be opened , at least the mouths of such as are not desperately wicked may be stopped from reproching the footsteps of gods anointing , in decrying rhe pious use of this most excellent prayer , by that which ( through the blessing of god ) shall be said on its behalfe in this ensuing exercitation . which that it may not swell with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or digression , i shal insert a few things by way of introduction against the opinion of such as oppose this prayer under the notion of being a form ; as 1. that though som forms may justly be dislik'd , yet the ground of disliking them because they are forms , is very unjust ; forasmuch as god himself prescribed divers forms , which were accordingly practised by the jewish church under the law : and our saviour , and the christian church after his example have in all ages done the like under the gospel ; most unhappy therefore are they who heap such disrespect on that most heavenly prayer , delivered and inculcated by our saviour once and again to his disciples , meerely on the account of its being a form ; in as much as they seem to fight against god , and proclaim that to be common and unclean which god and our saviour have sanctified by their reiterated injunction and practice . and with what greater pompe the friends of the english liturgy could have solemnized its funerals , then the enemies of it have done , in causing this sacred form to accompany it to its grave , no master of ceremonies could well have contrived . in condemning this they have ( as much as in them lay ) justified that , and given its friends some hope ( there being so much divinity in the grave with it ) that one day it may have a refined resurrection . but at such a funerall as this the church cannot but mourn in the words of old jacob ; ioseph is not , and simeon is not , and will ye take benjamin away ? all these things are against me . but that in the old testament divers forms were prescribed by god , and used by the jewes , sundry instances will evince . that of alsteed shall lead the chorus ; etsi in s s. nihil tradatur de formula precum , although nothing be recorded in scripture concerning a form of prayer used by the fathers before the floud , ( for that which the jewes say of certain psalmes then used , is uncertain ) yet sure it is that they had a set form of prayer , because they had a set form of worshipping god , i. e. certain rites , ceremonies , and sacrifices ( for the worship of god without prayer is imperfect , ) and god was then invocated . to this , that they had a certain sort of books wherein 't is likly such forms were recorded : but after the floud , before the promulgation of the law , there were extant the devout prayers of abraham , jacob , and moses . moreover , when god delivered the law of the nazarites , he injoyned aaron and his sons a form of prayer , which others afterward did imitate . thus far alsteed . and i find his first conjecture to be approved by many learned men , viz. that sacrifice was alway attended with solemn invocation ; which appeareth from gen. 12. 8. abraham built an altar , and called upon the name of the lord : and from psalm 116. verse 13 , 17. i will take the cup of salvation , and will call upon the name of the lord. i will offer to thee the sacrifice of thankesgiving , and will call upon the name of the lord. sigonius saith , that from the time of their settlement in canaan , the jewes had , in omnibus urbibus loca quaedam destinata precibus solennibus , certain places set apart in every city for solemne prayers ; so that prayers ( it seemeth ) were more usual then sacrifice : and thus bertram ; conveniebat populus ad synagogas extra jerusalem ad preces solennes ; the people met in certain synagogues without jerusalem for solemne prayer : but now ( as dr. lightfoot noteth ) they are content ( as appeareth in their common-prayer-book , and they pray god to be so too ) with prayers without sacrifices . the jewes have a form of prayer recorded which ( they say ) was used by noah ; how truly , i will not contend : but these following instances of prescribed forms so used are undoubtedly true ; as the blessing injoyned aaron and his sonnes was constantly pronounced , and continued untill the dayes of simeon the just , who imbraced christ in his armes . the song of moses , exod. 15. 1. was used on all occasions of thanksgiving by that church . the form injoyned at the end of tithing on the third year . paulus fagius giveth us the form of prayer used by aaron over the scape-goat , quae forma haec fuit , which form was this ; o lord , thy people the children of israel have sinned , they have done wickedly , they have grievously transgressed against thee ; i beseech thee now o lord forgive their sinnes , iniquities and transgressions wherein , thy people the children of israel have sinned , and done wickedly , and transgressed against thee . and another form when the bullock was offered , v. 27. and he giveth a third form on ch . 8. and addeth , 〈◊〉 simile est christum quibusdam quae in his precibus continentur usum fuisse , it is likely that christ made use of some things in these prayers ; but of this hereafter . hoernebeck repeating the seven precepts of noah , viz. 1. for avoyding idolatry , 2. not cursing of god , 3. not shedding of blood , 4. not discovering of nakedness , or fornication , 5. of theft and rapine , 6. of judgement , 7. of not eating any part of a living creature : all which the jewes say were given by noah , and so continued till abraham , who received a precept for circumcision , and appointed morning-prayer : isaac consecrated tithes , and added another prayer to be said before day : jacob added another precept , de non comedendo nervo oblivioso , of not eating the nerve of forgetfulness , and prayers for the evening , and at length by moses was the law consummate . mr. herbert thornedike proves the use of forms from 1 chron. 23. 30. where the levites were to bless and praise the god of israel , using some psalmes of david , particularly those psalmes of degrees from psalm 121. to psalm 135. which being ended , they pronounced the blessing appointed in the law. and indeed the titles of those psalmes , directed , for the masters of musick , do intimate that they were to be used in the service of the temple ; and learned men also assure us , they were constantly so used : many of davids psalmes were used as the jewish liturgy on all occasions ; psalm 104 , 105 , 106 , 107. were of frequent use , psalm 92. was appointed for the sabbath , psalm 118. for festivals , psalm 102. for the afflicted . saint hierome observes , that four of them are expresly called prayers . mr. perkins saith , that most of them are so , psalm 90. is called a prayer of moses the man of god ; which because scripture saith it , we ought to believe it was so , hezekiah , we read , commanded the levites to praise god in the words of david and asaph ; and that he had a form of thanksgiving which he used all the dayes of his life is very probable from isa. 38. 20. for it was appointed for the house of the lord. calvin saith , consilium spiritus sancti ( meo judicio ) fuit ordinariam precandi formam ecclesiae tradere , cujus usum ex verbis fuisse colligimus , quoties discrimen aliquod instabat : it was the counsel of the spirit of god to give his church an ordinary form of prayer , which was used in words , as oft as any danger approched . in a samaritan chronicle , which the renowned archbishop of armagh procured from the library of the admirably learned joseph scaliger , is another testimony of the antiquity of forms ; postea mortuus est adrianus , &c. after this died adrian , in whose time the high priest took away that most excellent booke that was in their hands ever since the calm and peaceable times , which contained those songs and prayers which were ever used before the sacrifices , ( for before every several sacrifice they had their several songs still used in those times of peace . ) all which accurately written were transmitted to the subsequent generations , from the time of the legate moses unto this day , by the ministery of the high priest : this book he ( the high priest ) took away , then which no history besides the pentateuch of moses was found more ancient . these memorials of forms of publick and prescribed prayer before the time of ezra may suffice here : the studious reader may observe many more in the rabbines works , and from them in scaliger , selden , fagius , buxtorfe , &c. from the time of ezra until christs , it is yet more evident that publick forms were used . mr. selden saith , that certain forms of prayer were to be used dayly by every one , by law , or received custome , which were composed by ezra and his house , or consistory . capel us relateth the same , and that ezra and his house ( the great synagogue ) appointed eighteen forms of benedictions . rabbi tanchum saith , the wise men made these eighteen prayers for so many bones in the back of a man , which are to be bowed at the rehearsal of them , because david saith , all my bones shall praise thee ; which benedictions were to be pronounced in words already conceived : and that the number of their prayers was according to the number of their sacrifices , their a morning prayer , their b mincha minor and c major , ( i. ) the lesser and greater oblation , their d evening prayer , their e additionary prayer , and the f concluding prayer ; and he addeth , the prayer for which peter and john , acts 3. 1. went into the temple , was the mincha minor , which answered to the evening-sacrifice of the law ; and the hour , according to our account , was three of the clock in the afternoon . selden addeth , that the prayers prescribed by ezra were to be learned by every man , that so the prayers of the unskilfull might be as perfect as of the eloquent man ; that every act of praying was begun with o lord , open thou our lips , &c. and concluded with , into thy hands i commit my spirit . the learned scaliger saith , rara illis benedictio erat sine his verbis solennibus , benedictus es domine deus noster , &c. there was seldome a blessing without these words , blessed art thou , o lord god , king of ages , who hast sanctified us , and hast given commandment about these and these things . joseph albo ikkar saith , the men of the great synagogue attributed the work of the resurrection only to the power of god , in this form ; tu potens in seculum domine , &c. thou o lord , art almighty for ever , thou restorest the dead to life , and art of great power to save . a little before the dispersion of the jewes , r. gamaliel added a nineteenth prayer to those of ezra , and after him others , until the dayly service grew to an hundred prayers . the jewes talmud , especially that part called the mischna , is full of such forms , which carrie the names of the ancient rabbines that composed them ; the first chapter of the talmud is intitled ( as buxtorf observeth ) berachos ( i. ) of blessings and prayers for the fruits of the earth ; and the practice of the iewes ( ever since the penning of the talmud ) in recording their set forms of prayers upon divers occasions , is an argument that it was their use to compose such , and use them in more ancient times . now this is evident by the many volumes of publick devotions published by them ; of which it shall suffice to name these following : in the history of pascha , are the blessings and prayers belonging to that festival . the second part of sepher haa haua is concerning prayers : also a great rituall and commentary upon the prayers of the iewes : another , precationes quibus utuntur ante & post cibum ; of prayers used before and after meat ; which were divers , some at publick feasts , and others at private meals : another named selichos , being prayers appointed for obtaining mercy and forgiveness of sinne . genebrard hath translated from maimonides officium lugentium , the office of mourners , wherein are many forms of prayer . sol. bar r. nathan composed a form of prayer to be said at the visiting of sepulchres ; of which the learned pocock saith , principium orationis hujus , &c. the beginning of this prayer is taken out of that which is among the forms of the hundred benedictions , extant in the publick liturgy of the jewes ; and in the margine he saith , this is otherwise attributed to abraham . aben ezrae on eccles. 1. preferreth the hymnes made by r. saadiah haggaon , before those of rabbi eliezar hakkalir : now considering the antiquity of many of these forms , more then a thousand years since , and the tenaciousness of that people in adhering to the traditions of their fathers ; and that in the mischna are many forms used by the iewes before our saviours dayes ( as shall be proved hereafter ) it is a convinceing argument that it was usual for their rabbies and doctors , even before our saviours time , as to expound the law in the temple and synagogues , so to guide the people in their devotions , in the synagogues and proseucha's ( which were very many ) by certain composed forms of prayer ; which prayers were learned , and delivered , onely by orall tradition , and not permitted to be written or made publick , untill that r. hakkadosh composed the mischna . and whereas master thorndike hath observed their prayers were read by one whom they called the apparator of the synagogue , who was of inferiour rank to the scribes and great doctors , and of a like degree and qualitie as deacons in the christian church ; this is an argument that they were not intrusted to direct the devotion of their betters by any ex tempore effusions , but to pronounce such prayers as had been composed by their superiors . and thus we have brought down the continued use of set and prescribed forms of prayer to our saviours dayes ; wherein i have greatly exercised the patience of my reader : but i could not avoid it , this being a part of my ground-work , on which i intend , after a little more labour , to build this assertion , that saint john baptist ( a most eminent prophet ) being to gather a new church , and to make a reformation of religion , and ( by instructing his disciples in the doctrine of repentance ) to prepare them for the receiving of the messeas , did , ( after the manner of other doctors and teachers among the iewes ) collect out of the prayers and hymnes of moses , david , the prophets , and other devout men , such heads of prayer as concerned the dayes of the messiah , his offices and doctrine ; and of these did compose a form of prayer , which he delivered to his disciples , to be publickly used by them on all solemn occasions , and to serve as a cognizance of their professing and owning the doctrine taught by him ; which the disciples of our saviour observing , on this occasion , and for the same end , they aske , and our saviour prescribeth , this form of prayer , and injoyns the use of it ; when ye pray , say , &c. but that i may not in this discourse seem to fight with my own shadow , as the pontikes once did , qui per errorem longius cadentes umbras quasi hostium corpora petebant ; i may say as david coming down to the battell against the philistines , is there not a cause ? are there not too many enemies , both in opinion and practice , to our lords prayer ? are not the consequences of neglecting it extremely sad ? when many christians have so far degenerated , as to thank god they have forgotten what our saviour commanded his disciples to learn and say , our father , &c. the grounds on which the most moderate dissenters proceed , are these : first , that nothing is to be admitted into christian practice , as far as it concerneth the publick worship of god , for which there is not an express or sufficient warrant in scripture . secondly , that to use prayer as a form , there is no such warrant , either in that of saint matthew 6. 9. or saint luke 11. 12. the first plea divers learned men have answered ; i shall onely offer against it that which doctor sanderson hath written to this effect ; what scandall and advantage hath been given to anabaptists and quakers , by , what command have you in scripture ? it is like the opening the trojan horse , or pandora's box , as if all had been let loose : unà eurusque notusque ruunt , and swarms of sectaries have overspread the land , and the young striplings soon outstrip their leaders upon their own ground ; as they said , what command or example for kneeling at the communion , for surplices , lord bishops , a penned liturgy , and holy dayes ? and there stopt : these adde further , where are your lay-presbyters , your classes , your steeple-houses , and national churches , your tithes and mortuaries , your infant-sprinklings , and meeter-psalmes , your two sacraments , and weekly sabbaths ? so far they are gone already ; et erranti nullus terminus , there is no bound to an erroneous spirit : nor indeed can they that set them a going , now stop or relaim them , fugiunt trepidi vera & manifesta loquentem stoicidae ; for they proceed upon their own principles : and if they say , haec ego nunquam mandavi ( dices ) olim , nec talia suasi , we never intended , nor countenanced these things : the reply is ready , mentis causa malae tamen est & origo pencs te , the fountain of all these bitter and turbulent waters is with you . they that made a stand sooner are displeased with such as rusht on further , and declare against them ; but no great reason , when they lent them the premisses , to fall out with the conclusion . the master in the fable did not well to beat his maid for serving him with thinne milk , when his own cow gave it ; why should he that giveth another scancal , be angry with him for taking it ? or he that setteth a stone tumbling down the hill , blame it for not stopping where he would have it ? so mischievous a thing it is not to lay the foundation on a firm bottom . it were well if this were helpt ere it went too far . so far that reverend dr. as to the second ground , that there is no warrant in scripture for the use of this prayer as a form , sub judice lis est . all that i shall say here , is , that it is a sad thing , when men are so blinded by the opinions and prejudices which they have espoused , as that they can see nothing but what they have a mind to see ; or being defective in their own sight , will needs perswade others ( as she in the comedy ) that there is no light in the room : and in our dayes the proverb is verified , even of aarons bells , as every man doth think , so the bells do clink . i cannot promise any eye-salve to cure such inveterate diseases ; it is opus deo dignum , the almighties work . those that are not wholly blinded i shall lend the best spectacles i have , and make it my daily prayer for my self and all ( as bartimeus did ) lord , that our eyes may be opened . to all my readers i commend this rule , not easily to believe every doctrine , and take up their religion upon trust , but to search the scriptures ( as those more noble bereans did ) whether things be so or no ; and having tried all things , to hold fast that which is good . an exercitation concerning the frequent use of our lord's prayer , in the publick worship of god. matth . 6. 9. after this manner therefore pray ye , or ( as the original , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ) thus pray ye , our father , &c. luke . 11. 2. and he said unto them , when ye pray , say , our father , &c. these two evangelists seem to differ , not onely in the divers expressions used by our saviour in the prescribing of this form , but also in the time and occasion of the delivery thereof ; some of the ancient fathers assert that it was twice delivered , that in s. matthew in the second year of our saviours baptisme , this of s. luke in the third , ( as learned mr. mede computes it , ) the different occasion mr. calvin observes , ( lucas rogatum fuisse dicit mattheus inducit ultro docentem ) luke affirmes that our saviour was desired to teach it : matthew that he taught it voluntary , and so he favours the opinion of mr. mede , who with some others of great esteem , do conjecture , that the disciples , when it was first given them in matthew , understood not that their master intended it for a form of publick prayer , whereby they might be known to be his disciples , and therefore they desire of him in luke such a distinguishing form , and that according to the example s. john baptist his forerunner , ( for it was usual for the eminent doctors among the jews to compose formes of prayer and praise for their disciples ) lord teach us to pray , as john also taught his disciples . sect. 2. the immediate occasion of prescribing this form in s. matthew was our saviours great dislike of that ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) superfluous repetition of words used by one battus a poet , and the word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) or much-babling , is of a neer signification , as hesychius and suidas expound it ; learned men do parallel these expressions with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : munster paraphraseth the word thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( . i. ) do not multiply words : and grotius compares it with that phrase in ecclesiasticus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which is translated , use not much babling when thou prayest : heinsius would not be beholding to ovid's battus for the word , but thinks that our saviour condemnes a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when the lips and tongue pray without the mind , which the rabbines call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the speech of the lips : and the word may be as well compounded of hebrew and greek , and as fitly as of latin and greek lyra gives the same sense of the word . ( hi exercendae linguae magis operam dant quàm mundandae menti . ) they did exercise their voice more then their affections , thinking to move their gods , as a prisoner his judge , by oftensolicitation & importunity ; or as if their god were at a great distance , and must be called neerer by their loud cries ; of this fault the jews were not guilty , whose prayers were generally concise , and often times submissa voce , with a low voice . they pretend they learned to make short prayers from elias , in this tradition r. josi saith , on a time i walking on the way , went into one of the deserts to pray , then came eliah of blessed memory and watched me at the gate , and stayed for me till i had ended my prayer ; after that he saith unto me , peace be upon thee rabbi ; i said to him , peace be upon thee rabbi and master ; then said he to me , my son wherefore wentest thou into the desart ? i said , to pray : he said to me , thou mightest have prayed in the way : then said i , i was afraid lest passengers would interrupt me : he said unto me , thou shouldest have prayed a short prayer . at that time i learned of him three things ; 1. that we should not go into the desart . 2. that we should pray by the way . 3. that he that prayeth by the way , should pray a short prayer : two of these traditions our saviour reproves here , but nothing against the third . now the heathen were generally guilty of irksomness and babling ; as a poet of their own sayes , they thought their gods ( nil intelligere nisi illud dictum sit centies ) to understand nothing but what was repeated an hundred times , and therefore they did for some houres together chaunt aloud the same words , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. of which practice of theirs the scripture records two examples , the one of baals prophets , crying from morning till noon , o baal hear us ! the other of the ephesians , crying for two houres space , great is diana of the ephesians . more of this nature may be seen in brisonius de formulis , and not much unlike are the tautologies in the popish missals , jesu , jesu , jesu miserere , jesu , jesu , jesu adjuva , jesu , jesu , jesu da mihi purgatorium meum hic . in opposition to such practices , our saviour prescribes a succinct form of most significant words , not onely injoyning them when they did compose prayers of their own to have respect to this , as a rule ; but when they did actually , and solemnly pray , to use this form ; for here is evidently ( transitus à formulâ ad formulam ) a passing from one form to another ; from their tedious tautologies , who thought their gods needed them , to awaken and excite them to their help , by loud noise , and long clamour , to a compendious and most comprehensive expression of all such desires as concern the glory of god , or mans temporal or eternal happiness ; all which being composed in a most exquisite form , he commends to his disciples and the multitude with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thus pray ye , or more plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when ye pray , say , our father . sect. 3. the occasion of repeating this form in s. luke was an earnest request of the disciples , who having observed the practice of s. john's disciples , desire that our saviour would teach them as john also had taught his disciples . in which request we may plainly observe 1. rem . the desired matter , teach us to pray . 2. modum . the manner , as john also taught his disciples , for they were as yet ignorant , both as to the matter , what things to ask , and also to the manner , how to ask fitly and orderly . in our saviours answer are also two parts , 1 indeterminatio temporis , the not determining of the time , when ye pray . 2 determinatio orationis ad rem & modum , the determining of the prayer , as well in its manner and form , as matter , say , our father , &c. for beyond all question , our saviour in this , as in all other good things , did satisfie the desires of his disciples as well in the manner as the matter of their request , direction for both these being desired ; if therefore it shall be proved that john baptist taught his disciples a form of prayer which they used publickly , and by which they were distinguished from the disciples of other jewish doctors , and known to be followers of s. john , it may be irrefragably inferred that our saviour taught his disciples this prayer to be also used as a publick form , and to serve as a cognizance , whereby they might be known to be his followers . sect. 4. now to confirm this , i shall add ( to what hath been alledged in the preface , ) the authorities of divers learned men , and such ( for the most part ) whose piety and judgment , have in other things a great esteem , and influence upon such as dissent , as an argument ad homines . but in the first place , i shall briefly premise , that john baptist , being himself a jewish doctor , did ( as our saviour also did ) observe the rites and customes then in use among that people , and accommodate them to the business of the gospel : thus it was usual with them to admit proselytes by baptisme ; for as doctor lightfoot observes , that in solomons time , when men became proselytes by thousands , they admitted them by baptisme ( as some jews do witness , saith he . ) and arias montanus a man that knew the customes and practices of that people as well as any in his time , gives this brief comment on the occasion of prescribing this prayer ; aliquâ orationis formuld , certi argumenti , nos imbue , ut caeteri magistri suos discipulos , utque johannes , qui ex doctrinae suae de poenitentia , praeceptis , precationes opportunas composuit , ( . i. ) give us a form of prayer of an invariable matter or argument , as other masters gave their disciples , and as john who out of the precepts of his doctrine of repentance , did compose certain seasonable prayers . and doubtless our own expositors have not taken up this opinion upon bare trust , but deliver it to us as their judgment upon good grounds . calvin who here , as on most other places , comments most judiciously , gives the like sense , his words are these , in respect of the more publick prayers of that church ; johannes privatam orandi formam tradidit suis discipulis ; id fecisse existimo , prout temporis ratio ferebat . res tunc valdè apud iudaeos corruptas fuisse notum est , tota certè religio sic collapsa erat , ut mirum non sit , precandi morem à paucis ritè cultum fuisse : rursus , quum instaret promissa redemptio , fidelium mentes precando ad ejus spem & desiderium excitari oportuit . johannes ergo , ex variis scriptura locis certam aliquam precationem conficere potuit quae tempori congrueret , ac propiùs accederet ad spirituale christi regnum , quod jam patefieri coeperat . ( . i. ) iohn gave his disciples a private form of prayer , which i think , he did as the custom of that age did require . great corruption was then among the iewes , their whole religion was so decayed , that it is no wonder that the manner of praying was rightly observed by very few ; and because the promised redemption drew nigh , it was necessary to excite the mindes of the faithful by prayer , to hope and desire the accomplishment thereof ; iohn therefore out of divers places of scripture , could , ( . i. ) ( as i understand him , de jure , rightly and with good authority , for he had spoken de facto before ) compose some certain form of prayer which was agreeable to the present time , and most suitable to the spiritual kingdom of christ , which then began to be manifested . this i suppose is a just interpretation of mr. calvins words and sense ; and in this he fully accords with my assertion concerning the practice of the iewish doctors , and particularly of iohn baptist , in teaching their disciples a form of prayer : to him i joyn our judicious hooker , who in this ( conjurat amicè ) is of the same mind . iohn baptists disciples ( saith he ) which had alwayes been brought up in the bosom of the church from the time of their first infancy , till the time that they came to the school of iohn , were not so brutish that they could be ignorant to call upon the name of god ; but of their master they had received a form of prayer amongst themselves , which form none did use but his disciples , so that by it as by a mark of special difference they were known from others ; and of this the apostles having taken notice , they request that as iohn taught his disciples , so christ would likewise teach them , to pray . doctor lightfoot will make this argument stronger yet ; thus , saith he , christ taught this prayer almost a year and half ago in his sermon on the mount , and now being desired to teach his disciples to pray , he gives the same again . iohn had taught his to pray after the same manner and use of the nation , and christ being desired to teach his disciples as iohn had taught his , rehearseth this form which he had given them before : were these arguments considered without prejudice , i should not need to adde more to prove this prayer a form intended for publick use . but i fear all that may be said will not satisfie some men ; yet because this argument will be as a chief stone , on which ( as to the context ) we may lay some stress , i shall take a little more pains to settle it , viz. that iohn did , after the manner of iewish doctors , teach his disciples a brief form of prayer to be frequently used by them , which accordingly they did often , and publickly use , whereby they were known to be his disciples . sect. 5. i was once confidently informed that the late bishop of worcester had in some determinations of his when he was doctor of the chair in oxford , repeated the form of prayer that was dictated by s. iohn to his disciples ; but upon inquiry i could find no such thing , and indeed i did despair of it , when instead of finding it recorded among ancient monuments , i found that many learned men did bewail the losse of it . in all probability it did agree , both in matter and form , with this of our saviour ; as their form of doctrine was alike , repent for the kingdom of heaven is at hand , so likely was their form of prayer . however their authority that argue meerly negatively ( that there was no such form because it is not recorded in scripture ) will signifie but little , when in the first place , it shall be considered , how many things are mentioned in scripture as done , the particulars whereof ( in regestâ ) are not to be found ; and tertullian tells us that iohns form was purposely omitted , that our saviours alone might be used ; iohn must decrease that christ may increase : and secondly , when it shall be layed in the balance with the judgment of those learned and famous men that are otherwise minded . the assembly in their annotations comment thus ; ( as iohn also taught ) that is giving them a form . it seemeth that because religion was miserably corrupted by the false glosses , and superstitious traditions of the pharisees , as also by a general depravation of manners , so that it was no marvel if very few of them , either rightly practised , or truly understood the main part of gods worship , which is in devout and faithful prayer , therefore , whereas now , the long promised redemption of the faithful drew neer , it was necessary that their hope should be strengthened by prayer to expect it , so that iohn baptist whose office it was to prepare the way of christ , did out of most evident places of scripture thereto pertinent , compose for his disciples ( whom he was to instruct and fit to receive the messias ) some private prayer suitable to their present * condition , and the spiritual kingdom of christ , which they were to profess . diodate on the words ( as iohn also taught ) that is , giving them some express form of it . doctor lightfoot , whom we have before named , sayes , they that deny this for a form of prayer , either know not or consider not , what kind of prayers the eminent men among the iews taught them . sect. 6. and whosoever shall read the mischna and gemara , seder tephiloth of the iewes of portugal , the comment on perke avoth , sepher hammusar , machazor , and other rabbinical writings , he may see many remains of forms of prayer made by their ancient doctors , and retaining still the inscription of their names . it is to be known , saith learned mr. thorndike , that things related in the misna written in the dayes of antoninus pius , are not to be understood as if they were of no greater standing then that time , but are the most ancient orders of that people , practised and delivered long before from hand to hand , as things not lawful to be committed to writing , and then first written , for fear that their manifold dispersions might bring their rules and orders into oblivion . and from the first title of the misna we have enough to evince this whole point , for there we have divers cases concerning the formal words of divers of those prayers which still they use , resolved by doctors that lived not long after our saviours time , and therefore the terms and cases of more ancient doctors disputed at that time by these , must needs be of greater antiquity . scaligers hand shall be the last that shall be applied for the settlement of this stone . si quis neget , &c. if any deny the antiquity of these record , it is all one as if he should deny the determinations of papinian , paul , ulpian , and other lawyers registred in the digests of justinian , to be their resolutions under whose names they are cited . and now i know no more to be done toward the settlement of this stone , but to fill up the chinks and to polish it , i shall adde these considerations ; sect. 7. 1. that s. iohns disciples did use such a distinct form of prayer , as that they were thereby known by all that heard them to belong unto him , is cleerly intimated in the disciples question , which was occasioned by this observation of theirs ; master , teach us to pray , as iohn also taught his disciples . 2. this prayer , so commonly used by them , must be either of their own composure , agreeable to certain heads prescribed by their master ; or else a set form . that it should be of their own composure , according to their divers abilities , is unlikely ; 1. because the disciples of iohn were generally but of a mean condition , and to think that they had any extraordinary gifts bestowed upon them so early , ( our saviours own disciples , after they had been a long time with him , being but meanly qualified , before the coming of the holy ghost ) is somewhat dissonant from the truth of the holy scriptures , and the wisdom of our saviour , that did not ( on this supposition ) chuse disciples for himself as well qualified as s. iohns were ; but in all probability they were both of them ignorant , not onely of the matter , what to ask , but ( which seemeth most difficult ) of the manner also how to ask aright . 2. because , as hath been proved , other doctors among the iewes did usually prescribe the very form of prayer that was used by their disciples , and the composure of publick prayer was not the work of ordinary disciples , but the office of one , or more , eminent men in all ages of that church . 3. because if s. iohn had onely given his disciples heads of prayer , and not a set form , this would not have conduced to the production of that effect which the scripture intimates to have followed , ( viz. ) to make them known to all that heard them whose disciples they were ; for though their prayers for the matter of them might be agreeable , yet differing wholly in form , and variety of expressions , they could not be well understood by people of mean capacities , to have followed the same rule ; this i guesse from the little uniformity observed in the devotion of such as follow the heads of prayer prescribed by the directory . for though there be a good method and excellent matter proposed , yet men being left to their own composures , they either slight the method , or so invert , confound , perplex and obscure the matter thereof in their own expressions , as that it can justly be said but of a few , these do observe the directory . 4. questionless the matter of s. iohns prayer had a great harmony with the chief heads which were ordinarily used by the disciples of other iewish doctors , and therefore it must be the form that made the distinction . 5. and lasty , if we may judge of a deed by its counterpart , our saviour delivering in his answer a form of prayer , ( as is granted by all ) doth more then intimate that the prayer taught by iohn , and that which was desired by his own disciples , ( unlesse we should think that our saviour answered impertinently ) was a form . so that if we should paraphrase the words thus , lord teach us a prayer whereby we may be known to be thy disciples , as iohn also taught his disciples a prayer , whereby we and all that hear them , may know whose disciples they are : our saviours answer , delivering a composed form , doth approve this interpretation , when ye pray , say this form , our father . sect. 8. and upon these premises i may build this conclusion , that the prayer delivered by our saviour on the request of his disciples , according to the instance of s. john , was not intended only as a directory for matter and method of prayer , but as a set form to be used by them , and to serve as a peculiar mark , and character that they were his disciples . sect. 9. but before we consider the words of the injunction and command , this one thing may be opportunely , and materially inserted , that ( as it hath been already proved ) forms of prayer were used in the iewish church until our saviourstime ; so our saviour himself did not dislike , or abhor from , either forms of prayer in general , or those forms which were then in use among the jews in particular ; for the scripture assures us that in a great extremity , when as we may all think our saviour would pray most fervently , he used the same words three times , ( viz. ) father ; if it be possible ; let this cup pass from me : and it is the opinion of many learned men , that our saviour on the cross did repeat , not onely the first verse of psal. 22. but the whole psalm throughout , which undoubtedly is a form . s. hierom speaking of christs prayer on the cross , repeats more as spoken by christ , then is recorded by s. matthew ; ( sic christus or avit in cruce ) my god , my god ; why hast thou forsaken me ? why art thou so far from helping me , and from the words of my roaring ? sect. 10. moreover it is proved by learned men , beyond all contradiction , that our saviour in the dispensation of the new testament , did retain and practise several formes , which were used by the iewes under the old : particularly , in the institution and administration of his last supper , our saviour varied very little from the forms and customes used by them at the celebration of the passeover ; of the truth whereof besides other reasons , this in the opinion of learned men is a sufficient confirmation : that as the iewes were wont to shut up the solemnity of the passeover by singing some of davids psalms ; so our saviour , after the celebration of the sacrament of his body and bloud , went out with his disciples to the mount of olives , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , having sung the hymn , which hymn ( say the best expositors ) was the same that the iewes did ordinarily sing after the passeover , and is called by them the great hallel , which , as pau'us brugensis sayes , consisted of six psalmes , from psal. 113. to psal. 118. and he addes ( verisimile est hos à domino decantatos ) it is most like that these were sung by our saviour . and drusius sayes , hunc hymnum hodieque canunt in nocte paschatis ; the iewes sing this hymn in the evening of the passeover to this day . the learned scaliger having largely described the formes and rites of celebrating the passeover , concludes thus ; this was the true rite of celebrating the passeover in the times of the messias , — no man will deny that this last was like unto the former , and that christ did celebrate them in the same manner as the iewes ( viz. ) both of them in the manner expounded . and he concludes thus ; they that object that christ did not submit to the iewish customes , may be confuted by six hundred arguments , if it were of moment ; and i believe that drusius , capellus , doctor lightfoot and others have made up the full number . in the conference at hampton court , we have this passage ; the dean of the chappel ( who i suppose was bishop mountague ) remembred the practice of the iewes , who unto the institution of the passeover prescribed unto them by moses had ( as the rabbines witnesse ) added both signes and words , eating sowre herbs and drinking wine , with these words , take , eat these in remembrance , &c. and , drink this in remembrance , &c. upon which addition , and tradition of theirs , our saviour instituted the sacrament of his last supper , celebrating it with the same words and after the same manner , thereby approving that fact of theirs in particular . scaliger tells us , there was bread also as well as wine exhibited at the passeover , with these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this is the bread of affliction , which your fathers did eat in the land of egypt ; let every one that hungreth come and eat , let every one that hath need come and keep the passeover ; ye were sometime servants there , but now ye are in the land of israel ; ye were sometime servants there , but now ye are free in the land of israel . now if our saviour did accommodate the iewish formes , ( some of which were meerly of humane invention ) to the solemn administration of that most blessed sacrament , which is to continue in his church until his coming again ; we may not think it strange that he should prescribe a form of prayer of his own composure , and enjoyn his disciples the frequent use of it in their solemn devotions . doctor lightfoot descends to particular instances , as that our saviour after the cup of blessing , took some of the unleavened bread and blessed and brake it , and gave it to be eaten for his body from thenceforth in that sense , that the flesh of the paschal lamb had been his body unto that time ; and that which was called the cup of hallel , he taketh and ordaineth for the cup of the new testament in his bloud , and after sung the hallel throughout , and so went out to the mount of olives . and arias montanus notes , that the use of this hymn was an action and rite common and most familiar to all . mr. trap gives also another instance of our saviours using a form of thanksgiving , by which , as it is intimated in s. luke , his disciples knew him . i shall not insist on this , but certainly the iews had forms of blessing their meat and drink ; as these usual forms do evince : the blessing of the bread was this , ( benedictus tu domine deus noster rex seculi , qui educis panem è terra . ) and ( benedictus , &c. qui creas fructum vitis . ) ( . i. ) blessed art thou , o lord our god , everlasting king , who dost bring forth bread out of the earth , and blessed , &c. who createst the fruit of the vine . but enough of this ; he that would see more of the former particulars , let him view cassander , morney of the mass , beza , doctor lightfoot , doctor heylyn of liturgies . all my observations do concentre with that of a reverend divine in his book of singing psalmes , that this opinion is the constant vote of all the learned . and here by the way , that assertion of grotius is sufficiently confuted , neque enim eo tempore syllabis adstringebantur ; for what he onely sayes in the negative , scaliger , and many others of great learning and integrity , do not onely say , but prove in the affirmative ; ( . i. ) that the people were not in those dayes confined to words and syllables . by what hath been said , it appears that our saviour was no such enemy to forms , either of prayer or thanksgiving , as those who now profess themselves to be his choice disciples , are known to be , even to his own form of prayer . sect. 11. but i shall make an essay beyond this , to prove that our saviour in the composure of his prayer had respect unto the devotion & prayers of the church of the jews then in use , & was pleased to compose his for marter and method like unto theirs . and that i may allay the prejudice , which this conjecture is like to create , i offer these grounds for it ; 1. that our saviour being to reconcile iewes and gentiles into one , could not use a better medium to winne upon them both , then by injoyning such an uniformity in the chief part of gods worship , as was consistent with the common good and desires of all mankind in general , and agreeable to the iewes own forms of devotion , ( they having been for a long time gods peculiar people ) in special . nor , 2. is it any disparagement to our saviour , the eternal wisdom of the father , that he did create a prayer as beautiful as the heavens , out of such a chaos , and gather up those jewels out of that dunghil wherein they had obscured them , and set them in such a heavenly frame , as nothing out of heaven or the scriptures ( whereof this is the summe , as many divines affirm ) is half so perfect : for certainly , they had these petitions out of the scripture from the prophets and holy men of god. and mr. lightfoot applies that to the talmud ( wherein many of these are ) which was said of the works of origen , ubi bene nemo meliùs , that which is good is very good , and that which is bad is very bad . and now remembring you that our saviour did in other parts of gods worship comply with the accustomed forms of the jewish church , it will appear very probable that he did the same in respect of prayer , both as to the method , and form of it . the likeness of method hath been observed from mr. selden , who sayes , that of the eighteen prayers or benedictions ( called in the gemara , composed , or appointed prayers , and which were for a long time the chief body of their devotion ) the three first , and the three last , respected the glory of god , the other twelve those things that were necessary either for the whole people of god , or for every particular man. and whether our saviour did not design his prayer , ( though not according to the number of their petitions , yet ) to the general method and matter of them , ( vi . ) the three first branches of it , and the conclusion ( which may serve for three more , ) referring to the glory of god , the other intermediate to the publick and private necessities of gods people , is of easie observation . then for the particular heads and petitions , they are more obvious ; we shall give an instance of each : first , for the preface , it is commonly known that the jewes did prefix to their prayers these two letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which , as buxtorf in his abbreviations , sayes , do signifie the preface of our lords prayer , ( viz. ) our father which art in heaven . dr. lightfoot notes , that in folio 5. of their common-prayer-book is this passage , humble your hearts before your father which is in heaven : and he proves the appellation of our father to be common among the jewes in those dayes ; and both he and heinsius do adde ubique christus hoc egisse videtur , ut ad receptas paroemias , axiomata , vel formulas respiceret . the doctor seems to translate him thus , christ hath an eye and reference to their customes , language , doctrines , traditions and opinions , almost in every line . drusius gives the reason why to the appellation of our father , they added as a note of distinction , which art in heaven , because they did frequently call the patriarchs by that title , pater noster abraham , isaac pater noster , jacob pater noster , our father abraham , &c. therefore when they call god our father , they usually adde , which art in heaven : and so capellus giveth the preface intire , out of seder tephilloth of the jewes of portugal ( i. ) their order of prayers for the whole year ; used as buxtorf sayes , by the iewes of france , germany , poland , italy and spain ; ) thus , our father which art in heaven be gracious unto us . and in machazor ( i. ) cyclus , a circle of prayers for their greatest festivals . let our prayers be accepted before our father which is in heaven . then for the first petition , hallowed be thy name , in seder tephilloth , hallowed be thy name o lord our god , and let thy memorial be glorified , o our king ( in heaven above , and on the earth beneath . ) master gregory from the comment on * perk avoth transcribes the second petition , let thy kingdom reign over us for ever and ever . doctor lightfoot sayes , they pray almost in every other prayer thy kingdome come , and that bimherah beiamenu , quickly in these our dayes . and drusius mentioneth all these : deus noster qui in coelo unicus es , &c. our god which art one in heaven , let thy name be established for ever , let thy kingdome rule over us for ever and ever , and let thy name be sanctified by our works . the fourth petition hath such an evident agreement with that prayer of agur , feed me with food convenient for me ; which phrase our bibles do parallel with this petition , by quoting it in the margine , and is such an approved exposition of it in the rabbins sense , that i will not trouble my self or reader to transcribe other instances . the fifth petition they express thus ; our pious forefathers were wont to say , remit and pardon all them that trouble me . this drusius , doctor lightfoot , and master gregory observe from the comment on avoth , fol. 24. the last petition is in seder tephilloth , p. 115. lead us not into sin , nor into transgression , nor into temptation ; and remove from me every evil imagination . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the devil , or original sinne and concupiscence : this petition master gregory repeats thus out of sepher hammassar , p. 49. lead us not into the power of temptation , but deliver us from evil : and to this they immediately subjoyn a like doxology , quia tuum est regnum , & regnabis gloriosè in seculae seculorum . of this we shall have occasion to speak hereafter . solomon glassius asserts also very confidently , that our saviour in this doxology had respect to that of solomon , thine , o lord , is the greatness , and the power , and the glory ; and again , thine is the kingdome , ( ex qua desumpsisse christus clausulam istam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnino videtur ) from which form it fully appears , our saviour took the doxologie in the close of his prayer : and very usual it was with the iewes , to shut up their devotions with such short forms of praise . and thus having found both the method and the matter of our lords prayer in the devotion of the iewes , it onely remaineth , that we answer one objection or two against our assertion , ( viz. ) that our saviour in the framing of this most heavenly form , had respect unto the forms of prayer , then in use among the iewes , the grounds of which we have laid already . the first objection is , that these books from which it is supposed , that our saviour borrowed the heads of his prayer , are of a far later date , then our saviours time , and therefore , they may more probably be thought to have transcribed something out of the gospels , then that our saviour , the very wisedome of god , should borrow any thing from their devotions . to this objection a satisfactory answer hath been given already by scaliger , and master thorndike ; to which ( ex abundanti ) it may be added , that it is true , the books themselves are not ( some of them ) above a thousand , or eleven hundred years old , but yet they do record matter : of a far greater antiquity ; as books printed in this very age may record such rites and forms as were in use among primitive christians for more then a thousand years since ; so ( for instance ) in the late liturgy were the best parts and offices of devotion preserved that had been used by any church since the apostle ; dayes : and as for the mischna , wherein most of these petitions are extant , it is known to be one part of that talmud which was compiled by r. hakkadosh , who lived in the year of christ 150. that is 1508. years since ; and the title , and contents of it is this , liber traditionum , qui patrum traditiones continet , quae inde à mose observatae , & successivè per oralem traditionem propagatae fuerunt . the book of traditions , which containeth the traditions of the fathers which had been observed from that time unto moses , and were successively propagated by oral tradition . maimonides gives us this series of the tradition . r. hakkadosh had it from simeon his father , he from gamaliel his father , he from another simeon his father , he from another gamaliel his father , he from a third simeon , he from hillel , he from shemaiah and abtalion his masters , they from judas the son of tabbaeus , &c. unto simeon the just , who had it from ezra , he from the prophets successively , they from the judges and elders of israel , they from joshua , he from moses , who ( as they pretend ) had many of them from god. arias montanus , speaking of the form in which christ gave thanks , saith thus , porro illa gratiarum actionis formula antiqua est , ut constat ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 israelitarum , & ex mischnaioth . now if these books prove the antiquity of that form used by our saviour , they must relate it as a matter of fact beyond the time of our saviour , in the judgement of that learned man. and certainly , the forms and heads of devotion , used and recorded by these later jewes of portugal , were the product of more ancienttimes , and were then collected and composed by them , that they might not be lost and forgotten in the dispersion , as they had lost many customes and manners , and their very language , in the babylonish captivity . in one of the petitions above named , they say so much expresly ( dicebant pii priores ) our pious forefathers were wont to say , &c. and considering how superstitiously tenacious they have ever been of the customes and traditions of their forefathers , retaining and practising in their synagogues , to this very day , many things which their ancestors practised long before our saviours time , it cannot reasonably be thought that they did coin any new devotions , or at least that they did insert any such there ; but least of all , would they have stampt upon them the likeness of our lords prayer in every character , as we shall now shew in answer to the second objection , which is — 2. object . that possibly the rabbines , since the dayes of our saviour , may have borrowed some parts and expressions of their devotion , from our lords prayer , and from other evangelical passages ; but that our saviour , the very wisedome of his father , should be beholden to the jewish liturgies , and forms for his devotion , is not with any reason to be imagined . 1. answer . this objection is made somewhat unadvisedly ; for if it were true that the jewes did insert these petitions into their devotion , from our saviours prayer , it would be a sad consideration that the jewes should shew more respect and observance to the prescriptions of our saviour , then such as would be accounted the most excellent christians . secondly , it hath been already proved beyond all contradiction , that our saviour was pleased to practise and retain divers jewish forms , and adapted them to the ministerie of the gospel , and commended them to his disciples in the principal service of god ; and therefore there is sufficient ground to assert , that he did the same in this business of devotion . but on the contrary there will be but rare instances given , that the jewes did make use of any new rite , institution , doctrine or history which is proper to the gospel , in those ancient records of theirs , so as to use or approve the same , and therefore it is unlike that they had any respect to this prayer in their devotions . thirdly , it is yet more incredible that the jewes , who abhor the very name of christ , and make many solemn , publick imprecations against him and all his followers , should transcribe any thing of his , into their devotion , much less that every petition of our saviours prayer should find place in theirs ; for in the very talmud , one chapter is intitled de idololatriâ , ac vitanda omni conversatione & societate cum christianis . of idolatrie , and of avoyding all manner of societie and conversation with the christians : and buxtorf saith of them , in secretissimis corum libris scribunt & docent quòd anima esaui corpus christi subingressa est ; they call christians edomites and esauites : and in exemplaribus vetustis , saith he , they have sundry forms of imprecation against christians , of which take this one : let them be destroyed and have no more hope , and let all the infidels ( they mean christians especially ) perish in the twinkling of an eye , and all thy enemies which have hated thee , o lord our god , be suddenly rooted out , and that proud and presumptuous kingdome be quickly overthrown , and at last come to a totall ruine ; and make them without delay subservient to us in these our dayes . that the turks should record some of our saviours sentences is not strange , seeing they account him to have been a prophet , and i have read , that among their devotions they have a prayer which they call the prayer of jesus the son of mary , which differs little from ours , onely it ends thus ; and let not him have rule over me that will have no mercy upon me , o thou most high. but that the jewes who hate and nauseate every thing that hath the least savour of christianitie , eo nomine as it is christian , should insert this most christian prayer , in its full latitude , into their prayers , is certainly a vain imagination . yet , as you see , both iewes and turkes doe retain , ( though not as christian ) both the form and matter of this prayer ; where then are the enemies of it , if they be friends ? alas ! in christs own house , among them for whose sake chiefly it was written , and unto whom it was not onely commended as a priviledge , but commanded as a duty , among christs own stewards and servants : of our own selves ( as the apostle saith ) have men arose speaking perverse things : they that had made it their familiar , and would not eat at gods table , or sleep in their own beds without it , have , ( i will not say done it themselves , but ) given occasion to others to lift up the heel against , or , as the marginal reading is , have magnified every pettie imperfect prayer against it . we applaud and admire the gifts and forms of prayer used by divers men , all which are beautiful in their kind , and have done excellently , and for them i shall joyn with any to bless god ; but when this prayer which excelleth them all , non laudatur , or , as pagnines interlineary interpretation , non epithalamio celebratur , is not celebrated and espoused , but is neglected and slighted , when , as the apostle observes , one is of paul , another of apollos , another of cephas , to the having mens persons in admiration , and slighting the things of christ in their plainenesse and simplicitie , this is utterly a fault . as to the rise of this practice in former times , i can discern no other ground , but either the stifeling of some truth , or the venting of some heresie , or the continuing more securely in some sin ; one or more of which hath been certainly the ground why the use of it hath been formerly laid aside . the first enemy to the use of it was pelagius , as both st. augustine and st. hierome assure us ; pelagioni or ationem dominicam impiis disputationibus auferre conabantur , evertentes duos artieulos , dimitte nobis , & ne nos inducas : the pelagians did indeavour with wicked disputations to take away the use of our lords prayer , overthrowing these two articles , for give us our trespasses , and lead us not into temptation . you see they would have sacrificed this prayer to their heresies ; for which among other things they are worthily branded for hereticks in church-historie . saint hierome deals more roundly with him , thus ; sic docuit apostolos suos , ut quotidie in corporis illius sacrificio oredentes audeant loqui , pater noster , &c. thus did christ teach his apostles , that they should constantly at the sacrament of his body say our father ; and accordingly they desire that the name of god , which is most holy in it self , may be sanctified in them : but thou sayest , lord , thou knowest how holy , innocent and pure my hands are : they say , thy kingdome come , antedating the hope of christs kingdome that was to come ; that he reigning , sin might not reign in their mortal bodies : they say , thy will be done , that humane weakness might imitate the angels . thou saist a man may , if he will be free from all sin . they say , give us , &c. praying for that supersubstantial bread , that they might be fit to receive the body of christ : and ye by supererrogatory holiness , and a confident righteousness , boldly challenge heavenly gifts . they ( as it follows ) for give us , &c. coming from the font of baptisme , and being regenerate through the lord our saviour , presently at the first communion of christs body : they say , forgive us , &c. not in a feigned pretence of humilitie , but in consciousness of their humane weakness : they say , lead us not , &c. thou saist ( with jovinian ) that they who have by faith received baptisme , cannot be tempted , or sin any more : lastly , they say , deliver us , &c. why do they pray for that which they have in the power of their own freewill ? this is the leader , and these the grounds of his defiance against the lords prayer , ( viz. ) that he might raise his errors upon the ruine of it . and whether heretiques in our dayes have not served themselves , and advantaged their errors both in doctrine and practise , by the disuse of it , ought by all sober christians to be considered and laid to heart . the papists are marshalled in the next rank as enemies to this prayer ; and that first for locking up the whole prayer from the people , under an unknown language , and giving them onely the shell to chew upon ; their affections and understandings being unmoved and silent , while their lips and tongues are busie . secondly , for curtailing it , and omitting the whole doxologie . thirdly , for preferring the use of their ave maria's , and prayers of other saints , above this , as learned chemnitius complains . ( in papatu circumtulerunt precationes sanctae brigiddae , promittentes largas indulgentias iis qui eas recitarunt , interim orationis dominicae prorsus obliti erant : ) in the papacie they carry about the prayers of saint bridget , promising large indulgencies to such as would recite them , being in the mean time wholly forgetful of our lords prayer . lonicer reckoneth also the disciples of one martine steinsback of selestad in germany , for professed enemies to it , who , ( as once a proud spaniard said , that if he had been with god at the creation , he would have contrived things better ) did go about to correct the lords prayer , as not well composed . king james sayes , the brownists did not like it , because it was a form . maresius a learned frenchman numbers divers others that have imagined strange things against it . and lastly , ( for i am not so well acquainted with the enemies tenets , as to reckon all , ) ross tells us of some that are against forms , chiefly the lords prayer , accounting such forms a choaking of the spirit . and when our saviour tells us , that he that is not with him is against him , there are many more that are not so fast friends unto this prayer as they ought to be ; for it is not enough to call him lord and master , except we also do the things that he hath commanded us : we profess to worship him in prayers and supplications of our own devising ; and these things indeed we ought to doe , but then we should be sure not to leave the other undone , that is , to worship and invocate him in the same manner and form as he hath prescribed in his word . it may suffice to have offered these arguments , from the occasion and context , of which this is a sylloge : 1. forms of prayer were in use among the jewes . 2. their doctors did ordinarily compose prayers to be used by their disciples . 3. saint iohn , at first a iewish doctor , upon new emergencies taught his disciples a new form . 4. the disciples so used that form , as that they were thereby observed and known to be iohns disciples . 5. upon this consideration the disciples of our saviour desired from him such a forme of prayer . 6. our saviour , who was no enemy to forms in general , nor to the forms of prayer then used by the iews in particular , did , agreeably to them , compose for his disciples a certain form to be used by them , delivering it to them at two several times , and on divers occasions ; but on both these with a plain injunction , thus pray ye , and , when we pay , say , our father , &c. it comes now to be considered , whether the terms under which our saviour injoyns it do aamount to the nature of a precept , so as to oblige christians to the use of this prayer in express words , and as a form ; and this , supposing it had not been twice delivered , nor on such an occasion as st. luke relates : and in order hereunto we have the import of two words in saint matthew to be considered , ( viz. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and here i must remember you , that our saviour having reproved the tedious repetitions of heathnish forms , passeth on to a most excellent form of his own , and injoyns it with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thus pray ye : which word is in all languages used to signifie an identity and individuality with the thing to which it hath reference ; as when i endite to any , and bid him write thus or thus , i intend he should write the same words ; and so doubtless , when christ commanded his disciples to pray , thus : he meant in the same words . indeed when we deal in similitudes , and make application by this word thus , or so , there is onely a likeness to be understood : but in all problemes , and school-disputes , in all quotations and repetitions , it is used to signifie the same thing in terms to which it is annexed . thus when in the philosopher we reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and when we repeat syllogismes , with a sic disputas , we do or ought to respect the very terms : and thus a good grammarian tells us of the word , si logicum spectes usum , it is ( not a redditionis ) a note of repetition ; and a disputant may be justly displeased if ye alter his terms , and will tell you , nonsic , sed sic argumentatus sum , i did not dispute so , that is , in your words , but so , that is , in my own : and in this sense the word is interpreted by most judicious expositors , as signifying not , after this manner , ( as our translation paraphraseth it , ) but ( which it will better bear , ) in this form , and in these words : which interpretation is warranted from the use of it in that signification in the scriptures both of the old and new testament . thus when aaron and his sons were commanded , on this wise ye shall bless the people , the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the septuagint render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and i am assured that the priests kept to the very words of that benediction ; and whether they should not have offended if they had done otherwise , is to be considered . maimonides , in his more neuochim , upon the words ( sic benedicetis ( i. ) ( saith he ) hâc linguâ , in this very language ; but there is no necessitie of understanding them so strictly , onely it shewes they were far from varying the form : and questionless they did , and might , with more faith and better success retain and use this , and several other forms that were commanded them under this or a like expression , then if they had varied them into any other words whatsoever . if you or i should command a servant to deliver a message to a superior , and put words in his mouth , in oyning him to say thus , or if you will , after this manner ; i trow we think so well of our own expressions , and know our own case , and the qualitie of the person to whom we send so well , that we should censure that servant as guilty of high presumption , who should purt osely lay aside all our expressions , which he might very well have remembred , and deliver our message in words of his own framing ; nor are such servants like to mend the matter : and therefore it is every where obvious in scripture , that the messengers of great and holy men , kings and prophets , have delivered their embassie in the same words they received it ; and it would have been an act of disobedience , and an argument of pride , to have altered matter , method and form ; and yet this is done to our saviours injunction , by all those who neither say this , nor thus . when god sent moses to the children of israel , he commanded him , thus shalt thou say unto the children of israel ; and the text sayes , moses told aaron all the words , and aaron spake all the words which the lord had spoken unto moses . so in the new testament , when our saviour sent two of his disciples to bring him a colt , he commanded them , if any should ask them why they loosed the colt , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thus shall ye say unto them , the lord hath need of him : such an answer might seem very unsatisfactory to the owner ; & yet we find they say neither more nor less , ( though their safety were at stake ) then what they were in express words commanded ; and therefore it cannot well be presumed that they made any variation here , where the word of injunction is the same , and the matter of a greater importance : and so lastly , when any sentence is quoted out of the old testament in the new , in the same terms . the holy penmen make ●se of this word , which also the apostle parallels with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; what saith the law ? and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it speaketh thus : and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , how , are both used in one sense , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answereth to both : and when in any of our writeings or sayings we quote the authority of learned men , with a sic dixit aristot. augustin . &c. we should be unfaithful did we not deliver their very words in their own language , or as near as we can translate them in ours . there is also somewhat considerable in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thus pray ye . our saviour doth not say , look to this copy , frame your prayers after this example , but when you actually pray , pray thus ; which is the same with st. lukes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pray or say , our father ; pray or say , hallowed be thy name ; for although the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be of a larger extent in its proper notion , and like the materia prima be capable of all forms , yet being here limited to the act of praying , and the act determined by a certain form , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath now received its principle of individuation ; and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when it respects a person is of the same signification with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respecting a certain thing , of the same signification , as if our saviour had said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i. ) pray ye , in these words . and when our saviour delivers an intire , uninterrupted form of prayer , and immediately subjoyns a brief rational upon what seemed most harsh and obscure in it , ( for if ye forgive , &c. but if ye forgive not , &c. ) this is to me a good argument , that that prayer ought to be used by us without any addition or alteration , pro hic & nunc , at certain times and occasions , which he himself would not dismember by any parenthesis or exposition of his own . but last of al , supposing the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did signifie only ( after this manner , or to this purpose , ) yet doubtless there is no danger in using the very words also ; whereas on the contrary , if it were our saviours intention that we should say these words , ( as the church of god have practised , and the best expositors in all ages have understood it ; ) there is then a certain fault in those that slight and omit them : so that there will lie more then an appearance of evil upon the dissenters , but none at all upon the practises ; and we know who hath commanded us to abstain from all appearance of evil ; quicquid est malè coloratum , saith saint bernard , whatever hath any shew or tincture of sin and disobedience . this for the words of prescription in saint matthew . but now when our saviour was desired by his disciples , in saint luke , to teach them to pray as john taught his disciples , respecting the manner and form as well as the matter ; and our saviour in compliance with their desires ; gives them a complete form , and plainly injoyns them without a thus , or after this manner , although that be plain enough too , to say , ( 1. ) totident verbis , in express words , our father : i must needs say , saith judicious hooker , that the opinion of some , who affirm that our saviour did set his disciples a bare example to contrive and devise prayers of their own , and no way bind them to use his , is undoubtedly an error . and master perkins is not far from his opinion ; whereas , faith he , sundry men in our church , hold it unlawful to use this very form of words , as they are set down by our saviour christ for a prayer ; they are far deceived : and in answer to a third objection , which is , that the pattern to make all prayers by , should not be used as a prayer : i answer , sayes master perkins , that therefore the rather it may be used as a prayer ; and sure it is , that ancient and worthy divines have reverenced it as a prayer , choosing rather to use these words then any other ; as cyprian , tertullian , and augustine : wherefore , saith he , that opinion is full of ignorance and error : and i may adde , if the opinion be full the practice cannot be empty . and indeed , as master mede and master hodges say , what more significant expression , supposing it had been our saviours mind to injoyn it as a form , could be fitted or contrived to intimate it to his disciples then this , when ye pray , say , &c. or had our saviour foreseen the controversies that would arise in these last dayes concerning the use of it ( and doubtless he did foresee them all ) how could he more positively have decided them then by this plain expression , when ye pray , say ? suppose this had been the sense of the disciples in this place asking a prayer , as some learned men conceive it was , lord , thou gavest us a prayer in the mount , but whether that was intended for publick use or no , we are not fully satisfied ; wherefore now we beseech thee teach us such a one as john also taught his disciples ; what more punctual answer could be devised then this , when ye pray , say , & c ? such as dissent from this opinion and practice , finding themselves overborn by the weight of this expression in saint luke , are wont to retreat to that of saint matthew , by whom they plead saint luke ought to be expounded ; to which if we should give way , as it would not much help them , ( that fortress having declared already for the contrary opinion ; ) so i doubt not but we may easily block up all avenues to that refuge , and evince by sufficient arguments , that saint luke should rather expound saint matthew , then be expounded by him . for seeing it is true , as many learned men do affirm , that our saviour did twice deliver this form , and the disciples not fully apprehending it at first to be intended for publick use , he repeats the same form a second time under a more plain injunction ; this signifieth he intended it so in saint matthew , and his second injunction is but a more solemn sanction of it as a form for publick use ; and that it was twice delivered appears partly from what master mede saith ; that it is impossible to make these two relations of the evangelists to be coincident for time ; and the different occasion heightens the impossibility : marlorate makes this of saint luke to agree with another passage of saint matthew , chapter 14. 23. where our saviour is said to go into a mountain apart to pray ; and so here in saint luke , he prayed , and that alone or apart ; so that the coincidency of these two places is far more probable then the other : for this prayer of st. matthew was delivered in the first year , saith chemnitius ; in the second year of our saviours ministery , saith master mede , this of saint luke in the third year ; in all probabilitie there was more then the distance of a compleat year ; whereas by the general consent of harmonists that of the 14. of mat. is much more coincident in time , and the occasion seems one and the same ; onely saint matthew , having recorded this prayer before , passeth it by here ; and saint luke omitting it in the sermon on the mount , where saint matthew had recorded it , repeats it here , where saint matthew had omitted it : for all know that is the usual manner of the evangelists , as to repeat that more briefly which the former had enlarged , so to inlarge that more fully which the other did but touch , or pretermitted ; which double sanction as it is a good argument to prove that christ intended it for a form , so it doth also strongly infer that which i intend , that the injunction in saint luke is the most express and plain ; unless we should affirm that our saviour did make things more perplext and obscure by his often repetition of them : and being most express and plain , it ought certainly to expound that which is more dark and doubtful , unless , contrary to the rules of all good method , we will teach ignotum per ignotius , which is as to make the blind lead the lame . and seeing all expositors do grant , that saint luke is most exact in the orderly disposing of things according to their time , and relating their occasions , it will still follow ( although we should grant the places of both evangelists to be for time coincident ) that saint luke , who recordeth the occasion more fully , and the injunction more plainly , ought to expound saint matthew , and not to be expounded by him ; and so we see saint matthewes sic hath its sicut in saint luke , after this manner pray ye , is of the same force , as , when ye pray say , &c. doubtless our saviour could express his mind so appositely , and foresee all inconveniences so clearly , that had it been his mind that his disciples should not have used this prayer as a form , or that their successors should offend in so doing , he would have propounded it with some caution or limitation ; either he would not have made it a form , or being such , he would not have commended it unto them under such an apparent injunction , as when ye pray , say , &c. ( which sounds quite contrary to such an intent ) for in this sense it hath been understood , and accordingly practised by the church in all ages ; and any vulgar eye that vieweth the whole structure may observe that it was fitted by our saviour for publick devotion , to be used by his disciples in consort , and to serve as a note of distinction to such as heard them whose disciples they were . and doctor hammonds paraphrase most genuinely agrees with the text : one of his disciples besought him to give them a form of prayer which they might constantly use , as john baptist had given to his disciples ; and upon that demand of his , being at another time , and upon another occasion from that in the sermon on the mount , christ said to his disciples , whensoever ye pray solemnly omit not to use this form of words . for if saint johns disciples did publickly use the form of prayer given them by their master ; and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , si quando , if at any time ye will pray , so as to be known that ye are my disciples ; what can this signifie less then , when ye pray solemly omit not to use this form of words ? master hodges his argument hath also its weight , and may be improved thus ; suppose the disciples had asked , master , teach us to sing as david taught the people of god ; or , which is the same , teach us to pray , as david taught the people of god , ( for he taught them psalmes of prayer as well as praise , and hereupon our saviour had composed some psalmes of praise and prayer ; i demand , whether we should not have been obliged to use those hymnes of prayer and praise , although there had been no injunction annexed to them : and doubtless , as the people of god under the old testament , and we under the new , ought to use davids hymnes of prayer and praise , as an ordinance of god in his publick worship ; so ought we more especially , and at least as frequently , to use this most solemn and divine form of prayer . and thus of the arguments from the words of injunction , whereof this is a sylloge : 1. the injunction of saint matthew is sufficiently clear to all unprejudiced persons . 2. that of saint luke , delivered a second time , and on a different occasion , hath yet ( as the dissenters grant ) a more clear command ; by which 3. that of saint matthew ( if there had been any difficulty in it ) ought to be interpreted . 4. there cannot be a more apposite expression given to signifie that it ought to be used as a form . and fifthly , had our saviour intended it onely as a pattern or heads for prayer , or foreseen any inconvenience in the use of it as a form , he would never have commended it under such words , as in the judgement of the church , and eminent servants of god in all ages , hath the full import of a positive injunction , when ye pray , say . the next thing to be considered , is the matter of fact , what hath been the practice of the disciples , of the church of god , and of pious and learned christians in all ages . and although it be no where in scripture set down positively , that the apostles did use this form of words , as neither that they did use the same method or matter ; yet this being but a negative argument , concludes no more that they did not use this form of prayer , then , because we read not that they baptized any in the name of the father , of the son , and of the holy ghost , therefore they did not so baptize any ; which form was yet injoyned by our saviour , as a prime office of their ministery , and beyond all peradventure they did strictly observe as oft as they baptized any . and when the scripture assures us , that it was their practice to use psalms and hymns , and spiritual songs , praysing god , and praying unto him in the words of david , when they did keep to the same prescibed words in the administration of both sacraments , when they observed forms in the benediction of the people , in the close of their epistles , and in other solemn acts of gods worship ; ( all of which forms were not so authentick as to be of our saviours own composure and prescription ) what should hinder but that they might and did use this most excellent form of prayer in their devotion ? most certain it is , that they who retain a form of benediction over the people when they dismiss them , and of administration of both sacraments , have no more to say in their defence , then they who retain and use this form of prayer ; for christ who gave commission to his disciples to go and discipline all nations , baptizing them , &c. he that said , take , eat , this is my body , &c. the same commanded also as positively , when ye pray , say , &c. and when we all account it our duty to praise god in singing davids psalmes , some of which , as we use them , are of a mean composure , and carry expressions beneath the majesty of scripture ; others , such as concerned the jewish church onely ; why ought not the apostles , and we as necessarily , to use this form of prayer , sanctified by our saviours own lips ? can we charitably think they asked a prayer , in sense of their own insufficiency for that duty , and such a one as by the use thereof they might be known to be his disciples , and when they obtained one so heavenly , so succinct , and yet so significant , and injoyned under such plain terms , yet did refuse or neglect to use it ? doubtless , they did bestow some time to commit it to memory , they did often con it and meditate upon it ; and when they repeated it , i suppose it was not without some affection , devotion , and lifting up their souls to god ; and if so , they did use it as a form of prayer . and surely that of saint augustine may take take place here if any where ; quod universa tenet ecclesia , &c. in practical matters the use whereof is obscure , the general practice of the church is the best interpreter . his rule is this ; that which the universal church doth hold , not as being instituted by councels , but as alway retained in the church , we rightly believe it to be of apostolical authority : now indeed the councels did often check the neglect , and determine the times and order of using it , but never imposed it de novo , as a thing that had not been formerly practised . quia quotidiana oratio est quotidie dici oportet , saith the toletan counel ; because it respects our dayly needs , it ought to be said dayly . nothing can be more certainly affirmed from ecclesiastical records concerning any matter of fact , then that the church of christ did early and constantly use this form as a chief part of their devotion : that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one common prayer used in the time of ignatius , who saw christ in the flesh , it was in all probability this , or some other form . genebrard in his chronol . tels us of a school at alexandria , wherein saint mark had appointed that there should be continually such doctors as should teach the fundamentals of christian religion ; he nameth pantenus , who lived under commodus the emperour , clemens alexandrinus , and origen ; and he saith from tertullian and socrates , that in this school were taught the creed , the decalogue , and the lords prayer ; saint hieromes authority you have had already : so christ taught his apostles , saith he , that they should constantly at the sacrament of his body say , our father , and accordingly they desire , &c. repeating the whole prayer . the next testimony is tertullians , praemissâ legitimâ & ordinariâ precatione quasi fundamento , jus est desideriorum , jus est super struendi extrinsecus petitiones ; haveing first said the lawful and ordinary prayer as a foundation , we make it the rule of our desires , and of framing all our petitions according to it . he calls it lawful , as appointed in the gospel by the law of christ ; and being ordinary , it is an argument that the general use of it had prevailed through ancient custome in more primitive times : and that father is large in the commendation of it , calling it . breviarium totius evangelii , a breviary of the whole gospel , which is not more succinct in words , then it is inlarged in matter , comprehending not onely all the offices of prayer , but all the sayings of christ. if any credit may be given to the clementine constitutions , it was of ordinary use even in apostolical times : they naming the lords prayer , adde , ad hunc modum precamini ter singulis diebus , use this prayer three times a day : and again , let the baptized person standing up , say the prayer which the lord hath taught us . gregory being asked why he did annex the lords prayer to the canon for celebration of the lords supper , gives this reason ; mos fuit apostolorum , ut ad ipsam solummodo orationem dominicam , &c. it was the practice of the apostles to consecrate the holy sacrament onely by the lords prayer . and indeed the many comments and pious expositions of this prayer , in all those primitive times of the church , by their chiefest doctors , is to me an argument , of its ordinary use : and were those expositions collected into one volume , and well digested , it might prove as great a help to devotion as any that i know . but i may easily tire my reader , leading him onely through a few of those many ancient paths , where evident footsteps of the common and frequent use of this prayer doe appear : as in those most ancient liturgies collected by bignius and george cassander , many of which are for the chief parts of them , and as far as concerns the matter in hand authentique , though in other things they have suffered additions and alterations ; in these generally this prayer is inserted sometimes more then once : thus in those that bare the names of saint mark , saint james , chrysostome , and basil his greek liturgie , and that which he translated out of the syriack , the ethiopian , armenian , and the roman , before the defection of that church , in all these this prayer is used ; and master hooker hath observed , that what part of the world soever we fall into , if christian religion have been there received , the ordinary use of this very prayer hath with equal continuance accompanied the same , as one of the principal and most material duties of honour done to jesus christ. saint augustine makes many memorials of the use of it , as in his enchiridion , ecce tibi est symbolum & oratio dominica , &c. you have the creed and the lords prayer , what shorter rule is heard or read , or more easily committed to memory ? and again , they that walk in the wayes of the lord , say , forgive us our trespasses : and again , the dayly prayer which the lord himself taught , ( whence it is called the lords prayer , ) doth obtain pardon for dayly sins : and speaking of the prayer used at the administration of the sacrament , he saith , which prayer almost all the church concludes with the lords prayer ; we cannot pray for any thing else , saith he , seeing whatever may be desired of god , this one prayer taught by christ doth contain , and all in that order as it ought to be desired ; so that this prayer is to be preferred above all , as for brevity of words , so for plenty of things , and their orderly disposure . and that diligent and devout father hath divers entire comments upon it . i shall adde onely one saying more of his ; si quis vestrum non poterit tenere perfectè , audiendo quotidie tenebit ; if any of you have not learned it perfectly , by hearing it dayly he may . saint ambrose on the fifteenth petition of this prayer saith thus ; therefore dayly say this petition , that thou maist dayly obtain pardon for thy debt : and again , let us hear what the disciple of christ doth pray , namely , that which his master taught him ; hear , saith he , what the priest saith , through jesus christ , in whom , and with whom , unto thee be honour , praise and glory : this was a clause added by the latine church to our lords prayer instead of the doxology , of which more hereafter . saint cyprian is most excellent in the commendation of this prayer , and the use of it as a form ; his words are these : seeing this prayer was breathed forth from god our saviour , what can be more acceptable , what more effectual with god the father ? what should be more dear and familiar to us ? lest thou shouldest be ignorant how god is to be spoken to , god himself puts words into thy mouth ; and lest thou shouldest doubt how ready he is to hear thy prayers , he himself directs thee how to pray in such a manner as is fit to be heard ; and lest thou shouldest complain that ( a form of prayer being prescribed ) thou hast lost thy liberty of asking the things thou needest , whatever things thou mightest rightly desire , are all included ; and our saviour hath included them in a prayer , that gives us so great honour , that raiseth us to so great hope , that flowes with so much sweetness , as no tongue can express ; and it is to be wished the understanding of the supplicant could aspire thereunto : let us therefore pray , beloved brethren , ( as he goes on ) as god our master hath taught us ; it is a friendly and familiar prayer , to intreat god in his own words , when the prayer of christ shall ascend from our mouths to the ears of god ; the father will own the sons words , when we pray unto him in them ; if whatever we aske in his sonnes name he will give us , how much more effectually shall we obtain if we ask in christs name by his prayer ? thus saint cyprian . lucas brugensis speaking of the manner of saying the lords prayer in the latine church , saith , it was so ab istis apostolorum temporibus , from the apostles dayes . saint chrysostome doth record it as a rule of the church , ( which we have already mentioned out of the clementine constitutions , and by this of saint chrysostome it receiveth a further confirmation , ) that the baptized person should say the lords prayer ; from which custome he proves , against the hereticks of his time , that the people of god were not by baptisme secured from falling into sin , nor were they excluded from all hope of remission , if they did repent for the sins which were committed after baptisme ; seeing that the church doth not teach them in vain presently upon that ordinance to say , forgive us our trespasses . in the canons of king canut under aethelnoth , this is one : moreover , we exhort that every christian do so learn as that he well understand the true faith , and have the lords prayer , and the apostles creed familiar ; for christ himself did first teach that prayer , and gave it to his disciples ; and he that will not learn these shall never partake of happiness with christians when he dies , not living shall be admitted to the eucharist , nor shall he be counted worthy the name of a christian. i shall adde but one testimonie more , and that ( for antiquities sake ) from the mouth of an heathen , namely lucian the scoffer , who in his philopatris purposely derides the doctrine and practices of christians ; he names our saviour chrestus , by way of contempt ; he calls his scholar by the word used in the primitive church , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one that is to be catechized : he sets down the doctrine of the trinitie , as it was then taught , one in three , and three in one , ( which expression of his is acknowledged by socinus to be so faire an evidence for the doctrine of the trinity , that he sayes , he never read any thing more strong : ) he describes the creation , and moses ; st. paul , and the sacrament of baptism ; and at last bespeaks critias , that personated a young christian disciple , thus ; but let these alone , and goe say thy prayer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , beginning with father , and adding that famous doxologie . this rigaltius on tertullian notes , that the pagan meant it of the lords prayer ; and it is brought by the learned mr. gregorie , to prove against the papists , that the doxologie is authentique ; and he that considers the design of that left-witted heathen , cannot devise what else he should mean : and if so , it appears that it was the frequent practice of christians in lucians dayes , ( that is , in the time of trajan , less then two hundred years after it was delivered by christ ) to use this form of prayer publicly : for how else could this pagan come to the knowledge of it , or scoffingly injoyn it as a dutie to be performed by him that would become a christian ? and now let it be considered , whence had these most primitive times this custome of using and injoyning our lords prayer , if not ( as they do all testifie uno ore , with one consent ) from the practice of the apostles , as they had it from the precept of christ ? he must bring some convincing argument , or demonstration , that will disprove all these evidences ; and until that be done , we may safely acquiesce in these . if i should now adde the authorities and opinions of modern divines , whose names and memories are , and ever will be , fresh and fragrant in all the reformed church , i should far exceed my intended limits : i shall therefore mention onely the most eminent , and them chiefly who are of greatest repute with the dissenters . and first , mr. calvin saith ; now not onely a more certain rule , but the very form it self of prayer is to be taught : and again , for christ prescribed us a form . and as this prayer was used in the geneva liturgy , so frequently by mr. calvin himself , at or before his homilies . and beza became his scholar in this also ; for he sayes , our lords prayer is precum formula divinitùs nobis quasi praeseriptis verbis mandata , a form of prayer commanded unto us from heaven as it were in prescribed words . next , chemnitius in his harmony sayes , that the disciples desired of christ , after the example of st. john , a certain form of prayer which they might use in their devotion , and by which they might the more easily obtain what they desired . again , we know that when we recite the lords prayer we injoy a great priviledge , seeing that he who taught us sits in heaven the master of our requests ; who also presents our prayers , and intercedes for us : cum primis verò illud notatu dignum est ( as he saith ) this especially ought to be observed , that when christ in the first year of his ministery had taught his disciples how to pray ; and here again , being desired to teach them to pray , taught no new form , but repeated the old ; it shewes , we should not be troubled every day about new forms , nor that our prayers are therefore unacceptable , ( other requisites being observed ) because we repeat the same form ; for ( as he quoteth from st. augustine ) all the prayers of the saints are nothing else but the pater noster , &c. inlarged , and in it is comprised the marrow of all the prayers of the old testament ; and hence ( saith he ) the word ( collect ) is used to signifie a prayer , this prayer being a collection of all good prayers that ever were made in the world . mr. thomas cartwright sayes ; i know in so few words it is impossible for any man to frame so pithie a prayer ; onely there is no necessity laid on us to use this and no more : ( where he seems to grant a necessity of using this : ) and again , i confess the church doth well in concluding their prayers with the lords prayer . and indeed the use of it hath been preserved in all famous liturgies of the reformed churches , as well lutheran as calvinists ; in that which was composed by the english exiles at frankefort in the marian daies , and printed at geneva , 1556. it is twice inserted . but of all champions , pareus hath most succesfully defended it : seeing ( saith he ) this prayer is read in two different places , it is made a question whether it was twice delivered ; and i see nothing to the contrary but it was prescribed twice , once in the mount to the disciples and people , another time to the disciples alone : to which opinion the different occasions in matthew and luke do perswade me ; for it seems the disciple who in luke demanded a prayer , was not present at the sermon on the mount , or the form first given was forgotten ; for the disciples were ignorant , sua ruditate , for their dulness , of some things which were twice or thrice delivered to them . then it may be demanded ( saith he , ) whether our saviour did so strictly oblige us to this form and words , as that we may not use any other : thish e deservedly denieth , ( using st. augustines distinction , viz. we may pray aliter , or aliis verbis , in other forms , and words , but we cannot pray for aliud , any other thing then what is included in these words ) but yet he saith , both to publick and private prayers we doe rightly adde this form , as a seal of them . for which he gives these reasons : 1. that we may obey the command of the sonne of god. 2. because it may not be doubted , but these words of prayer are most acceptable to our heavenly father ; for the father ever heareth the sonne , therefore he will hear the sons words . 3 because it most succinctly contains a perfect sum of all things desireable , so that in whatever particular our own prayers have been defective , this form will make a supply . 4. this prayer is granted as an incouragement to those who are yet more slow and ignorant , that the sonne of god hath instructed them how to the prayers of the church they should joyn their own , in this short form . thus pareus ; and our assembly in their works have done worthily on this behalf : in their catechisme they have this question , how is the lords prayer to be used ? the answer is , the lords prayer is not onely for direction , as a pattern according to which we are to make our prayers , but may also be used as a prayer , so that it be done with understanding , reverence , faith , and other gifts necessary to the right performance of the duty of prayer . more fully yet in their directory ; the prayer which christ taught his disciples , is not only a pattern of prayer , but it self a most comprehensive prayer : therefore we recommend it to be used in the prayers of the church . and above and beyond this is that which is delivered by them in the large annotations : this is a true summe and forme of all christian prayer , set down both in precept and practice . and on luke 11. 2. when ye pray ; compare ( say they ) matthew 6. 9. and the circumstances shew , that christ did twice at least teach them the very form of prayer ; and hence it appeareth , that as this is the most absolute and compleat pattern of prayer , comprehending all that we must aske ; so is it the most exact and sacred form of prayer , indited and taught his disciples ( who were to teach the whole world the rules and practice of true religion ) by christ himselfe , who is best able to teach his disciples to pray . again , on the word ( say ) christ prescribed this form of prayer to his disciples to be used by them , not rejecting others which his spirit taught , or teacheth ; ( that is , as i suppose , other formes , which the spirit did , or might teach ) but to abridge all necessary petitions into this one summe . thus that grave assembly . and dr. hammond tells us , he heard one of the gravest members of it , being asked concerning the use of the lords prayer , to answer thus ; god forbid i should ever be upon my knees in prayer , and rise up without adding christs form to my imperfect petitions . so that even they who reject other forms of prayer , think it fit to retain this . and what pity is it when the general assembly teach it so well to others , any particular members should make it a castaway in their own practice ? the dutch annotations say thus : order all your prayers according to this form ; not that we are bound alwayes , or onely , to hese words , f in necessities that may fallout , it is also lawful farther to enlarge some petitions , and also to express them in other words . junius on matthew thus ; substantiam orationis , &c. christ taught the substance of prayer , in that most holy form which is observed in the church : and in the notes with tremelius on luke 11. it is probable that john did compose a certain praier out of divers places of scripture , which agreed to the time , and came near to the spiritual kingdom of christ that was to be revealed . lucas brugensis on the word ( say ) use this form , which being extracted out of the holy scripture contains the summe of all petitions : and it is no wonder if christ did repeat this most perfect form , not twice onely , but more often , which he would have his disciples use daily . bishop andrewes speaking of prayer , sayes ; and in this also we want not fancies ( in this age especially ) wherein an idle conceit is taken up , that never came into the heads of any of the old hereticks , though never so brain-sick , once to imagine ; our saviour christ thus willeth us , when ye pray , say , our father , &c. a most fond imagination is start up in our times , never once dreamed of before , that telleth us in no case we must say , our father ; with which form , ( if saint augustine be to be beleeved as a witness of antiquity , ) the universal church of christ hath ever used to begin and end all her prayers ; as striving indeed to express the sense of that prayer , but not being able to come nigh the high art , and most excellent spirit of perfection in that pattern , they alway conclude with it ; as being sure , however they may for divers defects not attain to the depth of it , by it they shall be sure to beg all things necessary at gods hands . bishop usher in his body of divinity , to the question , what is the lords prayer ? answers , it is an absolute prayer in it self , a prayer giving perfect direction to frame all other prayers by . and again ; it is a prayer which we may and ought to pray . see baldwines cases of conscience . maresius saith , christ did not onely present us with an idea , but a form of prayer , when to his disciples asking him , teach us to pray , he answered , when ye pray , say , &c. alsted saith , the lords prayer is the breviary of the gospel ; therefore with this form of prayer especially god is to be invocated . mr. ball saith , to refuse this form savoureth of a proud contempt of christs ordinance . ravenella from tertullian tells us , it is that new form of prayer which christ hath determined for the disciples of the new testament . here are champions sufficient ; and yet to these we might call in , if need were , ( and those no forreign forces neither ) the votes of all those national churches , and famous persons , which have both practised and pleaded for , not this form onely , but the use of other forms of far inferiour rank ; and i have not yet heard or seen their arguments or practice disproved by any . the albingenses , waldenses , lutherans generally , the protestants of france , denmarke , swethland , helvetia , both germanies , geneva and franckefort ; wickliff , hus , luther , melanchton , calvine , bucer , phagius , cranmer , latimer , ridley , bradford , hooper , taylor , ( almost an army of martyrs ; ) fox , dr. john reynolds , burges , greenham , baines , hildersham , perkins , preston , ball , sibi , dod , with many others : all which being confessedly the luminaries of their several generations , have given light to the lawfulness , and consent & liking to the use of forms in general , and much more of this in particular . for if forms of prayer have been approved by all these , then questionless this which is the rule and standard of all , ( and is disliked chiefly , if not only , for its being a form ) was approved above all . and if its being a form , or our using it as such , be a fault , both these may be charged on our saviours account , who yet knew no sin , though he used divers forms : and why we should be such professed enemies to what our saviour declared himself so much a friend , ( especially if we consider how much the formes used by him were beneath that which he commanded us ) i fear a satisfactory reason can be scarcely given . nay , when we doe the same thing in other parts of gods worship , why should we disallow our selves in this ? the scriptures which we read are formes ; there are formes of doctrine , and formes of wholesome words , formes of praysing god , and praying unto him in the words of abraham , jacob , moses , deborah , david , solomon , hezekiah , &c. and when we may and ought to bless and praise god in some of these forms , why ought we not also to pray unto god in this ? it seems forms are lawful in our praises , in the administration of both sacraments , in our benedictions , yea and our excommunications too , onely in our prayers they are not so . and is not this greatly to be wondred at , that in our generation men should so much dote upon , and contend for petty forms of discipline , which till of late dayes were never fancied to be either in the scriptures of god , or the practice of his church ; for which notwithstanding the veil of the temple , yea the very bowels of the church , are rent , and christ himself seems to be crucified afresh ; when this form , so positively prescribed in scripture , so universally practised by the church in all ages , is most undeservedly and unworthily exploded ? our saviours own practice was a sufficient warrant for the primitive church to compose and make use of forms of prayer in the publick worship of god ; and that promise of his ( which also implies a precept ) was a firm ground of raising their faith and hope of obtaining a blessing on them : i say unto you , that if two of you shall agree on earth as touching any thing that they shall aske , it shall be done for them , &c. and indeed it will require the serious study , experience , wisedome , and premeditation of more then one disciple , to express the necessities of all the people of god , and suit them to the capacities and affections of them all . and now having already given you a series of the use of forms in the service of god under the old testament , and seeing the use of this prayer is disliked chiefly because it is a form , i am even necessitated to say somewhat of the use of forms also under the new : and , that they that seek a stumbling-block may find none , i shall choose to doe it in the words of pious and approved men , who are above all exception : and such an one in the first place i take mr. calvin to be , who in his epistle to the then protector of england sayes thus ; as for formes of prayer , and ecclesiastical rites , i greatly approve that there be set formes , from which the pastors may not depart in their offices , and whereby provision will be made to assist the simplicity and indiscretion of some ; and the consent of all churches may more visibly appear ; and it will prove a remedy against the desultory levity of some men that still affect innovations : as i have shewed ( saith he ) that the catechisme it self serves for this purpose ; so therefore there ought to be a set form of catechisme , a set form of the administration of the sacraments , and of publick prayer . the worst that mr. calvine said of the english liturgy ( when it was newly purged from the dross of popery ) being importuned by some dissenting english at franckfort to pass his censure upon it , was this , that the things most obvious to exception were tolerabiles ineptiae , trifles that might be tolerated , rather then contended about : and his toleration of the worst implies his approbation of the rest . upon one of these grounds the heathen themselves made use of formes , ( which indeed were grown more universal then the church her self , ) ne fortè aliquid praeposterè dicatur , lest any unfit thing should be spoken , they read their prayers before their sacrifices out of a book . and in truth , as at the building of the temple there was no noise of axes and hammers heard , but all the materials were hewed and formed before hand ; so in the publick service of god we should use all lawful means to secure our selves from those weaknesses , indecencies , and miscarriages , to which we are all subject . marosius tells us , that adstata pietas officia , &c. it is both lawful and expedient in the constant duties of piety , as well private as publick , to use preconceived forms , whereby both the mind and tongue may be guided in the performance : for this ( saith he ) was the constant practice of the church in all ages , and grounded upon most firm testimonies of scripture . next , alsted sayes , that certain formes of prayer have been alwayes used in the church ; and although to pray in a right manner be a gift of the holy ghost , ( tamen formulae precum divinitus praescriptae , &c. ) yet formes of prayer which are by divine prescription are not to be neglected ; as the precepts of living well are not therefore to be despised , because the holy spirit doth work holiness in us . bishop andrewes reproves an imagination against ( orabo spiritu ) praying in the spirit , 1 cor. 14. 15. by finding fault with a fit liturgy , which they call stinted prayers ; and giving themselves to imagine prayers at the same instant ; whereby it is plain , they so occupy their minds with devising what to say next , that their spirit is unfruitful , no less then the others understanding : and both the understanding of the mind , and the affection of the spirit , are there necessarily required . and again , st. cyprian saith , it was ever in christs church counted an absurd thing , ventilari precs inconditis vocibus ; the absurdity whereof would better appear , if , seeing under prayers here psalmes and spiritual songs are contained , ( both being parts of invocation ) they would have no stinted psalmes , but conceive their songs too , and so sing them : for in truth there is no more reason for the one then for the other ; but gods church hath ever had , as a form of doctrine , both of faith , in the creed , and of life , in the decalogue ; so of prayer too , which from acts 13. 2. the fathers in all ages have called a liturgy , or the service of god. so the reverend bishop . and alsted sayes , eruditio eruditionum est symbolum ; virtus virtutum est decalogus ; litania litaniarum est oratio dominica . i shall close this with that which d. wilkins hath said of this subject ; who after a debate , pro and con , for prayer by form , and without form , concludes , that generally it is both lawful and necessary to prepare our selves , as for the gift in general , so for every particular act of it , by premeditating , if we have leisure for it , both matter , order , and words ; for though it be a gift of the spirit , yet it is not to be expected that it should suddenly be infused into us without any premeditation of our own , no more then the gift of preaching , for which the ablest ministers are bound to prepare themselves with diligence and study ; there being not any ground for a man to expect more immediate supplies from above in the duty of prayer , then in that of preaching . and page 15. because there will be sometime a necessity that our affections should follow , and be stirred up by our expressions , ( which is especially to be aimed at when we pray in publick , in reference to those that joyn with us , and will very often fall out likewise in our secret devotions ) therefore it is requisite that a man should be alwayes furnished with such premeditated forms as may be most effectual to this end , namely , to excite the affections ; and to this purpose , if those heads which will be alwaies pertinent , and of continual necessity , were comprehended in some set forms , studied with care and diligence , they might perhaps be more serviceable for the stirring up our faith and affections , then they could otherwise be , if they did proceed onely from our own sudden conceptions : and page 17. such crude notions , and confused matter , as some by their neglect in this kind will vent , doth rather nauseate , and flat the devotion , then excite it : page 18. there is nothing more unsuitable to the solemnity of this duty , to that reverence which we owe to the divine majesty , then to be speak him in a loose , careless , empty manner . and to that objection from matthew 10. 19. take not thought how or what ye shall speake , for it shall be given you in that same houre : he answers ; when men may use the common means , it is a great presumption to depend upon extraordinary helps , such as were there promised to assist them in special services . the son of sirach saith , before thou prayest prepare thy self , and be not as one that tempts the lord : he that rusheth upon this duty without using the common means of fitting himself for it , doth tempt god. of this those are guilty who depend so much upon immediate infusion , as to neglect all previous study . this ( de jure ) concerning the lawfulness and great conveniency of formes . the matter o fact , and the constant use of them in the church hath been sufficiently testified already from those ancient liturgies before named ; many of which , though ( as all protestants grant ) have been lamentably adulterated by the additions and alterations of late sophisters , doe yet retain manifest impressions of antiquity ; so that though it may be disputed concerning them , as about theseus his ship at athens , whether it were the same ship or not , every part almost being changed , yet it was granted , that such a ship there had once been ; even so certain it is , there were liturgies in those primitive times , though we cannot affirm of any one liturgy now commended to us under those apostolical names , that it is compleatly the same as it was of old . rivet indeed reckoneth those liturgies among zizania , or tares which were sowne by the enemy while the husbandmen slept : but certainly the husbandman had sown good seed in those fields , though the enemy tooke the advantage of sowing suddenly after them ; the foundation was good , though ungodly men built hay and stubble on it . st. augustine observed many corruptions in these publick devotions in his time , but yet highly commended the praiers of the church ; utinam tardi corde , &c. i would to god that they who are of a slow heart would so hear our disputes , that they would also consider our prayers , which the church hath alwayes had , and will have unto the worlds end . the magdeburgenses have this observation from st. cyprian , that the rite observed in the publick prayers of the church , was this ; the priest at the beginning of prayer did stir up the people to a devout calling on god , saying , sursum corda , lift up your hearts ; and they answered , we lift them up unto the lord : and they adde , formulas quasdam precationum sine dubio habuerant , they had without doubt certain forms of prayer . origen hath some remains of those ancient forms ; he sayes they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ordained prayers ; to some of which he often alludes , as on jeremy , frequenter in oratione dicimus , &c. we often say in our prayers , grant this o heavenly father , grant us a portion with thy prophets , and the apostles of thy christ. eusebius saith , that constantine had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his army and family , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , studied , premeditated and appointed prayers . the councel of laodicea speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a liturgy of prayer ; and that at the entrance into the church , first the prayer of the catechumeni was said , then that of the penitents , and lastly , that of the faithful . and the councel of carthage ordained thus ; quicunque preces aliunde desumit , &c. whoever did frame any other prayers , should first consult with his more learned brethren . the milevitan councel took care that the prayers of the church , and no others , should be used . then st. basil , though we are bid to pray concinually ( saith he ) yet may we not despise the prayers of the church . and concil . gangren . hath made one canon to this end , ne orationes ecclesiae contemnantur , that the prayers of the church be not contemned . the chief objection against the use of forms of prayer is for ever silenced by doctor preston . the objection is this ; that in stinted prayers the spirit is straitned ; when a man is tied to a form , then he shall have his spirit as it were bounded and limited , that he cannot go beyond that which is prescribed ; and therefore ( say they ) it is reason a man should be left to more liberty , ( as he is in conceived prayer ) and not tied to a strict form . to this i answer , ( saith he ) that even those men that are against this , and that use this reason , they do the same thing dayly in the congregation ; for when another prayes that is a set form to him that hears it ; i say it is a set form ; for put the case that he which is the hearer , and doth attend another praying , suppose that his spirit be more inlarged , it is a straitning of him , he hath no more liberty to go out , he is bound to keep his mind intent upon that which the other prayeth ; and therefore if that were a sufficient reason that a man might not use a set form , because the spirit is straitned , a man should not hear another pray , ( though it be a conceived prayer ) because in that case his spirit is limited ; it may be that the hearer hath a larger heart a great deal then he that speaks and prayes , so that there is a bounding , straitning and limiting of the spirit to him ; and therefore that reason cannot be good . so far that pious doctor . and if his reason be good , it will follow , that the church doth no more quench or limit the spirit , in prescribing a form to the ministers , then they doe quench or limit the spirit in the people , whom they from time to time doe confine unto those forms which they do presently conceive and utter among them . and as the spirit of the people is in this respect subject to the prophets , so the spirit of the prophets divisim , severally , is subject to the prophets conjunctim , joyntly . that which is objected by some against the use of forms , from 1 corinthians 14. 15. i will pray with the spirit , &c. is not at all understood by the objectors : calvine sayes , spiritus voce singulare linguarum donum , &c. by the word spirit that extraordinary gift of tongues is to be understood . and beza , on orabo spiritu , ( i. ) saith he , linguâ perogrinâ quam mihi dictat spiritus : i will pray in the spirit is no more then this , i will pray in a strange tongue , as the spirit shall dictate to me ; and so on verse 16. when thou shalt bless with the spirit ( i. ) in a strange tongue , how shall he , &c. or if this place could possibly be understood of extemporary effusions in prayer , they were extraordinary ones , wherein the spirit dictated words as well as matter ; and such as cannot now be pretended to . but lastly , if by that scripture praying in the spirit excludes forms of prayer , then by verse 15. singing in the spirit excludes forms of singing ; and so we should bring in extemporarie psalmes too , and then i fear we should transgress that of our apostle , verse 40. let all things be done decently and in order , according to appointment ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) among you . it is the dutie of every christian to grow in the exercise of his gifts and graces in prayer , to be able on all occasions to lift up holy desires to god ; and he that indeavours not this , may be marked with that character of an hypocrite which eliphaz would have stamped on him , thou restrainest prayer from god , thou keepest thy prayer from growing . so fenner . and they that cannot go to spread their wants in the presence of god without the help of a form , are strangers to a great part of their happiness , which consisteth in a free , filial , and ingenuous communion with god. and i make no question but ministers may and ought on new occasions to adde and alter many petitions , and after long experience and practice in private , may exercise those gifts of prayer which god hath given them , in publick ; but yet if the occasion may be fore-known , if it do not surprize him too suddenly , no question but by study and deliberation he may better comply with it , and excite the peoples affections more then he can in an extemporarie manner : and when in the main , both the matter and method of prayer ( as invocation , confession , supplication , intercession and thanksgiving ) are still the same , there can be , as no sure sign of grace in varying the words , so ) no just cause of rash censure in retaining and using the same ; for since we pray to the same god , in the name of the same mediator , profess our belief in the same truths , feel the same wants , and fear the same evils , inward and outward , ( and all these are in a great measure common to all ) we may as well meditate and prepare in what words , a in what sense , and in what manner we ought to come before the majesty of god , as for what end ; and certainly wholesome words deliberately fitted , ( by one or more judicious and experienced disciples ) to the capacities and understanding of the hearers , are soonest received into their hearts , and have a greater influence upon the affections , to raise them , and lift them up to god in prayer , then any other . but enough of these premisses ; the conclusion is this : if both publick and private forms be lawful and expedient , as both the practice of the church , and the judgement of men famous for learning and piety do assert , surely then there cannot be any fault ( on the account of its being a form ) justly imputed to our lords prayer , or which may justifie the disuse of it . for , let all the arguments that are brought in defence of other forms ( as for singing psalmes , administration of the sacraments , blessing the people ) be all summed up , and each of them may be easily and highly improved for the lawfull use of this form : i shall give you ( for instance ) a view of these arguments that are urged by a reverend and judicious divine for singing psalmes ; and every one may perceive how fitly they may be accommodated to the use of our lords prayer . 1. if singing of psalmes in davids forms ( in which are many prayers ) be a gospel-ordinance , so is praying unto god in our saviour form . 2. if there be no reason why our conceived psalmes should thrust out davids psalmes , neither is there any reason why our conceived prayers should thrust out our saviours prayer . 3. if upon concession that we must sing psalmes , davids psalmes will carrie it ( there being no art or spirit of man that can come near that of david : ) then also upon concession that we must pray , christs prayer will carrie it ; there being no art or spirit of man that can come near that of christ. 4. if none dare deny but that the levites had the assistance of the spirit , when they praised god in the words of david ; then neither can any denie ( whatever they dare ) but that the disciples of christ may have the assistance of the spirit , when they pray to god in the words of christ ; quâ nulla spiritualior oratio , then which there is no prayer more spiritual ; as tertul. 5. are davids psalmes to be sung , because they suit with all occasions of the people of god , as well , or better then any songs composed by an ordinarie gift ? for the same reason ought our saviours prayer to be used , it being fitted to the necessities of the people of god in all ages , in all conditions , and for all just desires . and thus every argument for any other form may à fortiori be more strongly applied to this , and all answers to any objections against them will be subservient to this most excellent form . of which , as hooker saith , though men should speak with the tongues of angels , yet words so pleasing to the ears of god as those which the son of god himself hath composed , were not possible for men to frame ; for he that made us live hath also taught us to pray , to the end , that speaking to the father in the sons prescript form , without scholy or gloss of ours , we may be sure that we offer nothing that god will disallow or deny . a prayer which uttered with true devotion and zeal of heart , affordeth to god himself that glory , that aid to the weaker sort , to the most perfect that solid comfort which is unspeakable . a prayer , ( saith dr. espaigne ) dictated by the supreme wisedom of god , that great and eternal mediator , who presents all our prayers to god , and perfectly knowes his fathers mind ; the most compleat prayer that can be made , summing up all lawful requests which can be imagined ; the epitome ; rule and mi rour of all others : a prayer which in its wonderful brevitie includes so great a plentie of matter , as if it would cause a camel to pass through the eye of a needle ; a prayer which contains more matter and mysteries then words ; the most methodical , emphatical and divine that can be found : all the parts cohere with an admirable symmetrie and proportion , all full of torches inlightning each other ; and it is confest by all , that all the wits on earth , and all the angels in heaven , were not able to dictate the like ; tantum series , & res , junctur aque pollet : its body is compos'd with so much art , that christs soul breaths in all and every part . there is not in it ( perhaps ) so large an enumeration of particulars , as to some weak apprehensions may seem necessary , ( nor indeed can all the necessities of particular persons be fully , and to their apprehension , exprest by any minister that hath the best facultie , and takes the most time to do it ; ) but this excellencie is eminently in our lords prayer , that there are both general heads , and significant words , under which an inlarged heart may conceive and present to god all his grievances and necessities , and beg any blessing that concerns life or godliness ; as some of the rabbines say of manna , that it yielded to every man the relish of that daintie which his appetite and palate did most desire and delight in . it is like a well-limm'd picture , that respects all , and yet seemeth intent upon everie one in the roome ; sit pro omnibus christianis , & omnes christiani vicissim illam pro nobis recitant , as alsteed saith . it is made for all christians , and by all christians for each other . it is a dayly miracle whereby our saviour with six petitions supplies all things necessarie for souls and bodies , not for a few thousands , but the whole christian world ; and there remain fragments for the heathen world too . when thou comest to god to present thy prayers in the congregation , the minister ufeth his own words , to express his own conceptions , and confines himself sometime to one or two particular heads of prayer , so as thou maist not meet with any expressions that may signifie thy desires , which therefore may languish , and never ascend up to the throne of grace ; but our lords prayer hath this certain advantage above others , that it is accommodated to all persons , things , times and places , and to all sorts and conditions of people ; capi potest ( as alsteed , ) it may be understood and used of children , and all people ; of those that are sick at home , and busied abroad ; those that are of a slow memorie , or of the quickest invention : there is such an ocean of matter , that the elephant may swim , the most inlarged spirit may expatiate in it , and yet the tender lamb that hath any knowledge of other essential parts of christian religion , may wade through it without either sin or danger . herein ( though we are alone ) we are sure to hold communion , and joyn in consort with the universal church , and to have the united aid of the prayers of all gods people : and what a comfort is it , what an incouragement to pray in faith , when we know all the people of god agree with us , ( and there is a promise to two or three ) to aske the same things , in one and the same effectual prayer ; compassing the throne of grace with many hands and eies , but with one heart and lip , as if they would offer violence to the kingdome of heaven , and take it by force ? and now i beg leave to reason the case briefly with my dissenting brethren , quae tanta fuit causa ? what great cause prevailed with them to neglect so good a practice ? was it any thing intrinsecal and essential to the prayer ? that cannot be ; it is a land that flowes with rivers of pleasure , infinitely beyond those of milk and honey , a paradise wherein everie tree is a tree of life , whose fruits never fade nor fail ; uno avulso non deficit alter aureus . of which , as eloquent and pious mr. herbert in like case : i value this prayer so , that were i to leave all but one , wealth , fame , endowments , vertues , all should go , i and this prayer would together dwell , and quickly gain for each inch lost an ell . let us view this canaan in a map , and we shall find it to be full of all perfections . 1. the preface ; what term of invocation gives better incouragement then ( father ? ) what works greater reverence then ( heaven ? ) what can raise the soul to a higher plerophorie of of faith , then when christ that made the god of heaven to become our father , bids us also call him ours ? then for the matter and method of all the petitions , which accord like beautie and bands , they are equally admirable : in them we ask , first , that which is the principal end of our being , viz. gods glorie in the first petition ; then the subordinate , our own salvation in the second petition : and thirdly , the things conducing to both ends , either principal , as sanctification , in the third ; or secondary , as sustentation of life in the fourth petition : and lastly , the removing of impediments , all our former sins in the fifth : and all occasions of offending for the present , or the time to come , in the last petition : and so we conclude all in a hymne of praise , which doth no less incourage us to expect , then it doth acknowledge gods power to grant , the things prayed for ; to all which things there is no christian but will say , amen , so be it . thus there is nothing intrinsecal , as to the matter or method , that may make us offended at it ; it must be in the form therefore , or not at all . but first , s. paul cōmends a form of wholesome words , and approves the observation of it : and when our saviour did not onely make it a forme in st. matthew , but use it as such , in st. luke ; and having fitted it for publick devotion , prescribed it to his disciples , it is an invincible argument , that the use of a form , quà talis , is not offensive to god or man ; we may safely follow that lambe whereever he leads us . in the next place therefore they must be some extrinsecal arguments that have perswaded to this omission ; but if it appear ( as i hope it doth ) to be a precept of christ , when we pray , to say , our father , let the motive that prevailed with us be what it will be , it can never excuse us ; for as we may doe no evil that any good may come of it , so neither may we constantly omit any good dutie that is prescribed , on pretence that it may occasion evil . si de veritate scandalum sumatur , melius est ut scandalum oriutur quàm ut verìtas relinquatur , saith gregory . if scandal be taken against any truth , it is better that men should be causelesly offended , then the truth shamefully betrayed . sin gets strength , and takes advantage by the commandements of the law , and sometimes the corruption of mans heart is inraged and heightned by the preaching of the gospel ; yet notwithstanding these and many more offences taken by wicked men , we must preach both the law and the gospel too ; though it prove a stone of stumbling , and a savour of death to some , yet it is the savour of life and salvation unto others . suppose then this form be abused to ill purposes by some , and ( as is said ) occasioneth formalitie in others ; yet they that know it to be their dutie , and have grace to use it better , may not neglect it upon that pretence : certain it is , our good use of it will more benefit them , then their abuse of it can prejudice us ; and we know , as the civilians teach , nulla est obligatio ad illicita , there can be no obligation laid on us to doe what is forbidden , or to leave undone what is required by law , both these being illicita , unlawful . yea , supposing this form had not been prescribed , but left as a thing indifferent to be used or not used pro arbitrio , yet seeing indifferent things do then become necessary , when by the use of them god may have most glory , and his people most benefit , as well by the increase of peace and holiness , as by the prevention of division and wickedness ; i would gladly joyn issue here , and bring it to a fair trial and determination with any sober man , whether the using or not using the lords prayer as a forme be most conducible to these ends . and should we give it but lidford law , and sit in judgement after execution , to hear the indictment and evidences produced against it ; and after the general neglect of it , i should aske the same question as the governour did in behalf of its maker , what evil hath it done ? and upon hearing , no evil , but a great good hath appeared in the use of it ; and contrary , no good , but a great deal of evil , by the omission ; and after this the multitude should continue and heighten their clamours against it , and those who have been chiefly faulty herein should instead of washing their hands , or acknowledging that they have sinned in denying this most excellent useful prayer , say still , the guilt be upon us and upon our children ; there is just ground of suspition given that they have not that christian prudence , and pious affection to the things of christ , as they ought to have that profess themselves his disciples . and now if ( as i have heard since i first thought on this subject ) any mans blood and passion , shall be troubled by the view of these considerations ( as natural concupiscence is often excited by the law , which seeks to restrain it ) so as that they do sound a trumpet , and bid defiance , and make parties against such as in obedience to an apparent command of christ shall continue or reassume this practice , let them know that they do not deal with others ( whose consciences may be as tender as their own , ) as they themselves would be dealt with ; and it will but little extenuate their sin that do oppose the practice of any ordinance of jesus christ , though they should be perswaded that therein they doe god good service ; and as surely as it was piously , and in obedience to our saviours in junction practised by the people of god in former ages , so it cannot be omitted , much less opposed , by any among us , without great suspition of pride and disobedience : but this by way of caution ; i go on to argue the case in hand . and in the next place , it is a thing impossible for any rational man to conceive , that when our saviour bid his disciples , when they pray , to say , our father , &c. that it should be his sense and intent , that we ought not to say so , or that we should doe amiss in so doing . had there been any danger in using of it , our saviour , who foresaw all possible inconveniences and offences , and bid us especially to pray that we might not be led into temptation , would not have brought us to a precipice , or , as satan carried him upon a pinacle of the temple , from whence we might the more easily and irrecoverably fall , having a scriptum est to cast us head-long into that ( supposed ) offence of saying as he taught us ; for most certain it is that upon these very words of our saviour , thus pray ye , and when ye pray , say , the church of christ in all ages hath been induced to use the very words of this prayer in all their solemn devotions ; & if they have offended in so doing , or if the inconveniences which have followed the practice be chargeable upon it as proper effects of it , let those that so judge consider , whether they do not make our saviour an accessarie , if not a principal , in all those offences ; and it is more safe to be reputed an offender with him , then innocent in any society that separates from him . but it will be objected , that our saviour commanded this prayer , as a plat-form , to frame our prayers like unto it in matter and method onely , and not at all in the use of the same words . that our saviour should make it a form , and so use it more then once , and yet intend it only for a plat-form , is wondrously strange ; and why we who use to hear the prayers and praises of holy men in their several forms and expressions as well as matter , may not as innocently and devoutly use this of our saviour , is a very rare and abstruse speculation . the creed , the rule of faith , must not be varied in words by any private person , nor the decalogue the rule of works ; yet this , which is not onely a rule , but a most perfect form of prayer , must not be used in the prescribed words . suppose a minister should frame his whole publick prayer of scripture-forms and expressions , ( such as we have fitted to all occasions ) no doubt but such a prayer , though it consisted of forms , would be of excellent use and efficacy ; and why the summing up of that prayer or rather the consummating of it in our lords prayer , should be accounted less useful and effectual , no impartial eye can discern ; seeing , as the matter of this would be more comprehensive , so the architecture and composure of it is far beyond the contrivance of any humane inventions ; and if our care to study the scriptures , and out of them to chuse acceptable words and phrases for the composition of our prayers , then surely our fixing upon this most wholesome form of words , deserves yet a greater commendation , and ( necessitate medii as well as praecepti ) becomes necessary , as being most fit to affect the understanding , and thereby to stir up the affections , by the quickness , plainness , significancie and fulness of it . suppose our saviour instead of this form had set down only the heads of prayer , as thus ; when ye pray , observe these rules ; first , invocate god as your heavenly father , and pray that he would dispose of you , and all things , to the glory of his name and holy attributes : then for the inlargement and consummation of his kingdome , grace and glory , &c. and having so done , a christian disciple should have done by our saviours directorie as some have done by the assemblie's , turn the heads and matter of prayer with little alteration into a form , which form would have been like this of our lords prayer ; doubtless that prayer would have been very pious and acceptable ; and seeing it was our saviours good pleasure to save us that labour , and to compose those heads more summarily and significantly then we can do , i wonder why the same words ought not to be used by us . if it be required that in all our prayers we should have this pattern for matter in our minds , why should we not sometimes have the same form of words in our mouths ? it is hard measure to make a man an offender for such words as these ; our prayers which are then onely acceptable when presented in our saviours name , do not ipso facto become void when presented in his words : that rule which gives rectitude to another is it self most right and perfect to all uses and purposes : if on sudden emergencies we may use some briefer forms of prayer without a precept , why on more solemn occasions may we not use this most exquisite form , which is so positively injoyned ? every prayer , by whomsoever indited , is acceptable to god , when presented in faith , though read out of a book , or repeated by memory , ( other essential properties of prayer being joyned ) why not this then , which is put into our mouths by him who gave us a right to ask , as well as instructions how to ask aright ? that holy spirit which helpeth our infirmities , and assists our weak devotions , even in sighs and grones , did and will doubtless abound in every petition of this prayer , when offered from a penitent heart ; that dove loves such olive-branches . i have heard and read , that wicked spirits have been conjured and dispossessed by an impious perverting and abuse of this prayer ; but that the good spirit of god , who indited it for use , should abandon it when used by humble and faithful christians , is a degree of blasphemy to think . and upon what account we protestants shall be able to justifie our quarrel against the papists for leaving out the doxology , when at once we casheer the whole prayer , will be hard to find . beza saith , it is vera omnium christianarum precum summa ac formula . annot. in matth. let us therefore ( dear brethren ) whom god hath made his more publick servants , as gladly and readily continue and reassume the practice of this long-neglected duty , as the people did the feast of tabernacles , which they celebrated with very great gladness , after it had been omitted for some hundreds of years . i can only pray and hope , that every publick minister will bring the spices and flames of his devotion , that he may help to raise this phoenix out of her ashes ; or at least that everie one whose judgement and conscience is convinced that 't is his dutie to use it , will not be withheld from the exercise of it by any shame or fear whatever : it is no shame to rectifie an error , but to persevere in it ; and fear and shame where there is no sin , but contrarily a manifest dutie incumbent on us , are but bugbears to affright children and cowards , and should not at all move any good souldier of jesus christ from his station ; or if any such thing might befall us , yet the great dishonour that hath redounded to our nation , and the church of christ among us , through the neglect of this dutie , should to a publick person , and will , if he have a publick spirit too , render all personal reflections inconsiderable . we have not been afraid or ashamed to plead for and practice some forms of which there is not so clear a warrant in scripture as for this ( although they are lawful and necessary in their kind ) onely this , like the wounded person , is past by without any commiseration from priest or levite ; although we cannot practice any of them in so much faith as this : for , god having commended his son to us , saying , this is my beloved son , hear him , how confidently may we recommend our prayers back unto him , and say , lord thus thy beloved son hath taught us to pray , hear thou us in his name and words ? besides , it may be considered , whether this prayer may not as well be left out in our catechismes for the instruction of youth , ( and if this , then the creed , and the commandements too , and so we should reduce our selves to that which some would have ( i. ) no catechisme at all , for fear of forms ) as well as from our prayers in the congregation ; for even among the elder people are some children in knowledge , who need to be taught again the first principles of christian religion , and who indeed are uncapable of higher attainments , unless such a soundation be laid ; and if these things should be disused , experience may assure us that some would slight them , and others forget them , and a great part of our people be willingly ignorant of the true sense and meaning , as well as of the letter of them ; and ( which is also a sad truth ) cast off the very form of godliness , as well as the form of prayer : all which mischiefs , seeing the frequent use and occasional interpretation of these fundamentals of our religion may in all probability , through the blessing of god , prevent for the future , we are in duty obliged to the use of them . and if those masters of families which wholly neglect the duty of prayer , and so have not the appearance of christianity among them , ( the heathen and the families that call not on gods name being both alike ) would begin that duty with this form , and some other joyned to it , and having learned themselves the true meaning of each petition , ( the prime and literal sense whereof would be easily found ) would teach it to their families , i doubt not , but as hereby they would give an evidence of their being christians , so they might certainly obtain the blessing of god for themselves and families ; and who knows whether the wisedom of god did not abbreviate the doctrine and form of prayer , and make it so plain and easie , for this end among others , to render them inexcusable who should omit this duty when it would cost them so little labour , study or time , the words being so few and plain , so nigh them , even in their mouths ? oratirnem ( saith lyra ) brevibus verbis composuit , ut sit nobis siducia citò annuendi quod breviter vult rogari ; our saviour composed this prayer in few words , that we might believe to receive speedily what he commands us to aske briefly : and mr. calvine to the same purpose ; the onely sonne of god hath put words into our mouths which may clear our minds from all doubting . it was convenient ( saith aquinas ) to the consummation of our hope , that a form of prayer should be delivered by christ , wherein he shewes what things we may hope for from him , by what he hath willed us to aske of him . it is doubtless a commendable office to instruct both our churches and families , as christ did instruct his , yea , and to inculcate the same lesson again and again , as christ did , untill they be perfectly acquainted with it . not that i would have any the most private christian to set up his rest here , or in any other forms ; but my desire is , that such as have not yet gone so far , would begin with this , as a step and help , yea as a pillar and foundation of their devotions ; and whatever progress they make , they will see so much imperfection in this , ( if they be humble christians ) that ( as they say of apelles , when with great care and skill he drew the picture of campaspe , he fell in love with the original ) they will imbrace and reverence this prayer the more as long as they live . remember therefore that christ hath injoyned the use of this prayer ; whose injunction , as it makes it our duty , so it will be our discharge ; and the practice of learned and pious christians will be our incouragement : and if any contentious spirit shall withdraw his neck from this gentle and easie yoke that is imposed by the precept of christ , and so kick against both , i will onely say as the apostle doth , we have no such custome , neither the churches of god. if all this will not move , i beseech my brethren sadly to reflect on the manifold inconveniences and mischiefs that have followed upon the neglect of observing the matter and form of this prayer ; for of both these omissions our age is generally guiltie , and it is a rare thing to finde any that neglects the form to comply duly with the matter and method of it ; and then they doe undoubtedly offend , when they neither say , this , nor thus , as christ did command them . do not some men forget the publicans confession , and onely satisfie themselves with the pharisees congratulation ? are not those faults grown rise and common , against which our saviour prescribed this prayer as a remedy ? is it not true which the poet observed of old , nocitura petuntur , some things have been desired that have been for the matter unlawful , and for the manner of asking sinful ? one thinks this prayer a mean contemprible thing , unfit to be taught their children ; another speaks it out , that there is more devotion in a verse or two of davids psalmes , then in all our lords prayer . it is agreeable to the nature of publick prayer , that whatsoever news or occurrences , opinion or interest , passion or prejudice , whatever design or debate , publick or private , men do espouse , should be made the subject of publick prayer ; and so the people have many times stones given them instead of bread . and whereas it is said , that the use of this and other forms hath a direct tendency to spiritual laziness and formalitie in prayer ; i can onely wish that the prayers of those that despise this were secured from the temptations of speaking rashly and unadvisedly with their lips , of priding themselves in the ostentation of parts and gifts , to the raising of invincible prejudice in the hearts of the people against such as have not the like faculties , and causing them to have some mens persons in admiration , as if invention , and the apt cadencie of words , and confident elocution , were the principal parts of christian oratory ; whereas it is undeniable , that men of unsanctified spirits may in these exercises exceed the soundest christians ; as the rabbines say achitophel did , who had three new prayers for every day ; and our late writers affirm of hacket , who in the dayes of queen elizabeth died a blasphemer , yet could perform this exercise to the admiration of his hearers . alas ! how many disorderly and impertinent prayers have been publickly delivered ! what a monstrous excess in some , and a like defect of the essential parts of prayer in others ! no marks of our saviours rule , either in matter , method or form , as if we had found out some new north-west passage to the throne of grace , which the wisedome of our great pilot did not discover : against such prayers as these good christians may safely oppose that form of plato , deus rex optime , bona quaeque nobis voventibus & non vo ventibus tribue ; mala autem etiam poscentibus abesse jube . o god our great king , grant us all good things , whether we aske them or not , and command evil things to be kept from us , though we desire them never so earnestly . these things remember me of esops fables ; of a river that railed against the fountain , as being sluggish and immoveable , and had not a fish in it , whereas her streams did abound with variety of fish , and did incessantly pass by the fruitful vallies , making musick as they went : whereat the fountain was displeased , and restrained his waters , and so the streams dried up , the fishe ; perished , and all the pleasant murmurs ceased . i speak not this any wayes to reproch the holy prayers of those ancient and experienced saints of god , who by his blessing upon their daily industrie , and constant exercises of devotion , have attained a more excellent way : for which gifts and graces as i do from my soul bless god , and account them the horsemen and chariots of our israel ; so it is also the desire of my heart to be remembred of them in all their addresses to the throne of grace : but onely to express the just regret of my soul for the many miscarriages of rash and inconsiderate persons , discovered in publick devotions , which , through the defect of necessary matter , and the redundancy of impertinencies , and for the great disorder and want of method , having no imaginable resemblance with our saviours form , we may name ichabod , where is the glory ? against all these real , or but possible evils , did we lay the line and rule of our lords prayer to our devotions , and apply it to each part , componens manibusque manus atque oribus ora , as the prophet elisha put his mouth upon the dead childs mouth , his eyes upon the childs eyes , &c. we might perceive new life and spirit to inspire them , to the comfort of all that hear them . to such therefore especially as are conscious to themselves that they have been often surprized to speak rashly and impertinently in the congregation ; to such as in mr. calvines phrase are guilty of desultorie levity , and are tempted to ostentation and vain glory , i earnestly recommend this remedy , that they would better observe the matter and method of christs prayer , and study more to conform their own thereunto ; and for fear of failing in this , would they devoutly use the very form too , as christ hath injoyned them , it would prove an excellent remedy against the above named evils ; and surely , when neither in matter nor form we express any care to resemble this architype , we do as much as in us lieth make void this injunction of our saviour . again , this mischief hath been the product of disusing this prayer , that some ( whom we should judge more sober and knowing christians by their profession ) if they hear a minister summe up his devotions in it , ( though he be a person of excellent parts and pietie ) they presently conceive a prejudice against him , as being a man of a carnal , formal temper , and of a different perswasion from themselves ; and so deprive themselves of that spiritual comfort and edification which otherwise they might receive by his ministery : yea , it hath been known , that on the very repetition of this prayer , some have immediately withdrawn themselves from the ordinances of god , and so forsaken their own mercies ; for whom my hearts desire is , that they may have time and hearts in humilitie and faith to say this prayer , once at least , before they die ; and god forbid that i should ceas to pray for them in another form of our saviour , father forgive them , they know not what they do . if for thirtie or fortie years since , or any age of the church beyond that home to our saviours time , it should have been adjudged scandalous to use the lords prayer , the creed , or the commandements , or any should have made it the mark of a faithful disciple to omit these things , the present church would doubtles have branded the authors of that opinion for arch-hereticks ; and yet not this opinion onely , but the practice too , hath like a gangrene so spread it self over the face of the land , and the hearts of the people , that those ministers are generally excluded from the number of christs faithful and able disciples who devoutly repeat these things : and if this maladie only were cured , i shall account this labour happily bestowed . but beside this , some sober men , whose judgements and practices have been for the use of this prayer as a form , being called to pray in congregations of a contrarie perswasion , to avoid the charybdis of giving a groundless offence , have run on the scylla of disobeying christ , and swerving from their own principles , as if they were ashamed of christ and of his words in an adulterous generation : and who knowes whether for our wilful neglect of this one , many among us have not been justly deprived of other of gods ordinances , and given up to contempt of them ? but there are yet sadder effects then these ; the disuse of it by some hath been improved to a contempt of it in others , in so much that they whose dutie it was to have blessed god for it , ( as for a jacobs ladder to lift them nearer heaven ) have degenerated so far from christianitie , as to thank god they have forgotten it , and to abhor the teaching of it to their children , as if it were some unluckie spell or charm ; yea , ( and what is enough to make us all tremble ) have quaked at the repetition of it . these are sad considerations , and cannot be denied to be for the most part the proper effects of omitting this prayer ; and , as ever we hope to have them cease , we should joyn with one consent to remove the cause , and renew our first love to this ordinance , bring back again with joy and gladness this ark to the house of god , and prove if he will not open the windows of heaven , and pour down his blessings upon us . to such as have conscienciously continued the use of this prayer , i say as the angel did to the church of philadelphia , hold thou that fast which thou hast , let no man take thy crown ; it hath not been , nor ever will it be , a barren or fruitless prayer , unless want of faith and true devotion in us do hinder its efficacie . take heed of a hastie perfunctorie posting of it over , as if the words were too hot for our mouths , whereby we may cause our good to be evil spoken of : let it be uttered with deliberation and servencie in faith , and an actual apprehension of those mercies which we want and chieflie desire under each petition , that both our own and our peoples judgements and affections may accompanie it . and on all occasions open this box of precious ointment , or in a plain and familiar exposition of the chief parts of it unto the people ; that the spices thereof may send forth their smell , even a sweet savour of reconciliation and acceptation with god , a savour of pietie , charitie , and life unto the people ; cautionate them against formalitie and lio-labour onelie in this prayer , which , as the flie which solomon speaks of , will cause the whole composition to corrupt . the drawing nigh unto god with the lips , ( though in this most excellent prayer ) while the heart is far from him , will turn this sacrifice of god into an offering of fools ; and therefore instruct them how every desire of theirs may , and all their present wants and requests ought to be referred to , and expressed in one of these petitions ; the diligent reader may see what reverend mr. ball hath written to this purpose : and let none thinke it enough to use it as a form onely , but let him study to conform all his more solemn devotions to the matter and method of it ; and so we shall be sure to observe our saviours injunction , and obtain his blessing . it remains onely now that we wipe off those objections that stick on this practice , which although as so many vipers on saint pauls hand , coming out of the fire which contentious spirits have kindled , may seem to argue its guiltiness of divers accusations , yet after that we have had the patience to look on them awhile , we shall see them fall off of their own accord , and the sight thereof i hope will cause the objectors to change their minds . the first objection is this ; the form related by st. matthew doth differ from that in st. luke ; as in the fourth petition , what st. matthew expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , day by day , st. luke renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , day by day ; and in the fifth petition for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in st. matthew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in st. luke , our debts , our trespasses ; which varietie of readings argueth that it was not intended for a form of words to be precisely so used . it is more then probable that our saviour did deliver it both times in the same words ; they that hold it was but once delivered must of necessitie acknowledge it ; but our saviour using the same syriack dialect , which the apostles afterward expressed in greek , as their own style guided them , it is almost impossible to think how they should accord better , considering , that although the holy ghost did assist them in calling things to their remembrance , and dictating divine truths to them , yet did not , as is reported of the seventie interpreters , suggest each word and syllable , but left both the apostles and prophets free to use their own expressions ; from whence it is that this josephs coat hath such divers colours , i mean that there are such different styles of the holy pen-men . 2. there is not a better harmonie in any one passage delivered by any of the evangelists then in this ; and the difference that is in them is very inconsiderable , being in shew only , and not in sense . 3. st. augustine resolves the greatest of these doubts in a question , quid est debitum nisi peccatum ? what is our debt but our sin ? a sinner in hebrew is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but more frequently in the syriack language , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used to denote any that is obnoxious to debt , or guilt and punishment ; and in this sense the chaldee paraphrase useth the word four times in solomons prayer ; forgive the debts of thy people israel ; and the syriak in psalm 1. 1. read thus ; blessed is the man that hath not stood in the way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of debtors ; this was in the syriak language the common name for sinners , and then no wonder if st. luke knowing the import of the word , and being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , best skilled in the greek language , did very significantly render that word , sins , which st. matthew more literally renders debts ; and st. luke presently expounds himself to deliver the same thing with st. matthew ; for having said , and forgive us our trespasses , he adds , as we forgive them that are indebted unto us ; and grotius saith , that st. lukes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but an exposition of what st. matthew meant by debts : and beza makes the other two words of one signification ; idem declarabit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , atque apud matthaeum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that i , as much as we shall need this day ; and so the vulgate reads hodiè , this day , in both places . the varietie of expressions doth onely help to understand the true sense and meaning of our saviour the better , as several translations doe to the understanding of the original ; and in respect of the language wherein our saviour delivered this prayer the greeke is but a translation . but i foresee that this objection may be much improved , by what hath been said by some men of great reputation and learning concerning the vast difference of these forms in st. matthew and st. luke , not in words onely , but in sense , and some essential parts of it ; for in the vulgate latine these things are omitted , noster qui es in coelis , the whole third petition , thy will be done , &c. and deliver us from evil ; all this in saint lukes relation is wanting : and they with some others doe think , that the whole doxologie in saint matthew was surreptitious , and not of the text : but of this anon . of the particulars left out by st. luke beza saith this ; haec non legic vetus interpres , &c. these things an ancient interpreter doth not read , ( he means the vulgate ; ) and it appears out of augustine to laurentius , that the latine exemplars had onely five petitions in this prayer , the third being omitted , and the latter part of the sixth , which were afterward supplied out of matthew ; which that it was done olim , long agoe , appears not onely by the greek copies , but also by the syriack translation . so beza ; and after him grotius to the like purpose : omnino oredibile est , &c. it is very credible that the particulars omitted in lukes copie were added out of the greek of matthew ; his reason also the same , cùm non extet in latinis antiquis illud , because it is not in the ancient latines : now this is the force of the objection . if our saviour had intended these words for a form of prayer , he would not have made so great a difference , not in terms onely , but in some of its chief and essential parts ; which difference doth evince , that it was not our saviours will to tie us precisely to the words . to this i answer , first , that on this supposition of defectiveness , as it is not a form , so neither may it be admitted as a perfect rule or platform , seeing some necessarie things are left out ; and so we should make void the injunction of christ to both purposes . secondly , the difference of these forms is in our translations ( which agree with the most ancient and best greek copies ) inconsiderable , being , as you have heard in the answer to the former objection , in shew only , not at all in sense ; and i remember that i am to deal now with protestants , who do own the translation now in use , and by consequence the copies from which it was translated as most authentique . and i beseech them to consider what an unhansome reflection is hereby made , not on our translators only , but on all the reformers , as if they wanted judgement and discretion to choose , or integritie to make use of the best copies ; in imitando non optimum proponere , is no wise mans part . but thirdly , i doubt not but that it will appear , that the most and best greek copies have these particulars originally , and consequently our translations are good and authentique . and first , all that grotius saith , is , graeci quidam codices omittunt : some greek copies ( but not many ) do omit the third petition . two things therefore i will inquire ; first , the number of those greek copies that retain these particulars : secondly , their qualitie and authoritie , which in all probability are most authentique , either the copies which omit , or those which retain them . 1. for the number , it will be easily granted that there are more with us then against us ; for ( in my observation ) these parts are omitted only in these : 1. that of bezn , given to the universitie of cambridge . 2. in that second copie of henry stephens , where yet , the word amen is added . 3. in that of march. velesius , there wanteth only the first particular , viz. our — which art in heaven . 4. in that of magdalene colledge in oxford , wants only , which art in heaven . so that by the way , it is worth observation , that like false witnesses , neither of these defective copies do agree among themselves , or with the vulgate latine , that of beza onely excepted ; now there are three or four copies to one that retain these parts , and they are agreeable to each other , as learned chemnitius observes ; we follow the greek copies ( saith he ) in which there is no difference as to the sense in either form , onely two words are changed , but of a like signification : and therefore he expounds the forms jointly , p. 785. and there adds , the greek copies doe relate the whole prayer in luke , after the same manner as in matthew , except onely the doxology . then for the latine translations , ( though the vulgate have it not ) yet some in st. augustines time had it , for in cap. 28. de verbis domini , he reciteth the whole prayer out of st. luke , as out of saint matthew , and it seems such copies were of use and authoritie in those dayes , for st. ambrose relates it in like manner ; from whence , saith chemnitius , it may be gathered that the latine copies did differ in augustines time , some reading this prayer in st. luke , as the greek copies doe whole and intire . besides , lucas brug . numbers eight latine manuscripts wherein the third petition is retained in st. luke ; where he adds , that it agrees to the greek text of the kings bible , and to the syriack translation of the same ; and of the other particulars , qui es in coelis , and libera nos à malo , he saith some latine exemplars have them . now here that i may give more full satisfaction , and because the consequence of what i shall say may resolve another scruple concerning the doxologie , i shall briefly discuss these four things : 1. the authoritie of the greeke copies above others . 2. which of the greeke copies are most authentick . 3. in what ancient beza's greeke copie is to he had . 4. what is the rise and authoritie of the vulgate latine . first , the authority of the greek copies is acknowledged even by the papists themselves , when they are serious , to be apostolical . bellarmine saith , constat n. t. graece scriptum esse ab apostolis vel evangelistis quorum nomina titulis praefiguntur ; it is manifest that the new testament written in greek by the apostles or evangelists , were theirs whose names are prefixed to the titles ; and it cannot be doubted ( saith he ) that the apostolical editions are of highest authoty , unless it could be proved that they were corrupted , of which i have reason to think the same as of the hebrew copies , viz. that neither they nor the greek are generally corrupted ; and this ( saith he ) may be easily demonstrated ; for there never wanted gatholickes which did discover the indeavours of those hereticks that sought to corrupt them , and did not permit those sacred scriptures to be depraved . thus he ; wherein he speaks as much like a protestant as those that make the objection : and indeed when we hear the complaints of the greeke fathers in those primitive times , sounding loud against those bold and busie hereticks , as ireneus against marcion , origen , chrysostom , eusebius , epiphanius , theodoret , &c. against the arians , macedonians , manichees , valentinians , nestorians and others , they shewed themselves careful and faithful shepherds , in watching and withstanding those morning-wolves . bellarmine notes , that ambrose did so by the arians , who from john 4th . took away spiritus est deus , ( for so the vulgate read it ) which all the greeke books have ( saith he . ) so that although those vermine did impair some of those books , yet seeing the fathers of the church did hunt them out of their lurking places , and observed all their haunts , and through gods providence , by their care did prevail to preserve the greater number of those books pure and intire , which were so owned and received by the common consent and practice of the church , i know not what any adversarie can say against the authoritie of them . take these instances of the watchfulness of those ancients ; origen noteth that those hereticks took away that in rom. 16. 25. ei qui potens est , &c. which ( saith he ) was in other copies that had , not suffered by them . theodoret speaking of tatian , saith , ego inveni plusquam ducentos hujusmodi libros , i found more then two hundred depraved books , which were had in honour in our churches , which when i had gathered , i caused them to be laid aside , and in their stead i placed the four evangelists ; for , as he saith , this tatian had composed a gospel which he called the gospel by four , leaving out the genealogies , and whatever doth prove that christ descended from david according to the flesh ; which gospel not only those of his sect did use , but such also who following the doctrine of the apostles did not discern the fraud , but in simplicitie made use of it as a compendium of all the gospels . dionysius bishop of corinth observed such endeavours , dominicas scripturas nonnulli corrumpere sunt cornati , of many that would corrupt the holy scriptures . and in truth whatever the papists say in the heat of dispure , yet in cold blood they all prefer the greek copies : so brugensis ; sic esse legendum graeca clamant , thus the greeke exemplars vote it . the divines at lovaine . ita in graecis exemplaribus legi : and by the greek they do frequently correct their latine copies ; so maldonat on matthew 6. 5. where the latine read , qui amant , the greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for they love , in this place ; i judge ( saith he ) that our copies ought to be corrected rather then the greek ; so stapleton : where the latine read , sanguis qui pro nobis fundetur ; ( i. ) the blood that shall be poured out for us , the greek reads in the present tense , the blood that is poured out : these words ( saith he ) are to be read in the present tense according to all the evangelists in the greek text . so faber on john 1. 30. the latine read , qui ante me factus fuit ; ( i. ) who was made before me ; the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is only fuit , was before me ; unhappy arius would admit no other exposition , ( saith he ) that he might belch out his madness against us , and confute us by an interpreter , which he could not do by the truth . bellarmine himself saith , the fathers doe teach every where , that we must have recourse to the greek and hebrew fountains ; vega , ribera , vives , costa , and others , do acknowledge the same ; and whereas some of them have sifted the greek books , to discover corruptions in them , chamier , glassius and others , have sufficiently vindicated them . secondly , the constant interpretations of the text by the greek fathers ( with whom many of the latine do agree ) according as it is in the greek copies , is an argument that they are preserved pure , and entire ; for seeing these sacred books were written originally in greek , it was more facile for the fathers of that church to find ( which doubtless they did seek ) the best copies , then for any others . and secondly , supposing they had greater helps to find , and obtain , we cannot in charitie deny them care and integritie to preserve them intire from all corruption , addition , or detraction ; for they were not ignorant of that curse , revel . 22. 18. neither ( as in fact it appeareth ) were they wanting in this dutie . thirdly , the greek churches which then owned these copies were of a far greater number and extent then the latine were ; the church of asia , and palestine , the greeks in egypt , and europe , with whom the syrians also joyned . to which add fourthly , the providence of god , who would not permit the fountain of holiness and truth to be depraved ; which providence , as it did appear in preserving those oracles of god that were committed to the jewes , so doubtless it hath , and will appear in the preservation of the mysteries of our salvation in the new testament to the end of the world ; for i know not any promise , or priviledge that the jewes had in this respect above christians : and seeing god doth require on our parts that we should captivate our reason and understandings to the doctrines and truths therein revealed , it is but reasonable to think , that god will certainly preserve them in their integritie and puritie . and if the jewes , who have been professed enemies to christ and christian religion ever since they had a being , have been so wonderfully withheld from corrupting the scriptures of the old testament , in those things that concern our saviour , his nature , person , and offices , which they have alway had more then a good will , but never power to do , how can it be supposed that the greek books of the new testament , which have alway bin in the custodie , and under the care of most of the churches of god , who in all ages have had men of great abilitie , sidelitie , and vigilancie to preserve them , should be corrupted ? and thus we pass on in the second place , to enquire , that seeing there are many greek copies some of which do hugely differ from others , yet all of them pretend to antiquity , and purity , which of these are the most authentique ; and in this also we shall be directed by those that are the greatest enemies to them . sextus senensis thus ; dicimus eum gracum codicem qui nunc in ecclesia legitur , &c. we affirm this greek book which is now used in the church to be the very same which the greek church had in the times of hierome , and long before , even to the dayes of the apostles , which is true , sincere , and faithful , not polluted by any falsitie , as the continual reading of all the greek fathers doth plainly shew ; for dionysius , justine , irenaeus , melito , origen , affricanus , apollinarius , athanasius , eusebius , basil , chrysostome , theophylact , and other fathers before and after the time of hierome , doe use one and the same text of scripture . now that all these should be so deluded , as not to know the corrupt copies from the true , and by their inanimadvertency purchase a curse to themselves , and intail it on their posteritie , no rational man can think , if he consider how near they were to the apostles dayes , what abilities they had , and what courage for the cause of christ ( besides the tradition of the church , which is an argument against the papists ) and the actings of divine providence to the contrary . and saint hierome tells us , it was the practice of the church in his time , in n. t. si quando apud latinos quaestio oritur , &c. if any controversie doe arise among the latines concerning the new testament , and there be variety in the latine copies , we presently flie to the greek fountains ; and although some greek copies did anciently differ , as possibly they might within a few centuries of years , yet the difference being but in words and letters rather then sense , and the church still retaining those which did agree , with one consent and common practice , there cannot be a more probable argument of their authority and perfection . besides , seeing those ancient greek copies , which by the primitive church have been delivered to us , do keep the same analogy of faith and truth among themselves , it is an argument they were not corrupted by those hereticks whose malice aimed at the most precious truths . but when any particular greek copy goes against the generally approved ones , and is faulty in any of the more important truths , that copy may be suspected as spurious or corrupted : thus the corruption of the arian copies discovered it self in corrupting those places that did in christo hominem à deo separare , separate the divinity from the humanity of christ , as jo. 1. 30. 1 jo. 5. 7. our third inquiry is concerning the authoritie of those greek copies , especially that of beza , which differ from the rest : brugensis saith of his second copy , which hath some difference from others , latinae editioni contra alia omnia consonat , &c. that it agrees with the latine edition against all others , and sometime with its grand errors , and was almost wholly conformed to the latine . so erasmus of the greek copy in the vatican ; exemplum illud ante paucos annos confectum esse tempore concilii florentini , cùm facta est concordia latinae ecclesiae cum graecâ ; this copy was made not many years since , in the time of the florentine councel , when there was a peace made between the latine and greek churches . then for beza's copy ; mr. gregory tells us , that it was the opinion of those two learned bishops , armagh and worcester , that it had been corrupted by the hereticks ; and that which he intimates concerning its faultiness in the genealogie , is an argument of it . but it may suffice to give you his own judgement concerning that copy , as he delivers it in his epistle to the universitie of cambridge , to whom he presented it : quatuor evangeliorum , & actorum apostolorum graeco-latinum exemplar , ex sancti irenaei caenobio lugdunensi , ante aliquot annos nactus , inutile quidem illud , & neque satis emendatè ab initio ubique descriptum , neque ita ut oportuit habitum , ( sicut ex paginis quibusdam diverso charactere insertis , & indocti cujuspiam coligeri barbaris alibi adscriptis notis , apparet ) vestrae potissimùm academiae , ut inter verè christianas vetustissimae , plurimisque nominibus celeberrimae , dicandum existimavi , reverendi domini & patres , in cujus sacrario tantum hoc venerandae ( nisi forte fallor ) vetustatis monumentum collocetur ; etsi nulli verò melius quam vos ipsi quae sit huic exemplari fides aestimarint , hac de re tamen vos admonendos duxi , tantam à me , in lucae praesentìm evangelio , repertam esse inter hunc codicem & caeteros quantum vis veteres discrepantiam , ut vitandae quorundam offensioni , asservandum potiùs quàm publicandum existimem , in hac tamen non sententiarum , sed vocum diversitate , nihil profecto comperi unde suspicari potuerim à veteribus illis haereticis fuisse depravatum ; imo multa mihi videor deprehendisse observatione digna , quaedam etiam sic à recepta scriptura discrepantia , ut ramen cum veterum quorundam , & graecorum & latinorum patrum scriptis consentiant ; non pauca denique , quibus vetusta latina editio corroboratur : quae omnia , pro ingenii mei modulo , inter se comparata , & cum syrâ & arabicâ editione collata , in majores meas annotationes à me nuper emendatas , & brevi ( deo favente ) prodituras , congessi , &c. this copy was found at lions in france , during the civil wars there , in the year 1562. of whole antiquity the chief mark that beza gives , is , that it hath barbarous notes affixed to it ; whereas the grecians have been more barbarous in these later centuries then in the former : nor doth he say much for the authority of it . for first , he saith it differs from other ancient copies , especially in saint lukes gospel , so much , as that for fear of giving offence he thought it fitter to conceale then publish it : and secondly , that some things in it differed from the received scripture , but so as it agreed with the writings of greeke and latine fathers : thirdly , that it did in many things confirm the old latine edition . and this last , i take it , is no great argument of its authority or purity . solomon glassius suspects that it was corrected by the latine ; for , as brugensis had said of his second copy , that it was so conformed ; quidni de antiquis beza codicibus , si qui fuerant , asseri possit ? the same ( saith glassius ) may be affirmed of beza's . and surely were not our scriptures a more sure word then either the writings of greeke and latine fathers ( i speak without any disparagement of them ; ) or if we had not a more pure and perfect copy of the scriptures then the vulgate latine , we should not build on so sure a foundation , as now by the mercy of god we do . besides , beza's copy differs from all others , as in many things throughout , and especially in saint luke , so even in this prayer , retaining the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , debts , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , trespasses ; which no other greek copie doth . but i shall use another medium , because it is pertinent to the business in hand , to prove the imperfection both of beza's greek , and the vulgate latine copies , which is this ; if the doxologie in our lords prayer , and those copies that retain it , be authentique , then such as leave it out are not so : but the doxologie , &c. ergo. the authoritie of the copies retaining it we have proved alreadie , and the verity of the doxologie follows upon that : but yet , because the truth is generally opposed by the papists , and too much slighted by some protestants , i shall do my endeavour to assert it ; and i will not dissemble who they are , and what they say , that speak against it : erasmus saith , taxanda est illorum tomeritas , qui non voriti sunt tam divinae precationi suas nugas assuers ; their rashness is much to be blamed , that were not afraid to annex their trifles to this divine prayer : kirstenius saith , a pio quodam fidei imbecillis tanquam nova precatio additafuit ; ( more modestly ) that it was added as another prayer by some pious man , but of a weak faith . brugensis saith , that it crept into the greek of st. matthew from the liturgies of the greek church . grotius saith the same ; and beza calls it magnificam & longè sanctissimam — sed irrepsisse in contextum , & quae in vetustissimis aliquot codicibus graecis desit : here is much said by great men , but magna est veritas , truth is great , and will prevail . to these things therefore thus i answer ; that erasmus is not much to be confided in in this business ; for he gives an easie consent to the expunging that of 1 john 5. 7. which so plainly proveth the doctrine of the trinitie , and that upon a weak ground , because some greek , and some latine bookes have it not ; the authoritie of which place hath beene irrefragably asserted by gerhard in his dispute upon it . but i shall prove this particular also ex concessis , from premises granted by the papists themselves , viz. the authoritie of the greeke books . and first , take the testimony of brugensis , ( though our enemy in this particular ) who speaking of the doxologie , saith thus ; coronidem istam quae subsequitur in graecis plerisque & syriacis libris , &c. that clause which followeth in most of the greek and syriack books we omit , and erasmus and bellarmine grant , that it is generally in the greek books ; to whose authoritie you have heard their assent : solo. glassius tells us particularly , that it is in the ancient and correct copies of henry stephens , and aldus manutius , & in others that are most ancient and approved . beza saith the same , that it is in the syriack and in most greek copies . and again , brugensis saith of one of the greek copies at paris , which omits the doxologie , that it was corrected by the latine , because ; saith he , in this place , and in divers other , all the greek books adde what the latine omit ; and so doth the syriack interpreter , and the greek fathers , as he there observes . laurentius valla saith , nihil hic erat graecis additum , sed à latinis detractum ; ( i. ) nothing was here added to the greek , but omitted in the latine books . and so solomon glassius ; quis verò nos , quove argumento certos reddat , &c. but who can assure us , or by what argument , that it was rather added to the greek , then substracted from the latine ? seeing ( as he quoteth from helvicus ) that the greek is the fountain , the latine are the streams , this the daughter , and that the mother , by which therefore it ought to be corrected ; and he thinks the vulgate latine inexcusable for maiming our lords prayer , as it doth in st. luke , which he thinks a sufficient argument to justifie the greek copies against it in other particulars : so that if i may speak ingenuously what i think , although beza made very good use of his copie in his annotations , yet he seems a little too zealous in building the reputation of it on the disparagement of the many ancient greek and syriack copies that retain it ; which , because they differ from his , he saith they had those particulars supplied ( olim ) long since , ( which was indeed ab initio from the beginning , as hath been proved : ) but the papists greedily swallow this concession , and vomit it forth against protestants , as huntly the jesuite doth ; i shall therefore make my restringent the stronger , by adding to the testimonies above the reasons for the authority of the doxology . 1. because it is extant in the syriack translation , which is of greater antiquity and purity then any that wants it can pretend unto ; of this brugensis saith , hoc teneo indubitanter , this i firmly believe , that the syriack text of the new testament ought to be had in esteem and honour with the ancient greek exemplars : and franzius saith ; omnes eruditi , &c. all learned men do assert the purity of this above all other versions , which holy men did therefore so esteem , because christ did speak and preach in this language ; so that without doubt the apostles and apostolical men did diligently inquire , and conserve the formal words of christ , and by a pious labour did record them in this translation ; and moreover , they did most happily translate the apostolical epistles , seeing that these syriack doctors held frequent converse with the apostles themselves . and in p. 38. of all the translations of the new testament the syriack is the chiefest , most sure , happy , and divine , compiled without doubt by apostolical men , which best knew the words of christ and his apostles , and their sense of them also , being fresh in memory , for this language christ did use ; and for this cause wise men would even equal it with the greek fountain : see also what tremelius saith of it in his preface to the new testament . and chamier tells us , the syrians did use the doxologie in their liturgy as well as in the gospel . 2. maldonate confesses that it is in the hebrew copy also ; and he attempts to prove that st. matthews gospel was originally written in hebrew , and urgeth st. hieroms testimony , who had seen and made use of the hebrew copy ; and therefore he concludes it to be ( not a temeritatis ) a note of rashness , to deny it ; and answers objections to the contrary : if this be true , it must needs be authentique , however the antiquity of this hebrew copy is beyond st. hieroms time . 3. it is also in some arabick translations ; in that printed by erpenius , and a manuscript in queens colledge library : certain it is that many of the books of the new testament were translated into this language in the apostles dayes , yea , 't is said , that they have certain epistles of st. paul , and other apostles , which are not yet extant in any other languages ; that st. paul himself was among them , appears from gal. 1. 17. and this will help to justifie it against the vulgate also . 4. the learned mr. gregory gives two reasons more for its authority ; the first is , that it was used by the christians in lucians dayes , long before any of those books that omit it were extant . 5. because in all probability , as our saviour had respect unto the prayers of the jewes in all other parts of his prayer , so had he also in this ; and it appears , that as they used the last petition , so they annexed the doxology unto it , as , libera nos à malo , quia tuum est regnum , & regnàbis gloriose in secula seculorum ; ( i. ) deliver us from evil , for thine is the kingdome , and thou shalt reign in glory for ever and ever . 6. it s conformitie with the analogy of faith throughout the scriptures of the old and new testament , is an argument ( in the judgement of sol. glassius ) that it is authentique , who thinks that our saviour had respect to a like clause , 1 chron 29. see also 2 tim. 4. 18. and sure i am it could not serve the design of any heretick to insert it . 7. the prayer it self would be less perfect without it , and therefore it was not originally wanting : the councel of trent saith ; orationis dominicae duae sunt partes , there are two parts of the lords praye petition and thanksgiving : and , as morton saith , lest we should deprive god of one part of his worship , which consists of thanksgiving , this clause must be annexed ; for though the two first petitions , thy kingdome come , &c. seem to imply thanksgiving , yet is it not actually performed except in the doxologie . having thus confirmed the protestant tenet , we shall also confute the papists objections against it . 1. bellarmine objects , that the latine fathers do not expound it when they open all other parts of the prayer . to this it is briefly answered , that this will conclude nothing against its authoritie , seeing the greek fathers , who in the primitive times were more , and had more advantages to know the truth , did retain it in their expositions : for as chamier saith , non à latinis ad graecos , sed à graecis ad latinos scripturae pervenere ; the scriptures were not delivered from the latine to the greeke , but from the greeke to the latine fathers . 2. he saith , graeci in sua liturgiâ recitant quidem haec verba , &c. the greek liturgies do recite these words after the lords prayer , but doe not continue them with the prayer . to this chamier answers ; that they did continue it with the prayer ( as in st. basil , and st. chrysostome appears ; ) and it was , the order of the church then that the priest onely should pronounce it ; which also is an argument of its authoritie , the most solemn offices being alway performed by them . so montanus ; sacerdoti duntaxat licere verba ista proferre ; it was lawfull for the priest onely to pronounce these words : and so master gregory , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is alway the priests ; and it would be a strange inference , to conclude , that therefore it was less authentique , or that it was not originally in the greek books . yet again huntly saith , istis verbis respondebat populus sacerdoti●i post orationem dominicam : that in the greek liturgies the people did answer the priest in these words . but whether both of these be true or false , they will conclude nothing against the authoritie of this clause , as will appear in answer to the next objection . some protestants do joyn with the papists , objecting that this clause was inserted into the greek copies from their liturgies : so brugens . verisimile fit ; &c. it is probable that this clause was added by the grecians out of their liturgy , or some other solemn form , into the gospel of matthew ; as also out of some such form , these words are added to the angelical salutation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because thou hast born the saviour of our souls . but by the way , be it known , that we protestants disown any such surreptitious addition to that place of st. luke in the copies which we follow ; and therefore the objection concludes not against them or us upon this account . but to goe on with the objection , in which grotius agrees with brugensis , thus ; seeing this clause is not extant in some ancient greek exemplars , but is in the syriack , and latine , and arabick , it is an argument , that not onely the arabick and latine , but the syriack translation also were made after that the liturgies of the church had received a certain form ; for this doxologie , ( rather then a part of prayer ) was annexed according to a custome of greece altogether unknown to the latines . and what beza saith you have heard already , that it did creep into the context , &c. and he and grotius will not grant the amen to be canonical , but that both it and the doxology came in as a thing in use among those primitive christians . thus i have made the most of the objection , and shall now do my best endeavour to answer it . and first , whereas the objectors suppose that the doxology crept in from the greek liturgies into those many and ancient copies ; it will undeniably follow from this supposition , that the use of the liturgies and publick form of prayer was of apostolical authority and antiquity ; for so are many of the greek , syriaeck , hebrew , and arabick copies that do retain this doxology ; to say nothing of the latine , which grotius also mentioneth . and whoever he be that agrees with the objectors in this supposition , cannot possibly be at any great distance with me in my main proposition ; for if publick prayers were by apostolical practice used in the service of god in other forms , then this form was used by them much more , there being not any of those supposed , or reall liturgies , which did not use our lords prayer as a chief office of devotion . 2. it is an uncharitable and high presumption for any to think that those apostolical men that penned those holy books , should be such prophane , daring persons , as to harbour any thought , much less actually to attempt , the mending of our lords prayer , when not onely their care and diligence to prevent the like practice from others , but their fidelity to the gospel and truths of christ , which they maintained with the expence of their blood and lives , is so apparent to all ; certainly if they had liturgies so anciently ( which i think my present adversaries will not grant , or if they do , we shall be adversaries no longer ) they would rather have reformed their liturgies by the gospel , out of which indeed the materials of them were taken , and not the gospel by their liturgies : and though they used many forms in their devotions as frequently as this doxology , which they did also immediately annex and insert to portions of scripture used in their liturgy ; yet we never find them guilty of annexing or inserting them to the holy writ , as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , glory be to the father , after the psalmes , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the angelical salutation ; surely whatever succeeding ages were , they were not so unfaithful to the great depositum of the gospel , as to consent unto , much less to be contrivers of , and actors in the corruption of it , by any additions , or otherwise . it may with much more charity and probability be thought , that this clause was in progress of time omitted by the latine translators as a thing of form , and dayly use , which none could be ignorant of , or forget ; as when we transcribe any thing of accustomed forms we write a part , and supply the rest of it with &c. and this doxology was not onely used to the lords prayer , but from thence added to other parts of devotion also , and so became most familiar ; this i say may be more charitably thought , then that those most ancient , unquestionable writers , should purposely without any reason or design , with high presumption , and a heavie curse ( which was but even then pronounced , being almost the last words of the scriptures , ) adde it unto the holy gospel : besides , these did onely transcribe it from greeke to greeke ; and every one knowes there is less danger of error in transcribing then in translating ; there will likely be somewhat lost in tossing liquors from vessel to vessel , by the most steddy hand . and that all that guilt which i wipe off from the greeke transcribers may not stick on the latine translators ( whoever they were , ) i shall offer ( with submission to better judgements ) this conjecture , as the ground why they did omit the doxology , which at best was but ( pia fraus ) a pious fraud . i read in st. ambrose , after he had expounded the rest of our lords prayer thus ; quid sequitur ? ( saith he ) audi quid dicit sacerdes , per dominum nostrā jesum christū , in quo tibi est , cum quo tibi est , honor , laus , gloria , magnificentia , potestas , cum spiritu sancto à seculis , & nunc & semper in omnia secula seculorum . amen . ( i. ) what followes ? hear what the priest saith , through jesus christ our lord , in whom , and with whom , be unto thee , together with the holy spirit , honour , praise , glory , magnificence , and power from all ages , both now and alwayes , for ever and ever . amen . now plain it is that the latine church did use this clause with the lords prayer , and that it was pronounced by the priest ; as also that it was fitted by that church to maintain the doctrine of the trinitie , which was by many contradicted . so that my opinion is , that having first left out the genuine and proper clause of our lords prayer in their liturgies , and established this in the place of it , as most conducing to the ends they aimed at ; and being so setled , in progress of time they did omit the true doxology , to gain the more credit to this new one ; and when ( as all learned protestants know ) there were many corruptions , and additions , and omissions too , in the vulgate latine , even in those dayes , which st. hierome himself did note , but not amend , ne nimis multa immutasse videretur , lest he should seem to change too many things ; no wonder if this were past over among others . and we know also that the latine church hath not for a long time upward been so tender of the scriptures as they should : cardinal hosius was not afraid to write , meliùs actum fuisse cum ecclesia ; si nulla unquam sciptura extitisset . it might have been better with the church if none of the scriptures tures had ever been extant . and seeing ( as grotius observes ) they did add to the gospels out of their rituals , it is likely they did omit also from the gospels . then for the word amen , which is not in beza's copy , and is disliked by grotius , who saith it was not added by christ , but came in from a custome of the church , which did approve their prayers by that word ; this that learned man onely saith , for what he alledgeth afterward will prove the contray , that the word is used in the old and new testament ; now this word is also retained in the latine ; and brugensis ( who in the business of the doxology opposed us ) saith of this word , syriacum manuscriptum graecique omnes libri quos vidi , &c. the syriack manuscript , and all the greek books that i have seen , doe conspire with these latine ones that have it . hierome with euthemius elegantly expound it , calling it signaculum dominicae orationis , the seal of the lords prayer , as it is a note of confirmation ; so he teacheth in two epistles to marcellinus : and the apostle useth the word , 1 cor. 14. 6. see this great scholar urgeth the same argument for it which grotius urged against it . now if beza's copy , and those few others which onely in some things consent with his , be true , then the many ancient , & generally receiv'd and approved greek , hebrew , syriack , & arabick copies , which differ from his , but agree among themselves , are false ; or if these be true , as , i hope ; appears to every impartial person , then his is false in this particular of the doxology ; and if it be faulty in st. mattehw , much more in that of saint luke ( as himself grants in his epistle ) and especially in omitting those severall parts of our lords prayer , which those more ancient copies retain . and here i may also conclude with reverend m. crook , that the doxology is causelesly and without warrant omitted by the church of rome and now we come in the last place to inquire after the rise and authority of the vulgate latine , upon whose credit both beza and grotius do dissent from the most and best copies , and from the judgement of almost all protestant divines : concerning the intireness of our lords prayer in saint luke , beza saith , haec non legit vetus interpres , ut apparet ex augustino ; the ancient interpreter ( viz. the vulgate latine ) doth not regard these things , as appears out of augustine : and so grotius , cùm non extet in latinis antiquis illud ; because it is not in the ancient latine , therefore he suspects it was not in the greek . but the reading of the latines will not at all prejudice the more constant and unanimous readings of the greek , if we consider the rise and authority of it . 1 there were in the latine church , in the time of st. august . and hierom , divers latine editions , besides that which is now called the vulgate , some of which did agree much better with the greek ; but this was most approved by that church : this especially was so miserably corrupted , that pope damasus sent to saint hierome , to amend it by the greeke : and accordingly he sets about the work , not to translate it de novo ( that the pope would not have ) but to correct it where the greatest faults were ; and how he did that himself tells us in his preface to the evangelists , ita in hac commendatione calamo temperavimus , ut his tantùm quae sensum mutare videbantur correctis , reliqua manere permitteremus ut fuerant ; we have so guided our pen in this edition , that amending onely those things which did seem to alter the sense , we have suffered other things to stand as they were : and this was his rule as wel in the translating the old testament , as in correcting the new ; quod semel aures hominum occupaverat , & nascentis ecclesiae roboraverat fidem , justum erat etiam nostro silentio comprobari . ( i. ) that which had once possessed the ears of men , and had built up the faith of the growing church was justly approved by our silence ; and upon this account he past over many things which he knew did greatly need amendment . so that the ground-work of this edition is an old vulgar latine , used by pope damasus , amended in some few things by st. hierome , but to this day differing from the greek copies , which translation was not received into the church untill gregories time , ( i. ) about two hundred years after saint hierome , as bellarmine saith ; this is the rise of it : now concerning its authority , hear what bellarmine saith , mirificè , &c. all the hereticks ( i. protestants ) do wonderfully agree against the romish church ; and the lutherans and zuinglians , ( so he names the calvinists , ) urge this against its authority , innumerabiles in ea deprehenduntur errores , that innumerable errours are found in it ; and this , as it hath already , and may more largely be proved by the papists , and especially by comparing the vulgate latine with that of montanus his interlineary version of the new testament , so more especially from the observation of protestant divines ; for although sixtus quintus boasted much of his edition , how many things he had reform'd , yet dr. james reckoneth 2000 faults mended in that edition by pope ( lement the eighth , and yet this pope saith modestly , divers things were still to be amended ; and the councel of trent did take some care for the effecting of it , but still brugensis observes six hundred faults more ; and when bellarmine saw brugensis his emendations , he sends him this with his thanks : you may know that the vulgate bibles are not accurately mended by us , for many things are purposely past by which seemed to need amendment , which for just cause we did not amend ; this cause is so secret , that we cannot judge how just it is . but i remember bellarmine falls foul with calvine for saying of the vulgate edition , adeo nullam esse in vulgatâ editione integram paginam , nt vix tres sunt continui versus non insigni aliquo errore faedati , that the vulgate edition is so far from having any entire page , that it hath scarce any three continued verses free from some gross errour : this holds true of the new testament as well as of the old. whatever bellarmine , huntly , and other jesuites have said in defence of it , hath been confuted by chamier , chemnitius , glassius , and others : one argument of bellarm. for the defence of it i cannot but take notice of ; because ( saith he ) it hath been used by the latine fathers for a thousand years : this makes little for the authority of it , if we consider the reason that he himself giveth why the latine fathers did so generally use this so faulty a translation , in his fourth argument , viz. that few of them did understand the greek , he instanceth in the six hundred latine bishops at the councell of ariminum , whereof not one ( nemo fuit ) understood the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for when the subtile arians propounded to them , an vellent christum colere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they all answered , nolumus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sed christum . but what if the latine church and fathers have used it for above a thousand years ? such a prescription as that is not a sufficient warrant for us to believe and practice all that was then believed and practised ; and when no protestant doth acknowledge it to be a convincing proof that the greek reading of the old testament is therefore authentique above the hebrew , because the apostles themselves did use it , much less will the use of the vulgate by the latine fathers convince any of its authority above the greek , wherein the several books were first written , and which do generally accord in all necessary truths , especially in the things which we have now controverted : and bellarmine saith , plus credendum uni testi loquentì quàm mille nihil dicentibus , one witness that speaks out a truth is rather to be credited then a thousand that say nothing . as for its purity , having said some things in general from the writings of those that make it their diana , i shall onely adde a few particulars ; the absurdity of which should long since have made them intolerable among christians . thus luke 15. 8. the vulgate reads ( evertit domum ) the poor woman having lost a piece of silver , &c. overthrowes her house , instead of sweeps it : as the word is also used luke 11. 25. so luke 16. 22. mortuus est dives , & sepultus in inferno , they read thus , the rich man also died and was buried in hell ; whereas montanus reads as we do , and ends that verse thus , the rich man also died and was buried . romans 12. 19. non vosmetipsos defendentes , they read , not defending your selves ; the word signifies not revenging your selves : they seem to make a great improvement of the precept , but how contrary their practice is , the mysteries of jesuitisme lately printed will inform us out of their own authors ; 1 pet. 2. 23. where our saviour is said to have committed himself to him that judgeth righteously , they read , se injustè judicanti , that judgeth him unjustly . this taste is enough to make us know how much that impure vessel hath tainted the precious liquor of gods word ; and yet the papists will not permit the people to drink at the fountain , but only at these impure streams . huntly sayes , nos graecum textum corruptum esse pronunciamus , praesertim ubi dissentit à vulgatâ nostrâ ; we pronounce the greek text to be corrupted , especially where it dissenteth from our vulgate latine : but i hope that the premisses which we have laid down will bear this conclusion , that the greeke copies ought to be consulted and believed by us , both for the determining of controversies , the understanding of difficulties , and for the intire and pure delivery of the truths of god. and thus we have proved the doxology in st. matthew to be authentique , and the forms in both evangelists to be entirely the same , though delivered at several times , onely in saint luke the doxology is not added ; whence will arise ano-objection : the form in saint luke , which is most strictly injoyned , is less perfect ; and the quere will be which form ought to be used . to this i answer , that it is usual with the later evangelists to deliver those particulars more briefly which had been insisted on more at large by the former ; thus in an important cmmand , v. 33. of this chap. seek the kingdom of god and the righteousness thereof , &c. st. luke reads onely this , seek the kingdom of god , and all these things shall be added : and this is also the method observed by the evangelists , as to repeat some things already delivered more briefly , so to express other things omitted more plainly ; and it seems it was the aim of st. luke to express the word of precept and injunction for the using of this form , so as that it should admit no contradiction : but i remember that this prayer was twice delivered , and so our saviour himself might here in saint luke repeat it more contractedly to his disciples alone , who , we may suppose had all recorded and learned it throughout ; or at least , that st. luke might abbreviate it , as a thing sufficiently known from st. matthews relation . but however it be , when two forms are prescribed , we need not dispute which we should use , much less may we deny to use either : but as it is our duty to use one , so it will be our sin to omit both : and our own prudence , and the practice of the church in all ages may direct us to use that which is most perfect . and our assembly gives the same advice in a like matter ; for whereas the apostle differs from the evangelist in the form of words used at the institution of the lords supper , which in st. matthew 26. 26. is , take , eat , this is my body ; and at the cup , drink ye all of it , for this is my blood of the new testament which is shed for many for the remission of sins : but in st. paul thus ; take , eat , this is my body which is broken for you , this do in remembrance of me : and at the cup , this cup is the new testament in my blood , this do you as oft as ye drink it in remembrance of me . the first are christs own words according to st. matthew , and st. paul saith also , that he received of the lord that which he delivered unto the corinthians ; yet , as there is a necessity of using one of those forms , so the directory giveth us liberty to use either . the same advice will hold in this business of the two forms of prayer : one we are bound to use , we have liberty to choose which ; but christian prudence directs us to use that which is most compleat ; and chemnitius assures us that the doxology which is wanting in st. luke , may be piously supplied from st. matthew , and then there is not the least difference in the forms . that all our prayers ought to be made in knowledge and understanding : but these petitions are either obscure in their terms , or comprehend such mountains of matter and mysteries under each expression , as the common sort of people cannot actually apprehend under such brief expressions . having proved it to be our duty , by vertue o christs command , all objections for the non performance of it , arising from our own incapacity , will be found to be but vain pretences , an such is this . for first , i beseech the objectors to consider , what our saviour was doing when he delivered this prayer ; he was instructing , not onely his disciples , but the whole multitude also , in the chief parts of gods worship ; wherein he no doubt descended to the capacities of them whom he intended to instruct , and did not now speak in parables , as at other times , but proposed plain truths , to guide their spirits , and raise their affections in prayer , and other exercises of religion : and i cannot thinke any man as good a master of method , or a plainer teacher then our saviour . 2. they that have not a competent degree of knowledge to apprehend the prime sense of each petition in this prayer , if they be ministers , they are not sufficiently qualified to utter prayers ex tempore in the congregation ; or if they be people , they are less able at one and the first hearing , to understand all the uncouth words , and mysterious expressions of those that do so pray before them . 3. the prime and literal sense is obvious , and easie to be understood by every ordinary capacity ; but if there be any thing difficult , there are few established ministers but are able to expound it ; and were all ministers as diligent in unfolding the method and heads of this prayer as the ancient fathers were , and as it is their duty to be , this objection would soon vanish . 4. that which the whole assembly makes an argument to commend the use of it as a form , namely , the comprehensiveness of it , is but unhappily urged by any one or more inferior persons , against the use of it as such . 5. this objection would condemn the use of any petitions wherein the attributes of god are mentioned , and any scripture-purase ( to which more senses then one may be accommodated ) is used ; and as the jewes say , there are mountains of divinity on every point of scripture . 6. nor indeed is it necessary that we should in every prayer have an actual apprehension of every particular that may upon deliberation be referred to each head of this prayer , but onely of such things as we do stand in need of , and for the supply of which we do at that time make our addresses to the throne of grace ; and if we should stand to enumerate our particular wants , to confess our several sins , and to implore grace against each infirmity , in every prayer , it is not a day that would be sufficient for these and such like things . and it it not in vain that our saviour hath said , your heavenly father knoweth what things ye have need of , so immediately before this injunction , thus therefore pray ye . 7. this objection is so like that which the papists make against the use of the scriptures by the lay-people , that one egge is not more like another , viz. because in them are some things hard to be understood , therefore they permit them not to converse with them , and to use means , & lay hold on opportunities to understand them better ; it is great pitty that the excellency of things should render them useless , that the exemplary justice and goodness of aristides , should be the ground of his banishment . besides , suppose the people be ignorant of the proper sense of one or two petitions , it cannot charitably be supposed that they are ignorant of all ; and their ignorance of some particulars will not be a sufficient excuse for the total omission of this duty , no more i think then if a man should plead , i am not in perfect charity , i am dull and indisposed , therefore i will not pray ; though such a one may sin in his prayer , yet he sins more in the wilful omission ; and it is better to pray in a sense of our infirmities and unworthiness , which still accompany us , then not to pray at all , because we cannot in some things justifie our selves . doctor preston makes prayer the best preparation to prayer , and saint james commends it as a good mean to obtain spiritual knowledge ; if any man lack wisedome , let him aske it of god , and it shall be given him . if this prayer be so positively injoyned , then it ought to be used as the only prayer , at least it should be added to all other . affirmative precepts doe alwayes oblige us to the performance of them , but not to the actual exercise of the duties injoyned by them at all times . thus when we are bid to pray continually , we may as well conclude that we ought to do nothing but pray , ( for which opinion the euchites and messalians were accounted hereticks ) as to infer from hence that we ought to use this form only , or this at all times of prayer : and so from that precept , vers . 6. of matthew 6. we might as truly infer , that all but closet prayers are unlawful , because christ there saith , when thou prayest enter into thy closet ; whereas we might rather infer , that as our saviour commended closet prayers to his disciples , to distinguish them from hypocrites , who were wont to pray chiefly in the streets and high wayes ; so he commendeth this form , to difference them from the heathen , and to be as a cognizance of their discipleship , to be used pro hic & nunc , on solemn occasions in publick , and once a day at least in private , as is implied in the fourth petition . 2. supposing ( as some contend ) that our saviour had injoyned this prayer as a platform only , as then there would have been no necessity of conforming every occasional petition to the whole method and frame of it , but it should have served as a rule by which to conform our more solemn devotions ; so now our publick prayers being framed by it , we ought to apply the form it self to these especially , as a rule to discover their rectitude or deficiency , and to supply their imperfections ; which if it were duly done as oft as we worship god in publick , it would be as salt to season our devotions , and give the people assurance that we have done according to the pattern in the mount ; it might cover a multitude of infirmities , and commend our devotions to god and man. and lastly , it might prove an effectuall mean to revive that unanimitie and charitie which hath so long been cold and dead amongst us . when i have kept close to the matter of this prayer in my devotion , it is but a vain repetition to say over the form . if those that fail in observing the matter and method would use the forme , ( and the use of one of these is undoubtedly their dutie ) the farre greater part of our ministers would use it . 2. there can be no great danger in saying our prayers too oft , whether in the same or other words . our saviour repeated the same words three times when he was in an agony , matthew 26. 44. o my father , if it be possible let this cup pass from me . and if the same conceptions may be often repeated in other words of our own invention , as is generally practised , why may they not be once repeated in christs words ? to goe from a less perfect form to a more perfect , from our own to christs , is a good method . there is an art taught by saint paul , how to make an old prayer new , phil. 3. 18. namely , by renewing our fervent affections ; of whom i have told you often , and now tell you even weeping , the increase of zeal , and fervour of spirit , will add new life and efficacy to any prayer . but we find our hearts dull and cold under this , as well as under other forms . to this we may answer as the apostle in another case , ye are not straitned by this forme , ye are straitned in your own bowels . it may be your hearts are stupid at the reading of the scriptures , must that ordinance therefore cease ? mr. ball telleth us of one smith , that would cast reading of scripture out of the assembly , because in his opinion it quenched the spirit : but in such cases the deadness of our hearts is to be blamed , not the form of prayer , which is full of life and spirit ; yet it is strange that any mans heart should be active and fervent under one that prayes a form to him ten or twenty times to him as long , and presently grow stupid and cold at the devout repetition of this form ( perhaps ) by the same minister : doth the holy spirit assist you in hearing the ministers form , and withdraw from you in hearing this ? no , doubtless ; but as we may be edified by psalms , and hymnes , and spiritual songs brought into forms by men , so much more by the use of this form , composed , and injoyned by the son of god. i should rather therefore think that the hearts of those that have been dull , or disaffected , under the prayers of the ministers , should be quickned and elevated by this ; as the drooping disciples going to emaus , while christ was speaking to them their hearts burned ; and so indeed the people in former dayes , by their more reverend gestures , their chearful and unanimous joyning with their ministers in the use of this prayer , were wont to express their most hearty devotion . and here we may observe , how little the enemies of the truth do agree ; one accusing it for being more large and comprehensive then their spirits and understandings can apprehend ; another , for that it doth too much straiten and confine their spirits , and make them flat and dull : which accusations , as they cannot be both true , so without better proof we have no reason to believe either . but most men cannot safe y say this prayer , they cannot call god father , nor pray for forgivenesse on that hard condition ( for such our saviour maketh it ) of being forgiven as they doe forgive others , lest they should doe as adonijah did , the words of whose petition were spoken against his own life . to the first part of the objection , dr. lightfoot answereth thus ; they that doe deny this prayer is to be used by any but real saints , because ( as they say ) none but such can call god father , either know not , or consider not , how usual this compellation was among that nation in their devotions ; and christ speaketh constantly according to the common and most usual language of the countrey ; and if christ did from the common practice of the jewes insert it into his own prayer , it argues his approbation of it too in the common devotion of christians . 2. to both parts of the objection i answer , that every man that would pray fitly and acceptably in the congregation , or in his closet , ought to follow this prayer as his rule & directory in observing the matter of it at least , if not the form also , ( otherwise christ hath made it a form and rule in vain : ) now i say , if our keeping of the form be dangerous , so is our observing the matter too ; and then by this reason , if the most of men may not pray in this form , neither may they pray according to this matter ; for as no solemn prayer should be made without asking god forgiveness , so no forgiveness can be expected without the condition of forgiving , our brethren : it is as montanus saith , praecisa & irrevocabilis sententia sine exceptione , a general & unalterable rule without exception , if ye forgive not men their trespasses , neither will your heavenly father forgive your trespasses . and what a vain excuse this will be in the ears of god , i did not pray nor aske pardon , because i could not call god father , nor forgive my brethren , or because there were some in the assembly that had not faith to call god father , or charity to forgive their brethren , every christian ear can try . but if this be the reason why some have so long omitted it , let me mind them of what our saviour told some of his disciples , ye know not what spirit ye are of : now the frequent use of this petition would lay on new and strong obligations upon all persons , to perform that most excellent christian dutie so much wanting among us , of a free and full forgiveness of our brethren ; to which religious practice , it is well if by any art we could oblige our people ; yea this very terror of the lord , which is here put into our own mouths of obtaining no forgiveness from god , but on condition of forgiving others , would effectually perswade us to it , or else keep us under a tacite sentence in our own consciences of being excommunicated from the throne of grace , and of receiving no benefit by all our prayers . and suppose there be some such in each congregation as cannot , or at least will not joyn with the rest in saying this prayer , must the rest of the congregation be deprived of the benefit of it for their sakes ? it may be all the ministers prayers may not be as suitable , and profitable to the most and best of the people , as this ; and it is a sad thing , if a minister shall comply rather with the weakness and malice of a few , then with the devotion and benefit of many . the use of holy and honest things is not to be laid aside , because some are causelesly offended at them , especially when the greater part are justly prejudiced at the omission . and finally , this also is to be considered , that the yielding to scrupulous and contentious persons in lesser things , ( although i account this one of the greatest magnitude ) is the way to harden them in their present prejudices , and to dispose them for more and greater . amicus socrates , amicus plato , magis amica veritas . that which dr. owen hath said concerning the use of this form , is , in his answer to beedles 11. questions , and the answer thereto . beedles question is this ; did not christ prescribe a form of prayer to his disciples , so that there remaineth no doubt touching the lawfulness of using a form ? to this he answers , luke 11. 1 , 2 , 3. to this thus replieth : dr. owen . if christ prescribed a form of prayer to his disciples , to be used as a form by the repetition of the same words , i confess it will be out of question that it is lawful to use a form . reply . but christ did prescribe a form of prayer , &c. therefore it is lawful to use a forme . the minor proposition is chiefly to be proved , and the conclusion , ( viz. ) the lawfulness of using a form ( indefinitely ) which is that which beedle contends for , and the doctor here grants , will be of considerable importance hereafter . now the truth of this proposition will appear by the proof of its parts , thus : either it is not a form , or not prescribed to be used as such ; but it is a form , and prescribed to be used as such ; ergo. that it is a form is granted by all , and made the apple of contention by most that disuse it under that notion : but the rottenness of this assertion is so apparent , that the next scruple is added , as a leaf to cover it , ( i. ) whether it is prescribed to be used as such : this , although it be sufficiently clear , cannot be seen by those who have entertained the former prejudice , for being professed enemies to all forms of prayer , they are resolved to make it good that our saviour was no friend to them ; which is contrary to his own practice , ( as hath been shewed ) and against a double precept also , in as plain expressions as could be used to that purpose . but none are more unlike to discern the mind of god in the scriptures , then they that sift them rather to find or fancy something in them to confirm their opinions , then to direct and settle their judgements : otherwise they that observe , and use a form of words prescribed in the administration of both sacraments , might with the same eyes observe this also prescribed for use in prayer : but 2. it is also granted that there is a plain and positive prescription preceding this form , when ye pray , say , and thus pray ye . and i never heard as yet that any have questioned the sufficiency of the injunction ; about what then is the contest ? this ; they fancy , that the matter onely of that form doth fall under the prescription , and not the form of words . so that the truth of both assertions is granted in sensu diviso , ( viz. ) that there is a form , and a prescription , but not insensu composito , that that form is to be used as such , by vertue of this prescription . but what god hath joyned together let no man put asunder ; for the decision of this i will make my appeal to any impartial person , as judge : when there is a form composed by christ himself , and commanded to his disciples with a plain precept prefixed , viz. when ye pray , say , how unreasonable it is to affirm that the prescript should concern the matter , or the method only , and not the form of words also ? quis discrevit ? what sufficient cause of divorce between these two can be assigned ? or what reason hath any to distinguish , where the law of god doth not ? had the disciple asked our saviour thus ; master , teach us what things to pray for , give us some heads of devotion , then this inference might have some colour of truth ; but even then our saviour giving and prescribing a form with the matter , it would have been hard measure to exclude the form of words from the prescription , when christ had included it : the proposition being thus confirmed , the conclusion is granted by the doctor , viz. that out of question it is lawfull to use a form : this beedle infers — the lawfulness of using a form ( indefinitely , ) and in this the doctor gratifieth him ; which we do here observe , because the doctor presently withdrawes , saying , his conclusion must be ; that , that forme ought to bee used , not at all that any else may . dr. owen . but that is lawful not to use a form , or that a man may use any prayer but a form on that supposition , will not be so easily determined . reply . this is the doctors argument ; if it be lawful to use a form of prayer , then any other prayer : but a form is unlawful . as if forms and non-forms were as irreconcileable as light and darkness , or christ and belial ; i know none that useth forms , so to idolize them , as to condemn the use of extempotary prayer , especially in secret , to which they doe earnestly exhort all christians to aspire , as to a degree of perfection in their devotion ; neither their principles nor their practice will own this conclusion , of condemning all prayers that are not forms as unlawfull : we who account it lawfull to read the scripture in the form that we have received it , do not make it unlawfull to meditate and comment , to write or reade pious and learned discourses , expounding the sense of it . the people may be holy in a sense as well as the priests , although not so solemnly consecrated ; this prayer indeed , like its maker , is anointed with a holy oyl above its fellows , but yet that oyl ( as from aarons head ) runs down to the skirts of his garments , to every private extemporary prayer and ejaculation that is breathed out of a contrite heart . prayers are not therefore lawfull or unlawfull , because they are formes , or extemporary ; the spirit may assist each , and either may be performed without the assistance of the spirit : therefore , as saint paul said in another case , i will pray with the spirit , and i will pray with the understanding also ; so , i may pray by a forme , and i may pray ex tempore also . dr. owen . the words of christ are , when ye pray , say , our father , &c. if in this prescription , not the matter onely , but the words also are attended , and that forme of them which followes is prescribed to bee used , by vertue of this command of christ , it will be hard to discover on what ground wee may otherwise pray , seeing our saviours command is positive , when ye pray , say , &c. ( this is the center to which many of the doctors lines doe tend . ) that which master beedle is to prove , is , that our saviour hath prescribed the repetition of the same words ensuing ; and when hee hath so done ( if hee can ) his conclusion must bee , that , that forme ought to bee used not at all , that any else may . reply . there is a plaine non sequitur in this argument , ( viz. ) if this form be lawfull , then the other formes are unlawfull : the standard was a rule to all other measures , were other measures therefore which agreed with the standard unlawful ? it is indeed the perfection of other prayers to be as like this , both in matter and form , as may be ; the contrary might indeed be more rationally inferred ( viz. ) if this form be prescribed and lawful , then other forms ( especially prescribed ones ) are lawfull also ; which consequence seeing the doctor did with good reason grant , we will take him to his word , not because we need it , or shall account it as a gift , but because we have right and just title to it : indeed if the whole mass of form had been corrupted , and our saviour had chosen and sanctified this one onely , the doctors consequence had been good ; but seeing they were originally lawfull , and prescribed by god himself in the old testament , and many of them approved by our saviours practice , as well as this by his positive precept in the new : it seems harsh doctrine ( pardon the expression ) to leave them all under an absolute irrespective decree . in a word , our saviour did not prescribe that which was unlawful before , to make it lawfull , but that which was lawfull to make it necessary . besides , christ doth not injoyn this prayer ( exclusivè ) as if it were unlawfull to adde other ; but ( eminentèr ) as a visible character of being his disciples , to be used occasionally ( pro hic & nunc ) as a token that they owned him for their master , and were constant in the faith delivered by him . dr. owen . if our saviour have prescribed us a forme , how shall any man dare to prescribe another ? or can any man doe it without casting on this , the roproch of imperfection and insufficiencie ? reply . our saviour having prescribed us a form , it is a dutifull , no daring thing to follow him in so plain and practicall a part of piety ; we ought to conform all our devotions to this pattern in the mount : they certainly are the daring spirits that neglect and slight this prescribed form . all grant that we ought to conform our prayers to christs ; this then will be the question , whether it is lawful to meditate and study that our prayers may be comformable to his , or to presume of such a conformity at an adventure : if you say ( as all sober christians will ) that study and meditation are requisite , i rejoyn , study and meditation to compose our prayers , and conform them unto christs , is the constituting of them forms ; therefore if study and meditation , &c. be lawfull , other forms of prayer are lawfull , and being lawfull , the prescribing of them to such as need them , for helps to their devotion , doth not make them unlawful . suppose i should argue from the doctors supposition ( viz. ) that it is the matter onely that is prescribed , thus ; if the matter of this prayer onely be prescribed , then the prescribing and using of any heads or matter of prayer , more or less then are in this prayer , is unlawfull ; i should not conclude rationally , nor piously , but cast a reproch on many devout supplications of private christians , and on publick forms and directories too : but certainly the framing of our petitions like to this , is to honour it as our rule , not to cast reproch on it as imperfect and insufficient ; let them look to that who reject the use of it , and are so much enamoured with their own forms ( for forms they are to all but themselves ) as to abandon this . but it is natural to us to see a mote in a brothers eye , and not to consider the beam that is in our own ; if they reproch it that conform to it , and in a conscientious obedience to our saviours prescription repeat it in the same words , and apply it to their own prayers to supply the defects of them , what do they that pronounce the saying of it ( which is prescribed ) to be ridiculous , and a charm , and question whether the saying of these words , which christ and his evangelists have put into our mouths , be a part of the worship of god , or whether any promise of acceptation ( no matter with what affection and devotion it be said ) be annexed to the saying so ? and many such things , the mentioning of which will be a sufficient confutation . but i forbeare , and close with master ball , who first grants it is a form , and addeth ; the principal use of it is to direct all gods people to make their prayers by it . dr. owen . our saviour hath prescribed a forme of prayer to be used as a form by repetition of the same words ; therefore we may use it , yea , we must use it , is an invincible argument , on supposition of the truth of the proposition : but our saviour hath prescribed us such a form , therefore we may use another , hath neither shew , nor colour of reason in it . reply . he must either wilfully shut his eyes , or have a weak sight , that cannot discern more then a colour of reason in this consequence , ( viz. ) our saviour hath prescribed us one form as lawful , therefore we may use other formes lawfully : for surely our saviour did not prescribe any thing which was ( in genere suo ) unlawful . indeed the contrarie inference is strange , and hard to be proved , ( viz. ) our saviour hath asserted the lawfulness of one or more forms , therefore all others ( not so asserted ) are unlawfull . when it was prescribed at a solemn fast , that the priests should say , spare thy people , o lord , &c. is it reasonable to think that they made use of no other prayers , ( as of davids penitential psalmes , and the like ) but onely of that short form there prescribed ; or that they did offend in so doing ? or what if any should argue thus ; our saviour hath prescribed us this form , therefore those in hosea , joel , &c. are unlawful to be used ? the primitive christians saw more then a colour of reason in this consequence , when on this very ground , because christ gave his disciples a form of prayer , they did with study and meditation compose their publick devotions after this example . so tertullian ; praemissâ legitimâ & ordinariâ oratione quasi fundamento jus est desideriorum , jus est superstruendi extrinsecus petitiones . the lawfull and ordinary prayer being premised , it becomes the rule of all our desires , and of raising all our petitions upon it : and mr. ball , who maketh it a form saith also that christ admitteth all languages , words and forms agreeable to it , whether read , rehearsed by heart or presently conceived : and espencaus observeth the same , ducta est hinc ecclejiae consuctudo deum precandi , & precibus instar ejus quam constituit & composuit dominus utendi . from this practice of our saviour the church hath grounded her practice of praying unto god , and using such prayers , as the lord did appoint and compose . dr. owen . but how will master beedle prove that christ doth not here instruct his disciples in what they ought to pray for , and for what they ought in prayer to address themselves unto god , and under what considerations they are to looke on god in their approches to him , and the like , onely , but also , that he prescribeth the words there mentioned by him to be repeated by them in their supplications ? reply . the task which the doctor sets mr. beedle to prove in the negative , should have been proved by himself in the affirmative ; and i think it will be sufficiently difficult to demonstrate , that the matter and heads of prayer , and the method and considerations by and under which we are to call on god , ( cum multis aliis ) and other such things , are all of them , and onely prescribed , and yet the form it self not intended , especially if the context in saint luke be heeded , lord teach us to pray , as john also taught his disciples , that is , ( in the judgement of many learned divines already named , to whom i shall add espencaeus , doce nos orandi formulam ) teach us a form of prayer . but the doctor essayes the proof of this by telling us : dr. owen . that whereas in luke 11. christ bids his disciples say , our father , &c. this in matthew 6. is , pray after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to this purpose . reply . the importance of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thus , in saint matthew , as well as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in saint luke , hath been already considered ; and the reason of expounding saint matthew , by saint luke , and not saint luke by saint matthew , sufficiently asserted against any thing that hath yet been leaded for the contrary . dr. owen . i do not think the prophet prescribeth a form of words to be used by the , church , when he saith , take with you words ; but rather calleth them to fervent supplication for pardon for sin , as god should inable them to deal with him . reply . bernardus non videt omnia : calvine was of this judgement ; non de quibustibet verbis hic loquitur propheta , sed mutuam esse relationem inter verba dei & bominum ostendit ; ubi ergo ita ex ore dei sumimus verba , & afferrimus ad ipsum , hoc est sumere verba . the prophet doth not speak here of any words , but sheweth the mutual relation between the words of god and the words of man ; when therefore we doe thus take words from the mouth of god , and bring them to him , this is to take words . so our annotators [ words ] that is , say they , from gods mouth , and to be spoken to him : and again [ say unto him ] he dictateth as it were the solemne form and manner of their conversion . doctor reynolds hath observed these two parts in this text : 1. a general instruction . 2. a particular form. and it is easie to observe , as an exhortation and directory for prayer in the former words , viz. o israel , return unto the lord thy god , &c. so a set form in the following words , take away all iniquitie , and receive us graciously , &c. hutchinsons third note on this verse is ; our words in prayer ought not to be such , or so ordered as we please , but god is the prescriber of our prayers , whose directions we are bound to follow ; for so much doth this direction given by him teach . after consultation with these , and some other authors , my thoughts are , that the faithful people of god then living , having received from an undoubted prophet of the lord a prescribed forme of prayer , whatever other prayers they did use besides , they did most certainly use this also . and that which the doctor addeth , viz. that god calleth them to fervent supplication as he should inable them to deal with him ; doth not overthrow , but rather confirm the prophets prescribing a form of words to be used ; for seeing gods ordinary way of inabling his people was by directions given to his prophets on their behalf , by whose ministrie the lord puts words in their mouth , as here , and in joel 2. it had been great presumption in them to have neglected the dispensation of the spirit by the prophet , which with great faith and confidence they might have used in the prescribed words , and to have expected it by an immediate impulse on their own spirits in an extraordinary manner . dr. owen . and though the apostles never prayed for any thing , but what they were for the substance directed to by this prayer of our saviour , yet we doe not finde that ever they repeated the very words here mentioned , or once commanded or prescribed the use of them to any of the saints in their dayes , whom they exhorted to pray so fervently and earnestly . reply . this argument concludeth nothing , being meerly negative ; and it would certainly brand the apostles with a note of disobedience , as well for not observing the heads and matter of this prayer , as for omitting the form ; for we doe not hear or read of any publick or solemn prayer of theirs , wherein the matter and method was fully observed ; may we therefore conclude , that they followed neither matter nor form ? if any one defect be enough to denominate a thing evil , and nothing is good but what hath all its due circumstances attending , i doe not see how those more solemne publicke prayers can be so highly excellent which are hudled up without any respect to this , either as to matter , method , or form , and perhaps carry not the sense of more then one or two petitions , though they exceed it almost an hundred times in length . but as for apostolical practice , there are many credible authorities among the ancients to induce us to believe that they did frequently use it , as saint augustine , gregory , &c. nor can the bare denial of any one or more modern and prejudiced persons overthrow their testimonies ; or at least such a way of arguing would raze many fundamentals of our religion . as for their commanding or prescribing the use of these words to others , i cannot think so uncharitably of the apostles , as to conceive they omitted this dutie , seeing our savior gave them in charge , to teach the people all things whatsoever he commanded them ; and the apostle saith , hee had kept backe nothing that was profitable unto them . and as in criminal causes , where there wanteth cleare evidence concerning matter of fact , judgement may justly be pronounced upon evident and pregnant circumstances concerning the same ; so in this cause also . dr. owen . nor in any of the rules and directions that are given for our praying , either in reference to our selves , or him by whom we have access to god , is the use of these words at any time in the least recorded to us , or recalled to mind as a matter of dutie . reply . this was done twice by our saviour in a most solemne manner , and what need there should be of a third repetition by the disciples , i know not ; when the master had so authoritatively prescribed it , what weight could the servants fiat add ? doubless this double command was enough to oblige them , nor will any good servant expect more then a twofold injunction to doe his dutie ; it is safer by far in a business of this nature , to obey , then dispute the commands of our superiours . dr. owen . our saviour saith , when ye pray , say , our father , &c. on supposition of the sense contended for , and that a form of words is prescribed , i aske whether we may at any time pray and not say so ? reply . without doubt we may ; our saviour bids when we pray to enter into our closets ; quere whether we may at any time pray and not enter into our closets ? who doubts of this ? again , our saviour bids us when we pray to observe the matter and method of this prayer ; quere , whether we may pray at any time , and not intirely observe the matter and method of this prayer ? yes , we doe , and may , both alter the method , and omit many heads of the matter in our occasional petitions . affirmative precepts bind us to the actual performance of such duties as are injoyned by them , onely pro hic & nunc , as occasion shall require . but yet when i consider that this prayer is by our saviour adapted to publick devotion , and was given to his disciples to be used as a cognizance to whom they did belong , i am somewhat of the doctors mind , that we may not at any time pray publickly and not say so . dr owen . q. whether the saying of these words be a part of the worship of god ? reply . that words are a part of the worship of god , who requireth the service of the outward as well as of the inward man , is undeniable ; and what words can lay better claim to this priviledge then christs own ? if the varying of the matter of this prayer into expressions of our own be to worship god , then much more to present the same matter in christs words ; for our alteration of the words may invert the method , and change the sense : and certainly the use of these very words ( other requisites in prayer being adjoyned ) is as solemne and acceptable a service as any we can doe god and our saviour jesus christ. when god bid the people , hos. 14. 2. to take with them words ; and the priests in joel 2. 17. to say , spare thy people , &c. it would sound harsh to make a quere whether the saying of those prescribed words were a part of the worship of god. if the praysing of god , and praying unto god in the words of david be a part of gods worship ( as undeniably it is ) then much more the praying unto god in the prescribed words of christ. dr. owen . or whether any promise of acceptation be annexed to the saying so . reply . our saviour was never yet reputed so hard a master , as to injoyn a dutie , and not to imply or express a promise of acceptation . every precept virtually carrieth a reward with it ; in keeping of them , saith the psalmist , there is great reward . what better promise then the forgiveness of sins ? yet this christ annexeth to the due performance of the dutie , in one of the petitions ; for if ye forgive men their trespasses , your heavenly father will also forgive you : and why is that parable in saint luke adjoyned so immediately to this prayer , which our saviour concludeth thus ; aske , and it shall be given you ; seeke , and ye shall finde , &c. but to assure us , that god will accept of their devotions who importune him their heavenly father according to the manner and matter prescribed ? and when there is no psalm or prayer in scripture , either of david , or any other , though it be not injoyned , but the use of it ( debitâ cum reverentiâ ) hath its acceptance , there is no reason to question the acceptation of this which is prescribed . let us sincerely perform the dutie , and we may confidently trust god with the reward , whether expresly annexed or not : yet , if , as saint cyprian saith , there be a promise , verily , verily , i say unto you , whatsoever ye shall ask the father in my name , he will give it you ; how much rather if unto his name we adde his words also ? dr. owen . whether the spirit of grace and supplication be not promised unto all believeers , and whether he be not given to inable them to pray , both as to the matter and manner . reply . all persons that have the grace of the spirit have not the gift of utterance , and of a readie elocution ; nor is it the proper office of the spirit of grace to dictate words , but to quicken and raise the affections . the spirit of god doth not teach believers to despise forms , nor alway inable them to solemn devotions without the help of forms . they who have their hearts enlarged toward god , whose very sighs and groans are accepted , may yet ( like narrow-mouth'd vessels ) not be inabled to express their desires in a ready & composed manner : yea , there be many believers on earth , and glorified saints in heaven , who never were enabled to pray unto god in a more publick solemn manner , but by the help of composed forms : and mayer observeth , that if a minister have the spirit , yet there is danger , through weakness of memory , of omitting things necessary to be prayed for in the congregation ; of excursions , and running out into clauses impertinent and idle , and of tautologies , repeating the same things again and again , to the wearying of the hearers : and plutarch observed the like danger in speaking ex tempore long before him . but besides all this , the objection lieth as well against the observation of the matter , as the form prescribed ; for if believers are inabled to both , they are not obliged to regard either . dr. owen . and if so , whether the repetition of the words mentioned by them who have not the spirit given them for the ends before mentioned , be available . reply . the repetition of these words by them who have the spirit , but are not alwaies inabled by that spirit as to the gift of utterance , and a ready composure , may certainly be available ; for even they who have the gift of utterance , as well as of the spirit of prayer , may effectually pray unto god , in this , or in other formes composed by themselves , or others ; and therefore they that have the grace , but want the gift of exercising that grace externally , may also ; for if the spirit of god doe inable them to pray effectually in their own formes , certainly that spirit will not withdraw from them when they address themselves to him in that form which was taught us by his beloved son , in whom he is well pleased . dr. owen . and whether prayer by the spirit , where these words are repeated , as to the letters and syllables , and order wherein they stand be acceptable to god. reply . prayers by the spirit of grace , in whatsoever words , syllables , and order , are acceptable ; yet god is the god of order also , but not of confusion ; and if the broken expressions of the weakest believer , then much more prayers by the spirit in the words which our saviour hath in great wisedome and order composed and sanctified , are acceptable to god ; there are degrees of acceptation . dr. owen . whether the prescription of a form of words , and the gift of the spirit of prayer be consistent . reply . when christ prayed in the words of david , and sung a hymne in the words of david , quere whether the use of a form of words , and the gift of the spirit of prayer , be consistent . i am sure beyond all scruple , that christ never used any thing in prayer himself , nor commanded it to be used by others , but what was highly consistent with the gift of the spirit ; and if the use of any one or more forms of prayer in scripture , not positively injoyned , be lawful , and consistent with the spirit of prayer , much more that form of words whereof christ is the prescriber , hath a benjamins portion . they who have the spirit of assisting them in their extemporary prayers need not doubt of it , when they study and meditate for the composing of one or more formes to be used by themselues : and indeed , the people who in the congregations pray unto god in that forme of words in which the minister goeth before them , should never pray with the spirit , if the prescription of a forme of words , and the gift of the spirit of prayer were not consistent . and why may it not be as well questioned , whether the spirit of grace be consistent with a form of words in the administration of the sacraments , as in prayer ? i aver therefore , that nothing is more consistent then such a divine prescription of a forme of words , and the spirit of prayer , for as much as the prescribed words of god are that chariot , and jacobs ladder , by which the spirit of god ordinarily descendeth into the hearts of men , and the souls of men ascend up to god ; and therefore to intimate an inconsistency of these two , is as the dashing of the two tables against each other , it is to oppose martine to luther , and to sowe discord among brethren ; they have both one father . the gift of the spirit of prayer is either internall , which we may call the infused grace ; or externall , which is the ability to exercise that grace ; which ability is attained per modum habitus acquisiti , as an acquired habit , by study , meditation , and frequent exercise ; so that he who would fitly exercise the grace of the spirit , is obliged to use such means as god hath appointed to inable him thereunto , ( even as he who would exercise the gift of the spirit in preaching ; ) and this studying and reducing the gift of the spirit into a form , either of preaching or praying , doth not extinguish , but cherish the grace of the spirit , as saint pauls precept to timothy doth plainly teach ; meditate upon these things , give thy self wholly to them , that thy profiting may appear to all . and seeing it is likely that we may serve god better , and edifie his people more , by our premeditating , and studying both the matter , and expressions of our prayers , we ought to do it , unless we will adventure to appear empty before the lord , and to serve him of that which cost us nothing . the truth is , there is an immediate infusion , and an assistance of the spirit in an extraordinary manner pretended unto in exemporary prayers , as if there were a ( dabitur in eâ hor â ) a present enthusiasme given from above to supersede them from all study and premeditation ; which opinion all sober christians must condemne , or they will cast a great prejudice upon the devotion of all that have not a like faculty . i deny not , but ingenious and exercised persons , may by the gift of god , and the concourse of naturall causes and circumstances , have their spirits so quickned , their faculties of inventing and disposing matter so improved , and their delivering thereof in ready and significant expressions , so familiar , as may become the publick service of god ; but still i say , he that can doe this ex tempore , may doe much better with study and meditation , and that as well in prayer as in preaching . dr. owen . whether the forme be prescribed , because believers are not able to pray without it . reply . the apostles desire will in part resolve this doubt , lord ( say they ) teach us to pray ; they were conscious of their own insufficiency , and yet were believers ; & indeed neither they , nor we could have prayed so regularly and devoutly , as now we may , had not this forme been recorded , and had that of the apostle been considered ; all scripture is given by inspiration of god , and is profitable for doctrine , for reproof , for correction , for instruction in righteousness , that the man of god may be perfect , throughly furnished to all good workes ; this quere might have seemed superfluous : it may in a sort be as justly questioned , whether the scriptures be written , because we cannot be instructed in our christian faith and obedience without them ; for , eadem est ratio partium & totius . seeing that christ did prescribe it to teach his disciples , doubtless it was intended as a help of devotion for all them that should believe in his name , unto the end of the world . master hutchinson in his fourth note on hos. 14. 2. speaketh very pertinently to this quere ; it may be ( saith he ) the condition of gods humble and exercised people , that they cannot command their own dispositions , nor get their heaerts brought into frame before god ; in which case , however he abhor those that draw nigh unto him with their lips , &c. yet they who are sensible of the backwardness of their hearts , ought not to stay away because of that , but should come , if it were but with words to god , to seeke of him that he would give them more to bring unto him . so much for this ( take with you words ) albeit they could command no more . so that it is not derogatory to the glory of god , either to say that all believers have great help to their devotions from this form , or that some believers , at sometimes , need this or other formes of inferiour rank , with which they may go to god in prayer ; nor doth it derogate from the efficacy of the spirit , promised and given to believers , because that spirit doth not alway work the external faculty or gift of exercising prayer , where it doth infuse the inward grace ; the most gracious heart may be joyned with a slow tongue , as it was in moses . and where the spirit doth work the gift , it is not by an immediate inspiration , suddenly elevating the intellectuals and faculties of man to an extraordinary degree of invention and elocution , but gradually , by meditation , study , and the use of means , especially such as are commended and prescribed in the word of god for that purpose ; of which means this form is the chiefest , and therefore most usefull to teach believers for what , and how to pray . dr. owen . or because there is a peculiar energy in the letters , words and syllables , as they stand in this form . and whether to say this be not to assert the using of a charm in the worship of god. reply . i grant , that in bare words and syllables used in prayer , and in opere operato , the lip-labour onely , there is not any efficacy at all : saint cyprian saith indeed , agnoscit pater verba filii sui , that the father will own his sons words , but it is when filiall affections are joyned with them in the suppliant , else they have no peculiar energy with god. but yet , as to man , whose affections are ordinarily wrought upon by words , these words of our saviour may have a peculiar energy ; for being sanctified by his lips , they are more then common , and being so appositely fitted to the matter , they are like to make the greater impression upon our understandings ; and being injoyned by our mercifull saviour and mediator , they have yet a greater energy , because they raise the devout soul to a more confident expectation of receiving the desired blessings , because as to the matter and words they doe not aske amiss : so calvin ; magnum consolationis fructum percipimus , &c. we gather hence abundant fruit of consolation , in that we know we aske nothing that is absurd , or strange , or wicked , yea , nothing which is not acceptable to him , who beseech him in words that came out of his own mouth . and what if we should say with the poet , inest sua gratia verbis ? job saith the same , how forcecible are right words ? and solomon , a word fitly spoken is like apples of gold in pictures of silver : and the preacher is said to have sought out acceptable words ; of which words it is said in the next verse , they are as goads and nails fastned by the masters of assembly : and holy job speaks of choosing out his words to reason with god ; upon which doctor wilkins observeth , that it is amongst expressions , as with persons and things , some are choice and beautifull , others refuse and improper . and certainly , that injunction of saint paul to timothy is very considerable as to this , who biddeth him to hold fast the forme of sound words which he heard of him , that is , ( saith master calvin ) not onely the substance but the very form of speech , for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the lively representation of things , by words properly accommodated to their nature , which because none can be more adapt and fit then the pen-men of the holy scriptures , therefore the least declining from that form of words is dangerous ; so that in these respects , the words of this prayer being deliberate , proper , and pertinent , they will leave a strong and lasting impression upon the hearers , and as master calvine saith , once again , unigenitus dei filius nobis verba in os suggerit quae mentem nostram omni haesitatione expediant ; the onely sonne of god hath put such words in our mouths , as may clear our hearts from all doubtings . so that there is certainly great reason to keep exactly to these words , because although there be no peculiar efficacy in them , in respect of god , yet there may be in respect of men ; and therefore it is an unhandsome expression , to name a charm with that form of divine words ; god give us all grace to heare and obey the voyce of that charmer , then whom never any charmed more wisely . dr. owen . whether in this respect the pater noster be not as good as our father . reply . it is to him that knoweth the use of that language every way as effectual in latine , or greek , as in english ; yet to him that wants true devotion , there is much difference between the use of a prayer in a known tongue , where possibly the expressions , and the necessary blessings desired by him may inflame his affections , and in an unknown tongue , where in all probability no such effect can follow ; i think if we should preach all our sermons in latine , and so pray before our people , we should do less good upon the unconverted , then we may ( by gods blessing ) in english. there is utterly a fault , as master mayer observeth , in those popes that promise pardon for the saying of seven pater noster's , and as many ave maria's every day ; and it is a fault too ( as he addeth ) so to detract from this prayer , as to account 〈◊〉 better , or not so worthy as a mans own conceived prayer ; which is derogatorie and arrogant . dr. owen . whether innumerable poor souls are not deluded , and hardned , by satisfying their consciences with the use of this forme , never knowing what it is to pray in the holy ghost . reply . the right use of this form never deluded or hardned any ; nor is it easie to think how any that hath in faith and knowledge used this prayer , should not also endeavour for other inlargements . instruct a poore soul in the right use of this , and there is no such method in the world to fit him for praying in the holy ghost ; and therefore to oppose the use of this form ( under a pretence of satisfiing the conscience therewith ) to pray in the holy ghost , is no pious or laudable artifice , as if this prayer were exclusive of the grace of the spirit ; or as if that holy spirit had refused the waters of siloah that goe softly , and chosen to reside in troubled waters and whirle-winds . dr. owen . and whether the asserting this forme of words , hath not confirmed many in their atheisticall blaspheming of the holy spirit of god , and his grace , in the prayers of his people . reply . cujus contrarium : this i dare affirm with equal truth and confidence , that not the asserting , but the disusing , and condemning this form of words , hath confirmed many in their atheistical blaspheming of the holy spirit of god , and his grace , in the prayers of his people . i offer this instance , which is notoriously known ; when a minister of god , of great integritie and abilitie ( for many such there be beyond all contradiction that use this form ) cannot repeat this pryaer , but a great part of his auditors , in some congregations , instantly conceive an invincible prejudice against both his person and services , as if there were an impossibility of being edified by them ; can any good thing come out of nazareth ? yea , and when some actually withdraw from the ordinance of christ ( as if the preaching of the gospel by such men were foolishness indeed ) this is not far from an atheistical blaspheming of the holy spirit of god and his grace in the prayers of his people ; and this effect hath not been produced by the asserting , but by the laying aside the use of this form in our prayers , as a fruitless carnall ordinance , which hath made too many of our people to conceit of it as so much collquiutida , that maketh all the service of god unsavourie . and in my best observation i could never discover that it was the designe of those that assert this form , to cast any contempt upon other well-ordered devotions ; although contrarily , the practice and pleading against the use of this bringeth a certain disrespect both upon this forme , and upon all other prayers to which this is annexed . but what if the asserting of a commanded duty doe confirme some in causeless prejudices ? it is better that others be scandalized without our fault , then christ be disobeyed and dishonoured by our fault . the preaching of the gospel is a rock of offence , and a savour of death to many ; shall these evil effects be charged upon the gospel as the proper products thereof ? god forbid ! indeed the wilfull neglect of an injoyned duty , and fixing of contempt upon a precept of our saviour , and upon the universall practice of his church in all ages , may make wary christians jealous of some other practices of such men ; for we all know , they have not the spirit who despise the word ; and it is as well known , that to speak against some opinions , and practices , which in our generation pretend much to the spirit , is neither atheisticall nor blesphemous ; i suppose therefore we may safely walke by this rule , not to judge of our duty by the event , but by the lawfulness thereof , and the authority of its prescription ; if any draw an ill conclusion from good premises , it is his fault , not ours . when christ hath commanded a duty , we must doe it , though all the world should be offended at it : fiat justitia , ruat coelum . dr. owen . and whether the repetition of these words , after men have been long praying for the things contained in them ( as the manner of some is ) be not so remote from any pretence or colour of warrant in scripture , as that it is in plain terms ridiculous . reply . that our saviour intended we should use other prayers besides this i doubt not ; and what warrant the use of this hath in scripture , let every christian reader judge : i am sure the reviling of this practice hath none . and now , it is too apparent who it is that casteth reproch on this prayer , when the repetition of it is in plain terms pronounced ridiculous ; that stomach must be very foul that nauseates manna it self : it cannot be adjudged ridiculous in our saviour to prescribe this form twice , and how cometh it to be so to use it once ? it was not ridiculous in him to use the same words three times on the same occasion , in a great agony ; nor in david to bless god six and twentie times in the same words annexed to other ; nor is it adjudged ridiculous to use frequent variations of words on the same matter in our prayers : nor when we have gone over the heads of our sermons more then once , to recount them again in our prayers ; and yet when we have prayed to god , and being conscious of the imperfections and failings of our prayers both as to the matter and manner , doe continue them in christs own words , as a supply of those defects , this is pronounced in plain termes ridiculous . the prophet speaketh of some that have swords in their lips ; such a sword is this thorough the sides of christs ministers teacheth his own . i end this with a note of master mayer ; as a wrestler ( saith he ) having used his best skill and strength to over come in wrestling , yet finding the getting of the victory to be very hard , he reinforceth himselfe at the last with all his might , force , and skill together , that be may carry away the prize : so the christian man , wrestling as jacob with god by prayer , in the end reinforceth himselfe in this prayer , that he may not depart unblessed . dr. owen . when master beedle , or any on his behalfe hath answered these queries , they may be supplied with more of the like nature and importance . reply . not so much on the behalf of master beedle , as for the vindicating of an ordinance of our blessed saviour , and for the stablishing of wavering souls , i have endeavoured ( according to my abilitie ) to answer the doctors queries ; but i have not the least expectation of the supply that is promised although i easily believe the doctor may raise many more scruples , which ( as he saith ) may be of the like nature and importance : but seeing the doctor hath already bestowed some time and labour in doing the cause of christ acceptable service , my humble advice is , that he should redeem all opportunitie for those better services , lest by opposing this one sacred truth , he should hazard all that credit which he hath got in confuting so many dangerous errors . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . finis . notes, typically marginal, from the original text notes for div a49114-e430 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * sal omnium divinorum officiorum . 1 kings 22. 31. psalm 137. 7. preces & lachrymae arma ecclesia . hebr. 12. 12. gen. 42. 36. theol. catech . p. 683 gen. 4. 3. 4. jude 14. gen. 18. 27. gen. 32. 9. exod. 34. 8. numb . 6. 24. sigonius de repub. hebraeorum . p. 151 de politia judaica p. 96. & 131. miscell . p. 44. numb . 6. 24. pet● . gaclat . p. 85. deut. 26. 13. levit. 16. 21. deconvert . & convincend . judaeis . p. 447. of the service of god , p. 2 9. car. sigonius de repub. hebr. p. 243. psal. 17. 86. 142. case of conscience . 2 chron. 29. 30. on ps. 20. on eutythius , p. 411. spicilegium , p. 68. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see drusius on the place . praeterit . p. 159. ps. 51. 15. ps. 31 15. de edmend . temporum , lib. 6. lib 4. c. 35. see drusius praetcrit . p. 90. of blessing bread and wine . notae miscel . in portam mosis p. 227. lucius florus . 1 sam. 17. 29. mr. hooker dr. sanderson preface to last sermons . mark 10. 31. notes for div a49114-e3320 egthymius . rupertus . mr. mede . dr. lightfoot . in locum . medes diatrib . paraus . hooker . montibus inquit e●ant & erant sub montibus illis . ovid. metam . lib. 2. drusius chap. 7. 14. grotius in loc . talmud in sephar herachoth . grotius on matth. ● . 1 king. 18. 26. act. 19. 34. dr. lightfoot's mistel . p. 80. see dr. hammonds quaeries . ariaes montanus on luke 11. 1. calvin's harm . p. 150. mihi . hookers eccl. peli● l. 5. dr. lightfoot's harm . p. 47. tertullian . maldonate compare matth. 3. 2. with c. 4. 17. s. judes epist. ver . 6. 9. joh. 3. 30. assemblies annot . on luke . * in calvins sense . diodate on luk. 11. 1. doctor lightfoot suprà . thorndike of the service of god , p. 232. scaliger de emend . temp. l. 6. p. 537. mat. 17. 46. hier. advers . pelagium . p. 248. mihi . p. brugen . in ps. 113. drusius obser . p. 156. conference at hampton . p. 67. scaliger de emend . temp. p. 536. 1 cor. 11. 26. temple service p. 161. montanus de hymno . on mat. 6. 9. luk. 24. 30. grotius in luk. 11. 1. arias mont. formula ex sacris script . petita . buxtorf . heinsius . miscel. p. 57. on matt. 6. 9. heinsius . dr. lightfoot . spicilegium , on matth. 6. 9. p. 114. gregories notes . * fol. 24. miscel. e. lib. musar . 49. 1. pro. 30. 8. matt. 6. 11. so drusius . sol. glassius parte prima , p. 149. 1 chron. 29. 11. sect. 12. object . answ. so buxtorf . per pocock p. 33 , 34. montanus on matt. 16. 30. sect. 13. part 4. chap. 9. see buxtorfs biblioth . rab. synag . jud. acts 10. 30. psal. 41. 9. prov. 31. 29. psal. 78. 63. 1 cor. 1. 12. sect. 14. aug. ad patres milevit . epist . 92. & 94. see ravenel . in ver . oratio dominica . adv. pelag . lib. 3. p. 248. chemnit . harm . p. 1977. theatrun . hist. p. 91. on the lords , prayer . pansebia p. 389. matth. 12. 30. sect. 15. pasor . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . numb . 6. 23. more neuochim per buxtorf . p. 108. numb . 10. 35. deut. 21. 7 , 8. 26. 13. hos. 14. 2. joel 2. 7. exod. 3. 14. ch. 4. 30. luk. 19. 31. ver. 34. rom. 10. 6 , 8. luke 10. 26. sect. 16. sect. 17. matth. 6. 14 , 15. 1 thes. 5. 22. bernard ad eugenium ; lib. 3. de consid . c. 4. sect. 18. hookers polity . perkins on the lords prayer . sect. 19. chemnitius luc. brugen . paraeus , &c. mede . sect. 20. matth. 6. sect. 21. sect. 22. aug. de bapt. contra donat. lib. 2. c. 7. & lib. 4. c. 24. conc. gerun . toletan . sect. 23. ignatius ubi suprà . lib. 3. p. 511. anno 196. hier. in catal. tertul. lib. 5. contr . marcion . & socrates hist. ubi suprà . tertul. de oratione , c. 1. clement . constitutiones per surium lib. 7. c. 25. cap. 45. gregor . mag. l. 7. epist. 54. so august . epist. 59. ad paulinum . bignii biblioth . tom . 6. georg. cassan . de liturg . ecclesiast . polity li. 5. august . ad laurentium . concio 3. in psal. 18 de civit . dei , l. 21. c. 27. see also epist. 1 21. b. 12. hom. 42. ambrosius in orat. dom. p. 54. tom . 5. see p. 265 tomi . 51. cyprian de orat. dom. john 16. 23. brugensis annot. homil. 20. on matth. sr. h. spelman . conc. britt . reg. 22. socinus in defens . anim ad . cont . gabriel . eutropium . sect. 24. calv. institut . l. 3. c. 20. s. 34. beza's annot . on luk. 11. chemn . har. p. 1175. bishop whitgifts defence . p. 804. pareus on matth. 6. pareus his reasons for using our lords prayer in publick & private . on matt. 6 9. view of the directory , p. 28. matth. 6. 9 luc. brugen . on luk. 11. bishop andrewes of worshiping imaginations , p. 36 epist. 5. p. 352. lib. 2. c. 7. cas. 13. theol. proph . p. 700. ball on the lords prayer , p. ult . ravenelun verb. oratio dom. sect. 25. sect. 26. matth. 18. 9. sect. 27. cal. epistles , octob. 22 1548. alex. ab alex. l. 4. c. 7. 1 king. 6. 7 system . p. 305. numb . 6. 23. 2 chron. 7. 6. 29. 30 ▪ theol. catech. p. 683. of worshiping imaginations . p. 37. theol. proph. p. 216. dr. wilkins gift of prayer , p. 14. ecclus. 18. 23. sect. 28. aug. de bona perseverant . cent. 3. c. 6. p. 135. origen in euchylog . & contra celsum . de vitâ constant. l. 4. c. 20. can. 18. c. 19. can. 23. can. 5. anno 324. sect. 29. object . saints dayly exercise , p. 81. answ. 1 cor. 14. 32. cal. instit. lib. 3. c. 20. sect. 30. job 15. 4. imminues loquelam . sect. 31. tertul. de oratione . sect. 32. theol. proph. p. 197. alsteed ubi supra . matth. 18. 19. matth. 11. 12. sect. 33. zach. 11. 7. 2 tim. 1 13. gregor . 9. mag. hom. 7. in ezek. sect. 34. matth. 26. 23. sect. 35. sect. 36. sect. 37. object . answ. isa. 29. 21. sect. 38. neh. 8. 17 errare possum , haereticus esse nol● . confirmation . excommunication . sect. 39. deut. 30. 14. lyra on matth. 6. aquinas opuscul . de oratione . 1 cor. 11. 16. sect. 40. matth. 6. 7. juvenal . satyr 3. cambdens elizabeth . casauhon of enthus . p. 213. 1 kings 13. 14. 1 sam. 4. 21. 2 kings 4. 34. luke 23. 34. mark 8. 38. sect. 41. revel . 3. 11. matth. 15. 8. ball on the lords prayer . obje . 1. answ. 1. august . de verbis dem ni . see chèmnitius , p. 1977. de his qui poenae astricti sunt . grotius . 1 chron. 19. debita ( i. ) peccata , syri sermonis idiotismo : as beza in mat. 6. grotius in locum . beza in lucam . 11. beza and grotius . obje . 2. answ. in matt. ● chemnitius harm . p. 1977. chemnitius p. 785. ambrose de sacrament . l. 5. c. 4. de verb● dei. l. 2. c. 7. jo. 4. v. 24 ambr. li. 3. de spiritu sancto . c. 11. lib. 1. haret . fab . tit . de tatiano . euseb. l. 4. c. 22. prompt . f●r . 3. hebd . s. 4. luk 22. 22 lib. 2. de verb. dei. biblioth . l. 7. p. 565. epistola ad sunn●am & fr●telliam . erroribus ejus inolitis . gre. notes ch . penult . de textu n. t. p. 149. variae lect . glassius p. 150. see glassius p. 151. comment . in n. t. n. 6. de interp . scr. p. 45. idem . p. 38 mald. preface . ch . 5. of this opinion were irenaeus , athanasius , and baronius , as in bellar. de verb. dei , l. 2. c. 7. franzius p. 39. ubi suprà . sepher hammussar 9. 12. chamier useth this argument . de partibus & gradibus orat. bellar. l. 12. c. 13 s. 31. montan. in locum . obje . 3. luke 1. 28. matth. 6. 13. answ. 1. the latines are guilty of this , as grotius notes on matth. 6. 13. in latin is codicibus ex rituali latino multa adhaeserunt . rev. 22. 18. p. 178. to . 40. epist. ad damasum . tilenus ad bellar. de verb. d. l. 2. c. 14. grotius on matt. 6. 1. deut. 27. 15. 1. cor. 14. 16. variae lect. lat. guide to blessedness . bellar de v. d. li. 2. c. 9. bellum papale . evertit pro everrit . franzius de interp . s. p. 47. obje . 4. matth. 6. 33. luke 12. 31. 1 cor. 11. 24. ●arm . p. 1988. obje . 5. matt. 6. 8. james 1. 5 obje . 6. answ. 1 thes. 5. 17. obje . 7. answ. obje . 8. answ. 2 cor. 6. 12. luke 24. 2 obje . 9. 2 kings 2. 23. answ. matt. 6. 15. luke 9. 55. notes for div a49114-e28460 dr. owen p. 667. 1 cor. 14 15. joel 2. 17. p. 1025. de collectis ecclesiastisis . p. 1025. hos. 14. 2. in locum . in loc . malum ex causâ patiali , bonum non nisi ex causis integris . ut suprà . matt. 28. 20. acts 20. 20. quia verbis aliquando in oratione opus est , nulla commodior est oratio quàm quae à domino tradita & praescripta est . chenmitius hoc modo verba illa sunt incitamentum devotionis , p. 785. verba coelesti patri & nota & grata . idem . psal. 19. 11. matth. 6. 14. luk. 11. 5. certi simus quando bane precationis formam reddimus , not tales preces coelesti patri propenere quae ipsius filii sacratissimo ere sunt benedicta , as proinde certam exauditionem speremus . chemnitius . jo. 16. 23. materiam dat gratia , materiaeque ingenium cultus induit , arsque●odos . catechisme p. 425. matth. 27. 46. matth. 26. 30. quae potest esse magis spiritualis oratio quàm qua verè à christo data est , à quo nobis spiritus sanctus missus est ? st. cyprian suprà . 1 tim. 4. 15. 2 tim. 3. 17. 1 cor. 10. 11. is. 29. 13. exod. 4. 10. inst. lib. 3. c. 20. sect. 34. job 6. 25. pro. 25. 11. eccles. 12. 10 , 11. job 9. 14. 2 tim. 1. 13. catech. p. 434. hanc veniam petimusque damusque . matt. 26. 44. psal. 136. psal. 59. 7. catech. p. 424. a discourse of the work of the holy spirit in prayer with a brief enquiry into the nature and use of mental prayer and forms / by john owen ... owen, john, 1616-1683. 1682 approx. 358 kb of xml-encoded text transcribed from 147 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a53685 wing o738 estc r11815 13014630 ocm 13014630 96531 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, 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(eebo-tcp ; phase 1, no. a53685) transcribed from: (early english books online ; image set 96531) images scanned from microfilm: (early english books, 1641-1700 ; 394:13) a discourse of the work of the holy spirit in prayer with a brief enquiry into the nature and use of mental prayer and forms / by john owen ... owen, john, 1616-1683. [49], 240 p. printed for nathanael ponder ..., london : 1682. errata: p. 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng prayer -early works to 1800. 2005-03 tcp assigned for keying and markup 2005-03 apex covantage keyed and coded from proquest page images 2005-04 judith siefring sampled and proofread 2005-04 judith siefring text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion a discourse of the work of the holy spirit in prayer . with a brief enquiry into the nature and use of mental prayer and forms . by john owen , d. d. london , printed for nathanael ponder , at the sign of the peacock , in the poultry , near the church , 1682. preface to the reader . it is altogether needless to premise any thing in this place , concerning the necessity , benefit and use of prayer in general . all men will readily acknowledge , that as without it there can be no religion at all , so the life and exercise of all religion doth principally consist therein . wherefore that way and profession in religion , which gives the best directions for it , with the most effectual motives unto it , and most aboundeth in its observance , hath therein the advantage of all others . hence also it follows , that as all errors which either pervert its nature , or countenance a neglect of a due attendanceunto it , are pernitious in religion ; so differences in opinion , and disputes about any of its vital concerns cannot but be dangerous , and of evil consequence . for on each hand , these pretend unto an immediate regulation of christian practice in a matter of the highest importance unto the glory of god , and the salvation of the souls of men . whereas therefore there is nothing more requisite in our religion , than that true apprehensions of its nature and use be preserved in the minds of men , the declaration and defence of them , when they are opposed or unduely traduced , is not only justifiable but necessary also . this is the design of the ensuing discourse . there is in the scripture a promise of the holy ghost to be given unto the church as a spirit of grace and supplications . as such also , there are particular operations ascribed unto him . mention is likewise frequently made of the aids and assistances which he affords unto believers in and unto their prayers . hence they are said to pray always , with all prayer and supplications in the spirit . of the want of these aids and assistances to enable them to pray according to the mind of god , some do profess that they have experience , as also of their efficacy unto that end when they are received . accordingly these regulate themselves in this whole duty , in the expectation or improvement of them . and there are those who , being accommodated with other aids of another nature , to the same purpose , which they esteem sufficient for them , do look on the former profession and plea of an ability to pray by the aids and assistances of the holy spirit , to be a meer empty pretence . and in the management of these different apprehensions , those at variance seem to be almost barbarians one to another , the one being not able to understand what the other do vehemently affirm . for they are determined in their minds , not meerly by notions of truth and falshood , but by the experience which they have of the things themselves ; a sense and understanding whereof they can by no means communicate unto one another . for whereas spiritual experience of truth , is above all other demonstrations unto them that do enjoy it ; so it cannot be made an argument for the enlightening and conviction of others . hence those who plead for prayer by vertue of supplies of gifts and grace from the holy spirit , do admire that the use or necessity of them herein should be contradicted . nor can they understand what they intend , who seem to deny , that it is every mans duty in all his circumstances , to pray as well as he can , and to make use in his so doing , of the assistance of the spirit of god. and by prayer they mean that , which the most eminent and only proper signification of the word doth denote , namely , that which is vocal . some , on the other side , are so far from the understanding of these things , or a conviction of their reality , that with the highest confidence they despise and reproach the pretence of them . to pray in the spirit is used as a notable expression of scorn ; the thing signified being esteemed fond and contemptible . moreover in such cases as this , men are apt to run into excesses in things and ways , which they judge expedient , either to countenance their own opinions , or to depress and decry those of them from whom they differ . and no instances can be given in this kind of greater extravagancies , than in that under consideration . for hence it is , that some do ascribe the original of free prayer amongst us by the assistance of the spirit of god , unto an invention of the jesuits ; which is no doubt , to make them the authors of the bible . and others do avow that all forms of prayer used amongst us in publick worship , are meer traductions from the roman breviaries and missal . but these things will be afterwards spoken unto . they are here mentioned only to evince the use of a sedate enquiry into the truth or the mind of god in this matter , which is the design of the ensuing discourse . that which should principally guide us in the management of this enquiry , is , that it be done unto spiritual advantage and edification , without strife or contention . now this cannot be without a diligent and constant attendance unto the two sole rules of judgment herein , namely , scripture-revelation and the experience of them that do believe . for although the latter is to be regulated by the former ; yet where it is so , it is a safe rule unto them in whom it is . and in this case , as in water , face answereth unto face ; so do scripture revelation and spiritual experience unto one another . all other reasonings from customs , traditions , and feigned consequences , are here of no use . the enquiries before us are concerning the nature of the work of the holy spirit in the aids and assistances which he gives unto believers in and unto their prayers , according unto the mind of god , as also what are the effects and fruits of that work of his , or what are the spiritual abilities which are communicated unto them thereby . antecedently hereunto , it should be enquired , whether indeed there be any such thing or no , or whether they are only vainly pretended unto by some that are deceived . but the determination hereof , depending absolutely on the foregoing enquirie , it may be handled jointly with them , and needs no distinct consideration . he that would not deceive nor be deceived in his enquiry after these things , must diligently attend unto the two forementioned rules of scripture testimony and experience . other safe guides he hath none . yet will it also be granted , that from the light of nature , whence this duty springs , wherein it is founded , from whence as unto its essence it cannot vary , as also from generally received principles of religion suited thereunto , with the uncorrupted practice of the church of god in former ages , much direction may be given unto the understanding of those testimonies , and examination of that experience . wherefore the foundation of the whole ensuing discourse is laid in the consideration and exposition of some of those texts of scripture wherein these things are expresly revealed and proposed unto us ; for to insist on them all , were endless . this we principally labour in , as that whereby not only must the controversy be finally determined ; but the persons that manage it be eternally judged . what is added concerning the experience of them that do believe the truth herein , claims no more of argument unto them that have it not , than it hath evidence of proceeding from , and being suited unto those divine testimonies . but whereas the things that belong unto it , are of great moment unto them who do enjoy it , as containing the principal acts , ways and means of our entercourse and communion with god by christ jesus , they are here somewhat at large on all occasions insisted on for the edification of those whose concernment lyeth only in the practice of the duty it self . unless therefore it can be proved , that the testimonies of the scripture produced and insisted on , do not contain that sense and understanding which the words do determinately express ( for that only is pleaded , ) or that some have not an experience of the truth and power of that sense of them , enabling them to live unto god in this duty according to it , all other contests about this matter are vain and useless . but yet there is no such work of the holy spirit pleaded herein , as should be absolutely inconsistent with , or condemnatory of all those outward aids of prayer , by set composed forms , which are almost every where made use of . for the device being antient , and in some degree or measure received generally in the christian world , ( though a no less general apostasy in many things from the rule of truth at the same time , in the same persons and places , cannot be denied ) i shall not judge of what advantage it may be , or hath been unto the souls of men , nor what acceptance they have found therein , where it is not too much abused . the substance of what we plead from scripture and experience is only this ; that whereas god hath graciously promised his holy spirit , as a spirit of grace and supplications , unto them that do believe , enabling them to pray according to his mind and will , in all the circumstances and capacities wherein they are , or which they may be called unto ; it is the duty of them who are enlightened with the truth hereof , to expect those promised aids and assistances in and unto their prayers , and to pray according to the ability which they receive thereby . to deny this to be their duty , or to deprive them of their liberty to discharge it on all occasions , riseth up in direct opposition unto the divine instruction of the sacred word . but moreover as was before intimated , there are some generally allowed principles , which though not always duely considered , yet cannot at any time be modestly denyed , that give direction towards the right performance of our duty herein . and they are these that sollow . 1. it is the duty of every man to pray for himself . the light of nature , multiplied divine commands , with our necessary dependance on god and subjection unto him , give life and light unto this principle . to owne a divine being , is to owne that which is to be prayed unto , and that it is our duty so to do . 2. it is the duty of some , by vertue of natural relation , or of office , to pray with and for others also . so is it the duty of parents and masters of families to pray with and for their children and housholds . this also derives from those great principles of natural light , that god is to be worshipped in all societies of his own erection ; and that those in the relations mentioned , are obliged to seek the chiefest good of them that are committed unto their care ; and so is it frequently enjoyned in the scripture . in like manner it is the duty of ministers to pray with and for their flocks , by vertue of especial institution . these things cannot be , nor so far as i know of , are questioned by any : but practically the most of men live in an open neglect of their duty herein . were this but diligently attended unto from the first instance of natural and moral relations , unto the instituted offices of ministers and publick teachers , we should have less contests about the nature and manner of praying than at present we have . it is holy practice that must reconcile differences in religion , or they will never be reconciled in this world. 3. every one who prayeth either by himself and for himself , or with others and for them , is obliged as unto all the uses , properties and circumstances of prayer , to pray as well as he is able . for by the light of nature every one is obliged in all instances to serve god with his best . the consirmation and exemplification hereof , was one end of the institution of sacrifices under the old testament . for it was ordained in them , that the chief and best of every thing was to be offered unto god. neither the nature of god , nor our own duty towards him , will admit that we should expect any acceptance with him , unless our design be to serve him with the best that we have , both for matter and manner . so is the mind of god himself declared in the prophet . if you offer the blind for sacrifice , is it not evil ? and if you offer the lame and the sick , is it not evil ? ye brought that which was torn , and that which was lame and sick ; should i accept this at your hands , saith the lord ? but cursed be the deceiver , who hath in his flock a male , and voweth and sacrificeth unto the lord a corrupt thing : for i am a great king , saith the lord of hosts , and my name is dreadful among the heathen . 4. in our reasonable service , the best wherewith we can serve god , consists in the intense sincere actings of the faculties and affections of our minds , according unto their respective powers , through the use of the best assistances we can attain . and if we omit , or forgo in any instance , the exercise of them according to the utmost of our present ability , we offer unto god the sick and the lame . if men can take it on themselves in the sight of god , that the invention and use of set forms of prayer and other the like outward modes of divine worship , is the best that he hath endowed them withal for his service , they are free from the force of this consideration . 5. there is no man but , in the use of the aids which god hath prepared for that purpose , he is able to pray according to the will of god , and as he is in duty obliged , whether he pray by himself and for himself , or with others and for them also . there is not by these means perfection attainable in the performance of any duty : neither can all attain the same measure and degree as unto the usefulness of prayer and manner of praying ; but every one may attain unto that wherein he shall be accepted with god , and according unto the duty whereunto he is obliged , whether personally or by vertue of any relation wherein he stands unto others . to suppose that god requireth duties of men which they cannot perform in an acceptable manner , by vertue and in the use of those aids which he hath prepared and promised unto that end , is to reflect dishonour on his goodness and wisdom in his commands . wherefore no man is obliged to pray in any circumstances by vertue of any relation or office , but he is able so to do according unto what is required of him ; and what he is not able for , he is not called unto . 6. we are expresly commanded to pray , but are no where commanded to make prayers for our selves , much less for others . this is supperadded for a supposed conveniency unto the light of nature and scripture-institution . 7. there is assistance promised unto believers , to enable them to pray according unto the will of god ; there is no assistance promised , to enable any to make prayers for others . the former part of this assertion is explained and proved in the ensuing discourse ; and the latter cannot be disproved . and if it should be granted , that the work of composing prayers for others is a good work , falling under the general aids of the holy spirit necessary unto every good work whatever ; yet are not those aids of the same kind and nature with his actual assistances in and unto prayer , as he is the spirit of grace and supplications . for in the use of those assistances by grace and gifts , every man that useth them doth actually pray , nor are they otherwise to be used : but men do not pray in the making and composing forms of prayer , though they may do so in the reading of them afterward . 8. whatever forms of prayer were given out unto the use of the church by divine authority and inspiration , as the lords prayer and the psalms or prayers of david , they are to have their everlasting use therein , according unto what they were designed unto . and be their end and use what it will , they can give no more warranty for humane compositions unto the same end and the injunction of their use , than for other humane writings to be added unto the scripture . these and the like principles which are evident in their own light and truth , will be of use to direct us in the argument in hand , so far as our present design is concerned therein . for it is the vindication of our own principles and practice , that is principally designed , and not an opposition unto those of other men . wherefore , as was before intimated , neither these principles , nor the divine testimonies , which we shall more largely insist upon , are ingaged to condemn all use of set forms of prayers as sinful in themselves or absolutely unlawful , or such as so vitiate the worship of god as to render it wholly unacceptable in them that chuse so to worship him . for god will accept the persons of those who sincerely seek him , though through invincible ignorance they may mistake in sundry things as unto the way and manner of his worship . and how far as unto particular instances of miscarriage this rule may extend , he only knows ; and of men , whatever they pretend , not one . and where any do worship god in christ , with an evidence of holy fear and sincerity , and walk in a conversation answerable unto the rule of the gospel , though they have manifold corruptions in the way of their worship , i shall never judge severely either of their present acceptance with god , or of their future eternal condition . this is a safe rule with respect unto others ; our own is , to attend with all diligence unto what god hath revealed concerning his worship , and absolutely comply therewith , without which we can neither please him , nor come to the enjoyment of him. i do acknowledge also that the general prevalency of the use of set forms of prayer of humane invention in christian assemblies for many ages ( more than any other argument that is urged for their necessity ) requires a tenderness in judgment as unto the whole nature of them , and the acceptance of their persons in the duty of prayer by whom they are used . yet no consideration of this usage , seeing it is not warranted by the scriptures , nor is of apostolical example , nor is countenanced by the practice of the primitive churches , ought to hinder us from discerning and judging of the evils and inconveniencies that have ensued thereon ; nor from discovering how far they are unwarrantable as unto their imposition . and these evils may be here a little considered . the beginnings of the introduction of the use of set forms of prayer of humane composition , into the worship of the church , are altogether uncertain . but that the reception of them was progressive by new additions from time to time , is known to all . for neither rome , nor the present roman missal were built in a day . in that and the breviaries did the whole worship of the church issue , at least in these parts of the world. no man is so fond as to suppose that they were of one entire composition , the work of one age , of one man , or any assembly of men at the same time ; unless they be so brutishly devout as to suppose that the mass-book was brought from heaven unto the pope by an angel , as the alcoran was to mahomet . it is evident indeed , that the common people , at least , of the communion of the papal church , do believe it to be as much of a divine original , as the scripture , and that on the same grounds of the proposal of it unto them as the only means of divine worship , by their church . hence is it unto them an idol . but it is well enough known how from small beginnings by various accessions it increased unto its present form and station . and this progress in the reception of devised forms of prayer in the worship of the church , carried along with it sundry pernitious concomitants , which we may briefly consider . 1. in and by the additions made unto the first received forms , the superstitious and corrupt doctrines of the apostasy in several ages , were insinuated into the worship of the church . that such superstitious and corrupt doctrines were gradually introduced into the church , is acknowledged by all protestants , and is sufficiently known ; the supposition of it is the sole foundation of the reformation . and by this artifice of new additions to received forms , they were from time to time admitted into , and stated in the worship of the church , by which principally to this very day , they preserve their station in the minds of men . were that foundation of them taken away , they would quickly fall to the ground . by this means did those abominations of transubstantiation and the sacrifice of the mass , both leaven and poyson the whole worship of the publick assemblies , and imposed themselves on the credulity of the people . the disputes of speculative men , superstitious and subtle , about these things , had never infected the minds of the common people of christians nor ever been the means of that idolatry , which at length spread it self over the whole visible church of these parts of the world , had not this device of prescribed forms of prayer wherein those abominations were not only expressed , but graphically represented and acted ( so violently affecting the carnal minds of men superstitious and ignorant ) imposed them on their practice ; which gradually hardened them with an obdurate credulity . for although they saw no ground or reason doctrinally to believe what was proposed unto them about transubstantiation and the sacrifice of the mass , and might easily have seen that they were contradictory unto all the conductive principles of men and christians , namely faith , reason and sense ; yet they deceived themselves into an obstinate pretence of believing in the notion of truth , of what they had admitted in practice . men i say of corrupt minds , might have disputed long enough about vagrant forms , accidents without subjects , transmutation of substances without accidents , sacrifices bloody and unbloody , before they had vitiated the whole worship of the church with gross idolatry ; had not this engine been made use of for its introduction ; and the minds of men by this means inveagled with the practice of it . but when the whole matter and means of it was gradually insinuated into , and at length comprized in those forms of prayer , which they were obliged continually to use in divine service , their whole souls became leavened and tainted with a confidence in , and love unto these abominations . hence it was , that the doctrines concerning the sacraments and the whole worship of god in the church , as they became gradually corrupted , were not at once objectively and doctrinally proposed to the minds and considerations of men , to be received or rejected according to the evidence they had of their truth or error ( a method due to the constitution of our natures ) but gradually insinuated into their practice by additional forms of prayer , which they esteemed themselves obliged to use and observe . this was the gilding of the poysonous pill , whose operation , when it was swallowed , was to bereave men of their sense , reason , and faith , and make them madly avow that to be true , which was contrary unto them all . besides , as was before intimated , the things themselves that were the ground-work of idolatry , namely transubstantiation and the sacrifice of the mass , were so acted and represented in those forms of worship , as to take great impression on the minds of carnal men until they were mad on their idols . for when all religion and devotion is let into the soul by fancy , and imagination excited by outward spectacles , they will make mad work in the world , as they have done , and yet continue to do . but hereof i shall speak in the next place . it had therefore been utterly impossible that an idolatrous worship should have been introduced into the church in general , had not the opinion of the necessity of devised forms of prayer been first universally received . at least it had not been so introduced and so established , as to procure and cause the shedding of the blood of thousands of holy persons for not complying with it . by this means alone was brought in that fatal engine of the churches ruine , from whose murderous efficacy few escaped with their lives , or souls . had all churches continued in the liberty wherein they were placed and left by our lord jesus christ and his apostles , it is possible that many irregularities might have prevailed in some of them , and many mistakes been admitted in their practice ; yet this monster of the mass devouring the souls of the most , and drinking the blood of many , had never been conceived nor brought forth , at least not nourished into that terrible form and power wherein it appeared and acted for many ages in the world. and upon the account thereof it is not without cause that the jews say that the christians received their tephilloth or prayer-books from armillus , that is , antichrist . it is true , that when the doctrine of religion is determined and established by civil laws , the laws of the nation where it is professed , as the rule of all outward advantages , liturgies composed in compliance therewithal , are not so subject to this mischief : but this ariseth from that external cause alone . otherwise where ever those who have the ordering of these things do deviate from the truth once received , as it is common for the most so to do , forms of prayers answerable unto those deviations would quickly be insinuated . and the present various liturgies that are amongst the several sorts of christians in the world , are of little other use than to establish their minds in their peculiar errors , which by this means they adhere unto as articles of their faith. and hereby did god suffer contempt to be cast upon the supposed wisdom of men about his worship and the ways of it . they would not trust unto his institutions and his care of them ; but did first put the ark into a cart , and then like uzzah put forth a hand of force to hold it when it seemed to shake . for it is certain that , if not the first invention , yet the first publick recommendation and prescription of devised forms of prayer unto the practice of the churches , were designed to prevent the insinuation of false opinions and corrupt modes of worship into the publick administrations . this was feared from persons infected with heresy that might creep into their ministry . so the orthodox and the arians composed prayers , hymns and doxologies , the one against the other , inserting in them passages confirming their own profession , and condemning that of their adversaries . now however this invention might be approved whilest it kept within bounds , yet it proved the trojan horse that brought in all evils into the city of god in its belly . for he who was then at work in the mystery of iniquity , laid hold on the engine and occasion to corrupt those prayers , which by the constitution of them who had obtained power in them , the churches were obliged and confined unto . and this took place effectually in the constitution of the worship of the second race of christians , or the nations that were converted unto the christian faith after they had destroyed the western roman empire . to speak briefly and plainly , it was by this means alone , namely , of the necessary use of devised forms of prayer in the assemblies of the church , and of them alone , that the mass , with its transubstantiation and sacrifice , and all the idolatrous worship wherewith they were accompanied , were introduced , until the world inflamed with those idols , drench'd it self in the bloud of the saints and martyrs of christ for their testimony against those abominations . and if it had been sooner discovered , that no church was intrusted with power from christ to frame and impose such devised forms of worship , as are not warranted by the scripture , innumerable evils might have been prevented . for that there were no liturgies composed , no imposed use of them , in the primitive churches for some ages , is demonstratively proved with the very same arguments whereby we prove that they had neither the mass , nor the use of images in their worship . for besides the utter silence of them in the apostolical writings , and those of the next ensuing ages , which is sufficient to discard their pretence unto any such antiquity , there are such descriptions given of the practice of the churches in their worship , as are inconsistent with them and exclusive of them ; besides , they give such a new face of divine worship , so different from the portraicture of it delivered in the scripture , as is hardly reconcileable thereunto , and so not quickly embraced in the church . i do not say , that this fatal consequence of the introduction of humanely devised set forms of prayer in the worship of the church in the horrible abuse made of it , is sufficient to condemn them as absolutely unlawful . for where the opinions leading unto such idolatrous practices are openly rejected and condemned as was before intimated , there all the causes , means and occasions of that idolatry may be taken out of them , and separate from them , as it is in the liturgies of the reformed churches whether imposed or left free . but it is sufficient to lay in the balance against that veneration which their general observance in many ages may invite or procure . and it is so also to warrant the disciples of christ to stand fast in the liberty wherewith he hath made them free . another evil which either accompanied or closely followed on the introduction of devised forms of prayer into the church , was a supposed necessity of adorning the observance of them with sundry arbitrary ceremonies . and this also in the end as is confessed among all protestants , encreased superstition in its worship , with various practices leading unto idolatry . it is evident that the use of free prayer in church administrations , can admit of no ceremonies but such as are either of divine institution , or are natural circumstances of the actions wherein the duties of worship do materially consist . divine institution and natural light , are the rules of all that order and decency which is needful unto it . but when these devised forms were introduced , with a supposition of their necessity and sole use in the church in all acts of immediate worship , men quickly sound that it was needful to set them off with adventitious ornaments . hereon there was gradually sound out and prescribed unto constant observation so many outward postures and gestures , with attires , musick , bowings , cringes , crossings , venerations , censings , altars , images , crucifixes , responds , alternatives , and such a rabble of other ceremonies , as rendred the whole worship of the church ludicrous , burdensome and superstitions . and hereon it came to pass that he who is to officiate in divine service , is obliged to learn and practise so many turnings and windings of himself , eastward and westward , to the altar , to the wall , to the people ; so many gestures and postures in kneeling , rising , standings , bowings , less and profound , secret and loud speakings , in a due observance of the interposition of crossings , with removals from one place to another , with provision of attires , in their variety of colours and respect to all the furniture of their altars , as are difficult to learn , and foolishly antick in their practice , above all the preparations of players for the stage . injunctions for these and the like observances , are the subject of the rubrick of the missal , and the cautels of the mass. that these things have not only no affinity with the purity , simplicity and spiritualty of evangelical worship , but were invented utterly to exclude it out of the church and the minds of men , needs no proof unto any , who ever read the scripture with due consideration . nor is the office of the ministery less corrupted and destroyed by it . for besides a so●●y cunning in this practice , and the reading of some forms of words in an accommodation unto these rites , there was little more besides an easy good intention to do what he doth , and not the quite contrary , required to make any one man or woman ( as it once at least fell out ) to administer in all sacred worship . having utterly lost the spirit of grace and supplications , neglecting at best all his aids and assistances , and being void of all experience in their minds of the power and efficacy of prayer by vertue of them , they found it necessary by these means to set off and recommend their dead forms . for the lifeless carcass of their forms merely alone , were no more meet to be esteemed prayer , than a tree or a log was to be esteemed a god , before it was shaped , fashioned , gilded and adorned . by this means they taught the image of prayer which they had made , to speak and act a part to the satisfaction of the spectators . for the bare reading of a form of words , especially as it was ordered in an unknown tongue , could never have given the least contentment unto the multitude , had it not been set off with this variety of ceremonies composed to make an appearance of devotion and sacred veneration . yet when they had done their utmost , they could never equal the ceremonies and rites of the old temple-worship in beauty , glory and order ; nor yet those of the heathen in their sacred eleusinian mysteries for number , solemnity , gravity and appearance of devotion . rejecting the true glory of gospel-worship , which the apostle expresly declares to consist in the administration of the spirit , they substituted that in the room thereof , which debased the profession of christian religion beneath that of the jews and pagans ; especially considering that the most of their ceremonies were borrowed of them or stollen from them . but i shall never believe that their conversion of the holy prayers of the church by an open contempt of the whole work of the spirit of god in them , into a theatrical pompous observance of ludicrous rites and ceremonies , can give so much as present satisfaction unto any who are not given up to strong delusions to believe a lye. the exercise of ingrafted prevalent superstition , will appease a natural conscience ; outward forms and representations of things believed , will please the fancy , and exercise the imagination ; variety and frequent changes of modes , gestures and postures , with a sort of prayer always beginning and always ending , will entertain present thoughts and outward senses , so as that men finding themselves by these means greatly affected , may suppose that they pray very well , when they do nothing less . for prayer consisting in an holy exercise of faith , love , trust , and delight in god , acting themselves in the representation of our wills and desires unto him , through the aid and assistance of the holy ghost , may be absent , where all these are most effectually present . this also produced all the pretended ornaments of their temples , chapels , and oratories , by crucifixes , images , a multiplication of altars , with reliques , tapers , vestments and other utensils . none of these things whereby christian religion is corrupted and debased , would ever have come into the minds of men , had not a necessity of their invention been introduced by the establishment of set forms of prayer , as the only way and means of divine worship . and whereever they are retained , proportionably unto the principles of the doctrine which men profess , some such ceremonies must be retained also . i will not therefore deny but that here lyeth the foundation of all our present differences about the manner of divine worship . suppose a necessity of confining the solemn worship of the church unto set forms of prayer , and i will grant that sundry rituals and ceremonies may be well judged necessary to accompany their observance . for without them they will quickly grow obsolete and unsatisfactory . and if on the other hand , free prayer in the church be allowed , it is evident that nothing but the grace and gifts of the holy ghost , with a due regard unto the decency of natural circumstances is required in divine service , or can be admitted therein . neither yet is this consequent , how inseparable soever it seems from the sole publick use of set forms of prayer in sacred administrations , pleaded to prove them either in themselves or their use to be unlawful . the design of this consideration is only to shew , that they have been so far abased , that they are so subject to be abused , and do so alway stand in need to be abused , that they may attain the ends aimed at by them , as much weakens the plea of the necessity of their imposition . for this also is another evil that hath attended their invention . the guides of the church after a while were not contented to make use of humanely devised forms of prayer , confining themselves unto their use alone in all publick administrations ; but moreover they judged it meet to impose the same practice on all whom they esteemed to be under their power . and this at length they thought lawful yea necessary to do on penalties ecclesiastical and civil , and in the issue capital . when this injunction first found a prevalent entertainment is very uncertain . for the first two or three centuries there were no systemes of composed forms of prayer used in any church whatever , as hath been proved . afterwards , when they began to be generally received , on such grounds and for such reasons as i shall not here insist on ( but may do so in a declaration of the nature and use of spiritual gifts , with their continuance in the church , and an enquiry into the causes of their decay ) the authority of some great persons did recommend the use of their compositions unto other churches , even such as had a mind to make use of them , as they saw good . but as unto this device of their imposition , confining churches not only unto the necessary use of them in general , but unto a certain composition and collection of them , we are beholding for all the advantage received thereby , unto the popes of rome alone , among the churches of the second edition . for from their own good inclination , and by their own authority , without the advice of councils , or pretence of traditions , the two gorgons heads , whereby in other cases they frighten poor mortals , and turn them into stones ; by various degrees they obtained a pretence of right to impose them , and did it accordingly . for when the use and benefit of them had been for a while pleaded , and thence a progress made unto their necessity , it was needful that they should be imposed on all churches and christians by their ecclesiastical authority . but when afterwards they had insinuated into them , and lodged in their bowels , the two great idols of transubstantiation and the unbloudy sacrifice , not only mulcts personal and pecuniary , but capital punishments were enacted and executed to enforce their observance . this brought fire and faggot into christian religion , making havock of the true church of christ , and shedding blood of thousands . for the martyrdom of all that have suffered death in the world for their testimony against the idolatries of the mass , derives originally from this spring alone of the necessary imposition of compleat liturgical forms of prayer . for this is the sole foundation of the roman breviary and missal , which have been the abaddons of the church of christ in these parts of the world , and are ready once more to be so again . take away this foundation , and they all fall to the ground . and it is worth consideration , of what kind that principle is , which was naturally improved unto such pernitious effects ; which quickly was found to be a meet and effectual engine in the hand of sathan , to destroy and murder the servants of christ. had the churches of christ been left unto their primitive liberty under the enjoined duties of reading and expounding the scripture , of singing psalms to the praise of god , of the administration of the sacraments of baptism and the lords supper , and of diligent preaching the word , all of them with prayer according unto the abilities and spiritual gifts of them who did preside in them , as it is evident that they were for some ages , it is impossible for any man to imagine what evils would have ensued thereon , that might be of any consideration , in comparison of those enormous mischiefs which followed on the contrary practice . and as unto all the inconveniences , which as it is pretended , might ensue on this liberty , there is sufficient evangelical provision for their prevention or cure , made in the gospel constitution and communion of all the true churches of christ. but this was not the whole of the evil that attended this imposition . for by this means all spiritual ministerial gifts were caused to cease in the church . for as they are talents given to trade withal , or manifestations of the spirit given to profit or edify the church , they will not reside in any subject , they will not abide if they are by any received , if they are not improved by continual exercise . we see every day what effects the contempt or neglect of them doth produce . wherefore this exercise of them being restrained , and excluded by this imposition , they were utterly lost in the church ; so as that it was looked on as a rare thing for any one to be able to pray in the administration of divine worship ; yea the pretence of such an ability was esteemed a crime , and the exercise of it a sin , scarce to be pardoned ; yet do i not find it in any of the ancient canons reckoned among the faults for which a bishop or a presbyter were to be deposed . but that hereon arose in those who were called to officiate in publick assemblies , as unto the gifts which they had received for the edification of the church in divine administrations , that neglect which hath given a fatal wound unto the light and holiness of it , is openly evident . for when the generality of men of that order , had provision of prayers made for them , which they purchased at an easy rate , or had them provided for them at the charge of the people , they were contented to be at rest , freed from that labour and travel of mind , which are required unto the constant exercise and improvement of spiritual gifts . this imposition was the grave wherein they were buried . for at length , as it is manifest in the event , our lord jesus christ being provoked with their sloth and unbelief , did withhold the communication of such gifts from the generality of those who did officiate in divine worship . and hereby they lost also one great evidence of the continuance of his mediatory life in heaven for the preservation of the church . it is known that this was and is the state of things in the roman church , with reference unto their whole worship in their publick assemblies . and therefore although they have indulged divers enthusiasts , whose revelations and actings pretended from the holy spirit , have tended to the confirmation of their superstitions ; and some of them have ventured at notions about mental prayer which they understand not themselves ; yet as unto free prayer by the assistance of the holy ghost , in the church assemblies or otherwise , they were the first , and continue to be the fiercest opposers of it : and it is their interest so to be . for shake this foundation of the imposition of an entire systeme of humanely devised prayers for the only way and means of the worship of the church , and the whole fabrick of the mass , with all the weight of their religion ( if vanity and imagination may be said to have any weight ) which is laid thereon , will tumble into the pit from whence it came . and therefore i must here acquaint the reader , that the first occasion of writing this discourse , was the perusal of mr. cressies preface to his church history , wherein out of a design to advance the pretended mental prayer of some of his enthusiasts , he reflects with much contumely and reproach upon that free praying by the aids of the spirit of god which we plead for . and he will find that all his pretences are examined in the latter part of this discourse . but notwithstanding these things , those of the roman church do at this day boast themselves of their devotions in their prayers private and publick ; and have prevailed thereby on many disposed unto a compliance with them , by their own guilt , ignorance and superstition . the vanity of their pretence hath been well detected by evincing the idolatry whereby all or the most of their devotions are vitiated and rendred unacceptable . but this also is of weight with me , that the provision of the systeme and order of their whole devotion and its exercise , is apparently composed and fitted unto the exclusion of the whole work of the spirit of god in prayer . and yet do they continue under an incredible delusion as to oppose , revile and condemn the prayers of others who are not of their communion , on this consideration , that those who make them , have not the holy spirit nor his aids , which are all confined unto their church . but if any society of men in the world , maintaining the outward profession of christian religion , can do more to exclude the holy ghost and all his operations , in prayer and divine worship , than their church hath done , i shall acknowledge my self greatly mistaken . it is nothing but ignorance of him and his whole work , with all the ends for which he is promised unto the church ( that i say not , an hatred and detestation of them ) that causeth any to embrace their ways of devotion . but to return . the things pleaded for may be reduced unto the ensuing heads . 1. no persons , no churches are obliged by vertue of any divine constitution , precept , or approved example , to confine themselves in their publick or private worship , unto set or humanely devised forms of prayer . if any such constitution , precept , or example can be produced , which hitherto hath not been done , it ought to be complyed withal . and whilst others are left unto their liberty in their use , this is sufficient to enervate all pleas for their imposition . 2. there is a promise in the scripture , there are many promises made and belonging unto the church unto the end of the world , of the communication of the holy spirit unto it , as unto peculiar aids and assistances in prayer . to deny this , is to overthrow the foundation of the holiness and comfort of all believers , and to bring present ruine to the souls of men in distress . 3. it is the duty of believers to look after , to pray for those promised aids and assistances in prayer . without this , all those promises are despised , and looked on as a flourish of words , without truth , power or efficacy in them . but , 4. this they are commanded to do , and have blessed experience of success therein . the former is plain in the scripture , and the latter must be left unto their own testimony living and dying . 5. beyond the divine institution of all the ordinances of worship in the church , with the determination of the matter and form which are essential unto them , contained in the scripture , and a due attendance unto natural light in outward circumstances , there is nothing needful unto the due and orderly celebration of all publick worship in its assembly . if any such thing be pretended , it is what christ never appointed , nor the apostles ever practised , nor the first churches after them , nor hath it any promise of acceptance . 6. for the preservation of the unity of faith , and the communion of churches among themselves therein , they may express an agreement , as in doctrine by a joynt confession of faith , so in a declaration of the material and substantial parts of worship , with the order and method thereof ; on which foundation they may in all things communicate with each other as churches , and in the practice of their members . 7. whereas the differences about prayer under consideration , concern christian practice in the vitals of religion , great respect is to be had unto the experience of them that do believe ; where it is not obstructed and clouded by prejudices , sloth , or adverse principles and opinions . therefore the substance of the greatest part of the ensuing discourse consists principally in the declaration of those concernments of prayer , which relate unto practice and experience . and hence it follows , 8. that the best expedient to compose these differences amongst us , is for every one to stir up the gift and grace of god that is in him , and all of us to give up our selves unto that diligence , frequency , fervency and perseverance in prayer which god requireth of us , especially in such a season as that wherein we live . a time wherein they , who ever they be , who trouble others , may for ought they know , be near unto trouble themselves . this will be the most effectual means to lead us all into the acknowledgement of the truth , and without which , an agreement in notions , is of little use or value . but i confess hopes are weak concerning the due application of this remedy unto any of our evils or distempers . the opinions of those who deny all internal , real , efficacious operations of the holy spirit on the souls of men , and deride all their effects , have so far diffused and riveted themselves into the minds of many , that little is to be expected from a retreat unto those aids and reliefs . this evil in the profession of religion , was reserved for these latter ages . for although the work and grace of the holy spirit in divine worship was much neglected and lost in the world ; yet no instances can be given in ages past , of such contempt cast upon all his internal grace and operations , as now abounds in the world. if the pelagians , who were most guilty , did fall into any such excesses , they have escaped the records and monuments that remain of their deportment . bold efforts they are of atheistical inclinations , in men openly avowing their own ignorance and utter want of all experience in things spiritual and heavenly . neither doth the person of christ or his office , meet with better entertainment amongst many ; and by some have been treated with scurrility and blasphemy . in the mean time the contests about communion with churches are great and fierce . but where these things are received and approved , those who live not on a traditionary faith , will not forsake christ and the gospel , or renounce faith and experience , for the communion of any church in the world. but all flesh almost , hath corrupted its ways . the power of religion , and the experience of it in the souls of men being generally lost , the profession of it is of no great use , nor will long abide . yea multitudes all the world over , seem to be weary of the religion which themselves profess , so far as it is pleaded to be of divine revelation , be it true or false , unless it be where they have great secular advantages by their profession of it . there is no greater pretence of a flourishing state in religion , than that of some churches of the roman communion , especially one at this day . but if the account which is given us from among themselves concerning it be true , it is not much to be gloried in . for set aside the multitude of atheists , antiscripturists , and avowed disbelievers of the supernatural mysteries of the gospel , and the herd that remains influenced into an hatred and persecution of the truth by a combination of men upholding themselves and their way by extravagant secular interests and advantages , is not very highly considerable . yea , their present height seems to be on a precipice . what inroads in other places , bold opinions concerning the authority of scripture and the demonstration of it , the person and office of christ , the holy spirit and all his operations , with the advancement of a pretence of morality in opposition to evangelical grace in its nature and efficacy , are made every day , is known unto all who consider these things . and although the effects of this poyson discover themselves daily , in the decays of piety , the encrease of immoralities of all sorts , and the abounding of flagitious sins , exposing nations unto the high displeasure of god ; yet the security of most in this state of things , proclaims it self in various fruits of it , and can never be sufficiently deplored . whereas therefore , one means of the preservation of the church , and its deliverance out of these evils , is a due attendance unto the discharge of this duty of prayer , the declaration of its nature , with a vindication of the springs and causes from whence it derives its efficacy , which are attempted in the ensuing discourse , may , i hope , through the blessing of god , be of some use unto such whose minds are sincere in their enquiries after truth . errata . pag. 13. l. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 16. l. 15. supplication . and it is . l. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 18. l. 13. these , r. therefore : l. 14. in , r. for . l. 15. but , r. put . p. 23. l. 17. r. out for ; p. 28. l. 1. r. prophecy . p. 41. margin . dele abba father , the meaning of it . l. 7. r. ymma . l. 9. in regard , r. is required . l. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 51. l. 12. what whereas , r. that . p. 72. l. 26. liked not . p. 73. these words in the margin , omnino oportet nos , were the beginning of a quotation which is omitted ; the whole is as followeth : omnino oportet nos orationis tempore in curiam intrare coelestem , illam utique curiam in qua rex regum stellato sedet solio , circumdante innumerabili & inessabili beatorum spirituum exercitu . quanta ergo cum reverentia , quanto timore , quantâ illuc humilitate accedere debet , è palude sua procedens ranuncula vilis ? quàm tremebundus , quàm denique humilis & solicitus , & toto intentus animo majestatali gloriae ! bernard . serm. de quatuor orandi modis . ] p. 74. l. 7. r. prayers . p. 119. l. 22. others there are . p. 120. l. 28. unwearied , r. unvaried . p. 142. l. 2. this , r. their . p. 144. l. 21. afflictions , r. affections . p. 175. l. 21. their , r. these . p. 201. l. 26. the , r. their . p. 202. l. 11. r. noxious . l. 14. r. obnoxious . the work of the holy spirit in prayer , as the spirit of grace and supplications ; and the duty of believers therein ; with a brief enquiry into the nature and use of mental prayer , and forms . chap. i. the use of prayer , and the work of the holy spirit therein . the works of the spirit of god towards believers , are either general and not confined with a respect unto any one duty more than another ; or particular , with respect unto some especial duty . of the first sort are , regeneration and sanctification , which being common unto them all , are the general principles of all actings of grace or particular duties , in them . but there are moreover sundry especial works or operations of this holy spirit in and towards the disciples of christ , which although they may be reduced unto the general head of sanctification , yet they fall under an especial consideration proper unto themselves ; of this sort is the aid or assistance which he gives unto us , in our prayers and supplications . i suppose it will be granted that prayer in the whole compass and extent of it , as , comprizing meditation , supplication , praise , and thanksgiving , is one of the most signal duties of religion . the light of nature in its most pregnant notions , with its practical language in the consciences of mankind , concur in their suffrage with the scripture in this matter . for they both of them jointly witness that it is not only an important duty in religion , but also that without it , there neither is nor can be the exercise of any religion in the world . never any persons lived in the acknowledgment of a deity , but under the conduct of the same apprehension , they thought the duty of vows , prayers and praises incumbent on them as they found occasion . yea although they found out external ceremonious ways of solemnizing their devotions , yet it was this duty of prayer alone , which was their natural , necessary , fundamental acknowledgment of that divine being which they did own . neither are there any considerable stories extant recording the monuments of the antient heathen nations of the world , wherein ( to the shame of degenerate christianity it may be spoken ) there are not more frequent accounts given of their sacred invocations and supplications unto their supposed gods , than are to be found in any of the historical monuments and stories concerning the actions of christian nations in these latter ages . this therefore is the most natural and most eminent way and means of our converse with god , without which converse we have no present advantage above the beasts that perish ; but such as will turn unto our eternal disadvantage in that misery whereof they are uncapable . this is the way whereby we exercise towards him all that grace which we do receive from him ; and render him an acceptable acknowledgment of that homage and revenue of glory , which we are never able to exhibit in their due kind and measure . of what use and advantage the due performance of this duty is unto our selves , no man is able fully to express ; every one can add somewhat of his own experience . but we need not insist on the commendation of prayer , for it will be said by whom was it ever discommended ? and i wish i saw reason to acquiesce in that reply . for not only the practice of the most , but the declared opinions of many do evidence , that neither the excellency of this duty , nor its necessity , do find that acceptance and esteem in the minds of men as is pretended . but this being not my present design , i shall not further insist upon it . for my purpose is not to treat of the nature , necessity , properties , uses , effects and advantages of this gracious duty , as it is the vital breath of our spiritual life , unto god. it s original in the law of nature as the first and principal means of the acknowledgment of a divine power , whereof the neglect is a sufficient evidence of practical atheism ; ( for he that prayeth not , says in his heart there is no god ) its direction in the scripture as to the rule , manner and proper object of it ; the necessity of its constant use and practice , both from especial commands and our state in this world , with the whole variety of inward and outward occasions that may befal us , or we may be exercised withal ; arguments , motives and encouragements unto constancy , fervency , and perseverance in the performance of the duty of it ; with known examples of its mighty efficacy and marvellous success ; the certain advantages which the souls of believers , do receive thereby , in spiritual aids and supplies of strength , with peace and consolation , with sundry other of its concernments , although much treated of already by many , might yet be further considered and improved . but none of these are my present design . the interest of the holy spirit of god by his gracious operations in it , is that alone which i shall enquire into . and it cannot be denied , but that the work and actings of the spirit of grace in and towards believers with respect unto the duty of prayer , are more frequently and expresly asserted in the scripture , than his operations with respect unto any other particular grace or duty what ever . if this should be called into question , the ensuing discourse i hope will sufficiently vindicate and confirm truth . but hereby believers are instructed as in the importance of the duty it self , so in the use and necessity of the aid and assistance of the spirit of god in and unto the right discharge or performance of it . for where frequent , plain revelations concur in multiplied commands and directions , with continual experience as it is with them in this case , their instruction is firm , and in a way of being fixed on their minds . as this rendreth an enquiry hereinto both necessary and seasonable ; for what can be more so , than that wherein the spiritual life and comfort of believers are so highly concerned , and which exhibiteth unto us so gracious a condescention of divine love and goodness ; so moreover , the opposition that is made in the world against the work of the spirit of god herein , above all other his operations , requires that something be spoken in the vindication of it . but the enmity hereunto seems to be peculiar unto these latter ages , i mean among such as pretend unto any acquaintance with these things , from the scripture . it will be hard to find an instance in former ages , of any unto whom the spirit of god , as a spirit of grace and supplications , was a reproach . but as now the contradiction herein is great and fierce ; so is there not any difference concerning any practical duty of religion , wherein parties at variance are more confident and satisfied , in and about their own apprehensions , than they are , who dissent about the work of the spirit of god in our prayers and supplications . for those who oppose what is ascribed by others unto him herein , are not content to deny and reject it , and to refuse a communion in the faith and practice of the work so ascribed unto him ; but moreover , such is the confidence they have in their own conceptions , that they revile and speak evil contemptuously and despitefully of what they do oppose . hence ability to pray , as is pleaded , by the assistance of the holy ghost , is so far from being allowed to be a gift , or a grace , or a duty , or any way useful among men , that it is derided and scorned as a paltry faculty fit to be exploded from among christians . and at length it is traduced as an invention and artifice of the jesuits , to the surprizal and offence of many sober persons ; the unadvisedness of which insinuation , the ensuing discourse will manifest . others again , profess that of all the priviledges whereof they are made partakers in this world , of all the aids , assistances or gifts which they receive from or by the spirit of god , that which he communicates and helps them withal in their prayers and supplications , is the most excellent and inestimable . and herein they have living and dying , in all troubles , distresses , temptations and persecutions , such assurance and satisfaction in their minds , as that they are not in the least moved with all the scorn and contempt that are cast upon their profession and practice in the exercise of the gift which they have received ; but rather judge , that they contract the guilt of great sin to themselves , by whom this work of the spirit is reproached . hence i know not any difference about religious things , that is managed with greater animosities in the minds of men , and worse consequents , than this which is about the work of the spirit of god in prayer , which indeed is the hinge on which all other differences about divine worship do turn and depend . it may therefore be well worth our while , yea it is our duty , sedately and diligently to enquire into what the scripture teacheth us in this matter , wherein we must acquiesce , and whereby all experiences on the one side or the other must be tryed and regulated . two things therefore i do propose unto my self in the ensuing discourse , concerning both which i shall plainly and briefly endeavour the satisfaction of indifferent and unprejudiced readers . and these are first , to evince that there is promised , and actually granted an especial work of the spirit of god in the prayers or praises of believers under the new testament ; secondly , to declare the nature of that work wherein it doth consist , or the manner of the operation of the holy spirit therein . and if in these things no impression can be made on the minds of men possessed with those mighty prejudices which reject their very proposal , and all consideration of them with contempt ; yet it may be of use , unto them , who being not byassed with the undue love or hatred of parties of men , nor elated with high valuations of their own conceptions above those of others , whom they think they have reason if not to hate , yet to scorn , do sincerely desire to live unto god , and to preferr the performance of their duty unto all other considerations , endeavouring to subdue their inclinations and affections thereunto . nor do i desire more of any reader , but that he will grant that he is herein conversant about things , which will have an influence into his everlasting account . chap. ii. zech. 12. 10. opened and vindicated . the especial promise of the administration of the spirit of god unto the end under consideration , is that which i shall lay as the foundation of the ensuing discourse , zech. 12. 10. i will pour upon the house of david , and the inhabitants of jerusalem the spirit of grace and supplications . the spirit here promised is the spirit of god ; the holy spirit , with respect unto the especial end for which he is promised . and the manner of his administration in the accomplishment of the promise is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i will pour out . the same word is used to the same purpose , ezek. 39. 29. joel 2. 28. as are also other words of the same importance which we render by pouring out , as prov. 1. 23. isa. 32. 15. chap. 44. 3. chap. 52. 10. two things have been elsewhere declared concerning this expression , applied unto the communication of the holy ghost . ( 1 ) that a plentiful dispensation of him unto the end for which he is promised , with respect unto a singular and eminent degree in his operations , is intended therein . the apostle expresseth this word , or the accomplishment of what is promised in it , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tit. 3. 6. he hath richly , or abundantly , poured out his spirit . not therefore a meer grant and communication of the spirit , but a plentiful effusion of him is intended ; which must have some eminent effects , as pledges and tokens thereof . for it is absurd to speak of a plentiful abundant effusion with degrees above what was before granted , and yet there be no certain ways or means whereby it may be evidenced and demonstrated . the spirit therefore is so promised in this place , as to produce some notable and peculiar effects of his communication . ( 2. ) that this promise is peculiar unto the days of the gospel ; i mean every promise is so , where mention is made of pouring out the spirit on men ; which may be evinced by the consideration of every place where this expression is used . but in this place it is most unquestionable , the immediate effect of it , being a looking unto christ as he was pierced . and it may be yet further observed , that there is a tacit comparison in it , with some other time or season , or some other act of god , wherein or whereby he gave his spirit before ; but not in that way , manner , or measure , that he now promiseth to bestow him . of the whole of these observations , dydimus gives us a brief account , de spir. sanct. l. 1. significat autem effusionis verbum , largam , & divitem muneris abundantiam ; itaque cùmunus quis alicubi , aut duo spiritum sanctum accipiunt , non dicitur , effundam de spiritu meo , sed tunc quando in universas gentes munus spiritus sancti redundaverit . ( 2. ) those unto whom he is thus promised , are the house of david and the inhabitants of jerusalem ; that is the whole church expressed in a distribution into the ruling family and the body of the people under their rule . and the family of david , which was then in supream power among the people , in the person of zerubbabel , is expresly mentioned for three reasons : ( 1. ) because the faithfulness of god in his promises , was concerned in the preservation of that family , whereof the messiah was to spring , christ himself being thereby in the rule of the church typed out in an especial manner . ( 2. ) because all the promises in a peculiar manner , were first to be fulfilled in the person of christ , so typed by david and his house . on him the spirit under the new testament was first to be poured out in all fullness , and from him to be communicated unto others . ( 3. ) it may be to denote the especial gifts and graces that should be communicated unto them , who were to be imployed in the rule and conduct of the church , under him , the king and head thereof . and the inhabitants of jerusalem , is a phrase expressive of the whole church ; because that was the seat of all their publick ordinances of worship . see psal. 122. 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9. wherefore the whole spiritual church of god , all believers are the object of this promise as represented in the family of david and the inhabitants of jerusalem . ( 3. ) the especial qualifications of the promised spirit are two : for ( 1. ) he is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spirit of grace . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the greek constantly render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and we from the latine gratia , grace , is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as is also the following word , which signifies to have mercy , or compassion , to be gracious ; as all the words whereby gods gracious dealings with sinners in the hebrew do include the signification of pity , compassion , free goodness and bounty . and it is variously used in the scripture . sometimes for the grace and favour of god , as it is the fountain of all gracious and merciful effects towards us , rom. 1. 7. chap. 4. 4 , 16. chap. 5. 2 , 14 , 20. chap. 6. 1. chap. 11. 5. 1 cor. 1. 3. and in other places innumerable ; and sometimes for the principal effect hereof , or the gracious favour of god whereby he accepts us in christ , eph. 2. 5. 2 thes. 1. 12. which is the grace the apostle prays for in the behalf of the church , rom. 16. 20. 1 cor. 16. 23. and sometimes it is applied unto the favour of men , and acceptation with them , called the finding grace or favour in the sight of any , gen. 39. 4 , 21. chap. 41. 24. 1 sam. 2. 26. rom. 15. 11. esther 2. 15 , 17. chap. 5. 2. luk. 2. 52. acts 4. 33. and sometimes for the free effectual efficacy of grace in those in whom it is , acts 14. 26. 1 cor. 15. 10. 2 cor. 11. 9. and sometimes for our justification and salvation , by the free grace or favour of god in christ , john 1. 17. 1 pet. 1. 13. for the gospel it self , as the instrument of the declaration and communication of the grace of god , 2 cor. 6. 1. eph. 3. 2. col. 1. 6. tit. 2. 11. for the free donation of the grace and gifts of the spirit , john 1. 16. eph. 4. 7. and many other significations it hath , which belong not unto our purpose . three things may be intended in this adjunct ; of grace . ( 1. ) a respect of the soveraign cause of his dispensation , which is no other but the mere grace of god. he may be called a spirit of grace , because his donation is an effect of grace , without the least respect unto any desert in those unto whom he is given . this reason of the appellation is declared , titus 3 , 4 , 5 , 6. the sole cause and reason in opposition unto our own works or deservings of the pouring out of the spirit upon us , is the love and kindness of god in jesus christ ; whence he may be justly called , a spirit of grace . ( 2. ) because he is the author of all grace in and unto them on whom he is poured out ; so god is called the god of all grace , because he is the fountain and author of it . and that the holy spirit is the immediate efficient cause of all grace in us , hath been elsewhere proved both in general and in the principal instances of regeneration and sanctification , and it shall be yet further confirmed in what doth ensue . ( 3. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is commonly used for that grace or favour which one hath with another : let me find grace in thy sight , as in the instances before-quoted . and so the spirit also may be called a spirit of grace , because those on whom he is poured out , have grace and favour with god ; they are gracious with him as being accepted in the beloved , eph. 2. 18. whereas therefore all these concur where-ever this spirit is communicated , i know no reason why we may not judge them all here included ; though that in the second place be especially intended . the spirit is promised to work grace and holiness , in all on whom he is bestowed . he is as thus poured out a spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of supplications , that is of prayer for grace and mercy . the word is formed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the other , to be gracious or merciful ; and expressing our act towards god , it is prayer for grace , supplication . and the original word is never used but to express vocal prayer , either in the assemblies of the people of god , or by private persons . harken to the voice of my supplications is rendred by the apostle paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. 5. 7. in which place alone in the scripture that word is used . originally it signifies a bough or olive branch wrapt about with wooll or bays , or something of the like nature , which those carried in their hands and lifted up , who were suppliants unto others for the obtaining of peace , or the averting of their displeasure . hence came the phrase of velamenta praeferre , to hold out such covered branches . so livy de bel. punic . ramas oleae , ac velamenta alia supplicantium portantes , orant ut reciperent sese : holding forth olive branches and other covered tokens used by suppliants , they prayed that they might be received into grace and favour . which custome virgil declares in his aeneas addressing himself to evander . optime grajugenum , cui me fortuna precari , et vitta comptos voluit praetendere ramos . and they called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 branches of supplication , or prayer . and they constantly called those prayers which they made solemnly unto their gods , supplicia and supplicationes , liv. lib. 10. eo anno multa prodigia erant , quarum avertendarum causa supplicationes in biduum senatus decrevit . a form of which kind of prayer we have in cato , de re rustica , cap 13. mars pater te precor quaesoque ut calamitates — . some render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by miserationes , or lamentationes , and interpret it of mens bemoaning themselves in their prayers for grace and mercy , which in the issue varies not from the sense insisted on . but whereas it is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to be merciful or gracious , and expresses an act of ours towards god , it can properly signifie nothing but supplications for mercy and grace . nor is it otherwise used in the scripture . see job 40. 21. prov. 18. 23. dan. 9. 3. jer. 31. 60. 2 chron. 6. 21. jer. 3. 21. psal. 28. 2 , 6. 31 , 23. 116. 1. 130. 2. 140. 7. 143. 1. dan. 9. 18. 25. psal. 46. 6. which are all the places , besides this , where the word is used ; in all which it denotes , deprecation of evil and supplication for grace , constantly in the plural number to denote the earnestness of men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are properly supplications for grace and mercy in freedom and deliverance from evil , but by a synecdoche for all sorts of prayer whatever . we may therefore enquire in what sense the holy spirit of god is called a spirit of supplication , or what is the reason of this attribution unto him . and he must be so either formally or efficiently , either because he is so in himself , or unto us . if in the former way , then he is a spirit who himself prayeth , and according to the import of those hebraisms , aboundeth in that duty . as a man of wickedness , isaiah 55. 7. or a man of blood is a man wholly given to wickedness and violence ; so on the other hand , a spirit of supplication should be a spirit abounding in prayer for mercy , and the diverting of evil , as the word imports . now the holy ghost cannot be thus a spirit of supplication , neither for himself nor us . no imagination of any such thing can be admitted with respect unto himself , without the highest blasphemy . nor can he in his own person make supplications for us . for besides that any such interposition in heaven on our behalf is in the scripture wholly confined unto the priestly office of christ and his intercession , all prayer , whether oral or interpretative only , is the act of a nature inferiour unto that which is prayed unto . this the spirit of god hath not , he hath no nature inferiour unto that which is divine . we cannot therefore suppose him to be formally a spirit of supplication , unless we deny his deity . he is therefore so efficiently with respect unto us , and as such he is promised unto us . our enquiry therefore in general is how or in what sense he is so . and there are but two ways conceivable whereby this may be affirmed of him . ( 1. ) by working gracious inclinations and dispositions in us unto this duty . ( 2. ) by giving a gracious ability for the discharge of it in a due manner . these therefore must belong unto , and do comprise his efficiency as a spirit of supplication . both of them are included in that of the apostle , the spirit it self maketh intercession for us , rom. 8. 26. those who can put any other sense on this promise , may do well to express it . every one consistent with the analogy of faith shall be admitted , so that we do not judge the words to be void of sense , and to have nothing in them . to deny the spirit of god to be a spirit of supplication in and unto believers , is to reject the testimony of god himself . by the ways mentioned we affirm that he is so , nor can any other way be assigned . ( 1. ) he is so , by working gracious inclinations and dispositions in us unto this duty . it is he who prepareth , disposeth , and inclineth the hearts of believers unto the exercise thereof with delight and spiritual complacency . and where this is not , no prayer is acceptable unto god. he delights not in those cryes which an unwilling mind is pressed and forced unto by earthly desires , distress or misery , james 4. 5. of our selves , naturally , we are averse from any converse and entercourse with god , as being alienated from living unto him , by the ignorance and vanity of our minds . and there is a secret alienation still working in us from all duties of immediate communion with him . it is he alone who worketh us unto that frame wherein we pray continually , as it is required of us ; our hearts being kept ready and prepared for this duty on all occasions and opportunities , being in the mean time acted and steered under the conduct and influence of those graces which are to be exercised therein . this some call the grace of prayer that is given us by the holy ghost , as i suppose improperly , though i will not contend about it . for prayer absolutely , and formally , is not a peculiar grace distinct from all other graces that are exercised in it : but it is the way and manner whereby we are to exercise all other graces of faith , love , delight , fear , reverence , self abasement and the like , unto certain especial ends. and i know no grace of prayer distinct or different from the exercise of these graces : it is therefore an holy commanded way of the exercise of other graces , but not a peculiar grace it self . only where any person is singularly disposed and devoted unto this duty , we may if we please , though improperly , say that he is eminent in the grace of prayer . and i do suppose that this part of his work will not be denied by any , no not that it is intended in the promise . if any are minded to stand at such a distance from other things which are ascribed unto him , or have such an abhorrency of allowing him part or interest in our supplications , as that we may in any sense be said to pray in the holy ghost , that they will not admit of so much as the work of his grace , and that wrought in believers by virtue of this promise , they will manage an opposition unto his other actings , at too dear a rate to be gainers by it . ( 2. ) he is so by giving an ability for prayer , or communicating a gift unto the minds of men , enabling them profitably unto themselves and others , to exercise all his graces in that especial way of prayer . it will be granted afterwards , that there may be a gift of prayer used where there is no grace in exercise , nor perhaps any to be exercised ; that is , as some improperly express it , the gift of prayer , where the grace of prayer is not . but in declaring how the spirit is a spirit of supplication , we must take in the consideration of both . he both disposeth us to pray , that is to the exercise of grace in that especial way , and enableth us thereunto . and where this ability is wholly and absolutely wanting , or where it is rejected or despised , although he may act and exercise those very graces which are to be exercised in prayer , and whose exercise in that way is commonly called the grace of prayer , yet this work of his belongs unto the general head of sanctification wherein he preserves , excites and acts all our graces , and not unto this especial work of prayer , nor is he a spirit of supplication therein . he is therefore only a spirit of supplication properly , as he communicates a gift or ability unto persons to exercise all his graces in the way and duty of prayer . this is that which he is here promised for , and promised to be poured out , for that is to be given in an abundant and plentiful manner . whereever he is bestowed in the accomplishment of this promise , he both disposeth the hearts of men to pray , and enableth them so to do . this ability indeed , he communicates in great variety as to the degrees of it and usefulness unto others in its exercise , but he doth it unto every one so far as is necessary unto his own spiritual concernments , or the discharge of his duty towards god and all others . but , whereas this assertion contains the substance of what we plead for , the farther confirmation of it must be the principal subject of the ensuing discourse . that this is the sense of the place and the mind of the holy ghost in the words , needs no other demonstration , but that it is expressive of their proper signification , neither can any other sense tolerably be affixed on them . to deny the holy spirit to be denominated a spirit of supplication , because he enclineth , disposeth and enableth them to pray unto whom he is promised and on whom he is bestowed as such , is to use a little too much liberty in sacred things . a learned man of late out of hatred unto the spirit of prayer , or prayer as his gift , hath endeavoured to deprive the church of god of the whole benefit and comfort of this promise , amyrald . praefat . in psal. for he contends that it belongs not unto the christian church , but unto the jews only . had he said it belonged unto the jews in the first place who should be converted unto christ , he had not gone so wide from the truth , nor from the sense of other expositors , though he had said more than he could prove . but to suppose that any grace , any mercy , any priviledge by jesus christ , is promised unto the jews wherein gentile believers shall be no sharers , that they should not partake of the same kind , whoever hath the prerogative as to degrees , is fond and impious . for if they also are children of abraham , if the blessing of faithful abraham do come upon them also , if it is through them that he is the heir of the world , his spiritual seed inhabiting it by right in all places , then unto them do all the promises belong that are made unto him and his seed . and whereas most of the exceeding great and precious promises of the old testament are made to jacob and israel , to hierusalem and zion ; it is but saying that they are all confined unto the jews , and so at once despoil the church of god of all right and title to them , which impious folly and sacriledge hath been by some attempted . but whereas all the promises belong unto the same covenant , with all the grace contained in them and exhibited by them , who ever is interessed by faith in that covenant , is so in all the promises of god that belong thereunto , and hath an equal right unto them , with those unto whom they were first given . to suppose , now that the jews are rejected for their unbelief , that the promises of god made unto them whilst they stood by faith , are ceased and of no use , is to overthrow the covenant of abraham , and indeed the whole truth of the new testament . but the apostle assures us that all the promises of god are in christ yea , and in him amen , unto the glory of god by us : that is , in their accomplishment in us and towards us , 2 cor. 1. 20. so also he positively affirms that all believers have received those promises which originally were made unto israel , 2 cor. 6. 16 , 17 , 18. chap 7. 1. and not only so , but he declareth also that the promises which were made of old unto particular persons on especial occasions , as to the grace , power and love contained in them and intended by them , do yet belong unto all individual believers , and are applicable by them unto all their especial occasions , heb. 13. 5 , 6. and their right unto , or interest in all the promises of god , is that which those who are concerned in the obedience of faith , would not forego for all that this world can supply them withal . this therefore is only a particular instance of the work and effect of the spirit , as he is in general promised in the covenant . and as we have declared , the promises of him , as a spirit of grace and holiness in the covenant , belong unto the believers of the gentiles also . if they do not , they have neither share nor interest in christ , which is a better plea for the jew , than this peculiar instance will afford . but this promise is only an especial declaration of what in one case this spirit shall do , who is promised as a spirit of grace and holiness in the covenant . and therefore the author of the evasion , suspecting that the fraud and sacriledge of it would be detected , betakes himself to other subterfuges , which we shall afterwards meet with , so far as we are concerned . it may be more soberly objected , that the spirit of grace and supplication was given unto believers under the old testament ; and therefore if there be no more in it , if some extraordinary gift be not here intended , how comes it to be made an especial promise with respect unto the times of the new testament ? it may therefore be supposed that not the ordinary grace or gift of prayer which believers , and especially the officers of the church do receive , but some extraordinary gift bestowed on the apostles and first converts to the church , is here intended . so the prophecies concerning the effusion of the spirit on all sorts of persons , joel 2. is interpreted by peter , and applied unto the sending of the holy ghost in miraculous gifts on the day of pentecost , acts 2. answer ( 1. ) i have elsewhere already in general obviated this objection , by shewing the prodigious folly of that imagination , that the dispensation of the spirit is confined unto the first times of the gospel , whereof this objection is a branch , as enmity unto the matter treated of is the occasion of the whole . ( 2. ) we no where find grace and prayer , the things here promised , to be reckoned among the extraordinary gifts of the spirit under the new testament . prayer indeed in an unknown tongue was so ; but prayer it self was not so , no more than grace , which if it were , the whole present church is graceless . ( 3. ) the promise in joel had express respect unto the extraordinary gifts of prophecy and visions , and therefore had its principal accomplishment in the day of pentecost . this promise is quite of another nature . ( 4. ) that which is necessary for , and the duty of all believers , and that always , is not an extraordinary gift bestowed on a few , for a season . now if there are any who think that grace and prayer are not necessary unto all believers , or that they may have abilities , and exercise them without any aid of the holy spirit , i will not at present contend with them ; for this is not a place to plead with those by whom the principles of the christian faith are denyed . divine commands are the rule of our duty , not mans imaginations . ( 5. ) if this be not an especial promise of the new testament , because the matter of it , or grace promised , was in some degree and measure enjoyed under the old , then is there no promise made with respect unto that season ; for the saints under the old testament were really made partakers of all the same graces with those under the new. wherefore ( 6. ) two things are intended in the promise with respect unto the times of the gospel . ( 1. ) an ampliation and enlargement of this grace or favour as unto the subjects of it extensively . it was under the old testament confined unto a few , but now it shall be communicated unto many , and diffused all the world over . it shall be so poured out as to be shed abroad and imparted thereby unto many . that which before was but as the watering of a garden by an especial hand , is now as the clouds pouring themselves forth on the whole face of the earth . ( 2. ) an increase of the degrees of spiritual abilities for the performance of it . tit. 3. 5 , 6. there is now a rich communication of the spirit of grace and prayer granted unto believers , in comparison of what was enjoyed under the old testament . this the very nature of the dispensation of the gospel , wherein we receive from jesus christ grace for grace , doth evince and confirm . i suppose it needless to prove , that as unto all spiritual supplies of grace there is brought in an abundant administration of it by jesus christ ; the whole scripture testifying unto it . there were indeed under the old testament , prayers and praises of god dictated by a spirit of prophecy , and received by immediate divine revelation , containing mysteries for the instruction of the church in all ages . these prayers were not suggested unto them by the aid of the spirit as a spirit of supplication , but dictated in and to them by the spirit , as a spirit of prophecy . nor did they themselves comprehend the mind of the holy spirit in them fully , but inquired diligently thereinto , as into other prophecies given out by the spirit of christ which was in them , 1 pet. 1. 11 , 12. an instance whereof we may have in psal. 22. a prayer it is with thanksgiving from first to last . now although david unto whom it was given by inspiration , might find in his own condition things that had some low and mean resemblance of what was intended in the words suggested unto him by the holy spirit , as he was a type of christ , yet the depth of the mysteries contained therein , the principal scope and design of the holy ghost , was in a great measure concealed from himself , and much more from others . only it was given out unto the church by immediate inspiration , that believers might search and diligently inquire into what was signified and foretold therein , that so thereby they might be gradually led into the knowledge of the mysteries of god according as he was pleased graciously to communicate of his saving light unto them . but withal it was revealed unto david and the other prophets , that in these things , they did not minister unto themselves but unto us , as having mysteries in them , which they could not , which they were not , to comprehend . but as this gift is ceased under the new testament after the finishing of the canon of the scripture , nor is it by any pretended unto : so was it confined of old unto a very few inspired persons , and belongs not unto our present enquiry ; for we speak only of those things which are common unto all believers . and herein a preference must in all things be given unto those under the new testament . if therefore it could be proved , which i know it cannot be , that the generality of the church under the old testament made use of any forms of prayers as mere forms of prayer , without any other end , use or mystical instruction ( all which concurred in their prophetical composures ) for the sole end of prayer ; yet would it not , whatever any pretend or plead , thence follow , that believers under the new testament may do the same , much less that they may be obliged always so to do . for there is now a more plentiful and rich effusion of the spirit of grace and supplication upon them , than was upon those of old . and as our duty is to be regulated by gods commands , so gods commands are suited unto the dispensation of his grace . for persons under the new testament who are commanded to pray , not to make use constantly in their so doing , of the gifts , aids , and assistance of the spirit , which are peculiarly dispensed and communicated therein , on pretence of what was done under the old , is to reject the grace of the gospel , and to make themselves guilty of the highest ingratitude . wherefore although we may and ought to bear with them , who having not received any thing of this promised grace and assistance , nor do believe there is any such thing , do plead for the use of forms of prayer to be composed by some and read by others or themselves , and that only , in the discharge of this duty ; yet such as have been made partakers of this grace , and who own it their duty constantly to use and improve the promised aids of the spirit of god , will be careful not to admit of any such principles or practice , as would plainly annihilate the promise . thus much then we may suppose our selves to have obtained in the consideration of this testimony , that god hath promised under the new testament to give unto believers in a plentiful manner or measure , the spirit of grace and supplication , or his own holy spirit enabling them to pray according to his mind and will. the way and manner of his work therein , shall be afterwards declared . and it may suffice to oppose in general this one promise unto the open reproaches and bold contempts that are by many cast on the spirit of prayer , whose framers unless they can blot this text out of the scripture , will fail at last in their design . we shall not therefore need to plead any other testimony to the same purpose in the way of promises . only we may observe , that this being expresly assigned as a part of the gracious work of the holy spirit , as promised under the new testament , there is no one promise to that purpose , wherein this grace is not included : therefore the known multiplication of them addeth strength unto our argument . chap. iii. gal. 4. 6. opened and vindicated . the next general evidence given unto the truth under consideration , is the account of the accomplishment of this promise under the new testament , where also the nature of the operation of the holy spirit herein , is in general expressed . and ' this is , gal. 4. 6. because ye are sons , god hath sent forth the spirit of his son crying abba father . an account as was said , is here given of the accomplishment of the promise before explained . and sundry things may be considered in the words . first , the subject on whom he is bestowed and in whom he worketh , are believers or those who by the spirit of adoption are made the children of god. we receive the adoption of sons , and because we are sons , he sendeth his spirit into our hearts . and this priviledge of adoption we obtain by faith in christ jesus , john 1. 12. to as many as received him , he gave power to become the sons of god , even to them that believed on his name . secondly . there is an especial appellation or description of the spirit as promised and given unto this purpose , he is the spirit of the son. that the original ground and reason hereof , is his eternal relation to the son as proceeding from him , hath been elsewhere evinced . but there is something more particular here intended . he is called the spirit of the son , with respect unto his communication to believers . there is therefore included herein , that especial regard unto jesus christ the son of god which is in the work mentioned , as it is an evangelical mercy and priviledge . he is therefore called the spirit of the son , not only because of his eternal procession from him ; but ( 1. ) because he was in the first place given unto him as the head of the church , for the unction , consecration and sanctification of his humane nature . here he laid the foundation , and gave an example of what he was to do in and towards all his members . ( 2. ) it is immediately from and by him , that he is communicated unto us , and that two ways : ( 1. ) authoritatively , by virtue of the covenant between the fatherand him , whereon , upon his accomplishment of the work of the mediation in a state of humiliation according to it , he received the promise of the spirit , that is , power and authority to bestow him on whom he would , for all the ends of that mediation , acts 2. 33. chap. 5. 31. ( 2 ) formally , in that all the graces of the spirit are derived unto us from him as the head of the church , as the spring of all spiritual life , in whom they were all treasured and laid up unto that purpose , col. 2. 19. eph. 4. 16. col. 3. 1 , 2 , 3 , 4. secondly , the work of this spirit in general as bestowed on believers , is partly included , partly expressed in these words . in general ( which is included ) he enables them to behave themselves suitably unto that state and condition whereunto they are taken upon their faith in christ jesus . they are made children of god by adoption , and it is meet they be taught to carry themselves as becomes that new relation . because ye are sons , he hath given you the spirit of his son , without which they cannot walk before him as becometh sons . he teacheth them to bear and behave themselves no longer as foreigners and strangers , nor as servants only , but as children and heirs of god , rom. 8. 15. he endoweth them with a frame and disposition of heart unto holy filial obedience : for as he takes away the distance , making them to be nigh who were aliens , and far from god ; so he removes that fear , dread and bondage which they are kept in who are under the power of the law , 2 tim. 1. 7. for god hath not given us the spirit of fear , but of power and love , and of a sound mind . not the spirit of fear , or a spirit of bondage unto fear , as rom. 8. 15. that is , in and by the efficacy of the law filling our minds with dread and such considerations of god as will keep us at a distance from him . but he is in the sons , on whom he is bestowed , a spirit of power ; strengthening and enabling them unto all duties of obedience . this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that whereby we are enabled to obedience , which the apostle gives thanks for , 1 tim. 1. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to christ that enableth me that is , by his spirit of power . for without the spirit of adoption we have not the least strength or power to behave our selves as sons in the family of god. and he is also , as thus bestowed , a spirit of love , who worketh in us that love unto god and that delight in him , which becometh children towards their heavenly father . this is the first genuine consequent of this relation . there may be many duties performed unto god where there is no true love to him ; at least no love unto him as a father in christ , which alone is genuine and accepted . and lastly , he is also a spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of a modest , grave and sober mind . even children are apt to wax wanton and curious and proud in their fathers house ; but the spirit enables them to behave themselves with that sobriety , modesty and humility which becometh the family of god. and in these three things , spiritual power , love , and sobriety of mind , consists the whole deportment of the children of god in his family . this is the state and condition of those who by the effectual working of the spirit of adoption , are delivered from the spirit of bondage unto fear , which the apostle discourseth of , rom. 8 15. those who are under the power of that spirit , or that efficacious working of the spirit by the law , cannot by virtue of any aids or assistance make their addresses unto him by prayer in a due manner . for although the means whereby they are brought into this state , be the spirit of god acting upon their souls and consciences by the law ; yet formally , as they are in the state of nature , the spirit whereby they are acted is the unclean spirit of the world , or the influence of him who rules in the children of disobedience . the law that they obey , is the law of the members mentioned by the apostle , rom. 7. the works which they perform , are the unfruitful works of darkness , and the fruits of these unfruitful works are sin and death . being under this bondage they have no power to approach unto god , and their bondage tending unto fear , they can have no delight in an access unto him . whatever other provisions or preparations such persons may have for this duty , they can never perform it unto the glory of god , or so , as to find acceptance with him . with those who are delivered from this state , all things are otherwise . the spirit whereby they are acted is the spirit of god , the spirit of adoption , of power , love and a sound mind . the law which they are under obedience unto , is the holy law of god , as written in the fleshly tables of their hearts . the effects of it are faith and love with all other graces of the spirit , whereof they receive the fruits in peace with joy unspeakable and full of glory . thirdly , an instance is given of his effectual working these things in the adopted sons of god in the duty of prayer ; crying abba father . ( 1. ) the object of the especial duty intended , is god even the father , eph. 2. 18. abba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , abba is the syriack or chaldee name for father , then in common use among the jews ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the same name amongst the greeks or gentiles , so that the common interest of jews and gentiles in this priviledge may be intended . or rather an holy boldness and intimate confidence of love is designed in the reduplication of the name . the jews have a saying in the babylonian talmud in the treatise of blessings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servants and handmaids ( that is bondservants ) do not call on such a one abba or imma , freedom of state , with a right unto adoption , whereof they are uncapable in regard unto this liberty and confidence . god gives unto his adopted sons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a frèe spirit , psal. 51. 14. a spirit of gracious filial ingenuity . this is that spirit which cryes abba ; that is the word , whereby those who were adopted , did first salute their fathers , to testify their affection and obedience . for abba signifies not only father , but my father ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my father in the hebrew , is rendred by the chaldee paraphrast only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abba ; see gen. 19. 34. and elsewhere constantly . to this purpose speaks chrysostome , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . being willing to shew the ingenuity ( that is in this duty ) he useth also the language of the hebrews ; and says not only father , but abba father , which is a word proper unto them who are highly ingenuous . and this he effecteth two ways , ( 1. ) by the excitation of graces and gracious affections in their souls in this duty ; especially those of faith , love and delight . ( 2 ) by enabling them to exercise those graces and express those affections in vocal prayer . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes not only crying , but an earnestness of mind expressed in vocal prayer . it is praying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it is said of our saviour , math. 27. 50. for the whole of our duty in our supplications is expressed herein . now we are not concerned or do not at present enquire , what course they take , what means they imploy , or what helps they use in prayer , who are not as yet partakers of this priviledge of adoption : it is only those who are so , whom the spirit of god assists in this duty . and the only question is , what such persons are to do , in complyance with his assistance , or what it is that they obtain thereby ? and we may compare the different expressions used by the apostle in this matter , whereby the general nature of the work of the spirit herein , will further appear . in this place he saith , god hath sent forth into our hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the spirit of his son , crying abba father , rom. 8. 15. he saith we have received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the spirit of adoption , the spirit of the son given us because we are sons , whereby , or in whom we cry abba father . his acting in us , and our acting by him is expressed by the same word . and the enquiry here is , how in the same duty he is said to cry in us , and we are said to cry in him . and there can be no reason hereof , but only because the same work is both his and ours in divers respects . as it is an act of grace and spiritual power , it is his , or it is wrought in us by him alone . as it is a duty performed by us , by virtue of his assistance , it is ours ; by him we cry abba father . and to deny his actings in our duties is to overthrow the gospel . and it is prayer formally considered , and as comprizing the gift of it , with its outward exercise , which is intended . the mere excitation of the graces of faith , love , trust , delight , desire , self-abasement , and the like animating principles of prayer , cannot be expressed by crying , though it be included in it . their actual exercise in prayer formally considered , is that which is ascribed unto the spirit of god. and they seem to deal somewhat severely with the church of god and all believers , who will not allow that the work here expresly assigned unto the spirit of adoption or of the son , is sufficient for its end , or the discharge of this duty , either in private or in the assemblies of the church . there is no more required unto prayer either way , but our crying abba father , that is , the making our requests known unto him as our father in christ , with supplications and thanksgivings , according as our state and occasions do require . and is not the aid of the spirit of god sufficient to enable us hereunto ? it was so of old , and that unto all believers according as they were called unto this duty , with respect unto their persons , families , or the church of god. if it be not so now , it is because either god will not now communicate his spirit unto his children or sons according to the promise of the gospel , or because indeed this grace and gift of his is by men despised , neglected and lost . and the former cannot be asserted on any safe grounds whatever : the latter is our interest to consider . this two-fold testimony concerning the promise of the communication of the holy spirit , or a spirit of supplication , unto believers under the new testament , and the accomplishment of it , doth sufficiently evince our general assertion , that there is a peculiar work or special gracious operation of the holy ghost in the prayers of believers enabling them thereunto . for we intend no more hereby , but that as they do receive him by vertue of that promise , which the world cannot do , in order unto his gracious efficiency in the duty of supplication ; so he doth actually incline , dispose , and enable them to cry abba father , or to call upon god in prayer as their father by jesus christ. to deny this therefore , is to rise up in contradiction unto the express testimony of god himself ; and by our unbelief to make him a lyar. and had we nothing farther to plead in this cause , this were abundantly sufficient to reprove the petulant folly of them by whom this work of the holy ghost , and the duty of believers thereon to pray in the spirit , if we may use the despised and blasphemed expressions of the scripture , is scorned and derided . for as to the ability of prayer which is thus received , some there are , who know no more of it as exercised in a way of duty , but the outside , shell and appearance of it ; and that not from their own experience , but from what they observed in others . of these there are not a few who confidently affirm , that it is wholly a work of fancy , invention , memory , and wit , accompanied with some boldness and elocution , unjustly fathered on the spirit of god , who is no way concerned therein . and it may be they do perswade many , no better skilled in these things than themselves , that so it is indeed . howbeit those who have any experience of the real aids and assistances of the spirit of god in this work and duty , any faith in the express testimonies given by god himself hereunto , cannot but despise such fabulous imaginations . you may as soon perswade them that the sun doth not give light , nor the fire heat , that they see not with their eyes , nor hear with their ears , as that the spirit of god doth not enable them to pray , or assist them in their supplications . and there might some probability be given unto these pretences , and unto the total exclusion of the holy ghost from any concernment herein , if those concerning whom and their duties they thus judge , were generally persons known to excel others in those natural endowments and acquired abilities whereunto this faculty of prayer is ascribed . but will this be allowed by them who make use of this pretence , namely , that those who are thus able to pray as they pretend by virtue of a spiritual gift , are persons excelling in fancy , memory , wit , invention , and elocution ? it is known that they will admit of no such thing ; but in all other instances they must be represented as dull , stupid , ignorant , unlearned and brutish . only in prayer they have the advantage of those natural endowments . these things are hardly consistent with common ingenuity . for is it not strange that those who are so contemptible with respect unto natural and acquired endowments in all other things , whether of science or of prudence , should yet in this one duty or work of prayer so improve them , as to out-go the imitation of them by whom they are despised ? for as they do not , as they will not pray as they do , so their own hearts tell them , they cannot , which is the true reason why they so despitefully oppose this praying in the spirit , whatever pride or passion pretends to the contrary . but things of this nature will again occurr unto us , and therefore shall not be here further insisted on . having therefore proved that god hath promised a plentiful dispensation of his spirit unto believers under the new testament to enable them to pray according unto his mind ; and that in general this promise is accomplished in and towards all the children of god ; it remaineth in the second place , as to what we have proposed , that we declare what is the work of the holy ghost in them unto this end and purpose , or how he is unto us a spirit of prayer or supplication . chap. iv. the nature of prayer rom. 8. 26. opened and vindicated . prayer at present i take to be , a gift , ability or spiritual faculty of exercising faith , love , reverence , fear , delight , and other graces in a way of vocal requests , supplications , and praises unto god. in every thing making our request known unto god , phil. 4. 6. this gift and ability , i affirm to be bestowed , and this work by vertue thereof to be wrought in us by the holy ghost in the accomplishment of the promise insisted on , so crying abba father in them that do believe . and this is that which we are to given an account of , wherein we shall assert nothing but what the scripture plainly goeth before us in , and what the experience of believers duly exercised in duties of obedience , doth confirm . and in the issue of our endeavour , we shall leave it unto the judgement of god and his church , whether they are ecstatical , enthusiastical , unaccountable raptures that we plead for , or a real gracious effect and work of the holy spirit of god. the first thing we ascribe unto the spirit herein is , that he supplieth and furnisheth the mind , with a due comprehension of the matter of prayer , or what ought , both in general , and as unto all our particular occasions , to be prayed for . without this , i suppose it will be granted , that no man can pray as he ought . for how can any man pray , that knows not what to pray for ? where there is not a comprehension hereof , the very nature and being of prayer is destroyed . and herein the testimony of the apostle is express , rom. 8. 26. likewise also the spirit helpeth our infirmities , for we know not what we should pray for as we ought , but the spirit it self maketh intercession for us with groans that cannot be uttered . it is that expression only which at present i urge , we know not what we should pray for as we ought . this is generally supposed to be otherwise ; namely , that men know well enough what they ought to pray for , only they are wicked and careless , and will not pray for what they know they ought so to do . i shall make no excuse or apology for the wickedness and carelesness of men , which without doubt are abominable . but yet i must abide by the truth asserted by the apostle , which i shall further evidence immediately , namely , that without the especial aid and assistance of the holy spirit no man knoweth what to pray for as he ought . but yet there is another relief in this matter , and so no need of any work of the holy ghost therein . and we shall be accounted impudent , if we ascribe any thing unto him , whereof there is the least colourable pretence , that it may be otherwise effected or provided for : so great an unwillingness is there to allow him either place , work , or office in the christian religion , or the practice of it . wherefore it is pretended that although men do not of themselves know what to pray for , yet this defect may be supplied in a prescript form of words , prepared on purpose to teach , and confine men unto , what they are to pray for . we may therefore dismiss the holy spirit and his assistance as unto this concernment of prayer ; for the due matter of it may be so set down and fixed on ink and paper , that the meanest capacity cannot miss of his duty therein . this therefore is that which is to be tryed in our ensuing discourse ; namely , what whereas it is plainly affirmed that we know not of our selves what we should pray for as we ought , ( which i judge to be universally true , as unto all persons , as well those who prescribe prayers , as those unto whom they are prescribed ) and that the holy spirit helps and relieveth us herein , whether we may or ought to relinquish and neglect his assistance , and so to rely only on such supplies as are invented or used unto that end , for which he is promised ; that is plainly , whether the word of god be to be trusted unto in this matter or not . it is true , that whatever we ought to pray for , is declared in the scripture ; yea and summarily comprised in the lords prayer . but it is one thing to have what we ought to pray for , in the book ; another thing to have it in our mind , and hearts , without which it will never be unto us , the due matter of prayer . it is out of the abundance of the heart that the mouth must speak in this matter , mat. 12. 34. there is therefore in us a threefold defect with repect unto the matter of prayer ; which is supplied by the holy spirit , and can be so no other way , nor by any other means ; and therein is he unto us a spirit of supplication , according to the promise . for ( 1. ) we know not our own wants , ( 2. ) we know not the supplied of them that are expressed in the promises of god , and ( 3. ) we know not the end whereunto what we pray for , is to be directed , which i add unto the former . without the knowledge and understanding of all these , no man can pray as he ought ; and we can no way know them , but by the aid and assistance of the spirit of grace . and if these things be manifest , it will be evident how in this first instance we are enabled to pray by the holy ghost . ( 1. ) our wants , as they are to be the matter of prayer , may be referr'd unto three heads ; and none of them of our selves do we know aright , so as to make them the due subject of our supplications , and of some of them we know nothing at all . this first consists in our outward straits , pressures and difficulties , which we desire to be delivered from , with all other temporal things wherein we are concerned . in those things it should seem wondrously clear , that of our selves we know what to pray for . but the truth is , whatever our sense may be of them , and our natural desires about them , yet how and when , under what conditions and limitations , with what frame of heart and spirit , what submission unto the pleasure of god they are to be made the matter of our prayers , we know not . therefore doth god call the prayers of most about them , howling , and not a crying unto him with the heart , hos. 7. 14. there is indeed a voice of nature crying in its distress unto the god of nature . but that is not the duty of evangelical prayer which we enquire after . and men oft-times most miss it , where they think themselves most ready and prepared . to know our temporal wants so as to make them the matter of prayer according to the mind of god , requires more wisdom than of our selves we are furnished withal . for who knoweth what is good for man in this life , all the days of his vain life , which he spendeth as a shadow ? eccl. 6. 12. and oft-times believers are never more at a loss , than how to pray aright about temporal things . no man is in pain or distress , or under any wants , whose continuance would be destructive to his being , but he may , yea he ought to make deliverance from them the matter of his prayer . so in that case he knows in some measure , or in general , what he ought to pray for , without any peculiar spiritual illumination . but yet the circumstances of those things , and wherein their respect unto the glory of god and the supreme end , or chiefest good of the persons concerned , doth stand , ( with regard whereunto they can alone be made the matter of prayer acceptable unto god in christ ) is that which of themselves they cannot understand , but have need of an interest in that promise made to the church , that they shall be all taught of god. and this is so much more in such things as belong only unto the conveniences of this life , whereof no man of himself knows what is good for him , or useful unto him . ( 2. ) we have internal wants that are discerned in the light of a natural conscience : such is the guilt of sin , whereof that accuseth ; sins against natural light and plain outward letter of the law. these things we know somewhat of without any especial aid of the holy spirit , rom. 2. 14 , 15. and desires of deliverance are inseparable from them . but we may observe here two things , [ 1. ] that the knowledge which we have hereof of our selves , is so dark and confused , as that we are no ways able thereby to manage our wants in prayer aright unto god. a natural conscience awakened and excited by afflictions or other providential visitations , will discover it self in unfeign'd and severe reflections of guilt upon the soul. but untill the spirit doth convince of sin , all things are in such disorder and confusion in the mind , that no man knows how to make his address unto god about it in a due manner . and there is more required to treat aright with god about the guilt of sin , than a mere sense of it . so far as men can proceed under that sole conduct and guidance , the heathens went in dealing with their supposed gods , without a due respect unto the propitiation made by the blood of christ. yea prayer about the guilt of sin discerned in the light of a natural conscience , is but an abomination . besides , [ 2. ] we all know how small a portion of the concernment of believers doth lye in those things which fall under the light and determination of a natural conscience . for , ( 3. ) the things about which believers do , and ought to treat principally , and deal with god in their supplications , are the inward spiritual frames and dispositions of their souls , with the actings of grace and sin in them . hereon david was not satisfied with the confession of his original and all known actual sins , psal. 51. 5. nor yet with an acknowledgment that none knoweth his own wanderings , whence he desireth cleansing from unknown sins , psal. 19. 12. but moreover , he begs of god to undertake the inward search of his heart , to find out what was amiss , or right , in him , psal. 139. 23 , 24. as knowing , that god principally required truth in the inward part , psal. 51. 6. such is the carrying on of the work of sanctification in the whole spirit and soul , 1 thess. 5. 23. the inward sanctification of all our faculties , is what we want and pray for . supplies of grace from god unto this purpose , with a sense of the power , guilt , violence and deceit of sin in its inward actings in the mind and affections , with other things innumerable thereunto belonging , make up the principal matter of prayer as formally supplication . add hereunto , that unto the matter of prayer taken largely for the whole duty so called , every thing wherein we have entercourse with god in faith and love , doth belong . the acknowledgement of the whole mystery of his wisdom , grace and love in christ jesus , with all the fruits , effects and benefits which thence we do receive , all the workings and actings of our souls towards him , with their faculties and affections ; in brief , every thing and every conception of our minds , wherein our spiritual access unto the throne of grace doth consist , or which doth belong thereunto , with all occasions and emergencies of spiritual life , are in like manner comprised herein . and that we can have such an acquaintance with these things as to manage them acceptably in our supplications , without the grace of spiritual illumination from the holy ghost , few are so ignorant or profane as to assert . some i confess seem to be strangers unto these things , which yet renders them not of the less weight or moment . for some can see no necessity of thus understanding the grace and mercy , that is in the promises unto prayer ; and suppose that men know well enough what to pray for without it . but those who so speak , neither know what it is to pray , nor it seems are willing to learn. for we are to pray in faith , rom. 10. 14. and faith respects gods promises , heb. 4. 1. rom. 4. if therefore we understand not what god hath promised , we cannot pray at all . it is marvellous what thoughts such persons have of god and themselves , who without a due comprehension of their own wants , and without an understanding of gods promises , wherein all their supplies are laid up , do say their prayers as they call it continually . and indeed in the poverty , or rather misery , of devised aids of prayer , this is not the least pernicious effect or consequent , that they keep men off from searching the promises of god , whereby they might know what to pray for . let the matter of prayer be so prescribed unto men , as that they shall neverneed , either to search their own hearts or gods promises about it , and this whole work is dispatcht out of the way . but then is the soul prepared aright for this duty , and then only , when it understands its own condition , the supplies of grace provided in the promise , the suitableness of those supplies unto its wants , and the means of its conveyance unto us by jesus christ. that all this we have by the spirit and not otherwise , shall be immediately declared . thirdly , unto the matter of prayer i joyn the end we aim at , in the things we pray for , and which we direct them unto . and herein also are we in our selves at a loss : and men may lose all the benefit of their prayers by proposing undue ends unto themselves in the things they pray for . our saviour saith , ask and you shall receive ; but the apostle james affirms of some , chap. 4. 3. ye ask and receive not , because ye ask amiss , to consume it on your pleasures . to pray for any thing , and not expresly unto the end whereunto of god it is designed , is to ask amiss and to no purpose . and yet whatever confidence we may have of our own wisdom and integrity ; if we are left unto our selves , without the especial guidance of the spirit of god , our aims will never be suited unto the will of god. the ways and means whereby we may fail , and do so in this kind , when not under the actual conduct of the spirit of god , that is , when our own natural and distempered affections do immix themselves in our supplications , are innumerable . and there is nothing so excellent in its self , so useful unto us , so acceptable unto god in the matter of prayer , but it may be vitiated , corrupted , and prayer it self rendred vain , by an application of it unto false or mistaken ends. and what is the work of the spirit to guide us herein , we shall see in its proper place . chap. v. the work of the holy spirit as to the matter of prayer . these things are considerable as to the matter of prayer ; and with respect unto them , of our selves we know not what we should pray for , nor how , nor when . and the first work of the spirit of god , as a spirit of supplication in believers , is to give them an understanding of all their wants , and of the supplies of grace and mercy in the promises , causing a sense of them to dwell and abide on their minds ; as that , according unto their measure , they are continually furnished with the matter of prayer , without which men never pray , and by which , in some sense , they pray always . for , ( 1. ) he alone doth , and he alone is able to give us such an understanding of our own wants , as that we may be able to make our thoughts about them known unto god in prayer and supplication . and what is said concerning our wants , is so likewise with respect unto the whole matter of prayer , whereby we give glory to god , either in requests or prayers . and this i shall manifest in some instances , whereunto others may be reduced . ( 1. ) the principal matter of our prayer concerneth faith and unbelief . so the apostles prayed in a particular manner , lord increase our faith ; and so the poor man prayed in his distress , lord help thou my unbelief . i cannot think that they ever pray aright , who never pray for the pardon of unbelief , for the removal of it , and for the encrease of faith. if unbelief be the greatest of sins , and if faith be the greatest of the gifts of god , we are not christians , if those things are not one principal part of the matter of our prayers . unto this end we must be convinced of the nature and guilt of unbelief , as also of the nature and use of faith ; nor without that conviction do we either know our own chiefest wants , or what to pray for as we ought . and that this is the especial work of the holy ghost , our saviour expresly declares , john 16. 9. he convinceth the world of sin , because they believe not on him . i do , and must deny , that any one is or can be convinced of the nature and guilt of that unbelief , either in the whole or in the remainder of it , which the gospel condemneth , and which is the great condemning sin under the gospel , without an especial work of the holy ghost on his mind and soul. for unbelief as it respecteth jesus christ , not believing in him , or not believing in him as we ought , is a sin against the gospel , and it is by the gospel alone that we may be convinced of it , and that as it is the ministration of the spirit . wherefore neither the light of a natural conscience , nor the law , will convince any one of the guilt of unbelief with respect unto jesus christ , nor instruct them in the nature of faith in him . no innate notions of our minds , no doctrines of the law will reach hereunto . and to think to teach men to pray , or to help them out in praying , without a sense of unbelief , or the remainders of it in its guilt and power , the nature of faith with its necessity , use and efficacy , is to say unto the naked and the hungry , be ye warmed and filled , and not give them those things that are needful to the body . this therefore belongs unto the work of the spirit as a spirit of supplication . and let men tear and tire themselves night and day with a multitude of prayers , if a work of the spirit of god in teaching the nature and guilt of unbelief , the nature , efficacy and use of faith in christ jesus , go not with it , all will be lost and perish . and yet it is marvellous to consider how little mention of these things occurreth in most of those compositions , which have been published to be used as forms of prayer . they are generally omitted in such endeavours , as if they were things , wherein christians were very little concerned . the gospel positively and frequently determines the present acceptation of men with god , or their disobedience , with their future salvation and condemnation according unto their faith or unbelief . for their obedience or disobedience are infallible consequents thereon . now if things that are of the greatest importance unto us , and whereon all other things , wherein our spiritual estate is concerned , do depend , be not a part of the subject matter of our daily prayer , i know not what deserveth so to be . secondly , the matter of our prayer respects the depravation of our natures and our wants on that account . the darkness and ignorance that is in our understandings , our unacquaintedness with heavenly things , and alienation from the life of god thereby , the secret workings of the lusts of the mind under the shades and covert of this darkness ; the stubbornness , obstinacy and perverseness of our wills by nature , with their reluctancies unto , and dislike of things spiritual , with innumerable latent guiles thence arising , all keeping the soul from a due conformity unto the holiness of god , are things which believers have an especial regard unto in their confessions and supplications . they know this to be their duty , and find by experience , that the greatest concernment between god and their souls , as to sin and holiness , do lye in these things . and they are never more jealous over themselves , than when they find their hearts least affected with them . and to give over treating with god about them , for mercy in their pardon , for grace in their removal , and the daily renovation of the image of god in them thereby , is to renounce all religion , and all designs of living unto god. wherefore without a knowledge , a sense , a due comprehension of these things , no man can pray as he ought , because he is unacquainted with the matter of prayer , and knows not what to pray for . but this knowledge we cannot attain of our selves . nature is so corrupted , as not to understand its own depravation . hence some absolutely deny this corruption of it , so taking away all necessity of labouring after its cure , and the renovation of the image of god in us . and hereby they overthrow the prayers of all believers , which the antient church continually pressed the pelagians withal . without a sense of these things i must profess , i understand not how any man can pray . and this knowledge , as was said , we have not of our selves . nature is blind , and cannot see them ; it is proud , and will not own them ; stupid , and is senseless of them . it is the work of the spirit of god alone , to give us a due conviction of , a spiritual insight into , and sense of the concernment of these things . this i have elsewhere so fully proved , as not here again to insist on it . it is not easy to conjecture , how men pray , or what they pray about , who know not the plague of their own hearts . yea , this ignorance , want of light into , or conviction of the depravation of their nature , and the remainders thereof , even in those that are renewed , with the fruits , consequents and effects thereof , is the principal cause of mens barrenness in this duty , so that they can seldome go beyond what is prescribed unto them . and they can thence also satisfie themselves with a set or frame of well composed words , wherein they might easily discern that their own condition and concernment are not at all expressed , if they were acquainted with them . i do not fix measures unto other men , nor give bounds unto their understandings ; only i shall take leave to profess for my own part , that i cannot conceive or apprehend how any man doth or can know what to pray for as he ought , in the whole compass and course of that duty , who hath no spiritual illumination enabling him to discern in some measure the corruption of his nature , and the internal evils of his heart . if men judge the faculties of their souls to be undepraved , their minds free from vanity , their hearts from guile and deceit , their wills from perverseness and carnality , i wonder not on what grounds they despise the prayers of others , but should do so , to find real humiliation , and fervency in their own . hereunto i may add the irregularity and disorder of our affections . these i confess are discernible in the light of nature , and the rectifying of them , or an attempt for it , was the principal end of the old philosophy . but the chief respect that on this principle it had unto them , is , as they disquiet the mind , or break forth into outward expressions , whereby men are defiled , or dishonoured , or distressed . so far natural light will go , and thereby in the working of their consciences , as far as i know , men may be put to pray about them . but the chief depravation of the affections lyes in their aversation unto things spiritual and heavenly . they are indeed sometimes ready of themselves to like things spiritual under false notions of them , and divine worship under superstitious ornaments and meretricious dresses , in which respect they are the spring and life of all that devotion , which is in the church of rome . but take heavenly and spiritual things in themselves with respect unto their proper ends , and there is in all our affections , as corrupted , a dislike of them and aversation unto them , which variously act themselves , and influence our souls unto vanities and disorders in all holy duties . and no man knows what it is to pray , who is not exercised in supplications for mortifying , changing and renewing of these affections as spiritually irregular . and yet is it the spirit of god alone , which discovereth these things unto us and gives us a sense of our concernment in them . i say the spiritual irregularity of our affections , and their aversation from spiritual things , is discernible in no light , but that of supernatural illumination . for if without that , spiritual things themselves cannot be discerned , as the apostle assures us they cannot , 1 cor. 2. it is impossible that the disorder of our affections with respect unto them , should be so . if we know not an object in the true nature of it , we cannot know the actings of our minds towards it . wherefore although there be in our affections an innate universal aversation from spiritual things , seeing by nature we are wholly alienated from the life of god , yet can it not be discerned by us in any light but that which discovers these spiritual things themselves unto us . nor can any man be made sensible of the evil and guilt of that disorder , who hath not a love also implanted in his heart unto those things , which it finds obstructed thereby . wherefore the mortification of these affections and their renovation with respect unto things spiritual and heavenly , being no small part of the matter of the prayers of believers , as being an especial part of their duty , they have no otherwise an acquaintance with them or sense of them , but as they receive them by light and conviction from the spirit of god. and those who are destitute hereof must needs be strangers unto the life and power of the duty of prayer it self . as it is with respect unto sin , so it is with respect unto god and christ , and the covenant , grace , holiness and priviledges . we have no spiritual conceptions about them , no right understanding of them , no insight into them , but what is given us by the spirit of god. and without an acquaintance with these things , what are our prayers , or what do they signifie ? men without them may say on to the world's end , without giving any thing of glory unto god , or obtaining of any advantage unto their own souls . and this i place as the first part of the work of the spirit of supplications in believers , enabling them to pray , according to the mind of god , which of themselves they know not how to do , as is afterward in the place of the apostle insisted on . when this is done , when a right apprehension of sin and grace , and of our concernment in them , is fixed on our minds , then have we in some measure the matter of prayer always in readiness , which words and expressions will easily follow , though the aid of the holy spirit be necessary thereunto also , as we shall afterwards declare . and hence it is , that the duty performed with respect unto this part of the aid and assistance of the spirit of god , is of late by some ( as was said ) vilified and reproached . formerly their exceptions lay all of them against some expressions or weakness of some persons in conceived prayer , which they liked . but now scorn is poured out upon the matter of prayer it self , especially the humble and deep confessions of sin , which on the discoveries before mentioned , are made in the supplications of ministers and others . the things themselves are traduced as absurd , foolish and irrational , as all spiritual things are unto some sorts of men . neither do i see how this disagreement is capable of any reconciliation . for they who have no light to discern those respects of sin and grace , which we have mentioned , cannot but think it uncouth to have them continually made the matter of mens prayers . and those on the other hand who have received a light into them , and acquaintance with them by the spirit of god , are troubled at nothing more , than that they cannot sufficiently * abase themselves under a sense of them , nor in any words fully express that impression on their minds which is put on them by the holy ghost ; nor cloath their desires after grace and mercy , with words sufficiently significant and emphatical . and therefore this difference is irreconcileable by any but the spirit of god himself . whilst it doth abide , those who have respect only unto what is discernible in the light of nature or of a natural conscience in their prayers , will keep themselves unto general expressions and outward things , in words prepared unto that purpose by themselves or others , do we what we can to the contrary . for men will not be led beyond their own light , neither is it meet they should . and those who do receive the supplies of the spirit in this matter , will in their prayer be principally conversant about the spiritual internal concernments of their souls in sin and grace , let others despise them and reproach them whilst they please . and it is in vain much to contend about these things , which are regulated not by arguments but by principles . men will invincibly adhere unto the capacity of their light. nothing can put an end to this difference , but a more plentiful effusion of the spirit from above , which according unto the promise we wait for . secondly , we know not what to pray for as we ought , but the holy ghost acquaints us with the grace and mercy which are prepared in the promises of god for our relief . that the knowledge hereof is necessary to enable us to direct our prayers unto god in a due manner , i declared before ; and i suppose it will not be denied . for what do we pray for ? what do we take a prospect and design of in our supplications ? what is it we desire to be made partakers of ? praying only by saying or repeating so many words of prayer , whose sence and meaning those who make use of them , perhaps understand not , as in the papacy ; or so as to rest in the saying or repetition of them without an especial design of obtaining some thing or things which we make known in our supplications , is unworthy the disciples of christ , indeed of rational creatures . deal thus with thy governour , will he be pleased with thee or accept thy person ? as mal. 1. 8. neither ruler nor friend nor neighbour would accept it at our hands , if we should constantly make solemn addresses unto them , without any especial design : we must pray with our understanding ; that is , understand what we pray for . and these things are no other but what god hath promised , which if we are not regulated by in our supplications , we ask amiss . it is therefore indispensably necessary unto prayer , that we should know what god hath promised , or that we should have an understanding of the grace and mercy of the promises . god knoweth our wants , what is good for us , what is useful to us , what is necessary to bring us unto the injoyment of himself , infinitely better than we do our selves ; yea , we know nothing of these things but what he is pleased to teach us . these are the things which he hath prepared for us , as the apostle speaks , 1 cor. 2. 9. and what he hath so prepar'd , he declareth in the promises of the covenant . for they are the declaration of the grace and good pleasure which he hath purposed in himself . and hence believers may learn , what is good for them and what is wanting unto them in the promises , more clearly and certainly than by any other means whatever . from them therefore do we learn what to pray for as we ought . and this is another reason , why men are so barren in their supplications , they know not what to pray for , but are forced to betake themselves unto a confused repetition of the same requests ; namely their ignorance of the promises of god , and the grace exhibited in them . our enquiry therefore is , by what way or means we come to an acquaintance with these promises , which all believers have in some measure , some more full and distinct than others , but all in an useful sufficiency . and this we say is by the spirit of god , without whose aid and assistance we can neither understand them , nor what is contained in them . i do confess , that some by frequent reading of the scripture , by the only help of a faithful memory , may be able to express in their prayers the promises of god , without any spiritual acquaintance with the grace of them , whereby they administer unto others , and not unto themselves . but this remembrance of words or expressions belongs not unto the especial work of the holy ghost in supplying the hearts and minds of believers with the matter of prayer . but this is that which he doth herein ; he openeth their eyes , he giveth an understanding , he enlighteneth their minds , so that they shall perceive the things that are of god prepared for them , and that are contained in the promises of the gospel ; and represents them therein in their beauty , glory , suitableness and desirableness unto their souls . he maketh them to see christ in them , and all the fruits of his mediation in them , all the effect of the grace and love of god in them , the excellency of mercy and pardon , of grace and holiness , of a new heart , with principles , dispositions , inclinations and actings , all as they are proposed in the truth and faithfulness of god. now when the mind and heart is continually filled with an understanding and due apprehensions of these things ; it is always furnished with the matter of prayer and praise unto god , which persons make use of according as they have actual assistance and utterance given unto them . and whereas this holy spirit together with the knowledge of them , doth also implant a love unto them upon the minds of believers , they are not only hereby directed what to pray for , but are excited and stirred up to seek after the injoyment of them , with ardent affections and earnest endeavours , which is to pray . and although among those on whose hearts these things are not implanted , some may ( as was before observed ) make an appearance of it , by expressing in prayer the words of the promises of god retined in their memories , yet for the most part they are not able themselves to pray in any tolerable useful manner , and do either wonder at , or despise those that are so enabled . but it may be said , that where there is any defect herein , it may be easily supplied . for if men are not acquainted with the promises of god themselves in the manner before described , and so know not what they ought to pray for , others who have the understanding of them may compose prayers for their use according to their apprehensions of the mind of god in them , which they may read , and so have the matter of prayer always in a readiness . i answer , ( 1. ) i do not know that any one hath a command , or promise of assistance , to make or compose prayers to be said or read by others as their prayers ; and therefore i expect no great matter from what any one shall do in that kind . the spirit of grace and supplication is promised , as i have proved , to enable us to pray , not to enable us to make or compose prayers for others . ( 2. ) it savours of some unacquaintance with the promises of god , and the duty of prayer , to imagine that the matter of them so as to suit the various conditions of believers , can be pent up in any one form of mans devising . much of what we are to pray about , may be in general and doctrinally comprized in a form of words , as they are in the lords prayer , which gives directions in , and a boundary unto our requests : but that the things themselves should be prepared and suited unto the condition and wants of them that are to pray , is a fond imagination . ( 3. ) there is a vast difference between an objective proposal of good things to be prayed for , unto the consideration of them that are to pray , which men may do ; and the implanting an acquaintance with them and love unto them upon the mind and heart , which is the work of the holy ghost . ( 4. ) when things are so prepared and cast into a form of prayer , those by whom such forms are used , do no more understand them , than if they had never been cast into any such form , unless the spirit of god give them an understanding of them , which the form it self is no sanctified means unto . and where that is done , there is no need of it . ( 5. ) it is the work of the holy spirit to give unto believers such a comprehension of promised grace and mercy , as that they may constantly apply their minds unto that or those things in an especial manner which are suited unto their present daily wants and occasions , with the frame and dispositions of their souls and spirit . this is that which gives spiritual beauty and order unto the duty of prayer ; namely , the suiting of wants and supplies , of a thankful disposition and praises , of love and admiration unto the excellencies of god in christ , all by the wisdom of the holy ghost . but when a person is made to pray by his directory for things though good in themselves , yet not suited unto his present state , frame , inclination , wants and desires , there is spiritual confusion and disorder and nothing else . again , what we have spoken concerning the promises , must also be applied unto all the precepts or commands of god. these in like manner are the matter of our prayers , both as to confession and supplication . and without a right understanding of them , we can perform no part of this duty as we ought . this is evident in their apprehension who repeating the words of the decalogue , do subjoyn their acknowledgments of a want of mercy , with respect unto the transgression of them , i suppose , and their desires to have their hearts inclined to keep the law. but the law with all the commands of god are spiritual and inward , with whose true sense and importance in their extent and latitude , we cannot have an useful acquaintance , but by the enlightning , instructing efficacy of the grace of the spirit . and where this is , the mind is greatly supplied with the true matter of prayer . for when the soul hath learnt the spirituality and holiness of the law , its extent unto the inward frame and disposition of our hearts , as well as unto outward actions , and its requiring absolute holiness , rectitude and conformity unto god at all times , and in all things ; then doth it see and learn its own discrepancy from it , and coming short of it , even then when as to outward acts and duties , it is unblameable . and hence do proceed those confessions of sin in the best and most holy believers , which they who understand not these things , do deride and scorn . by this means therefore doth the holy spirit help us to pray , by supplying us with the due and proper matter of supplications , even by acquainting us and affecting our hearts with the spirituality of the command , and our coming short thereof in our dispositions , and frequent inordinate actings of our minds and affections . he who is instructed herein , will on all occasions be prepared with a fulness of matter for confession and humiliation ; as also , with a sense of that grace and mercy , which we stand in need of with respect unto the obedience required of us . thirdly , he alone gides and directs believers to pray , or ask for any thing in order unto right and proper ends. for there is nothing so excellent in it self , so useful unto us , so acceptable unto god , as the matter of prayer , but it may be vitiated , corrupted , and prayer it self be rendred vain , by an application of it unto false or mistaken ends. and that in this case we are relieved by the holy ghost , it is plain in the text under consideration . for helping our infirmities , and teaching us what to pray for as we ought , he maketh intercession for us according unto god , that is his mind or his will , v. 27. this is well explained by origen on the place , velut si magister suscipiens ad rudiment a discipulum , & ignorantem penitus literas , ut eum docere possit & instituere , necesse habet inclindre se ad discipuli rudimenta , & ipse prius dicere nomen literae , ut respondendo discipulus discat , & sit quodammodo magister incipienti discipulo similis , ea loquens & ea meditans , quae incipiens loqui debeat ac meditari ; it a & sanctus spiritus , ubi oppugnationibus carnis perturbari nostrum spiritum viderit , & nescientem quid orare debeat secundum quod oportet , ipse velut magister orationem praemittit , quam noster spiritus ( si tamen discipulus esse sancti spiritus desiderat ) prosequatur , ipse gemitus ossert quibus noster spiritus discat ingemiscere , ut repropitiet sibi deum . to the same purpose speaks damascen , lib. 4. ch. 3. and austin in sundry places collected by beda in his comment on this . he doth it in us , and by us , or enableth us so to do . for the spirit himself without us , hath no office to be performed immediately towards god , nor any nature inferiour unto the divine , wherein he might intercede . the whole of any such work with respect unto us , is incumbent on christ , he alone in his own person performeth what is to be done with god for us . what the spirit doth , he doth in and by us . he therefore directs and enableth us to make supplications according to the mind of god. and herein god is said to know the mind of the spirit , that is , his end and design in the matter of his requests . this god knows , that is , approves of and accepts . so it is the spirit of god who directs us as to the design and end of our prayers , that they may find acceptance with god. but yet there may be , and i believe there is , more in that expression ; god knoweth the mind of the spirit . for he worketh such high , holy , spiritual desires and designs in the minds of believers in their supplications , as god alone knoweth and understandeth in their full extent and latitude . that of our selves we are apt to fail and mistake hath been declared from james 4. 3. i shall not here insist on particulars , but only mention two general ends of prayer which the holy spirit keeps the minds of believers unto in all their requests , where he hath furnished them with the matter of them according to the mind of god. for he doth not only make intercession in them , according unto the mind of god , with respect unto the matter of their requests , but also with respect unto the end which they aim at , that it may be accepted with him . he guides them therefore to design , ( 1. ) that all the success of their petitions and prayers , may have an immediate tendency unto the glory of god. it is he alone who enables them to subordinate all their desires unto gods glory . without his especial aid and assistance we should aim at self only and ultimately in all we do . our own profit , case , satisfaction , mercies , peace and deliverance would be the end whereunto we should direct all our supplications , whereby they would be all vitiated and become abominable . ( 2. ) he keeps them unto this also , that the issue of their supplications may be the improvement of holiness in them , and thereby their conformity unto god , with their nearer access unto him . where these ends are not , the matter of prayer may be good and according to the word of god , and yet our prayers an abomination . we may pray for mercy and grace and the best promised fruits of the love of god , and yet for want of these ends find no acceptance in our supplications . to keep us unto them is his work , because it consists in casting out all self-ends and aims , bringing all natural desires unto a subordination unto god , which he worketh in us , if he worketh in us any thing at all . and this is the first part of the work of the spirit towards believers as a spirit of grace and supplication ; he furnisheth and filleth their minds with the matter of prayer , teaching them thereby what to pray for as they ought . and where this is not wrought in some measure and degree , there is no praying according to the mind of god. chap. vi. the due manner of prayer , wherein it doth consist . the holy spirit having given the mind a due apprehension of the things we ought to pray for , or furnished it with the matter of prayer , he moreover works a due sense and valuation of them with desires after them upon the will and affections , wherein the due manner of it , doth consist . these things are separable . the mind may have light to discern the things that are to be prayed for , and yet the will and affections be dead unto them , or unconcerned in them . and there may be a gift of prayer founded hereon , in whose exercise the soul doth not spiritually act towards god. for light is the matter of all common gifts . and by vertue of a perishing illumination a man may attain a gift in prayer , which may be of use unto the edification of others . for the manifestation of the spirit is given unto every man to profit withal . in the mean time it is with him that so prayeth , not much otherwise than it was with him of old , who prayed in an unknown tongue ; his spirit prayeth , but his heart is unfruitful . he prayeth by vertue of the light and gift that he hath received , but his own soul is not benefited nor improved thereby . only sometimes god makes use of mens own gifts to convey grace into their own souls . but prayer properly so called , is the obediential acting of the whole soul towards god. wherefore , where the holy spirit compleats his work in us as a spirit of grace and supplication , he worketh on the will and affections to act obedientially towards god in and about the matter of their prayers . thus when he is poured out as a spirit of supplication , he fills them , unto whom he is communicated , with mourning and godly sorrow to be exercised in their prayers as the matter doth require , zach. 12. 10. he doth not only enable them to pray , but worketh affections in them suitable unto what they pray about . and in this work of the spirit , lies the fountain of that inexpressible fervency and delight , of those enlarged labourings of mind and desires which are in the prayers of believers , especially when they are under the power of more than ordinary influences from him . for these things proceed from the work of the spirit on their wills and affections , stirring them up and carrying them forth unto god in and by the matter of their prayers , in such a manner , as no vehement working of natural affections can reach unto . and therefore is the spirit said to make intercession for us with groaning which cannot be uttered , rom. 8. 26 , 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . as he had before expressed his work in general by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which intendeth an help by working , carrying us on in our undertaking in this duty beyond our own strength ( for he helpeth us on , under our infirmities , or weaknesses ) so his especial acting is here declared by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is an additional interposition , like that of an advocate for his client , pleading that in his case which he of himself is not able to do . once this word is used in the service of a contrary design . speaking of the prayer of elijah , the apostle says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , how he maketh intercession unto god against israel , rom. 11. 2. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is constantly used in the old testament for to declare good tidings , tidings of peace , is once applied in a contrary signification unto tidings of evil and destruction , 1 sam. 4. 17. the man that brought the news of the destruction of the army of the israelites and the taking of the ark by the philistins is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but the proper use of this word is to intercede for grace and favour . and this he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . we our selves are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to groan , v. 23. that is , humbly , mournfully and earnestly to desire . and here the spirit is said , to intercede for us with groans , which can be nothing but his working in us , and acting by us that frame of heart , and those fervent labouring desires which are so expressed ; and these with such depth of intention and labouring of mind as cannot be uttered . and this he doth by the work now mentioned . having truely affected the whole soul , enlightened the mind in the perception of the truth , beauty and excellency of spiritual things , ingaged the will in the choice of them , and prevalent love unto them , excited the affections to delight in them , and unto desires after them , there is in the actual discharge of this duty of prayer , wrought in the soul by the power and efficacy of his grace , such an inward labouring of heart and spirit , such an holy supernatural desire and endeavour after an union with the things prayed for in the injoyment of them , as no words can utter or expresly declare , that is , fully and compleatly ; which is the sense of the place . to avoid the force of this testimony some ( one at least ) would have this intercession of the spirit , to be the intercession of the spirit in christ for us now at the right hand of god , so that no work of the spirit it self in believers is intended . such irrational evasions will men sometimes make use of , to escape the convincing power of light and truth . for this is such a description of the intercession of christ at the right hand of god , as will scarcely be reconciled unto the analogy of faith. that it is not an humble , oral supplication , but a blessed representation of his oblation whereby the efficacy of it is continued and applied unto all the particular occasions of the church or believers , i have elsewhere declared , and it is the common faith of christians . but here it should be reported as the labouring of the spirit in him with unutterable groans , the highest expression of an humble , burthened , sollicitous endeavour . nothing is more unsuited unto the present glorious condition of the mediator . it is true , that in the days of his flesh he prayed with strong cryes and tears in an humble deprecation of evil , heb. 5. 7. but an humble prostration and praying with unutterable groans is altogether inconsistent with his present state of glory , his fulness of power , and right to dispense all the grace and mercy of the kingdom of god. besides , this exposition is as adverse to the context as any thing could be invented . ver. 15. it is said that we receive the spirit of adoption , whereby we cry abba father , which spirit god sends forth into our hearts , gal. 4. 6. and the blessed work of this spirit in us , is further described , v. 16 , 17. and thereon v. 23. having received the first-fruits of this spirit , we are said to groan within our selves ; to which it is added , that of our selves not knowing what we ought to pray for , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that very spirit so given unto us , so received by us , so working in us , makes intercession for us with groans that cannot be uttered . wherefore without offering violence unto the context , here is no place for the introduction of the intercession of christ in heaven , especially under such an expression as is contrary to the nature of it . it is mentioned afterwards by the apostle in its proper place as a consequent and fruit of his death and resurrection , ver . 34. and there he is said simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but the spirit here is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which implies an additional supply unto what is in our selves . yet to give countenance unto this uncouth exposition , a force is put upon the beginning of both the verses 26 , 27. for whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth constantly in the scripture denote any kind of infirmity or weakness , spiritual or corporal , it is said here to be taken in the latter sense for diseases with troubles and dangers ; which latter , it no where signifies . for so the meaning should be , that in such conditions we know not what to pray for , whether wealth or health or peace or the like , but christ interceeds for us . and this must be the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which yet in the text doth plainly denote an help and assistance given unto our weaknesses , that is , unto us who are weak , in the discharge of the duty of prayer , as both the words themselves and the ensuing reasons of them do evince . wherefore neither the grammatical sence of the words , nor the context , nor the analogy of faith will admit of this new and uncouth exposition . in like manner if it be enquired , why it is said , that he who searcheth the heart knoweth the mind of the spirit , which plainly refers to some great and secret work of the spirit in the heart of man , if the intercession of christ be intended ; nothing is offered but this paraphrase , and then god that by being a searcher of hearts , knoweth our wants exactly , understands also the desire and intention of the spirit of christ. but these things are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and have no dependance the one on the other . nor was there any need of the mentioning the searching of our hearts , to introduce the approbation of the intercession of christ. but to return : that is wrought in the hearts of believers in their duty , which is pervious to none but him that searcheth the heart . this frame in all our supplications we ought to aim at , especially in time of distress , troubles and temptations , such as was the season here especially intended , when commonly we are most sensible of our own infirmities . and wherein we come short hereof in some measure , it is from our unbelief or carelesness and negligence , which god abhors . i do acknowledge that there may be , that there will be more earnestness and intention of mind and of our natural spirit , therein , in this duty , at one time than another , according as outward occasions or other motives do excite them or stir them up . so our saviour in his agony prayed more earnestly than usuall , not with an higher exercise of grace , which always acted it self in him in perfection , but with a greater vehemency in the working of his natural faculties . so it may be with us at especial seasons ; but yet we are always to endeavour after the same aids of the spirit , the same actings of grace in every particular duty of this kind . thirdly , the holy spirit gives the soul of a believer a delight in god , as the object of prayer . i shall not insist on his exciting , moving and acting all other graces that are required in the exercise of this duty , as faith , love , reverence , fear , trust , submission , waiting , hope and the like . i have proved elsewhere , that the exercise of them all in all duties , and of all other graces in like manner , is from him , and shall not therefore here again confirm the same truth . but this delight in god as the object of prayer , hath a peculiar consideration in this matter . for without it ordinarily the duty is not accepted with god , and is a barren burthensome task unto them by whom it is performed . now this delight in god as the object of prayer , is for the substance of it included in that description of prayer given us by the apostle , namely , that it is crying abba father . herein a filial , holy delight in god is included ; such as children have in their parents in their most affectionate addresses unto them , as hath been declared . and we are to enquire wherein this delight in god as the object of prayer doth consist , or what is required thereunto . and there is in it , ( 1. ) a sight or prospect of god as on a throne of grace . a prospect , i say , not by carnal imagination , but spiritual illumination . by faith we see him who is invisible , heb. 11. 27. for it is the evidence of things not seen , making its proper object evident and present unto them that do believe . such a sight of god on a throne of grace is necessary unto this delight . under this consideration he is the proper object of all our addresses unto him in our supplications , heb. 4. 16. let us come boldly to the throne of grace , that we may obtain mercy and find grace to help in a time of need . the duty of prayer is described by the subject matter of it , namely mercy and grace , and by the only object of it , god on a throne of grace . and this throne of grace is further represented unto us by the place where it is erected or set up ; and that is in the holiest , or most holy place . for in our coming unto god as on that throne , we have boldness to enter into the holiest by the blood of jesus , heb. 10. 19. and hereby the apostle shews , that in the expression , he had respect , or alludes unto the mercy-seat upon the ark , covered with the cherubims , which had a representation of a throne . and because of gods especial manifestation of himself thereon , it was called his throne . and it was a representation of jesus christ , as i have shewed elsewhere . god therefore on a throne of grace , is god , as in a readiness through jesus christ to dispense grace and mercy to suppliant sinners . when god comes to execute judgment , his throne is otherwise represented . see dan. 7. 9 , 10. and when sinners take a view in their minds of god as he is in himself , and as he will be unto all out of christ , it ingenerates nothing but dread and terror in them , with foolish contrivances to avoid him , or his displeasure , isa. 33. 14. mic. 6. 7 , 8. rev. 6. 16. all these places and others testifie , that when sinners do ingage into serious thoughts and conceptions of the nature of god , and what entertainment they shall meet with from him , all their apprehensions issue in dread and terror . this is not a frame wherein they can cry abba father . if they are delivered from this fear and bondage , it is by that which is worse , namely carnal boldness and presumption , whose rise lyeth in the highest contempt of god and his holiness . when men give up themselves to the customary performance of this duty , or rather saying of their prayers , i know not out of what conviction that so they must do , without a due consideration of god , and the regard that he hath unto them , they do but provoke him to his face in taking his name in vain ; nor , however they satisfie themselves in what they do , have they any delight in god in their approaches unto him . wherefore there is required hereunto , a prospect of god by faith as on a throne of grace , as exalted in christ to shew mercy unto sinners . so is he represented , isa. 30. 18. therefore will the lord wait , that he may be gracious ; and therefore will he be exalted , that he may have mercy . without this we cannot draw nigh to him or call upon him with delight as becometh children , crying abba father . and by whom is this discovery made unto us ? is this a fruit of our own fancy and imagination ? so it may be with some to their ruine . but it is the work of the spirit , who alone in and through christ revealeth god unto us , and enableth us to discern him in a due manner . hence our apostle prays for the ephesians , that the god of our lord jesus christ , the father of glory , would give unto them the spirit of wisdom and revelation in the knowledge of him , that the eyes of their understanding being enlightned , they might know what is the hope of his calling , and what the riches of the glory of his inheritance in the saints . chap. 1. 17 , 18. all the acquaintance which we have with god in a way of grace , is from the revelation made in us by his spirit . see col. 2. 1. 2. by him doth god say unto us , that , fury is not in him , and that if we lay hold on his arm , that we may have peace , we shall have peace , isa. 29. 4 , 5. secondly , unto this delight is required a sense of gods relation unto us as a father . by that name and under that consideration hath the lord christ taught us to address our selves unto him in all our supplications . and although we may use other titles and appellations in our speaking to him , even such as he hath given himself in the scripture , or those which are analogous thereunto ; yet this consideration principally influenceth our souls and minds , that god is not ashamed to be called our father , that the lord almighty hath said that he will be a father unto us , and that we shall be his sons and daughters , 2 cor. 6. wherefore as a father is he the ultimate object of all evangelical worship , of all our prayers . so is it expressed in that holy and divine description of it given by the apostle , eph. 2. 18. through christ we have an access by one spirit unto the father . no tongue can express , no mind can reach the heavenly placidness and soul-satisfying delight which are intimated in these words . to come to god as a father , through christ , by the help and assistance of the holy spirit , revealing him as a father unto us , and enabling us to go to him as a father , how full of sweetness and satisfaction is it ! without a due apprehension of god in this relation , no man can pray as he ought . and hereof we have no sense , herewith we have no acquaintance , but by the holy ghost . for we do not consider god in a general manner , as he may be said to be a father unto the whole creation ; but in an especial distinguishing relation , as he makes us his children by adoption . and as it is the spirit that bears witness with our spirit , that we are thus the children of god , rom. 8. 16. giving us the highest and utmost assurance of our estate of sonship in this world ; so being the spirit of adoption , it is by him alone that we have any acquaintance with our interest in that priviledge . some may apprehend that these things belong but little , and that very remotely unto the duty of prayer , and the assistance we receive by the spirit therein . but the truth is , those who are so minded , on consideration , know neither what it is to pray , nor what doth belong thereunto . there is nothing more essential unto this duty , than that in the performance of it , we addresse our selves unto god under the notion of a father , that is , the father of our lord jesus christ , and in him our father also . without this we cannot have that holy delight in this duty which is required in us , and the want whereof ordinarily ruines our design in it . and this we can have no spiritual satisfactory sense of , but what we receive by and from the spirit of god. thirdly , there belongeth thereunto , that boldness which we have in our access into the holy place , or unto the throne of grace . having therefore boldness to enter into the holiest by the blood of jesus , let us draw near with a true heart in full assurance of faith , heb. 10. 19 , 22. where there is on men a spirit of fear unto bondage , they can never have any delight in their approaches unto god. and this is removed by the spirit of grace and supplication , rom. 8. 15. for ye have not received the spirit of bondage again unto fear ; but ye have received the spirit of adoption whereby we cry abba father . these things are opposed , and the one is only removed and taken away by the other . and where the spirit of bondage unto fear abides , there we cannot cry abba father , or pray in a due manner . but where the spirit of god is , there is liberty , 2 cor. 3. 18. and this , as we render the word , consists in two things , ( 1. ) in orandi libertate , ( 2. ) in exauditionis fiducia . ( 1. ) there is in it an enlarged liberty and freedom of speech in prayer unto god. so the word signifies . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a freedom to speak all that is to be spoken , a confidence that countenanceth men in the freedom of speech according to the exigency of their state , condition and cause . so the word is commonly used , eph. 6. 19. where there is servile fear and dread , the heart is straitned , bound up , knows not what it may , what it may not utter , and is pained about the issue of all it thinks or speaks ; or it cannot pray at all beyond what is prescribed unto it , to say , as it were , whether it will or no : but where this spirit of liberty and boldness is , the heart is enlarged with a true genuine openness and readiness to express all its concerns unto god as a child unto its father . i do not say that those who have this aid of the spirit have always this liberty in exercise , or equally so . the exercise of it may be variously impeded by temptations , spiritual indispositions , desertions , and by our own negligence in stirring up the grace of god. but believers have it always in the root and principle , even all that have received the spirit of adoption , and are ordinarily assisted in the use of it . hereby are they enabled to comply with the blessed advice of the apostle , phil. 4. 6. be careful in nothing , but in every thing by prayer and supplication with thanksgiving let your requests be made known unto god. the whole of our concern in this world , is to be committed unto god in prayer , as that we should not retain any dividing cares in our own minds about them . and herein the apostle would have us to use an holy freedom and boldness in speaking unto god on all occasions , as one who concerns himself in them ; hide nothing from god , which we do what lyeth in us , when we present it not unto him in our prayers ; but use a full plain-hearted open liberty with him , in every thing let your requests be made known unto god. he is ready to hear all that you have to offer unto him , or plead before him . and in so doing , the peace of god which passeth all understanding , shall keep your hearts and minds through jesus christ , v. 7. which is ordinarily the condition of those who are found in diligent obedience unto this command . ( 2. ) there is also in it a confidence of acceptance , or being heard in prayer ; that is , that god is well pleased with their duties , accepting both them and their persons in jesus christ. without this we can have no delight in prayer , or in god as the object of it , which vitiates the whole duty . when adam thought there was no acceptance with god for him , he had no confidence of access unto him ; but as the first effect of folly that ensued on the entrance of sin , went to hide himself . and all those who have no ground of spiritual confidence for acceptance with christ , do in their prayer but endeavour to hide themselves from god by the duty which they perform . they cast a mist about them , to obscure themselves from the sight of their own convictions , wherein alone they suppose that god sees them also . but in such a frame there is neither delight nor enlargement , nor liberty , nor indeed prayer it self . now this confidence or boldness which is given unto believers in their prayers by the holy ghost , respects not the answer of every particular request , especially in their own understanding of it ; but it consists in an holy perswasion that god is well pleased with their duties , accepts their persons and delights in their approaches unto his throne . such persons are not terrified with apprehensions that god will say unto them , what have you to do to take my name into your mouths , or to what purpose are the multitude of your supplications ? when you make many prayers i will not hear . will he , saith job , plead with me with his great power ? no , but he will put strength in me , chap. 23. 6. yea they are assured that the more they are with god , the more constantly they abide with him , the better is their acceptance . for as they are commanded to pray always and not to faint , so they have a sufficient warranty from the encouragement and call of christ to be frequent in their spiritual addresses to him ; so he speaks to his church , cant. 2. 14. oh my dove , let me see thy countenance , let me hear thy voice ; for sweet is thy voice , and thy countenance is comely . and herein also is comprized a due apprehension of the goodness and power of god , whereby he is in all conditions ready to receive them , and able to relieve them . the voice of sinners by nature , let presumption and superstition pretend what they please to the contrary , is , that god is austere and not capable of condescension or compassion . and the proper acting of unbelief lyes in limiting the most holy ; saying , can god do this or that thing , which the supplies of our necessities do call for , are they possible with god ? so long as either of these worketh in us with any kind of prevalency , it is impossible we should have any delight in calling upon god. but we are freed from them by the holy ghost in the representation he makes of the ingaged goodness and power of god in the promises of the covenant , which gives us boldness in his presence . fourthly , it is the work of the holy spirit in prayer to keep the souls of believers intent upon jesus christ , as the only way and means of acceptance with god. this is the fundamental direction for prayer now under the gospel . we are now to ask in his name , which was not done expresly under the old testament . through him , we act faith on god in all our supplications . by him we have an access unto the father . we enter into the holiest through the new and living way that he hath consecrated for us . the various respect which faith hath unto jesus christ as mediator in all our prayers , is a matter worthy a particular enquiry , but is not of our present consideration , wherein we declare the work of the spirit alone . and this is a part of it , that he keeps our souls intent upon christ according unto what is required of us ; as he is the way of our approach unto god , the means of our admittance , and the cause of our acceptance with him . and where faith is not actually exercised unto this purpose , all prayer is vain and unprofitable . and whether our duty herein be answered with a few words , wherein his name is expressed with little spiritual regard unto him , is worth our enquiry . to enable us hereunto is the work of the holy ghost . he it is that glorifies jesus christ in the hearts of believers , john 16. 14. and this he doth when he enableth them to act faith on him in a due manner . so speaks the apostle expresly , eph. 2. 18. for through him we have an access by one spirit unto the father . it is through jesus alone that we have our access unto god , and that by faith in him . so we have our access unto him for our persons in justification , rom. 5. 2. by whom we have an access by faith unto this grace wherein we stand . and by him we have our actual access unto him in our supplications , when we draw nigh to the throne of grace . but this is by the spirit . it is he who enables us hereunto by keeping our minds spiritually intent on him in all our addresses unto god. this is a genuine effect of the spirit as he is the spirit of the son , under which consideration in an especial manner he is bestowed on us to enable us to pray , gal. 4. 6. and hereof believers have a refreshing experience in themselves . nor doth any thing leave a better savour or relish on their souls , than when they have had their hearts and minds kept close in the exercise of faith on christ the mediator in their prayers . i might yet insist on more instances in the declaration of the work of the holy ghost in believers as he is a spirit of grace and supplication . but my design is not to declare what may be spoken , but to speak what ought not to be omitted . many other things therefore might be added , but these will suffice to give an express understanding of this work unto them who have any spiritual experience of it ; and those who have not , will not be satisfied with volumes to the same purpose . yet something may be here added to free our passage from any just exceptions . for it may be some will think , that these things are not pertinent unto our present purpose , which is to discover the nature of the duty of prayer , and the assistance which we receive by the spirit of god therein . now this is only in the words that we use unto god in our prayers , and not in that spiritual delight and confidence which have been spoken unto , which with other graces , if they may be so esteemed , are of another consideration . an. ( 1. ) it may be , that some think so , and also it may be , and is very likely that some , who will be talking about these things , are utterly ignorant what it is to pray in the spirit , and the whole nature of this duty . not knowing therefore the thing , they hate the very name of it ; as indeed it cannot but be uncouth unto all who are no way interessed in the grace and priviledge intended by it . the objections of such persons are but as the stroaks of blind-men , whatever strength and violence be in them , they always miss the mark . such are the fierce arguings of the most against this duty ; they are full of fury and violence , but never touch the matter intended . ( 2. ) my design is so to discover the nature of praying in the spirit in general , as that therewith i may declare what is a furtherance thereunto , and what is an hindrance thereof . for if there be any such ways of praying which men use or oblige themselves unto , which do not comply with , or are not suited to promote , or are unconcerned in , or do not express those workings of the holy ghost , which are so directly assigned unto him in the prayers of believers , they are all nothing but means of quenching the spirit , of disappointing the work of his grace , and rendring the prayers themselves so used , and as such , unacceptable with god. and apparent it is , at least that most of the ways and modes of prayer used in the papacy , are inconsistent with , and exclusive of the whole work of the spirit of supplication . chap. vii . the nature of prayer in general , with respect unto forms of prayer and vocal prayer . eph. 6. 18. opened and vindicated . the duty i am endeavouring to express , is that injoyned in eph. 6. 18. praying always , with all prayer and supplication in the spirit , and watching thereunto with all perseverance and supplication for all saints . some have made bold to advance a fond imagination ( as what will not enmity unto the holy ways of god put men upon ? ) that praying in the spirit intends only praying by vertue of an extraordinary and miraculous gift . but the use of it is here enjoyned unto all believers , none excepted , men and women , who yet i suppose had not all and every one of them that extraordinary miraculous gift which they fansie to be intended in that expression . and the performance of this duty is enjoyned them in the manner prescribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , always , say we , in every season , that is such just and due seasons of prayer , as duty and our occasions call for : but the apostle expresly confines the exercise of extraordinary gifts unto some certain seasons , when under some circumstances they may be needful or useful unto edification , 1 cor. 14. there is therefore a praying in the spirit , which is the constant duty of all believers , and it is a great reproach unto the profession of christianity , where that name it self is a matter of contempt . if there be any thing in it that is foolish , conceited , fanatical , the holy apostle must answer for it ; yea , he by whom he was inspired . but if this be the expression of god himself of that duty which he requireth of us , i would not willingly be among the number of them by whom it is derided , let their pretences be what they please . besides , in the text , all believers are said thus to pray in the spirit at all seasons , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with all prayer and supplication ; that is , with all manner of prayer according as our own occasions and necessities do require . a man certainly by vertue of this rule can scarce judge himself obliged to confine his performance of this duty unto a prescript form of words . for a variety in our prayers commensurate unto the various occasions of our selves , and of the church of god , being here enjoyned us , how we can comply therewith in the constant use of any one form , i know not ; those who do , are left unto their liberty . and this we are obliged unto , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , diligently watching unto this very end , that our prayers may be suited unto our occasions . he who can divide this text , or cut it out into a garment to cloath set forms of prayer with , will discover an admirable dexterity in the using and disposal of a text of scripture . but yet neither do i conclude from hence that all such forms are unlawful ; only that another way of praying is here enjoyned us , is i suppose unquestionable unto all impartial searchers after truth . and doubtless they are not to be blamed who endeavour a compliance therewith . and if persons are able in the daily constant reading of any book whatever , meerly of an humane composition , to rise up in answer to this duty of praying always , with all manner of prayer and supplication in the spirit , or the exercise of the aid and assistance received from him , and his holy acting of them as a spirit of grace and supplication , endeavouring , labouring , and watching thereunto ; i shall say no more but that they have attained , what i cannot understand . the sole enquiry remaining is , how they are enabled to pray , in whose minds the holy ghost doth thus work as a spirit of grace and supplication . and i do say in answer thereunto , that those who are thus affected by him , do never want a gracious ability of making their addresses unto god in vocal prayer , so far as is needful unto them in their circumstances , callings , states and conditions . and this is that which is called the gift of prayer . i speak of ordinary cases ; for there may be such interpositions of temptations and desertions , as that the soul being overwhelmed with them , may for the present be able only to mourn as a dove , or to chatter as a crane , that is , not to express the sense of their minds clearly and dictinctly , but only as it were to mourn and groan before the lord in brokenness of spirit and expressions . but this also is sufficient for their acceptance in that condition . and hereof there are few believers but at one time or other they have more or less experience . and as for those whose devotion dischargeth it self in a formal course of the same words , as it must needs be in the papacy , wherein for the most part they understand not the signification of the words which they make use of , they are strangers unto the true nature of prayer , at least unto the work of the spirit therein . and such supplications as are not variously influenced by the variety of the spiritual conditions of them that make them according to the variety of our spiritual exercise , are like one constant tone or noise which hath no harmony nor musick in it . i say therefore , ( 1. ) that the things insisted on , are in some degree and measure necessary unto all acceptable prayer . the scripture assigns them thereunto , and believers find them so by their own experience . for we discourse not about prayer as it is the working of nature in its straits and difficulties towards the god of nature , expressing thereby its dependence on him with an acknowledgement of his power , in which sence all flesh in one way or other , under one notion or other come to god ; nor yet upon those cries which legal convictions will wrest from them that fall under their power : but we treat only of prayer as it is required of believers under the gospel , as they have an access through christ in one spirit unto the father . and , ( 2. ) that those in whom this work is wrought by the holy spirit in any degree , do not in ordinary cases want an ability to express themselves in this duty , so far as is needful for them . it is acknowledged that an ability herein will be greatly increased and improved by exercise ; and that not only because the exercise of all moral faculties is the genuine way of their strengthning and improvement , but principally , because it is instituted , appointed and commanded of god unto that end . god hath designed the exercise of grace for the means of its growth ; and giveth his blessing in answer to his institution . but the nature of the thing it self requires a performance of the duty suitably unto the condition of him that is called unto it . and if men grow not up unto further degrees in that ability by exercise in the duty it self , by stirring up the gifts and grace of god in them , it is their sin and folly. and hence it follows , ( 3. ) that although set forms of prayer may be lawful unto some , as is pretended , yet are they necessary unto none ; that is , unto no true believers , as unto acceptable evangelical prayer . but whoever is made partaker of the work of the spirit of god herein , which he doth infallibly effect in every one who through him is enabled to cry abba father , as every child of god is , he will be able to pray according to the mind and will of god , if he neglect not the aid and assistance offered unto him for that purpose . wherefore to plead for the necessity of forms of prayer unto believers , beyond what may be doctrinal or instructive in them , is a fruit of inclination unto parties , or of ignorance , or of the want of a due attendance unto their own experience . of what use forms of prayer may be unto those that are not regenerate , and have not therefore received the spirit of adoption , belongs not directly unto our disquisition . yet i must say , that i understand not clearly the advantage of them unto them , unless a contrivance to relieve them in that condition , without a due endeavour after a deliverance from it , may be so esteemed . for these persons are of two sorts , ( 1. ) such as are openly under the power of sin , their minds being not effectually influenced by any convictions . these seldom pray , unless it be under dangers , fears , troubles , pains , or other distresses . when they are smitten , they will cry , even to the lord they will cry , and not else . and their design is to treat about their especial occasions , and the present sense which they have thereof . and how can any man conceive that they should be supplied with forms of prayer , expressing their sense , conceptions and affections in their particular cases ? and how ridiculously they may mistake themselves in reading these prayers , which are no way suited unto their condition , is easily supposed . a form to such persons may prove little better than a charm , and their minds be diverted by it from such a performance of duty as the light of nature would direct to . jonahs mariners in the storm cryed every one unto his god , and called on him also to do so too , chap. 1. 5 , 6. the substance of their prayer was , that god would think upon them that they might not perish . and men in such conditions , if not diverted by this pretended relief , which indeed is none , will not want words to express their minds so far as there is any thing of prayer in what they do ; and beyond that , whatever words they are supplied withal , they are of no use nor advantage unto them . and it is possible when they are left to work naturally towards god , however unskilled and rude their expressions may be , a deep sense may be left upon their minds , with a reverence of god , and remembrance of their own error , which may be of use to them . but the bounding and directing of the workings of natural religion by a form of words , perhaps little suited unto their occasions , and not at all to their affections , tends only to stifle the operation of an awakened conscience , and to give them up unto their former security . ( 2. ) others , such as by education and the power of convictions from the word by one means or other , are so far brought under a sense of the authority of god , and their own duty , as conscientiously according unto their light to attend unto prayer , as unto other duties also . now the case of these men will be more fully determined afterwards , where the whole of the use of forms of prayer will be spoken unto . for the present i shall only say , that i cannot believe , until further conviction , that any one whose duty it is to pray , is not able to express his requests and petitions in words so far as he is affected with the matter of them in his mind ; and what he doth by any advantage beyond that , belongeth not to prayer . men may by sloth and other vitious distempers of mind , especially of a negligence in getting their hearts and consciences duly affected with the matter and object of prayer , keep themselves under a real or supposed disability in this matter . but whereas prayer in this sort of persons is an effect of common illumination and grace , which are also from the spirit of god , if persons do really and sincerely endeavour a due sense of what they pray for and about , he will not be wanting to help them to express themselves so far as is necessary for them , either privately or in their families . but those who will never enter the water but with flags or bladders under them , will scarce ever learn to swim . and it cannot be denyed but that the constant and unwearied use of set forms of prayer may become a great occasion of quenching the spirit , and hindring all progress or growth in gifts or graces . when every one hath done what he can , it is his best , and will be accepted of him , it being according unto what he hath , before that which is none of his . chap. viii . the duty of external prayer by vertue of ae spiritual gift explained and vindicated . what we have hitherto discoursed concerning the work of the spirit of grace and supplication enabling believers to pray or to cry abba father , belongeth principally unto the internal spiritual nature of the duty and the exercise of grace therein , wherein we have occasionally only diverted unto the consideration of the interest of words ; and the use of set formes , either freely or imposed . and indeed what hath been evinced from scripture testimony herein , doth upon the matter render all further dispute about these things needless . for if the things mentioned be required unto all acceptable prayer , and if they are truly effected in the minds of all believers by the holy ghost , it is evident how little use there remains of such pretended aids . but moreover , prayer falleth under another consideration , namely , as to its external performance , and as the duty is discharged by any one in lesser or greater societies , wherein upon his words and expressions do depend their conjunction with him , their communion in the duty , and consequently their edification in the whole . this is the will of god , that in assemblies of his appointment , as churches and families , and occasional meetings of two or three or more in the name of christ , one should pray in the name of himself and the rest that joyn with him . thus are ministers enabled to pray in church-assemblies , as other christians in occasional meetings of the disciples of christ in his name ; parents in their families ; and in secret , every believer for himself . there is a spiritual ability given unto men by the holy ghost , whereby they are enabled to express the matter of prayer as taught and revealed in the manner before described , in words fitted and suited to lead on their own minds and the minds of others unto an holy communion in the duty , to the honour of god , and their own edification . i do not confine the use of this ability unto assemblies ; every one may , and usually is to make use of it according to the measure which he hath received for himself also . for if a man have not an ability to pray for himself in private and alone , he can have none to pray in publick and societies . wherefore take prayer as vocal , without which adjunct it is not compleat , and this ability belongs to the nature and essence of it . and this also is from the spirit of god. this is that which meets with such contradiction and opposition from many , and which hath other things set up in competition with it , yea to the exclusion of it , even from families and closets also . what they are , we shall afterwards examine . and judged it is by some , not only to be separable from the work of the spirit of prayer , but no way to belong thereunto . a fruit they say it is of wit , fancy , memory , elocution , volubility and readiness of speech , namely , in them in whom on other accounts they will acknowledge none of these things to be , at least in no considerable degree . some while since indeed they defended themselves against any esteem of this ability , by crying out that all those who thus prayed by the spirit as they call it , did but babble and talk non-sense . but those who have any sobriety and modesty are convinced , that the generality of those who do pray according to the ability received , do use words of truth and soberness in the exercise thereof . and it is but a sorry relief that any can find in cavilling at some expressions , which perhaps good and wholesom in themselves , yet suit not their palats ; or if they are such as may seem to miss of due order and decency , yet is not their failure to be compared with the extravagancies , ( considering the nature of the duty ) of some in supposed quaint and elegant expressions used in this duty . but herein they betake themselves unto this countenance , that this ability is the effect of the natural endowments before mentioned only , which they think to be set off by a boldness and confidence , but a little beneath an intolerable impudence . thus it seems is it with all who desire to pray as god enables them , that is , according to his mind and will , if any thing in the light of nature , the common voice of mankind , examples of scripture , express testimonies and commands , are able to declare what is so . i shall therefore make way unto the declaration and confirmation of the truth asserted , by the ensuing observations . 1. every man is to pray or call upon god according as he is able , with respect unto his own condition , relations , occasions and duties . certainly there is not a man in the world who hath not forfeited all his reason and understanding unto atheism , or utterly buried all their operations under the fury of brutish affections , but he is convinced that it is his duty to pray to the deity he owns , in words of his own , as well as he is able . for this , and none other , is the genuine and natural notion of prayer . this is implanted in the heart of mankind , which they need not be taught , nor directed unto . the artificial help of constant forms is an arbitrary invention . and i would hope that there are but few in the world , especially of those who are called christians , but that at one time or other , they do so pray . and those who for the most part do betake themselves to other reliefs , ( as unto the reading of prayers composed unto some good end and purpose , though not absolutely to their occasions , as to the present state of their minds , and the things they would pray for , which is absolutely impossible ) cannot as i conceive but sometimes be conscious to themselves , not only of the weakness of what they do , but of their neglect of the duty which they profess to perform . and as for such who by the prevalency of ignorance , the power of prejudice , and infatuation of superstition , are diverted from the dictates of nature and light of scripture directions , to say a pater-noster , it may be an ave or a credo for their prayer , intending it for this or that end , the benefit it may be of this or that person , or the obtaining of what is no way mentioned or included in what they utter ; there is nothing of prayer in it , but a meer taking the name of god in vain , with the horrible prophanation of an holy ordinance . persons tyed up unto such rules and forms never pray in their lives , but in their occasional ejaculations , which break from them almost by surprizal . and there hath not been any one more effectual means of bringing unholiness with an ungodly course of conversation into the christian world , than this one of teaching men to satisfy themselves in this duty by their saying , reading , or repetition of the words of other men , which it may be they understand not , and certainly are not in a due manner affected withal . for it is this duty , whereby our whole course is principally influenced . and let men say what they will , our conversation in walking before god , which principally regards the frame and disposition of our hearts , is influenced and regulated by our attendance unto , and performance of this duty . he whose prayers are hypocritical is an hypocrite in his whole course ; and he who is but negligent in them , is equally negligent in all other duties . now whereas our whole obedience unto god ought to be our reasonable service , rom. 12. 1. how can it be expected that it should be so , when the foundation of it is laid in such an irrational supposition , that men should not pray themselves what they are able , but read the forms of others instead thereof , which they do not understand ? 2. all the examples we have in the scripture of the prayers of the holy men of old , either under the old testament or the new , were all of them the effects of their own ability in expressing the gracious conceptions of their minds , wrought in them by the holy ghost in the way and manner before described . i call it their own ability , in opposition to all outward aids and assistances from others , or an antecedaneous prescription of a form of words unto themselves . not one instance can be given to the contrary . sometimes it is said , they spread forth their hands , sometimes that they listed up their voices , sometimes that they fell upon their knees and cryed ; sometimes that they poured out their hearts when overwhelmed , all according unto present occasions and circumstances . the solemn benediction of the priests instituted of god , like the present forms in the administration of the sacraments , were of another consideration , as shall be shewed . and as for those who by immediate inspiration gave out and wrote discourses in the form of prayers , which were in part mystical , and in part prophetical , we have before given an account concerning them . some plead indeed , that the church of the jews under the second temple had sundry forms of prayers in use among them , even at the time when our saviour was conversant in the temple and their synagogues . but they pretend and plead what they cannot prove ; and i challenge any learned man to give but a tolerable evidence unto the assertion . for what is found to that purpose among the talmudists , is mixed with such ridiculous fables ( as the first , suiting the number of their prayers to the number of the bones in the back of a man ) as fully defeats its own evidence . ( 3. ) the commands which are given us to pray thus according unto our own abilities , are no more nor less than all the commands we have in the scripture to pray at all . not one of them hath any regard or respect unto outward forms , aids or helps of prayer . and the manner of prayer it self is so described , limited and determined , as that no other kind of prayer can be intended . for whereas we are commanded to pray in the spirit , to pray earnestly and servently , with the mind and understanding , continually with all manner of prayer and supplication , to make our requests known unto god , so as not to take care our selves about our present concerns , to pour out our hearts unto god , to cry abba father by the spirit and the like ; i do not understand how those things are suited unto any kind of prayer , but only that which is from the ability which men have received for the entire discharge of that duty . for there are evidently intimated in these precepts and directions , such various occasional workings of our minds and spirits , such actings of gracious affections , as will not comply with a constant use of a prescribed form of words . ( 4. ) when we speak of mens own ability in this matter , we do include therein the conscientious diligent use of all means which god hath appointed for the communication of this ability unto them , or to help them in the due use , exercise and improvement of it . such means there are , and such are they to attend unto . as ( 1. ) the diligent searching of our own hearts in their frames , dispositions , inclinations and actings , that we may be in some measure acquainted with their state and condition towards god. indeed the heart of man is absolutely unsearchable unto any but god himself , that is , as unto a compleat and perfect knowledge of it . hence david prays , that god would search and try him , and lead and conduct him by his grace according unto what he found in him , and not leave him wholly to act or be acted according unto his own apprehensions of himself , psal. 139. 23 , 24. but yet where we do in sincerity enquire into them , by the help of that spiritual light which we have received , we may discern so much of them as to guide us aright in this and all other duties . if this be neglected , if men live in the dark unto themselves , or satisfie themselves only with an acquaintance with those things which an accusing conscience will not suffer them to be utterly ignorant of , they will never know either how to pray , or what to pray for in a due manner . and the want of a due discharge of this duty , which we ought continually to be exercised in , especially on the account of that unspeakable variety of spiritual changes which we are subject unto , is a cause of that barrenness in prayer which is found among the most , as we have observed . he that would abound in all manner of supplication which is injoined us , who would have his prayers to be proper , useful , fervent , must be diligent in the search and consideration of his own heart , with all its dispositions and inclinations , and the secret guilt which it doth variously contract . ( 2. ) constant diligent reading of the scriptures is another duty that this ability greatly depends upon . from the precepts of god therein may we learn our own wants , and from his promises the relief which he hath provided for them . and these things ( as hath been shewed ) supply us with the matter of prayer . moreover we thence learn what words and expressions are meet and proper to be used in our accesses unto god. no words nor expressions in themselves or their signification are meet or acceptable herein , but from their analogie unto those in the scripture which are of gods own teaching and directions . and where men are much conversant in the word , they will be ready for and furnished with meet expressions of their desires to god always . this is one means whereby they may become so to be . and other helps of the like nature , might be insisted on . ( 5. ) there is an use herein of the natural abilities of invention , memory and elocution . why should not men use in the service and worship of god what god hath given them , that they may be able to serve and worship him ? yea , it setteth off the use and excellency of this spiritual gift , that in the exercise of it , we use and act our natural endowments and abilities , as spiritualised by grace , which in the way , set up in competition with it , cannot be done . the more the soul is engaged in its faculties and powers , the more intent it is in and unto the duty . nor do i deny but that this gift may be varied in degrees and divers circumstances according unto these abilities , though it have a being of its own , distinct from them . even in extraordinary gifts , as in the receiving and giving out of immediate revelations from god , there was a variety in outward modes and circumstances which followed the diversity and variety of the natural abilities and qualifications of them who were imployed in that work. much more may this difference both be , and appear , in the exercise of ordinary gifts , which do not so absolutely influence and regulate the faculties of the mind , as the other . and this difference we find by experience among them who are endowed with this spiritual ability . all men who have the gift of prayer , do not pray alike , as to the matter of their prayers or the manner of their praying ; but some do greatly excel others , some in one thing , some in another . and this doth in part , proceed from that difference that is between them in the natural abilities of invention , judgment , memory , elocution , especially as they are improved by exercise in this duty . but yet neither is this absolutely so , nor doth the difference in this matter , which we observe in constant experience , depend solely hereon . for if it did , then those , who having received this spiritual ability , do excel others in those natural endowments , would also constantly excel them in the exercise of the gift it self ; which is not so , as is known to all who have observed any thing in this matter . but the exercise of these abilities in prayer depends on the especial assistance of the spirit of god. and for the most part the gift , as the scion ingrafted or inoculated , turns the nature of those abilities into it self , and modifieth them according unto its own efficacy and virtue , and is not it self changed by them . evidently that which makes any such difference in the discharge of this duty , as wherein the edification of others is concerned , is the frequent conscientious exercise of the gift received , without which , into whatever stock of natural abilities it may be planted , it will neither thrive nor flourish . ( 6. ) spiritual gifts are of two sorts , ( 1. ) such as are distinct from all other abilities , having their whole foundation , nature and power in themselves . such were the extraordinary gifts of miracles , healing , tongues , and the like . these were entire in themselves , not built upon or adjoyned unto any other gifts or graces whatever . ( 2. ) such as were adjuncts of , or annexed unto , any other gifts or graces , without which they could have neither place nor use . as the gift of utterance depends on wisdom and knowledge . for utterance without knowledge , or that which is any thing but the way of expressing sound knowledge unto the benefit of others , is folly and babling . and of this latter sort is the gift of prayer , as under our present consideration with respect unto the interest of words in that duty . and this we affirm to be a peculiar gift of the holy ghost , and shall now farther prove it so to be . for , ( 1. ) it is an inseparable adjunct of that work of the spirit , which we have described , and is therefore from him who is the author of it . for he who is the author of any thing as to its being , is the author of all its inseparable adjuncts . that the work of enabling us to pray , is the work of the spirit hath been proved ; and it is an immeasurable boldness for any to deny it , and yet pretend themselves to be christians . and he is not the author of any one part of this work , but of the whole , all that whereby we cry abba father . hereunto the expressions of the desires of our souls , in words suited unto the acting of our own graces and the edification of others , doth inseparably belong . when we are commanded to pray , if our necessity , condition , edification , with the advantage and benefit of others , do require the use of words in prayer , then are we so to pray . for instance , when a minister is commanded to pray in the church or congregation , so as to go before the flock in the discharge of that duty , he is to use words in prayer . yet are we not in such cases required to pray any otherwise than as the spirit is promised to enable us to pray , and so as that we may still be said to pray in the holy ghost . so therefore to pray , falls under the command and promise , and is a gift of the holy spirit . and the nature of the thing it self , that is the duty of prayer , doth manifest it . for all that the spirit of god works in our hearts with respect unto this duty , is in order unto the expression of it ; for what he doth is to enable us to pray . and if he gives not that expression , all that he doth besides , may be lost as to its principal end and use. and indeed all that he doth in us , where this is wanting , or that in fixed meditation , which in some particular cases is equivalent thereunto , riseth not beyond that frame which david expresseth by his keeping silence , whereby he declares an estate of trouble , wherein yet he was not freely brought over to deal with god about it , as he did afterwards by prayer , and found relief therein . that which with any pretence of reason can be objected hereunto , namely , that not any part only , but the whole duty of prayer as we are commanded to pray , is an effect in us of the holy spirit as a spirit of grace and supplication , or that the grace of prayer and the gift of prayer as some distinguish , are inseparable , consists in two unsound consequents , which as is supposed , will thence ensue . as ( 1. ) that every one who hath the grace of prayer , as it is called , or in whom the holy spirit worketh the gracious disposition before described , hath also the gift of prayer , seeing these things are inseparable . and ( 2. ) that every one who hath the gift of prayer , or who hath an ability to pray with utterance , unto the edification of others , hath also the grace of prayer , or the actings of saving grace in prayer , which is the thing intended . but these things it will be said , are manifestly otherwise , and contrary to all experience . ans. ( 1. ) for the first of these inferences , i grant it follows from the premises , and therefore affirm that it is most true under the ensuing limitations . ( 1. ) we do not speak of what is called the grace of prayer in its habit or principle , but in its actual exercise . in the first respect , it is in all that are sanctified , even in those infants that are so from the womb. it doth not hence follow that they must also have the gift of prayer , which respects only grace in its exercise . and thus our meaning is , that all those in whom the spirit of god doth graciously act faith , love , delight , desire , in a way of prayer unto god , have an ability from him to express themselves in vocal prayer . ( 2. ) it is required hereunto that such persons be found in a way of duty ; and so meet to receive the influential assistance of the holy spirit . whoever will use , or have the benefit of any spiritual gift , must himself in a way of duty , stir up by constant and frequent exercise , the ability wherein it doth consist . stir up the gift of god that is in thee , 2 tim. 1. 6. and where this duty is neglected , which neglect must be accounted for , it is no wonder if any persons who yet may have , as they speak , the grace of prayer , should not yet have the gift or a faculty to express their minds and desires in prayer by words of their own . some think there is no such ability in any , and therefore never look after it in themselves , but despise whatever they hear spoken unto that purpose . what assistance such persons may have in their prayers from the spirit of grace , i know not ; but it is not likely they should have much of his aid or help in that wherein they despise him . and some are so accustomed unto , and so deceived by pretended helps in prayer , as making use of , or reading prayers by others composed for them , that they never attempt to pray for themselves , but always think they cannot do , that which indeed they will not . as if a child being bred up among none but such impotent persons as go on crutches , as he groweth up , should refuse to try his own strength , and resolve himself to make use of crutches also . good instruction or some sudden surprizal with fear , removing his prejudice , he will cast away this needless help , and make use of his strength . some gracious persons brought up where forms of prayer are in general use , may have a spiritual ability of their own to pray , but neither know it , nor ever try it , through a compliance with the principles of their education ; yea so as to think it impossible for them to pray any otherwise . but when instruction frees them from this prejudice , or some suddain surprizal with fear or affliction cast them into an entrance of the exercise of their own ability in this kind , their former aids and helps quickly grow into disuse with them . ( 3. ) the ability which we ascribe unto all who have the gracious assistance of the spirit in prayer , is not absolute , but suited unto their occasions , conditions , duties , callings and the like . we do not say , that every one who hath received the spirit of grace and supplication , must necessarily have a gift , enabling him to pray as becomes a minister in the congregation , or any person on the like solemn occasion ; no , nor yet it may be to pray in a family , or in the company of many , if he be not in his condition of life called thereunto . but every one hath this ability according to his necessity , condition of life and calling . he that is only a private person hath so , and he who is the ruler of the family hath so , and he that is a minister of the congregation hath so also . and as god enlargeth mens occasions and calls , so he will enlarge their abilities , provided they do what is their duty to that end and purpose ; for the slothful , the negligent , the fearful , those that are under the power of prejudices , will have no share in this mercy . this therefore is the summ of what we affirm in this particular . every adult person who hath received , and is able to exercise grace in prayer , any saving grace , without which prayer it self is an abomination , if he neglect not the improvement of the spiritual aids communicated unto him , doth so far partake of this gift of the holy spirit as to enable him to pray according as his own occasions and duty do require . he who wants mercy for the pardon of sin , or supplies of grace for the sanctification of his person , and the like ; if he be sensible of his wants , and have gracious desires after this supply wrought in his heart , will be enabled to ask them of god in an acceptable manner , if he be not wofully and sinfully wanting unto himself and his own duty . secondly , as to the second inference , namely , that if this ability be inseparable from the gracious assistance of the spirit of prayer , then whosoever hath this gift and ability , he hath in the exercise of it that gracious assistance , or he hath received the spirit of grace , and hath saving graces , acted in him : i answer , ( 1. ) it doth not follow on what we have asserted . for although whereever is the grace of prayer , there is the gift also in its measure ; yet it follows not , that where the gift is , there must be the grace also . for the gift is for the graces sake , and not on the contrary . grace cannot be acted without the gift , but the gift may without grace . ( 2. ) we shall assent that this gift doth grow in another soyl , and hath not its root in it self . it followeth on , and ariseth from , one distinct part of the work of the holy spirit , as a spirit of supplication , from which it is inseparable . and this is his work on the mind , in acquainting it with the things that are to be prayed for , which he doth both in the inward convictions of mens own souls , and in the declaration made thereof in the scripture . now this may in some be only a common work of illumination which the gift of vocal prayer may flow from and accompany , when the spirit of grace and supplication works no farther in them . wherefore it is acknowledged that men in whom the spirit of grace did never reside nor savingly operate , may have the gift of utterance in prayer unto their own and others edification . for they have the gift of illumination , which is its foundation , and from which it is inseparable . where this spiritual illumination is not granted in some measure , no abilities , no industry can attain the gift of utterance in prayer unto edification . for spiritual light is the matter of all spiritual gifts , which in all their variety , are but the various exercise of it . and to suppose a man to have a gift of prayer without it , is to suppose him to have a gift to pray for he knows not what ; which real or pretended enthusiasms we abhor . wherefore , where-ever is this gift of illumination and conviction , there is such a foundation of the gift of prayer , as that it is not ordinarily absent in some measure , where due use and exercise are observed . add unto what hath been spoken , that the duty of prayer ordinarily is not compleat , unless it be expressed in words . it is called pleading with god , filling our mouths with arguments , crying unto him , and causing him to hear our voice ; which things are so expressed , not that they are any way needful unto god , but unto us . and whereas it may be said that all this may be done in prayer by internal meditation , where no use is made of the voice , or of words , as it is said of hanna that she prayed in her heart , but her voice was not heard , 1 sam. 1. 13. i grant , in some cases it may be so , where the circumstances of the duty do not require it should be otherwise ; or where the vehemency of afflictions which cause men to cry out and roar , will permit it so to be . but withal i say that in this prayer by meditation , the things and matter of prayer are to be formed in the mind into that sence and those sentences which may be expressed ; and the mind can conceive no more in this way of prayer than it can express . so of hanna it is said , when she prayed in her heart , and as she said her self out of the abundance of her meditation , ver . 16. that her lips moved though her voice was not heard ; she not only framed the sense of her supplications into petitions , but tacitely expressed them to her self . and the obligation of any person unto prescribed forms , is as destructive of prayer by inward meditation , as it is of prayer conceived and expressed ; for it takes away the liberty , and prevents the ability of framing petitions or any other parts of prayer in the mind , according to the sense which the party praying hath of them . wherefore if this expression of prayer in words do necessarily belong unto the duty it self , it is an effect of the holy spirit , or he is not the spirit of supplication unto us . secondly , utterance is a peculiar gift of the holy ghost ; so it is mentioned 1 cor. 1. 5. 2 cor. 8. 7. eph. 6. 19. col. 4. 3. and hereof there are two parts , or there are two duties to be discharged by vertue of it . ( 1. ) an ability to speak unto men in the name of god in the preaching of the word . ( 2. ) an ability to speak unto god for our selves , or in the name and on the behalf of others . and there is the same reason of utterance in both these duties . and in each of them it is equally a peculiar gift of the spirit of god : see 1 cor. 1. 5. 2 cor. 8. 7. eph. 6. 19. col. 4. 3. the word used in these places is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speech , which is well rendred , utterance , that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , facultas & libertas dicendi ; an ability , and liberty to speak out the things we have conceived . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , eph. 6. 19. utterance in the opening of the mouth with boldness , or rather freedom of speech . this in sacred things , in praying and preaching , is the gift of the holy spirit ; and as such , are we enjoyned to pray for it , that it may be given unto us or others , as the edification of the church doth require . and although this gift may by somebe despised , yet the whole edification of the church depends upon it ; yea the foundation of the church was laid in it , as it was an extraordinary gift , acts 2. 4. and its superstructure is carryed on by it . for it is the sole means of publick or solemn entercourse between god and the church . it is so if there be such a thing as the holy ghost , if there be such things as spiritual gifts . the matter of them is spiritual light , and the manner of their exercise is utterance . this gift or ability , as all others of the like nature , may be considered either as to the habit , or as to the external exercise of it . and those who have received it in the habit , have yet experience of great variety in the exercise , which in natural and moral habits , where the same preparations preceed , doth not usually appear . for as the spirit of grace is free , and acts arbitrarily , with respect unto the persons unto whom he communicates the gift it self ; for he divideth to every man as he will ; so he acteth also as he pleases in the exercise of those gifts and graces which he doth bestow . hence believers do sometimes find a greater evidence of his gracious working in them in prayer , or of his assistance to pray , as also enlargment in utterance , than at other times ; for in both he breatheth and acteth as he pleaseth . these things are not their own , not absolutely in their own power , nor will either the habitual grace they have received , enable them to pray graciously , nor their gift of utterance unto edification , without his actual excitation of that grace and his assistance in the exercise of that gift . both the conceiving and utterance of our desires in an acceptable manner are from him , and so are all spiritual enlargements in this duty . vocal prayer whether private or publick , whereof we speak , is the uttering of our desires and requests unto god ; called the making of our requests known unto him , phil. 4. 6. this utterance is a gift of the holy ghost , so also is prayer as to the manner of the performance of it by words in supplication . and if any one say he cannot so pray suitable unto his own occasions , he doth only say , that he is a stranger to this gift of the holy ghost , and if any one will not , by him it is despised . and if these things are denyed by any , because they understand them not , we cannot help it . thirdly , it is the holy spirit that enables men to discharge and perform every duty that is required of them in a due manner , so that without his enabling of us we can do nothing as we should . as this hath been sufficiently confirmed in other discourses on this subject , so we will not always contend with them by whom such fundamental principles of christianity are denyed , or called into question . and he doth so , with respect unto all sorts of duties , whether such as are required of us by vertue of especial office and calling , or on the more general account of an holy conversation according to the will of god : and vocal prayer is a duty under both these considerations . for ( 1. ) it is the duty of the ministers of the gospel by vertue of especial office ; supplications , prayers , intercessions and giving of thanks are to be made in the assemblies of the church , 1 tim. 2. 1. herein it is the office and duty of ministers to go before the congregation , and to be as the mouth of the church unto god. the nature of the office and the due discharge of it , with what is necessary unto the religious worship of publick assemblies , manifest it so to be . the apostles , as their example , gave themselves continually unto prayer and the ministry of the word , acts 6. 4. it is therefore the gift of the holy ghost whereby these are enabled so to do . for of themselves they are not able to do any thing . this is one of those good gifts , which is from above and cometh down from the father of lights , jam. 1. 17. and these gifts do they receive for the perfecting of the saints , for the work of the ministry , for the edifying of the body of christ , eph. 4. 12. utterance therefore in praying and preaching , is in them the gift of the holy ghost with respect unto their office. and that such a gift , as those who are utterly destitute of it , cannot discharge their office unto the edification of the church . let men pretend what they please , if a spiritual ability in praying and preaching belong not necessarily unto the office of the ministry , no man can tell what doth so , or what the office signifies in the church . for no other ordinance can be administred without the word and prayer , nor any part of rule it self in a due manner . and to deny these to be gifts of the holy ghost , is to deny the continuance of his dispensation unto and in the church , which at once overthrows the whole truth of the gospel , and the sole foundation that the ministry of it is built upon . ( 2. ) the like may be spoken with respect unto duties to be performed by vertue of our general vocation . such are the duties of parents and masters of families . i know not how far any are gone in ways of prophaneness , but hope none are carried unto such a length , as to deny it to be the duty of such persons to pray with their families as well as for them . the families that call not on the name of the lord are under his curse . and if this be their duty , the performance of it must be by the aid of the spirit of god , by vertue of the general rule we proceed upon . fourthly , the benefit , profit , advantage and edification of particular persons , of families , but especially of the church in its assemblies in and by the use and exercise of this gift , are such and so great , as that it is impious not to ascribe it to the operation of the holy spirit . men are not of themselves without his especial aid , authors or causers of the principal spiritual benefit and advantage which the church receiveth in the world. if they are so , or may be so , what need is there of him or his work for the preservation and edification of the church ? but that it hath this blessed effect and fruit , we plead the experience of all who desire to walk before god in sincerity , and leave the determination of the question unto the judgment of god himself : nor will we at present refuse in our plea , a consideration of the different condition as to an holy conversation , between them who constantly in their life and at their death give this testimony , and theirs by whom it is opposed and denyed . we are none of us to be ashamed of the gospel of christ , nor of any effect of his grace . it must therefore be said that the experience which believers of all sorts , have of the spiritual benefit and advantage of this ability , both in themselves and others , is not to be moved or shaken by the cavils or reproaches of such , who dare profess themselves to be strangers thereunto . fifthly , the event of things may be pleaded in evidence of the same truth . for were not the ability of praying a gift of him , who divideth to every one according unto his own will , there would not be that difference as to the participation of it among those , who all pretend unto the faith of the same truth , as there is openly and visibly in the world. and if it were a matter purely of mens natural abilities , it were impossible that so many , whose concern it is in the highest degree to be interessed in it , should be such strangers to it , so unacquainted with it , and so unable for it . they say indeed , it is but the meer improvement of natural abilities with confidence and exercise . let it be supposed for once , that some of them at least , have confidence competent unto such a work , and let them try what success meer exercise will furnish them withal . in the mean time i deny that without that illumination of the mind , which is a peculiar gift of the holy ghost , the ability of prayer treated of , is attainable by any . and it will be a hard thing to perswade persons of any ordinary consideration , that the difference which they do or may discover between men as to this gift and ability , proceeds meerly from the difference of their natural and acquired abilities , wherein as it is strenuously pretended , the advantage is commonly on that side which is most defective herein . some perhaps may say , that they know there is nothing in this faculty but the exercise of natural endowments with boldness and elocution , and that because they themselves were expert in it , and found nothing else therein , on which ground they have left it for that which is better . but for evident reasons we will not be bound to stand unto the testimony of those men , although they shall not here be pleaded . in the mean time we know that from him which hath not , is taken away that which he had . and it is no wonder if persons endowed sometimes with a gift of prayer proportionable unto their light and illumination , improving neither the one nor the other , as they ought , have lost both their light and gift also . and thus suitably unto my design and purpose i have given a delineation of the work of the holy ghost , as a spirit of grace and supplication , promised unto and bestowed on all believers , enabling them to cry abba father . chap. ix . duties inferred from the preceding discourse . the issue of all inquiries in these things , is , how we may improve them unto obedience in the life of god. for if we know them , happy are we if we do them , and not otherwise . and our practice herein may be reduced unto these two heads , ( 1. ) a due and constant returning of glory unto god on the account of his grace in that free gift of his , whose nature we have enquired into . ( 2. ) a constant attendance unto the duty which we are graciously enabled unto thereby . and , ( 1. ) we ought continually to bless god and give * glory to him for this great priviledge of the spirit of grace and supplication granted unto the church . this is the principal means on their part , of all holy entercourse with god , and of giving glory unto him . how doth the world which is destitute of this fruit of divine bounty , grope in the dark and wander after vain imaginations , whilst it knows not how to manage its convictions , nor how at all to deal with god about its concerns ? that world which cannot receive the spirit of grace and truth , can never have ought to do with god in a due manner . there are by whom this gift of god is despised , is reviled , is blasphemed ; and under the shades of many pretences do they hide themselves from the light in their so doing . but they know not what they do , nor by what spirit they are acted . our duty it is to pray that god would pour forth his spirit even on them also , who will quickly cause them to look on him whom they have pierced and mourn . and it appears two ways how great a mercy it is to enjoy and improve this priviledge , ( 1. ) in that both the psalmist and the prophet pray directly in a spirit of prophecy and without limitation , that god would pour out his fury on the families that call not on his name , psal. 79. 6. jer. 10. 25. and ( 2. ) in that the whole work of faith in obedience is denominated from this duty of prayer . for so it is said , that whosoever shall call on the name of the lord , shall be saved , rom. 10. 13. for invocation or prayer in the power of the spirit of grace and supplications , is an infallible evidence and fruit of saving faith and obedience ; and therefore is the promise of salvation so eminently annexed unto it ; or it is placed by a synecdoche , for the whole worship of god and obedience of faith. and it were endless to declare the benefits that the church of god , and every one that belongeth thereunto , hath thereby . no heart can conceive that treasury of mercies which lye in this one priviledge , in having liberty and ability to approach unto god at all times according unto his mind and will. this is the relief , the refuge , the weapons , and assured refreshment of the church in all conditions . ( 2. ) it is a matter of praise and glory to god in an especial manner , that he hath granted an ampliation of this priviledge under the gospel . the spirit is now poured forth from above , and enlarged in his dispensation both intensively and extensively . those on whom he is bestowed , do receive him in a larger measure than they did formerly under the old testament . thence is that liberty and boldness in their access unto the throne of grace and their crying abba father , which the apostle reckons among the great priviledges of the dispensation of the spirit of christ , which of old they were not partakers of . if the difference between the old testament state and the new , lay only in the outward letter and the rule thereof , it would not be so easily discerned on which side the advantage lay ; especially methinks it should not be so by them , who seem really to preferr the pomp of legal worship , before the plainness and simplicity of the gospel . but he who understands what it is , not to receive the spirit of bondage to fear , but to receive the spirit of adoption whereby we cry abba father , and what it is to serve god in the newness of the spirit and not in the oldness of the letter , understands their difference well enough . and i cannot but admire that some will make use of arguments , or a pretence of them , for such helps and forms of prayer as seem not compliant with the work of the spirit of supplication before described , from the old testament , and the practice of the church of the jews before the time of our saviour , though indeed they can prove nothing from thence . for do they not acknowledge that there is a more plentiful effusion of the spirit on the church under the new testament than of the old ? to deny it , is to take away the principal difference between the law and the gospel . and is not the performance of duties to be regulated according to the supplies of grace ? if we should suppose that the people being then carnal , and obliged to the observation of carnal ordinances , did in this particular stand in need of forms of prayer , which indeed they did not , of those which were meerly so , and only so ; nor had , that we know of , any use of them ; doth it follow , that therefore believers under the new testament , who have unquestionably a larger portion of the spirit of grace and supplication poured on them , should either stand in need of them , or be obliged unto them ? and it is in vain to pretend a different dispensation of the spirit unto them and us , where different fruits and effects are not acknowledged . he that hath been under the power of the law , and hath been set free by the law of the spirit of life in christ jesus , knows the difference , and will be thankful for the grace that is in it . again , it is extensively enlarged , in that it is now communicated unto multitudes ; whereas of old it was confined unto a few . then the dews of it only watered the land of canaan , and the posterity of abraham according to the flesh ; now the showrs of it are poured down on all nations , even all that in every place call on the name of jesus christ our lord , both theirs and ours . in every assembly of mount zion , through the world , called according to the mind of christ , prayers and supplications are offered unto god , through the effectual working of the spirit of grace and supplication , unless he be despised . and this is done in the accomplishment of that great promise , mal. 1. 11. for from the rising of the sun to the going down of the same , my name shall be great among the gentiles , and in every place incense shall be offered unto my name , and a pure offering ; for my name shall be great among the heathens , saith the lord of hosts . prayer and praises in the assemblies of the saints , is the pure offering and that sacrifice which god promiseth shall be offered unto him . and this oblation is not to be kindled without the eternal fire of the spirit of grace . no sacrifice was to be offered of old , but with fire taken from the altar . be it what it would , if it were offered with strange fire , it was an abomination ; hence they were all called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the firings of the lord. and this was in a resemblance of the holy ghost . whence christ is said to offer himself to god , through the eternal spirit . and so must we do our prayers . in the fruits and effects of his workslyes all the glory and beauty of our assemblies and worship . take them away and they are contemptible , dead and carnal . and he carrieth this work into the families of them that do believe . every family apart is enabled to pray and serve god in the spirit ; and such as are not , do live in darkness all their dayes . he is the same to believers all the world over , in their closets or their prisons . they have all , where ever they are , an access by one spirit unto the father , eph. 2. 18. and for this enlargement of grace , god justly expects a revenue of glory from us . ( 3. ) it is assuredly our duty to make use of the gift of the spirit as that which is purchased for us by christ , * and is of inestimable advantage unto our souls . there are two ways whereby men may be guilty of the neglect of this heavenly favour ; ( 1. ) they are so when the gift it self is not valued nor sought after nor endeavoured to be attained . and this is done under various pretences : some imagine that it is no gift of the spirit , and so despise it ; others think that either by them it is not attainable , or that if it be attained , it will not answer their labour in it , and diligence about it , which it doth require ; and therefore take up with another way and means , which they know to be more easy , and hope to be as useful . by many the whole duty is despised , and consequently all assistance in the performance of it is so also . none of those do i speak unto at present . but ( 2. ) we are guilty of this neglect when we do not constantly and diligently on all occasions make use of it for the end for which it is given us ; yea abound in the exercise of it . have you an ability to pray always freely given you by the holy ghost , why do you not pray always , in private , in families , according to all occasions and opportunities administred ? of what concernment unto the glory of god , and in our life unto him , prayer is , will be owned by all . it is that only single duty wherein every grace is acted , every sin opposed , every good thing obtained , and the whole of our obedience in every instance of it , is concerned . what difficulties lye in the way of its due performance , what discouragements rise up against it , how unable we are of our selves in a due manner to discharge it , what aversation there is in corrupted nature unto it , what distractions and weariness are apt to befall us under it , are generally known also unto them who are any way exercised in these things . yet doth the blessedness of our present and future condition much depend thereon . to relieve us against all these things , to help our infirmities , to give us freedom , liberty and confidence in our approaches to the throne of grace , to enable us as children to cry abba father , with delight and complacency , is this gift of the spirit of grace and supplication given unto us by jesus christ. who can express how great a folly and sin it is , not to be found in the constant exercise of it ? can we more by any means grieve this holy spirit and endamage our own souls ? hath god given unto us the spirit of grace and supplication , and shall we be remiss , careless , and negligent in prayer ? is not this the worst way whereby we may quench the spirit , which we are so cautioned against ? can we go from day to day in the neglect of opportunities , occasions and just seasons of prayer ? how shall we answer the contempt of this gracious aid offered us by jesus christ ? do others go from day to day in a neglect of this duty , in their closets and families ? blame them not , or at least they are not worthy of so much blame as we . they know not how to pray , they have no ability for it . but for those to walk in a neglect hereof , who have received this gift of the holy ghost enabling them thereunto , making it easy unto them , and pleasant unto the inner man , how great an aggravation is it of their sin ? shall others at the tinkling of a bell , rise and run unto prayers to be said or sung , wherein they can have no spiritual interest , only to pacify their consciences and comply with the prejudices of their education ? and shall we be found in the neglect of that spiritual aid which is graciously afforded unto us ? how will the blind devotion and superstition of multitudes , with their diligence and pains therein , rise up in judgment against such negligent persons ? we may see in the papacy , how upon the ringing of a bell , or the lifting up of any ensign of superstition , they will some of them rise at midnight ; others in their houses , yea in the streets , fall on their knees unto their devotions : having lost the conduct of the spirit of god , and his gracious guidance unto the performance of duty in its proper seasons , they have invented ways of their own to keep up a frequency in this duty after their manner , which they are true and punctual unto . and shall they who have received that spirit which the world cannot receive , be treacherous and disobedient unto his motions , or what he constantly inclines and enables them unto ? besides all other disadvantages which will accrew hereby unto our souls , who can express the horrible ingratitude of such a sin ? i press it the more , and that unto all sorts of prayer , in private , in families , in assemblies for that end , because the temptations and dangers of the daies wherein we live do particularly and eminently call for it . if we would talk less , and pray more about them , things would be better than they are in the world ; at least we should be better enabled to bear them and undergo our portion in them with the more satisfaction . to be negligent herein , at such a season , is a sad token of such a security as foreruns destruction . ( 4. ) have any received this gift of the holy ghost , let them know that it is their duty to cherish it , to stir it up and improve it ; it is freely bestowed , but it is carefully to be preserved . it is a gospel talent given to be traded withal , and thereby to be encreased . there are various degrees and measures of this gift , in those that do receive it . but what ever measure any one hath , from the greatest to the least , he is obliged to cherish , preserve and improve . we do not assert such a gift of prayer , as should render our diligence therein unnecessary ; or the exercise of our natural abilities useless . yea the end of this gift is to enable us to the diligent exercise of the faculties of our souls in prayer in a due manner . and therefore as it is our duty to use it , so it is to improve it . and it is one reason against the restraint of forms , because there is in them too little exercise of the faculties of our minds in the worship of god. therefore this being our duty , it may be enquired by what way or means we may stir up this grace and gift of god , so at least , as that if through any weakness or infirmity of mind , we thrive not much in the outward part if it ; yet that we decay not , nor lose what we have received . the gifts of the holy ghost are the fire that kindleth all our sacrifices to god. now although that fire of old on the altar first came down from heaven , or forth from the lord , levit. 9. 24. yet after it was once there placed , it was always to be kept alive with care and diligence ; for otherwise it would have been extinguished as any other fire , levit. 6. 12 , 13. hence the apostle warns timothy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 tim. 1. 6. to excite and quicken the fire of his gift ; blowing off the ashes and adding fuel unto it . now there are many things that are useful and helpful unto this end : as , ( 1. ) a constant consideration and observation of our selves , our own hearts , with our spiritual state and condition . thence are the matters of our requests or petitions in prayer to be taken , psal. 16. 7. and as our state in general by reason of the depths and deceitfulness of our hearts , with our darkness in spiritual things , is such as will find us matter of continual search and examination all the daies of our lives , as is expressed in those prayers , psal. 19. 12. psal. 139. 23 , 24. so we are subject unto various changes and alterations in our spiritual frames and actings every day ; as also unto temptations of all sorts . about these things according as our occasions and necessities do require , are we to deal with god in our supplications , phil. 4. 6. how shall we be in a readiness hereunto , prepared with the proper matter of prayer , if we neglect a constant and diligent observation of our selves herein , or the state of our own souls ? this being the food of the gift , where it is neglected , the gift it self will decay . if men consider only a form of things in a course , they will quickly come to a form of words . to assist us in this search and examination of our selves , to give light into our state and wants , to make us sensible thereof , is part of the work of the spirit , as a spirit of grace and supplication ; and if we neglect our duty towards him herein , how can we expect that he should continue his aid unto us , as to the outward part of the duty ? wherefore let a man speak in prayer with the tongues of men and angels , to the highest satisfaction , and it may be , good edification of others ; yet if he be negligent , if he be not wise and watchful in this duty of considering the state , actings and temptations of his own soul , he hath but a perishing decaying outside and shell of this gift of the spirit . and those by whom this self-search and judgement is attended unto , shall ordinarily thrive in the power and life of this duty . by this means may we know the beginnings and entrances of temptation ; the deceitful actings of indwelling sin , the risings of particular corruptions , with the occasions yielding them advantages and power ; the supplies of grace which we dayly receive and waies of deliverance . and as he who prayeth without a due consideration of these things , prayeth at random , fighting uncertainly as one beating the air ; so he whose heart is filled with a sense of them , will have always in a readiness the due matter of prayer , and will be able to fill his mouth with pleas and arguments whereby the gift it self will be cherished and strengthned . ( 2. ) constant searching of the scripture unto the same purpose is another subservient duty unto this of prayer it self . that is the glass , wherein we may take the best view of our selves , because it at once represents both what we are , and what we ought to be ; what we are in our selves , and what we are by the grace of god ; what are our frames , actions and ways , and what is their defect in the sight of god. and an higher instruction what to pray for , or how to pray , cannot be given us , psal. 19. 7 , 8 , 9. some imagine that to search the scriptures , thence to take forms of speech , or expressions accommodated unto all the parts of prayer , and to set them in order or retain them in memory , is a great help to prayer . whatever it be , it is not that which i intend at present . it is most true if a man be mighty in the scriptures , singularly conversant and exercised in them , abounding in their senses and expressions , and have the help of a faithful memory withal , it may exceedingly further and assist him in the exercise of this gift unto the edification of others . but this collection of phrases , speeches , and expressions , where perhaps the mind is barren in the sense of the scripture , i know not of what use it is . that which i press for , is a diligent search into the scripture as to the things revealed in them . for therein are our wants in all their circumstances and consequents discovered and represented unto us , and so are the supplies of grace and mercy which god hath provided for us ; the former with authority to make us sensible of them , and the latter with that evidence of grace and faithfulness , as to encourage us to make our requests for them . the word is the instrument whereby the holy spirit reveals unto us our wants , when we know not what to ask , and so enables us to make intercessions according to the mind of god , rom. 8. yea who is it , who almost at any time reading the scripture with a due reverence of god , and subjection of conscience unto him , that hath not some particular matter of prayer or praise effectually suggested unto him ? and christians would find no small advantage on many accounts , not here to be insisted upon , if they would frequently , if not constantly turn what they read into prayer or praise unto god , whereby the instructions unto faith and obedience would be more confirmed in their minds , and their hearts be more engaged into their practice . an example hereof we have , psal. 119. wherein all considerations of gods will and our duty are turned into petitions . ( 3. ) a due meditation on gods glorious excellencies , tends greatly to the cherishing of this gracious gift of the holy spirit . there is no example that we have of prayer in the scripture , but the entrance into it consists in expressions of the name , and most commonly of some other glorious titles of god ; whereunto the remembrance of some mighty acts of his power , is usually added . and the nature of the thing requires it should be so . for besides that god hath revealed his name unto us , for this very purpose that we might call upon him by the name which he owns and takes to himself , it is necessary we should by some external description determine our minds unto him , to whom we make our addresses , seeing we cannot conceive any image or idea of him therein . now the end hereof is twofold , ( 1. ) to ingenerate in us that reverence and godly fear , which is required of all that draw nigh to this infinitely holy god , lev. 10. 3. heb. 12. 29. the most signal incouragement unto boldness in prayer and an access to god thereby , is in heb. 10. 19 , 20 , 21 , 22. with chap. 4. 16. into the holy place we may go with boldness , and unto the throne of grace . and it is a throne of grace that god in christ is represented unto us upon . but yet it is a throne still , whereon majesty and glory do reside . and god is always to be considered by us as on a throne . ( 2. ) faith and confidence are excited and acted unto a due frame thereby . for prayer is our betaking our selves unto god as our shield , our rock , and our reward , prov. 18. 10. wherefore a due previous consideration of those holy properties of his nature , which may encourage us so to do , and assure us in our so doing , is necessary . and this being so great a part of prayer the great foundation of supplication and praise , frequent meditation on these holy excellencies of the divine nature , must needs be an excellent preparation for the whole duty , by filling the heart with a sense of those things , which the mouth is to express , and making ready those graces for their exercise , which is required therein . ( 4. ) meditation on the mediation and intercession of christ , for our encouragement , is of the same importance and tendency . to this end spiritually is he proposed unto us , as abiding in the discharge of his priestly office , heb. 4. 15 , 16. chap. 10. 19 , 20 , 21 , 22. and this is not only an encouragement unto , and in our supplications , but a means to increase and strengthen the grace and gift of prayer it self . for the mind is thereby made ready to exercise it self about the effectual interposition of the lord christ at the throne of grace in our behalf , which hath a principal place and consideration in the prayers of all believers . and hereby principally may we try our faith of what race and kind it is , whether truly evangelical or no. some relate or talk that the eagle tries the eyes of her young ones , by turning them to the sun , which if they cannot look steadily on , she rejects them as spurious . we may truly try our faith by immediate intuitions of the sun of righteousness . direct faith to act it self immediately and directly on the incarnation of christ and his mediation , and if it be not of the right kind and race , it will turn its eye aside unto any thing else . gods essential properties , his precepts and promises it can bear a fixed consideration of ; but it cannot fix it self on the person and mediation of christ with steadiness and satisfaction . there is indeed much profession of christ in the world , but little faith in him . ( 5. ) frequency in exercise is the immediate way and means of the increase of this gift , and its improvement . all spiritual gifts are bestowed on men to be imployed and exercised : for the manifestation of the spirit is given to every one to profit withal , 1 cor. 12. 7. god both requireth that his talents be traded withal , that his gifts be imployed and exercised , and will also call us to an account of the discharge of the trust committed unto us in them , see 1 pet. 4. 10 , 11. wherefore the exercise of this and of the like gifts tends unto their improvement on a double account . for ( 1. ) whereas they reside in the mind after the manner and nature of an habit or a faculty , it is natural that they should be encreased and strengthned by exercise , as all habits are by a multiplication of acts proceeding from them . so also by desuetude they will weaken , decay , and in the issue be utterly lost and perish . so is it with many as to the gift of prayer . they were known to have received it in some good measure of usefulness unto their own edification and that of others . but upon a neglect of the use and exercise of it in publick and private , which seldome goes alone without some secret or open enormities , they have lost all their ability , and cannot open their mouths on any occasion in prayer , beyond what is prescribed unto them , or composed for them . but the just hand of god is also in this matter , depriving them of what they had , for their abominable neglect of his grace and bounty therein . ( 2. ) the encrease will be added unto by vertue of gods blessing on his own appointment . for having bestowed their gifts for that end , where persons are faithful in the discharge of the trust committed unto them , he will graciously add unto them in what they have . this is the eternal law concerning the dispensation of evangelical gifts , unto every one that hath shall be given , and he shall have abundance ; but from him that hath not , shall be taken away , even that which he hath , mat. 25. 29. it is not the meer having or not having of them that is intended , but the using or not using of what we have received ; as is plain in the context . now i do not say that a man may or ought to exercise himself in prayer meerly with this design , that he may preserve and improve his gift . it may indeed in some cases be lawful for a man to have respect hereunto , but not only . as where a master of a family hath any one in his family who is able to discharge that duty and can attend unto it ; yet he will find it his wisdom not to omit his own performance of it , unless he be contented his gift , as to the use of his family , should wither and decay . but all that i plead is , that he who conscientiously , with respect unto all the ends of prayer , doth abound in the exercise of this gift , he shall assuredly thrive and grow in it , or at least preserve it in answer unto the measure of the gift of christ. for i do not propose these things , as though every man in the diligent use of them , may constantly grow and thrive in that part of the gift which consists in utterance and expression . for there is a measure of the gift of christ assigned unto every one whose bounds he shall not pass , eph. 4. 7. but in these paths and ways , the gift which they have received , will be preserved , kept thrifty and flourishing ; and from the least beginnings of a participation of it , they will be carryed on unto their own proper measure , which is sufficient for them . ( 6. ) constant fervency and intention of mind and spirit in this duty , works directly towards the same end. men may multiply prayers as to the outward work in them , and yet not have the least spiritual advantge by them . if they are dull , dead and slothful in them , if under the power of customariness and formality , what issue can they expect ? fervency and intention of mind quickneth and enlargeth the faculties , and leaveth vigorous impressions upon them of the things treated about , in our supplications . the whole soul is cast into the mould of the matter of our prayers , and is thereby prepared and made ready for continual fresh spiritual engagements about them . and this fervency we intend , consists not in the vehemency or loudness of words , but in the intention of the mind . for the earnestness or vehemency of the voice is allowable only in two cases : ( 1. ) when the edification of the congregation doth require it , which being numerous , cannot hear what is spoken unless a man lift up his voice . ( 2. ) when the vehemency of affections will bear no restraint , psal. 20. 2. heb. 5. 7. now as all these are means whereby the gift of prayer may be cherished , preserved and improved ; so are they all of them the ways whereby grace acts it self in prayer , and have therefore an equal respect unto the whole work of the spirit of supplication in us . 5. our duty it is to use this gift of prayer unto the ends for which it is freely bestowed on us . and it is given , ( 1. ) with respect unto themselves who do receive it ; and , ( 2. ) with respect unto the benefit and advantage of others . and with respect unto them that receive it , its end is , and it is a blessed means and help , to stir up , excite , quicken and act all those graces of the spirit whereby they have communion with god in this duty . such are faith , love , delight , joy and the like . for ( 1. ) under the conduct of this gift , the mind and soul are led into the consideration of , and are fixed on the proper objects of those graces , with the due occasions of their exercise . when men are bound unto a form , they can act grace only by the things that are expressed therein , which whatever any apprehend , is strait and narrow , compared with the extent of that divine entercourse with god , which is needful unto believers in this duty . but in the exercise of this gift there is no concernment of faith or love , or delight , but it is presented unto them , and they are excited unto a due exercise about them . unto this end therefore , is it to be used ; namely as a means to stir up and act those graces and holy affections , in whose working and exercise the life and efficacy of prayer doth consist . ( 2. ) although the exercise of the gift it self , ought to be nothing but the way of those graces acting themselves towards god in this duty , ( for words are supplied only to cloath and express gracious desires , and when they wholly exceed them , they are of no advantage ; ) yet as by vertue of the gift the mind is able to comprehend and manage the things about which those graces and gracious desires are to be exercised ; so in the use of expressions they are quickned and ingaged therein . for as when a man hath heard of a miserable object , he is moved with compassion towards it , but when he cometh to behold it , his own eye affecteth his heart , as the prophet speaks , lam. 3. 17. whereby his compassion is actually moved and encreased ; so although a man hath a comprehension in his mind of the things of prayer , and is affected with them , yet his own words also will affect his heart , and by reflection stir up and enflame spiritual affections . so do many even in private , find advantage in the use of their own gift , beyond what they can attain in meer mental prayer , which must be spoken unto afterwards . again , this gift respecteth others and is to be used unto that end. for as it is appointed of god to be exercised in societies , families , church-assemblies , and occasionally for the good of any ; so it is designed for their edification and profit . for there is in it an ability of expressing the wants , desires and prayers of others also . and as this discharge of the duty is in a peculiar manner incumbent on ministers of the gospel , as also on masters of families and others as they are occasionally called thereunto ; so they are to attend unto a fourfold direction therein : ( 1. ) unto their own experience , if such persons are believers themselves they have experience in their own souls of all the general concernments of those in the same condition . as sin worketh in one , so it doth in another ; as grace is effectual in one , so it is in another ; as he that prayeth , longeth for mercy and grace , so do they that joyn with him . of the same kind with his hatred of sin his love to christ , his labouring after holiness and conformity to the will of god , are also those in other believers . and hence it is that persons praying in the spirit according to their own experience , are oftentimes supposed by every one in the congregation rather to pray over their condition than their own . and so it will be whilst the same corruption in kind , and the same grace in kind , with the same kind of operations , are in them all . but this extends not it self unto particular sins and temptations , which are left unto every one to deal about between god and their own souls . ( 2. ) unto scripture light. this is that which lively expresseth the spiritual state and condition of all sorts of persons , namely , both of those that are unregenerate , and of those which are converted unto god. whatever that expresseth concerning either sort , may safely be pleaded with god in their behalf . and hence may abundant matter of prayer be taken for all occasions . especially may it be so in a peculiar manner from that holy summary of the churches desires to god , given us in the lords prayer . all we can duly apprehend , spiritually understand , and draw out of that myne and heavenly treasury of prayer , may be safely used in the name and the behalf of the whole church of god. but without understanding of the things intended , the use of the words prositeth not . ( 3 ) unto an observation of their ways and walking , with whatever overt discovery they make of their condition and temptations . he who is constantly to be the mouth of others to god , is not to pray at random , as though all persons and conditions were alike unto him . none prayeth for others constantly by vertue of especial duty , but he is called also to watch over them and observe their ways . in so doing he may know that of their state , which may be a great direction unto his supplications with them and for them . yea without this no man can ever discharge this duty aright in the behalf of others , so as they may find their particular concernments therein . and if a minister be obliged to consider the ways , light , knowledge , and walking of his flock in his preaching unto them , that what he teacheth may be suited unto their edification ; he is no less bound unto the same consideration in his prayers also with them and for them , if he intends to pray unto their use and profit . the like may be said of others in their capacity . the wisdom and caution which are to be used herein , i may not here insist upon . ( 4. ) unto the account which they receive from themselves concerning their wants , their state and condition . this in some cases persons are obliged to give unto those whose duty it is to help them by their prayers , james 5. 16. and if this duty were more attended unto , the minds of many might receive inconceivable relief thereby . 6. let us take heed , ( 1. ) that this gift be not solitary , or alone ; and ( 2. ) that it be not solitarily acted at any time . when it is solitary , that is , where the gift of prayer is in the mind , but no grace to exercise in prayer in the heart ; it is at best but a part of that form of godliness which men may have , and deny the power thereof , and is therefore consistent with all sorts of secret lusts and abominations . and it were easy to demonstrate that whatever advantage others may have by this gift in them who are destitute of saving grace , yet themselves are many ways worsted by it . for hence are they lifted up with spiritual pride , which is the ordinary consequent of all unsanctified light ; and hereby do they countenance themselves against the reflections of their consciences on the guilt of other sins , resting and pleasing themselves in their own performances . but to the best observation that i have been able to make , of all spiritual gifts which may be communicated for a time unto unsanctified minds , this doth soonest decay and wither . whether it be that god takes it away judicially from them , or that themselves are not able to bear the exercise of it , because it is diametrically opposite unto the lusts wherein they indulge themselves ; for the most part it quickly and visibly decaies , especially in such as with whom the continuance of it by reason of open sins and apostasie might be a matter of danger or scandal unto others . ( 2. ) let it not be acted solitarily . persons in whom is a principle of spiritual life and grace , who are endowed with those graces of the spirit which ought to be acted in all our supplications , may yet even in the use and exercise of this gift neglect to stir them up and act them . and there is no greater evidence of a weak , sickly spiritual constitution , than often to be surprized into this miscarriage . now this is so ▪ when men in their prayers ingage only their light , invention , memory and elocution , without especial actings of faith and delight in god. and he who watcheth his soul and its actings , may easily discern when he is sinfully negligent in this matter , or when outward circumstances and occasions have made him more to attend unto the gift , than unto grace in prayer ; for which he will be humbled . and these few things i thought meet to add concerning the due use and improvement of this gift of the spirit of god. chap. x. of mental prayer as pretended unto by some in the church of rome . having described or given an account of the gift of prayer , and the use of it in the church of god , and the nature of the work of the spirit therein ; it will be necessary to consider briefly what is by some set up in competition with it , as a more excellent way in this part of divine worship . and in the first place mental prayer as described by some devout persons of the church of rome , is preferred above it . they call it pure spiritual prayer , or a quiet repose of contemplation ; that which excludes all images of the fancy , and in time all perceptible actuations of the understanding , and is exercised in single elevations of the will , without any force at all , yet with admirable efficacy ; and to dispose a soul for such prayer there is previously required an entire calmness and even death of the passions , a perfect purity in the spiritual affections of the will , and an entire abstraction from all creatures , cressy church hist. pref. parag . 42 , 43. 1. the truth is , i am so fixed in a dislike of that meer outside formal course of reading or singing prayers , which is in use in the roman church ( which though in mr. cressy's esteem , it have a shew of a very civil conversation with god , yet is it indeed accompanied with the highest contempt of his infinite purity and all divine excellencies ) and do so much more abhor that magical incantation which many among them use in the repetition of words which they understand not , or of applying what they repeat , to another end than what the words signifie , as saying so many prayers for such an end or purpose , whereof it may be there is not one word of mention in the prayers themselves ; that i must approve of any search after a real internal entercourse of soul with god in this duty . but herein men must be careful of two things : ( 1. ) that they assert not what they can fansie , but what indeed in some measure they have an experience of . for men to conjecture what others do experience ( for they can do no more ) and thence to form rules or examples of duty , is dangerous always , and may be pernicious unto those who shall follow such instructions . and herein this author fails , and gives nothing but his own fancies of others pretended experience . ( 2. ) that what they pretend unto an experience of , be confirmable by scripture rule or example . for if it be not so , we are directed unto the conduct of all extravagant imaginations in every one who will pretend unto spiritual experience . attend unto these rules , and i will grant in prayer all the ways whereby the soul or the faculties of it , can rationally act it self towards god in an holy and spiritual manner . but if you extend it unto such kind of actings as our nature is not capable of , at least in this world , it is the open fruit of a deceived fancy , and makes all that is tendred from the same hand to be justly suspected . and such is that instance of this prayer , that it is in the will and its affections without any actings of the mind or understanding . for although i grant that the adhesion of the will and affections unto god by love , delight , complacency , rest and satisfaction in prayer , belongs to the improvement of this duty ; yet to imagine that they are not guided , directed , acted by the understanding in the contemplation of gods goodness , beauty , grace and other divine excellencies , is to render our worship and devotion , brutish or irrational ; whereas it is and ought to be our reasonable service . and that this very description here given us of prayer , is a meer effect of fancy and imagination , and not that which the author of it was led unto by the conduct of spiritual light and experience , is evident from hence , that it is borrowed from those contemplative philosophers , who after preaching of the gospel in the world , endeavoured to refine and advance heathenism into a compliance with it ; at least is fansied in imitation of what they ascribe unto a perfect mind . one of them , and his expressions in one place may suffice for an instance . plotinus ennead . 6. lib. 9. cap. 10. for after many other ascriptions unto a soul that hath attained union with the chiefest good , he adds : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a mind thus risen up is no way moved , no anger , no desire of any thing is in it ( a perfect rest of the affections . ) nay , neither reason nor understanding ( are acted ) nor , if i may say so , it self ; but being ecstasied and filled with god , it comes into a quiet , still , immoveable repose and state , no way declining ( by any sensible actings ) from its own essence , nor exercising any reflect act upon it self , is wholly at rest , as having attained a perfect state , or to this purpose ; with much more to the same . and as it is easy to find the substance of our authors notion in these words , so the reader may see it more at large declared in that last chapter of his enneads . and all his companions in design about that time speak to the same purpose . 2. the spiritual intense fixation of the mind , by contemplation on god in christ , until the soul be as it were swallowed up in admiration and delight , and being brought unto an utter loss through the infiniteness of those excellencies which it doth admire and adore , it returns again into its own abasements ; out of a sense of its infinite distance from what it would absolutely and eternally embrace , and with all the inexpressible rest and satisfaction which the will and affections receive in their approaches unto the eternal fountain of goodness ; are things to be aimed at in prayer , and which through the riches of divine condescension , are frequently enjoyed . the soul is hereby raised and ravished , not into ecstasies or unaccountable raptures , not acted into motions above the power of its own understanding and will , but in all the faculties and affections of it through the effectual workings of the spirit of grace , and the lively impressions of divine love , with intimations of the relations and kindness of god , is filled with rest , in joy unspeakable and full of glory . and these spiritual acts of communion with god , whereof i may say with bernard , rara hora , brevis mora , may be enjoyed in mental or vocal prayer indifferently . but as the description here given of mental spiritual prayer , hath no countenance given it from the scriptures , yea those things are spoken of it which are expresly contrary thereunto , as perfect purity , and the like ; and as it cannot be confirmed by the rational experience of any , so it no way takes off from the necessity and usefulness of vocal prayer , whereunto it is opposed . for still the use of words is necessary in this duty , from the nature of the duty it self , the command of god , and the edification of the church . and it is fallen out unhappily as to the exaltation of the conceived excellency of this mental prayer , that our lord jesus christ not only instructed his disciples to pray by the use of words , but did so himself , and that constantly , so far as we know , mat. 26. 39 , 42. yea , when he was most intense and engaged in this duty , instead of this pretended still prayer of contemplation , he prayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a strong outcry , heb. 5. which psal. 22. is called the voice of his roaring . and all the reproaches which this author casts on servent , earnest vocal prayer , namely that it is a tedious , loud , impetuous and an uncivil conversation with god , a meer artificial slight and facility , may with equal truth be cast on the outward manner of the praying of our lord jesus christ , which was oft-times long , sometimes loud and vehement . and unto the examples of their lord and master we may add that of the prophets and apostles , who mention nothing of this pretended elevation , but constantly made use of , and desired god to hear their voices , their cry , their words in their supplications ; the words of many of them , being accordingly recorded : wherefore words proper , suggested by the spirit of god , and taken either directly or analogically out of the scripture , do help the mind and enlarge it with supplications . interdum voce nos ipsos ad devotionem & acrius incitamus , august . epist. 121. ad probam . the use of such words , being first led unto by the desires of the mind , may and doth lead the mind on to express its further desires also , and encreaseth those which are so expressed . it is from gods institution and blessing that the mind and will of praying do lead unto the words of prayer , and the words of prayer do lead on the mind and will , enlarging them in desires and supplications . and without this aid , many would oftentimes be straitned in acting their thoughts and affections towards god , or distracted in them , or diverted from them . and we have experience that an obedient , sanctified persistency in the use of gracious words in prayer , hath prevailed against violent temptations and injections of satan , which the mind in its silent contemplations was not able to grapple with ; and holy affections are thus also excited hereby . the very words and expressions which the mind chuseth to declare its thoughts , conceptions and desires about heavenly things , do reflect upon the affections encreasing and exciting of them . not only the things themselves fixed on , do affect the heart , but the words of wisdom and sobriety whereby they are expressed , do so also . there is a recoiling of efficacy , if i may so speak , in deep impressions on the affections , from the words that are made use of to express those affections by . but we treat of prayer principally , as it is to be performed in families , societies , assemblies , congregations , where this mental prayer would do well to promote the edification which is attainable in the silent meetings of the quakers . and because this kind of prayer , as it is called , is not only recommended unto us , but preferred before all other ways and methods of prayer , and chosen as an instance to set off the devotion of the church of rome , to invite others thereunto , i shall a little more particularly inquire into it . and i must needs say that on the best view i can take , or examination of it , it seems to be a matter altogether useless , uncertain , an effect of , and entertainment for vain curiosity , whereby men intrude themselves into those things which they have not seen , being vainly puft up by their own fleshly mind . for to call over what was before intimated , in things that are practical in religion , no man can understand any thing whereof he can have no experience . nothing is rejected by vertue of this rule , whereof some men through their own default have no experience ; but every thing is so justly , whereof no man in the discharge of his duty can attain any experience . he that speaks of such things unto others , if any such there might be , belonging unto our condition in this world , must needs be a barbarian unto them , in what he speaks ; and whereas also he speaks of that wherein his own reason and understanding have no interest , he must be so also unto himself . for no man can by the use of reason however advanced by spiritual light , understand such actings of the souls of other men or his own , as wherein there is no exercise of reason or understanding ; such as these raptures are pretended to consist in . so whereas one of them says , sundus animae meae tangit fundum essentiae dei ; it had certainly been better for him to have kept his apprehensions or fancy to himself , than to express himself in words which in their own proper sense are blasphemous , and whose best defensative is , that they are unintelligible . and if it be not unlawful , it is doubtless inexpedient for any one in things of religion , to utter what it is impossible for any body else to understand , with this only plea that they do not indeed understand it themselves ; it being what they enjoyed without any acts or actings of their own understanding . to allow such pretences is the ready way to introduce babel into the church , and expose religion to scorn . some pretending unto such raptures among our selves i have known , wherein for a while they stirred up the admiration of weak and credulous persons ; but through a little observation of what they did , spake , and pretended unto , with an examination of all by the unerring rule , they quickly came into contempt . all i intend at present is , that whatever be in this pretence , it is altogether useless unto edification , and therefore ought the declaration of it , to be of no regard in the church of god. if the apostle would not allow the use of words , though miraculously suggested unto them that used them , without an immediate interpretation of their signification , what would he have said of such words and things as are capable of no interpretation , so as that any man living should understand them ? for those by whom at present they are so extolled and commended unto us , do themselves discourse at random , as blind men talk of colours , for they pretend not to have any experience of these things themselves . and it is somewhat an uncouth way of procedure to enhance the value of the communion of their church , and to invite others unto it , by declaring that there are some amongst them who enjoyed such spiritual ecstasies , as could neither by themselves , nor any others be understood . for nothing can be so , wherein or whereabout there is no exercise of reason or understanding . wherefore the old question cui bono , will discharge this pretence from being of any value or esteem in religion with considerate men . again , as the whole of this kind of prayer is useless as to the benefit and edification of the church or any member of it ; so it is impossible there should ever be any certainty about the raptures wherein it is pretended to consist , but they must everlastingly be the subject of contention and dispute . for who shall assure me that the persons pretending unto these duties or enjoyments are not meer pretenders ? any man that lives , if he have a mind unto it , may say such things , or use such expressions concerning himself . if a man indeed shall pretend and declare that he doth , or enjoyeth such things as are expressed in the word of god as the duty or priviledge of any , and thereon are acknowledged by all to be things in themselves true and real , and likewise attainable by believers , he is ordinarily , so far as i know , to be believed in his profession , unless he can be convicted of falshood by any thing inconsistent with such duties or enjoyments . nor do i know of any great evil in our credulity herein , should we happen to be deceived in or by the person so professing , seeing he speaks of no more than all acknowledge it their duty to endeavour after . but when any one shall pretend unto spiritual actings or enjoyments which are neither prescribed nor promised in the scripture , nor are investigable in the light of reason , no man is upon this meer profession obliged to give credit thereunto ; nor can any man tell what evil effect or consequences his so doing may produce . for when men are once taken off from that sure ground of scripture , and their own understandings , putting themselves afloat on the uncertain waters of fancies or conjectures , they know not how they may be tossed ; nor whither they may be driven . if it shall be said , that the holiness and honesty of the persons by whem these especial priviledges are enjoyed , are sufficient reason why we should believe them in what they profess ; i answer , they would so in a good measure , if they did not pretend unto things repugnant unto reason and unwarranted by the scripture , which is sufficient to crush the reputation of any mans integrity . nor can their holiness and honesty be proved to be such , as to render them absolutely impregnable against all temptations , which was the preeminence of christ alone . neither is there any more strength in this plea , but what may be reduced unto this assertion , that there neither are , nor ever were any hypocrites in the world undiscoverable unto the eyes of men . for if such there may be , some of these pretenders may be of their number , notwithstanding the appearance of their holiness and honesty . besides , if the holiness of the best of them were examined by evangelical light and rule , perhaps it would be so far from being a sufficient countenance unto other things , as that it would not be able to defend its own reputation . neither is it want of charity , which makes men doubtful and unbelieving in such cases ; but that godly jealousy and christian prudence which require them to take care that they be not deceived or deluded , do not only warrant them to abide on that guard , but make it their necessary duty also . for it is no new thing that pretences of raptures , ecstasies , revelations and unaccountable extraordinary enjoyments of god , should be made use of unto corrupt ends , yea abused to the worst imaginable . the experience of the church both under the old testament and the new , witnesseth hereunto as the apostle peter declares , 2 pet. 2. 1. for among them of old , there were multitudes of false pretenders unto visions , dreams , revelations and such spiritual ecstasies , some of whom wore a rough garment to deceive , which went not alone but accompanied with all such appearing austerities , as might beget an opinion of sanctity and integrity in them . and when the body of the people were grown corrupt and superstitious , this sort of men had credit with them above the true prophets of god ; yet did they for the most part shew themselves to be hypocritical liars . and we are abundantly warned of such spirits under the new testament , as we are foretold that such there would be , by whom many should be deluded . and all such pretenders unto extraordinary intercourse with god , we are commanded to try by the unerring rule of the word , and desire only liberty so to do . but suppose that those who assert these devotions and enjoyments of god in their own experience , are not false pretenders unto what they profess , nor design to deceive ; but are perswaded in their own minds of the reality of what they endeavour to declare , yet neither will this give us the least security of their truth . for it is known that there are so many ways , partly natural , partly diabolical , whereby the fancies and imaginations of persons may be so possessed with false images and apprehensions of things , and that with so vehement an efficacy as to give them a confidence of the truth and reality , that no assurance of them can be given by a perswasion of the sincerity of them by whom they are pretended . and there are so many wayes whereby men are disposed unto such a frame and actings , or are disposed to be imposed on by such delusions , especially where they are prompted by superstition , and are encouraged doctrinally to an expectation of such imaginations , that it is a far greater wonder that more have not fallen into the same extravagancies , than that any have so done . we find by experience that some have had their imaginations so fixed on things evil and noxioos by satanical delusions , that they have confessed against themselves , things and crimes that have rendred them obnoxions unto capital punishments ; whereof they were never really and actually guilty . wherefore seeing these acts or duties of devotion are pretended to be such as wherein there is no sensible actuation of the mind or understanding , and so cannot rationally be accounted for , nor rendred perceptible unto the understanding of others , it is not unreasonable to suppose that they are only fond imaginations of deluded fancies , which superstitious , credulous persons have gradually raised themselves unto , or such as they have exposed themselves to be imposed on withal by satan , through a groundless , unwarrantable desire after them , or expectation of them . but what ever there may be in the height of this contemplative prayer as it is called , it neither is prayer , nor can on any account be so esteemed . that we allow of mental prayer and all actings of the mind in holy meditation , was before declared . nor do we deny the usefulness or necessity of those other things of mortifying the affections and passions , of an entire resignation of the whole soul unto god with complacency in him , so far as our nature is capable of them in this world. but it is that incomparable excellency of it in the silence of the soul , and the pure adhesion of the will without any actings of the understanding that we enquire into . and i say whatever else there may be herein , yet it hath not the nature of prayer , nor is to be so esteemed , though under that name and notion it be recommended unto us . prayer is a natural duty , the notion and understanding whereof is common unto all mankind . and the concurrent voice of nature deceiveth not . whatever therefore is not compliant therewith , at least what is contradictory unto it , or inconsistent with it , is not to be esteemed prayer . now in the common sense of mankind , this duty is that acting of the mind and soul , wherein from an acknowledgement of the soveraign being , self-sufficiency , rule and dominion of god , with his infinite goodness , wisdom , power , righteousness and omniscience and omnipresence , with a sense of their own universal dependance on him , his will and pleasure as to their beings , lives , happiness , and all their concernments , they address their desires with faith and trust unto him according as their state and condition doth require ; or ascribe praise and glory unto him for what he is in himself , and what he is to them . this is the general notion of prayer , which the reason of mankind centers in ; neither can any man conceive of it under any other notion whatever . the gospel directs the performance of this duty in an acceptable manner with respect unto the mediation of christ , the aids of the holy ghost , and the revelation of the spiritual mercies we all do desire ; but it changeth nothing in the general nature of it . it doth not introduce a duty of another kind , and call it by the name of that , which was known in the light of nature , but is quite another thing . but this general nature of prayer all men universally understand well enough , in whom the first innate principles of natural light are not extinguished or wofully depraved . this may be done among some by a long traditional course of an atheistical and bruitish conversation . but as large and extensive as are the convictions of men concerning the being and existence of god , so are their apprehensions of the nature of this duty . for the first actings of nature towards a divine being , are in invocation . jonahs mariners knew how , every one to call on his god , when they were in a storm . and where there is not trust or affiance in god acted , whereby men glorify him as god , and where desires or praises are not offered unto him , neither of which can be without express acts of the mind or understanding , there is no prayer , whatever else there may be . wherefore this contemplative devotion , wherein as it is pretended , the soul is ecstasied into an advance of the will and affections above all the actings of the mind or understanding , hath no one property of prayer as the nature of it is manifest in the light of nature and common agreement of mankind . prayer without an actual acknowledgement of god in all his holy excellencies , and the actings of faith in fear , love , confidence and gratitude , is a monster in nature or a by-blow of imagination , which hath no existence in rerum natura . these persons therefore , had best find out some other name wherewith to impose this kind of devotion upon our admiration ; for from the whole precincts of prayer or invocation on the name of god , it is utterly excluded : and what place it may have in any other part of the worship of god , we shall immediately enquire . but this examination of it by the light of nature will be looked on as most absurd and impertinent . for if we must try all matters of spiritual communion with god , and that in those things which wholly depend on divine supernatural revelation by this rule and standard , our measures of them will be false and perverse . and i say , no doubt they would . wherefore we call only that concern of it unto a trial hereby , whose true notion is confessedly fixed in the light of nature . without extending that line beyond its due bounds , we may by it , take a just measure of what is prayer , and what is not ; for therein it cannot deceive nor be deceived : and this is all which at present we engage about . and in the pursuit of the same enquiry we may bring it also unto the scripture , from which we shall find it as foreign as from the light of nature . for as it is described , so far as any thing intelligible may be from thence collected , it exceeds or deviates from whatever is said in the scripture concerning prayer , even in those places where the grace and priviledges of it are most emphatically expressed ; and as it is exemplified in the prayers of the lord christ himself , and all the saints recorded therein . wherefore the light of nature , and the scripture do by common consent exclude it from being prayer in any kind . prayer in the scripture-representation of it , is the souls access and approach unto god by jesus christ through the aids of his holy spirit , to make known its requests unto him with supplication and thanksgiving . and that whereon it is recommended unto us are its external adjuncts , and its internal grace and efficacy . of the first sort , earnestness , fervency , importunity , constancy and perseverance are the principal . no man can attend unto these or any of them in a way of duty , but in the exercise of his mind and understanding . without this , whatever looks like any of them , is bruitish fury or obstinacy . and as unto the internal form of it , in that description which is given us of its nature in the scripture , it consists in the especial exercise of faith , love , delight , fear , all the graces of the spirit as occasion doth require . and in that exercise of these graces wherein the life and being of prayer doth consist , a continual regard is to be had unto the mediation of christ , and the free promises of god , through which means he exhibits himself unto us as a god hearing prayer . these things are both plainly and frequently mentioned in the scripture , as they are all of them exemplified in the prayers of those holy persons which are recorded therein . but for this contemplative prayer as it is described by our author and others , there is neither precept for it , nor direction about it , nor motive unto it , nor example of it in the whole scripture . and it cannot but seem marvellous to some at least , that whereas this duty and all its concernments are more insisted on therein , than any other christian duty or priviledge what ever , that the height and excellency of it , and that in comparison whereof all other kinds of prayer , all the actings of the mind and soul in them are decried , should not obtain the least intimation therein . for if we should take a view of all the particular places wherein the nature and excellency of this duty are described , with the grace and priviledge wherewith it is accompained , such as for instance , ephes. 6. 18. phil. 4. 6. heb. 4. 16. chap. 10. 19 , 20 , 21 , 22. there is nothing that is consistent with this contemplative prayer . neither is there in the prayers of our lord jesus christ , nor of his apostles , nor of any holy men from the beginning of the world , either for themselves or the whole church , any thing that gives the least countenance unto it . nor can any man declare , what is , or can be the work of the holy spirit therein , as he is a spirit of grace and supplication ; nor is any gift of his mentioned in the scripture , capable of the least exercise therein : so that in no sense it can be that praying in the holy ghost which is prescribed unto us . there is therefore no example proposed unto our imitation , no mark set before us , nor any direction given for the attaining of this pretended excellency and perfection . whatever is fancied or spoken concerning it , it is utterly forraign to the scripture , and must owe it self unto the deluded imagination of some few persons . besides , the scripture doth not propose unto us any other kind of access unto god under the new testament , nor any nearer approaches unto him , than what we have in and through the mediation of christ and by faith in him : but in this pretence there seems to be such an immediate enjoyment of god in his essence aimed at , as is regardless of christ , and leaves him quite behind . but god will not be all in all immediately unto the church , until the lord christ hath fully delivered up the mediatory kingdom unto him . and indeed the silence concerning christ , in the whole of what is ascribed unto this contemplative prayer , or rather the exclusion of him from any concernment in it as mediator , is sufficient with all considerate persons , to evince that it hath not the least interest in the duty of prayer , name or thing . neither doth this imagination belong any more unto any other part or exercise of faith in this world ; and yet here we universally walk by faith and not by sight . the whole of what belongs unto it may be reduced unto the two heads of what we do towards god , and what we do enjoy of him therein . and as to the first , all the actings of our souls towards god belong unto our reasonable service , rom. 12. 1. more is not required of us in a way of duty . but that is no part of our reasonable service , wherein our minds and understandings have no concernment . nor is it any part of our enjoyment of god in this life . for no such thing is any where promised unto us , and it is by the promises alone that we are made partakers of the divine nature , or have any thing from god communicated unto us . there seems therefore to be nothing in the bravery of these affected expressions , but an endeavour to fancy somewhat above the measure of all possible attainments in this life , falling unspeakably beneath those of future glory . a kind of purgatory it is in devotion , somewhat out of this world and not in another ; above the earth , and beneath heaven , where we may leave it in clouds and darkness . chap. xi . prescribed forms of prayer examined . there are also great pleas for the use of prescribed limited forms of prayer , in opposition to that spiritual ability in prayer , which we have described and proved to be a gift of the holy ghost . where these forms are contended for by men , with respect unto their own use and practice only , as suitable to their experience , and judged by them a serving of god with the best that they have ; i shall not take the least notice of them , nor of any dissent about them . but whereas a perswasion not only of their lawfulness but of their necessity is made use of unto other ends and purposes , wherein the peace and edification of believers is highly concerned , it is necessary we should make some enquiry thereinto . i say it is only with respect unto such a sense of their nature , and necessity of their use , as give occasion , or a supposed advantage , unto men , to oppose , deny and speak evil , of that way of prayer , with its causes and ends , which we have described , that is , that any way consider these forms of prayer , and their use. for i know well enough , that i have nothing to do to judge or condemn the persons or duties of men in such acts of religious worship , as they chuse for their best , and hope for acceptance in , unless they are expresly idolatrous . for unless it be in such cases , or the like , which are plain either in the light of nature , or scripture revelation , it is a silly apprehension , and tending to atheism , that god doth not require of all men , to regulate their actings towards him , according to that sovereign light , which he hath erected in their own minds . what the forms intended are , how composed , how used , how in some cases imposed , are things so known to all , that we shall not need to speak to them . prayer is god's institution ; and the reading of these forms , is that which men have made , and set up in the likeness thereof , or in compliance with it . for it is said , that the lord christ having provided the matter of prayer , and commanded us to pray , it is left unto us or others , to compose prayer , as unto the manner of it , as we or they shall see cause . but besides that there is no appearance of truth in the inference , the direct contrary rather insuing on the proposition laid down ; it is built on this supposition , that besides the provision of matter of prayer , and the command of the duty , the lord christ hath not moreover promised , doth not communicate unto his church , such spiritual aids and assistances , as shall enable them , without any other outward pretended helps , to pray according unto the mind of god : which we must not admit , if we intend to be christians . in like manner he hath provided the whole subject matter of preaching , and commanded all his ministers to preach : but it doth not hence follow , that they may all or any of them make one sermon , to constantly read in all assemblies of christians , without any variation ; unless we shall grant also , that he ceaseth to give gifts unto men , for the work of the ministry . our enquiry therefore will be , what place or use they may have therein , or in our duty , as performed by vertue thereof ; which may be expressed in the ensuing observations : 1. the holy ghost as a spirit of grace and supplications is no where , that i know of , promised unto any to help or assist them in composing prayers for others ; and therefore we have no ground to pray for him or his assistance unto that end in particular ; nor foundation to build faith or expectation of receiving him , upon . wherefore he is not in any especial or gracious manner concerned in that work or endeavour . whether this be a duty that falls under his care as communicating gifts in general for the edification of the church , shall be afterwards examined . that which we plead at present is , that he is no where peculiarly promised for that end , nor have we either command or direction to ask for his assistance therein . if any shall say that he is promised to this purpose , where he is so , as a spirit of grace and supplication ; i answer , besides what hath been already pleaded at large in the explication and vindication of the proper sense of that promise ; that he is promised directly , to them that are to pray , and not to them that make prayers for others , which themselves will not say is praying . but supposing it a duty in general so to compose prayers for our own or the use of others , it is lawful and warrantable to pray for the aid and guidance of the holy ghost therein ; not as unto his peculiar assistances in prayer , not as he is unto believers a spirit of supplication , but as he is our sanctifier , the author and efficient cause of every gracious work and duty in us . it may be , the prayers composed by some holy men under the old testament by the immediate inspiration of the holy ghost for the use of the church , will be also pretended . but as the inspiration or assistance which they had in their work was a thing quite of another kind than any thing that is ordinarily promised , or that any persons can now pretend unto ; so whether they were dictated unto them by the holy ghost to be used afterwards by others as meer forms of prayer , may be yet farther enquired into . the great plea for some of these external aids of prayer , is by this one consideration utterly removed out of the way . it is said that some of these prayers were prepared by great and holy men , martyrs it may be some of them , for the truth of the gospel and testimony of jesus . and indeed had any men in the world a promise of especial assistance by the spirit of god in such a work , i should not contend but the persons intended were as likely to partake of that assistance , as any others in these latter ages . extraordinary supernatural inspiration they had not ; and the holy apostles who were always under the influence and conduct of it , never made use of it unto any such purpose , as to prescribe forms of prayer , either for the whole church or single persons . whereas therefore , there is no such especial promise given unto any , this work of composing prayer , is forreign unto the duty of prayer , as unto any interest in the gracious assistance which is promised thereunto , however it may be a common duty and fall under the help and blessing of god in general . so some men from their acquaintance with the matter of prayer above others , which they attain by spiritual light , knowledge and experience , and their comprehension of the arguments which the scripture directs unto , to be used and pleaded in our supplications , may set down and express a prayer , that is , the matter and outward form of it , that shall declare the substance of things to be prayed for , much more accommodate to the conditions , wants and desires of christians , than others can who are not so clearly enlightened as they are , nor have had the experience which they have had for those prayers , as they are called , which men without such light and experience compose of phrases and expressions gathered up from others , taken out of the scripture , or invented by themselves , and cast into a contexture and method , such as they suppose suited unto prayer in general , be they never so well worded , so queint and elegant in expressions , are so empty and jejune , as that they can be of no manner of use unto any , unless to keep them from praying whilest they live . and such we have books good store filled withal , easy enough to be composed by such as never in their lives prayed according to the mind of god. from the former sort much may be learned , as they doctrinally exhibite the matter and arguments of prayer . but the composition of them for others to be used as their prayers , is that which no man hath any promise of peculiar spiritual assistance in , with respect unto prayer in particular . 2. no man hath any promise of the spirit of grace and supplication to enable him to compose a form or forms of prayer for himself . the spirit of god helps us to pray , not to make prayers in that sense . suppose men , as before , in so doing , may have his assistance in general , as in other studies , and endeavours ; yet they have not that especial assistance which he gives as a spirit of grace and supplication , enabling us to cry abba father . for men do not compose forms of prayer , however they may use them , by the immediate actings of faith , love , and delight in god , with those other graces , which he excites and acts in those supplications which are according to the divine will. nor is god the immediate object of the actings of the faculties of the souls of men in such a work. their inventions , memories , judgments are immediately exercised about their present composition , and there they rest . wherefore whereas the exercise of grace immediately on god in christ , under the formal notion of prayer , is no part of mens work or design when they compose and set down forms for themselves or others , if any so do , they are not under a promise of especial assistance therein in the manner before declared . 3. as there is no assistance promised unto the composition of such forms , so it is no institution of the law or gospel . prayer it self , is a duty of the law of nature , and being of such singular and indispensible use unto all persons , the commands for it are reiterated in the scripture , beyond those concerning any other particular duty whatever . and if it hath respect unto jesus christ with sundry ordinances of the gospel , to be performed in his name , it falls under a new divine institution . hereon are commands given us to pray , to pray continually without ceasing , to pray and faint not , to pray for our selves , to pray for one another , in our closets , in our families , in the assemblies of the church . but as for this work , of making or composing forms of prayers for our selves to be used as prayers , there is no command , no institution , no mention in the scriptures of the old testament or the new. it is a work of humane extract and original , nor can any thing be expected from it , but what proceeds from that fountain . a blessing possibly there may be upon it , but not such as issueth from the especial assistance of the spirit of god in it , nor from any divine appointment or institution whatever . but the reader must observe , that i do not urge these things to prove forms of prayer unlawful to be used , but only at present declare their nature and original , with respect unto that work of the holy spirit , which we have described . 4. this being the original of forms of prayer , the benefit and advantage which is in their use , which alone is pleadable in their behalf , comes next under consideration . and this may be done with respect unto two sorts of persons : ( 1. ) such as have the gift or ability of free prayer bestowed on them , or however have attained it . ( 2. ) such as are mean and low in this ability , and therefore incompetent to perform this duty without that aid and assistance of them . and unto both sorts they are pleaded to be of use and advantage . 1. it is pleaded that there is so much good and so much advantage in the use of them , that it is expedient that those who can pray otherwise unto their own and others edification , yet ought sometimes to use them . what this benefit is , hath not been distinctly declared , nor do i know , nor can divine wherein it should consist . sacred things are not to be used meerly to shew our liberty . and there seems to be herein a neglect of stirring up the gift , if not also of the grace of god , in those who have received them . the manifestation of the spirit is given to every one to profit withal . and to forgo its exercise on any just occasion , seems not warrantable . we are bound at all times in the worship of god to serve him with the best that we have . and if we have a made in the flock and do sacrifice that which in comparison thereof , is a corrupt thing , we are deceivers . free prayer unto them who have an ability for it , is more suited to the nature of the duty in the light of nature it self , to scripture-commands and examples , than the use of any prescribed forms . to omit therefore the exercise of a spiritual ability therein , and voluntarily to divert unto the other relief ; which yet , in that case at least , is no relief ; doth not readily present its advantage unto a sober consideration . and the reader may observe that at present i examine not what men or churches may agree upon by common consent , as judging and avowing it best for their own edification , which is a matter of another consideration ; but only of the duty of believers as such in their respective stations and conditions . 2. it is generally supposed that the use of such forms are of singular advantage unto them that are low and mean in their ability to pray of themselves . i propose it thus , because i cannot grant that any who sincerely believeth that there is a god , is sensible of his own wants , and his absolute dependance upon him , is utterly unable to make requests unto him for relief , without any help , but what is suggested unto him by the working of the natural faculties of his own soul. what men will wilfully neglect is one thing , and what they cannot do , if they seriously apply themselves unto their duty , is another . neither do i believe that any man who is so far instructed in the knowledge of christ by the gospel , as that he can make use of a composed prayer with understanding , but also that in some measure he is able to call upon god in the name of christ , with respect unto what he feels in himself and is concerned in ; and farther no mans prayers are to be extended . i speak therefore of those who have the least measure and lowest degree of this ability , seeing none are absolutely uninterested therein . unto this sort of persons i know not of what use these forms are , unless it be to keep them low and mean all the days of their lives . for whereas both in the state of nature and the state of grace , in one whereof every man is supposed to be , there are certain heavenly sparks suited unto each condition ; the main duty of all men , is to stir them up and encrease them . even in the remainders of lapsed nature , there are coelestes igniculi , in-notices of good and evil , accusations and apologies of conscience . these none will deny , but that they ought to be stirred up , and encreased ; which can be no otherwise done but in their sedulous exercise . nor is there any such effectual way of their exercise , as in the souls application of it self unto god with respect unto them , which is done in prayer only . but as for those whom in this matter we principally regard , that is , professed believers in jesus christ , there is none of them but have such principles of spiritual life , and therein of all obedience unto god , and communion with him , as being improved and exercised , under those continual supplies of the spirit which they receive from christ their head , will enable them to discharge every duty , that in every condition or relation is required of them , in an acceptable manner . among these is that of an ability for prayer ; and to deny them to have it , supposing them true believers , is expresly to contradict the apostle , affirming that because we are sons , god sends forth the spirit of his son into our hearts , whereby we cry abba father . but this ability , as i have shewed , is no way to be improved , but in and by a constant exercise . now whether the use of the forms enquired into , which certainly taketh men off from the exercise of what ability they have , do not tend directly to keep them still low and mean in their abilities , is not hard to determine . but suppose these spoken of , are not yet real believers , but only such as profess the gospel , not yet sincerely converted unto god , whose duty also it is to pray on all occasions : these have no such principle or ability to improve , and therefore this advantage is not by them to be neglected . i answer ; that the matter of all spiritual gifts is spiritual light ; according therefore to their measure in the light of the knowledge of the gospel , such is their measure in spiritual gifts also . if they have no spiritual light , no insight into the knowledge of the gospel , prayers framed and composed according unto it will be of little use unto them . if they have any such light , it ought to be improved by exercise in this duty which is of such indispensible necessity unto their souls . 5. but yet the advantage which all sorts of persons may have hereby , in having the matter of prayer prepared for them and suggested unto them , is also insisted on . this they may be much to seek in , who yet have sincere desires to pray , and whose affections will comply with what is proposed unto them . and this indeed would carry a great appearance of reason with it , but that there are other ways appointed of god unto this end ; and which are sufficient thereunto , under the guidance , conduct and assistance of the blessed spirit , whose work must be admitted in all parts of this duty , unless we intend to frame prayers that shall be an abomination to the lord. such are mens diligent and sedulous consideration of themselves , their spiritual state and condition , their wants and desires ; a diligent consideration of the scripture , or the doctrine of it in the ministery of the word , whereby they will be both instructed in the whole matter of prayer , and convinced of their own concernment therein , with all other helps of coming to the knowledge of god and themselves ; all which they are to attend unto , who intend to pray in a due manner . to furnish men with prayers to be said by them , and so to satisfy their consciences whilst they live in the neglect of these things , is to deceive them , and not to help or instruct them . and if they do conscientiously attend unto these things , they will have no need of those other pretended helps . for men to live and converse with the world , not once enquiring into their own ways , or reflecting on their own hearts ( unless under some charge of conscience accompanied with fear or danger , ) never endeavouring to examine , try or compare their state and condition with the scripture , nor scarce considering either their own wants or gods promises , to have a book lye ready for them wherein they may read a prayer , and so suppose they have discharged their duty in that matter , is a course which surely they ought not to be countenanced or encouraged in . nor is the perpetual rotation of the same words and expressions , suited to instruct or carry on men in the knowledge of any thing , but rather to divert the mind from the due consideration of the things intended , and therefore commonly issues in formality . and where men have words or expressions prepared for them , and suggested unto them , that really signify the things wherein they are concerned , yet if the light and knowledge of those principles of truth , whence they are derived , and whereinto they are resolved , be not in some measure fixed and abiding in their minds , they cannot be much benefited or edisied by their repetition . 6. experience is pleaded in the same case ; and this with me , where persons are evidently conscientious , is of more moment than an hundred notional arguments that cannot be brought to that trial. some therefore say that they have had spiritual advantage , the exercise of grace , and holy entercourse with god in the use of such forms , and have their affections warmed and their hearts much bettered thereby . and this they take to be a clear evidence and token that they are not disapproved of god ; yea , that they are a great advantage , at least unto many , in prayer . answ. whether they are approved or disapproved of god , whether they are lawful or unlawful , we do not consider ; but only whether they are for spiritual benefit and advantage for the good of our own souls and the edification of others , as set up in competition with the exercise of the gift before described . and herein i am very unwilling to oppose the experience of any one who seems to be under the conduct of the least beam of gospel light. only i shall desire to propose some few things to their consideration . as , 1. whether they understand aright the difference that is between natural devotion occasionally excited , and the due actings of evangelical faith and love with other graces of the spirit in a way directed unto by divine appointment ? all men who acknowledge a deity or divine power which they adore , when they address themselves seriously to perform any religious worship thereunto in their own way , be it what it will , will have their affections moved and excited suitably unto the apprehensions they have of what they worship ; yea though in particular it have no existence but in their own imaginations . for these things ensue on the general notion of a divine power , and not on the application of them to such idols , as indeed are nothing in the world. there will be in such persons , dread , and reverence , and fear ; as there was in some of the heathen unto an unspeakable horror , when they entred into the temples , and meerly imaginary presence of their gods , the whole work being begun and finished in their fancies . and sometimes great joys , satisfactions and delights do ensue on what they do . for as what they so do , is suited to the best light they have , and men are apt to have a complacency in their own inventions as micah had judg. 17. 13. and upon inveterate prejudices which are the guides of most men in religion ; their consciences find relief in the discharge of their duty . these things i say are found in persons of the highest and most dreadful superstitions in the world , yea heightened unto inexpressible agitations of mind in horror on the one side , and raptures or ecstasies on the other . and they are all tempered and qualifyed according to the mode and way of worship , wherein men are ingaged ; but in themselves they are all of the same nature , that is natural , or effects and impressions upon nature . so it is with the mahumetans who excel in this devotion ; and so it is with idolatrous christians who place the excellency and glory of their profession therein . wherefore such devotion , such affections will be excited by religious offices in all that are sincere in their use , whether they be of divine appointment or no. but the actings of faith and love on god through christ according to the gospel or the tenour of the new covenant , with the effects produced thereby in the heart and affections , are things quite of another kind and nature : and unless men do know how really to distinguish between these things , it is to no purpose to plead spiritual benefit and advantage in the use of such forms , seeing possibly it may be no other , but of the same kind with what all false worshippers in the world have or may have experience of . 2. let them diligently enquire whether the effects on their hearts which they plead , do not proceed from a precedent preparation , a good design , and upright ends occasionally excited . let it be supposed , that those who thus make use of , and plead for forms of prayer especially in publick , do in a due manner prepare themselves for it by holy meditation , with an endeavour to bring their souls into an holy frame of fear , delight and reverence of god ; let it also be supposed that they have a good end and design in the worship they address themselves unto , namely the glory of god , and their own spiritual advantage ; the prayers themselves , though they should be in some things irregular , may give occasion to exercise those acts of grace which they were otherwise prepared for . and i say yet farther , 3. that whilest these forms of prayer are cloathed with the general notions of prayer , that is , are esteemed as such in the minds of them that use them , are accompained in their use with the motives and ends of prayer , express no matter unlawful to be insisted on in prayer , directing the souls of men to none but lawful objects of divine worship and prayer , the father , son and holy spirit ; and whilest men make use of them with the true design of prayer looking after due assistance unto prayer , i do not judge there is any such evil in them as that god will not communicate his spirit to any in the use of them , so as that they should have no holy communion with him in and under them . much less will i say that god never therein regards their persons , or rejects their praying as unlawful . for the persons and duties of men may be accepted with god when they walk and act in sincerity according to their light , though in many things , and those of no small importance , sundry irregularities are found both in what they do , and in the manner of doing it . where persons walk before god in their integrity , and practise nothing contrary to their light and conviction in his worship , god is merciful unto them , although they order not every thing according to the rule and measure of the word . so was it with them who came to the passover in the days of hezekiah ; they had not cleansed themselves , but did eat the passover otherwise than it was written , 2 chorn. 30. 18. for whom the good king made the solemn prayer suited to their occasion , the good lord pardon every one that prepareth his heart to seek the lord god of his fathers , though he be not cleansed according to the purification of the sanctuary ; and the lord hearkened unto hezekiah and healed the people , ver . 18 , 19 , 20. here was a duty for the substance of it appointed of god ; but in the manner of its performance there was a failure , they did it not according to what was written , which is the sole rule of all religious duties . this god was displeased withal , yet graciously passed by the offence , and accepted them whose hearts were upright in what they did . in the mean time i do yet judge , that the use of them is in it self obstructive of all the principal ends of prayer and sacred worship . where they are alone used , they are opposite to the edification of the church , and where they are imposed to the absolute exclusion of other prayer , are destructive of its liberty , and render a good part of the purchase of christ of none effect . things being thus stated , it will be enquired whether the use of such forms of prayer is lawful or no. to this enquiry some thing shall be returned briefly in way of answer , and an end put unto this discourse . and i say , 1. to compose and write forms of prayer to be directive and doctrinal helps unto others , as to the matter and method to be used in the right discharge of this duty , is lawful and may in some cases be useful . it were better , it may be , if the same thing were done in another way suited to give direction in the case , and not cast into the form of a prayer which is apt to divert the mind from the due consideration of its proper end and use , unto that which is not so . but this way of instruction is not to be looked on as unlawful meerly for the form and method whereinto it is cast , whilest its true use only is attended unto . 2. to read , consider and meditate upon such written prayers , as to the matter and arguments of prayer expressed in them , composed by persons from their own experience and the light of scripture directions , or to make use of expressions set down in them where the hearts of them that read them are really affected , because they find their state and condition , their wants and desires declared in them , is not unlawful , but may be of good use unto some ; though i must acknowledge i never heard any expressing any great benefit which they had received thereby . but it is possible that some may so do . for no such freedom of prayer is asserted as should make it unlawful for men to make use of any proper means the better to enable them to pray . nor is any such ability of prayer granted , as to supersede the duty of using means for the encrease and furtherance of it . 3. to set up and prescribe the use of such forms universally in opposition and unto the exclusion of free prayer by the aid of the spirit of grace , is contrary not only to many divine precepts before insisted on , but to the light of nature it self requiring every man to pray , and on some occasions necessitating them thereunto . but whatever be the practice of some men , i know not that any such opinion is pleaded for , and so shall not farther oppose it . 4. it is not enquired whether forms of prayer , especially as they may be designed unto and used for other ends and not to be read instead of prayer , have in their composition any thing of intrinsecal evil in them ; for it is granted they have not : but the enquiry is , whether in their use as prayers they are not hindrances unto the right discharge of the duty of prayer according to the mind of god , and so may be unlawful in that respect . for i take it as granted that they are no where appointed of god for such an use , no where commanded so to be used ; whence an argument may be formed against their having any interest in divine acceptable worship , but it is not of our present consideration . for if on the accounts mentioned , they appear not contrary unto , or inconsistent with , or are not used in a way exclusive of that work of the holy spirit in prayer which we have described from the scripture , nor are reducible unto any divine prohibition , whilest i may enjoy my own liberty , i shall not contend with any about them . nor shall i now engage into the examination of the arguments that are pleaded in their behalf , which some have greatly multiplied , as i suppose , not much to the advantage of their cause . for in things of religious practice one testimony of scripture rightly explained and applied , with the experience of believers thereon , is of more weight and value than a thousand dubious reasonings , which cannot be evidently resolved into those principles . wherefore some few additional considerations shall put an issue unto this discourse . 1. some observe that there are forms of prayer composed and prescribed to be used both in the old testament and the new. such , they say , was the form of blessing prescribed unto the priests on solemn occasions , numb . 6. 24 , 25 , 26. and the psalms of david , as also the lords prayer in the new testament . ( 1. ) if this be so , it proves that forms of prayer are not intrinsecally evil , which is granted , yet may the use of them be unnecessary . ( 2. ) the argument will not hold , so far as it is usually extended , at least ; god himself hath prescribed some forms of prayer to be used by some persons on some occasions , therefore men may invent yea and prescribe those that shall be for common and constant use . he who forbad all images or all use of them in sacred things , appointed the making of the cherubims in the tabernacle and temple . ( 3. ) the argument from the practice in use under the old testament in this matter , if any could thence be taken , when the people were carnal , and tyed up unto carnal ordinances , unto the duty and practice of believers under the new testament , and a more plentiful effusion of the spirit , hath been before disproved . ( 4. ) the words prescribed unto the priests were not a prayer properly , but an authoritative benediction , and an instituted sign of gods blessing the people ; for so it is added in the explication of that ordinance , they shall put my name upon the children of israel , and i will bless them , ver . 27. ( 5. ) davids psalms were given out by immediate inspiration , were most of them mystical and prophetical , appointed to be used in the church , as all other scriptures , only some of them in a certain manner , namely , of singing ; and that manner also determined by divine appointment . ( 6. ) that any form of prayer is appointed in the new testament to be used as a form , is neither granted nor can be proved . ( 7. ) give us prayers composed by divine inspiration with a command for their use , with the time , manner and form of their usage , which these instances prove to be lawful , if they prove any thing in this case , and there will be no contest about them . ( 8. ) all and every one of the precedents or examples which we have in the whole scripture of the prayers of any of the people of god , men or women , being all accommodated to their present occasions , and uttered in the freedom of their own spirits , do all give testimony unto free prayer , if not against the use of forms in that duty . 2. moreover , it seems that when any one prayeth , his prayer is a form unto all that join with him , whether in families or church-assemblies ; which some lay great weight upon , though i am not able to discern the force of it in this case . for ( 1. ) the question is solely about him that prayeth and his discharge of duty according to the mind of god , and not concerning them who join with him . ( 2. ) the conjunction of others with him that prayeth according to his ability , is an express command of god. ( 3. ) those who so join are at liberty when it is their duty to pray themselves . ( 4. ) that which is not a form in it self , is not a form to any ; for there is more required to make it so , than meerly that the words and expressions are not of their own present invention . it is to them , the benefit of a gift bestowed for their edification in its present exercise according to the mind of god. that only is a form of prayer unto any , which he himself useth as a form ; for its nature depends on its use . ( 5. ) the argument is incogent ; god hath commanded some to pray according to the ability they have received , and others to join with them therein ; therefore it is lawful to invent forms of prayer for our selves or others to be used as prayers by them or us . 3. that which those who pretend unto moderation in this matter plead , is , that prayer it self is a commanded duty ; but praying by or with a prescribed form is only an outward manner and circumstance of it , which is indifferent , and may or may not be used as we see occasion . and might a general rule to this purpose be duely established , it would be of huge importance . but ( 1. ) it is an easy thing to invent and prescribe such outward forms and manner of outward worship , as shall leave nothing of the duty prescribed but the empty name . ( 2. ) praying before an image , or worshipping god or christ by an image is but an outward mode of worship , yet such as renders the whole idolatrous . ( 3. ) any outward mode of worship , the attendance whereunto , or the observance whereof , is prejudicial unto the due performance of the duty whereunto it is annexed , is inexpedient ; and what there is hereof in the present instance , must be judged from the preceding discourse . finis . notes, typically marginal, from the original text notes for div a53685-e9430 abba , father , the meaning of it . notes for div a53685-e12690 * omnino oportet nos . notes for div a53685-e21160 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost. hom. 67. de prec . 1. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; chrys. hom. 67. de prec . 1. of schisme the true nature of it discovered and considered, with reference to the present differences in religion. / by john owen d.d. owen, john, 1616-1683. 1657 approx. 432 kb of xml-encoded text transcribed from 141 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a90276 wing o780 thomason e1664_2 estc r203088 99863169 99863169 115353 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a90276) transcribed from: (early english books online ; image set 115353) images scanned from microfilm: (thomason tracts ; 208:e1664[2]) of schisme the true nature of it discovered and considered, with reference to the present differences in religion. / by john owen d.d. owen, john, 1616-1683. [2], 280, [2] p. printed by l.l. for t. robinson, oxford, : anno dom. m.dc.l.vii. [1657] annotation on thomason copy: "different from ye former"; "june 17". reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng schism -early works to 1800. 2007-06 tcp assigned for keying and markup 2007-06 aptara keyed and coded from proquest page images 2007-11 elspeth healey sampled and proofread 2007-11 elspeth healey text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion of schisme the true nature of it discovered and considered , with reference to the present differences in religion . by john owen d. d. oxford , printed by l. l. for t. robinson , anno dom. m. dc.l.vii . of schisme . cap. i. aggravations of the evil of shisme , from the authority of the antients . their incompetency to determine in this case ; instanced in the sayings of austine and hierome . the saying of aristides . judgement of the antients subjected to disquisition . some mens advantage in charging others with schisme . the actors part priviledged . the romanists interest herein . the charge of schisme not to be despised . the iniquity of accusers justifys not the accused . severall persons charged with schisme on severall accounts . the designe of this discourse in reference to them . justification of differences unpleasant . attempts for peace and reconciliation considered . severall perswasions hereabouts , and endeavours of men to that end. their issues . it is the manner of men of all perswasions , who undertake to treat of schisme , to make their entrance with invectives against the evills thereof , with aggravations of its heinousnesse . all men whether intending the charge of others , or their own acquitment , esteem themselves concerned so to doe . sentences out of the fathers , & determinations of schoolemen , making it the greatest sinne imaginable , are usually produced to this purpose . a course this is which mens apprehensions have rendred usefull , and the state of things in former dayes easy . indeed whole volumes of the ancients , written when they were actors in this cause , charging others with the guilt of it , & consequently with the vehemency of men , contending for that , wherein their own interest lay , might ( if it were to our purpose ) be transcribed to this end . but as they had the happines to deale with men evidently guilty of many miscarriages , and for the most part absurd ad foolish , so many of them having fallen upon such a notion of the catholick church and schisme , as hath given occasion to many woefull mistakes , and much darknesse in the following ages , i cannot so easily give up the nature of this evill to their determination and judgement . about the aggravations of its sinfullnesse i shall not contend . the evidence which remaines of an indulgence in the best of them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this businesse especially , deters from that procedure . from what other principle were those words of augustine ; obscurius dixerunt prophetae de christo quā de ecclesia : puto propterea quia videbant in spiritu contra ecclesiam homines facturos esse particulas : et de christo non tantam litem habitutos , de ecclesia magnas contentiones excitaturos . conc. 2. ad psal . 30. neither the affirmation it selfe , nor the reason assigned can have any better root . is any thing more cleerly and fully prophesy'd on then christ ? or was it possible that good men should forget with what contests the whole church of god all the world over had been exercised from its infancy about the person of christ ? shall the tumultuating of a few in a corner of africk , blot out the remembrance of the late diffus●on of arrianisme over the world ? but hierom hath given a rule for the interpretation of what they delivered in their polemicall engagements ; telling us plainely in his apology for himselfe to pammachius , that he had not so much regarded what was exactly to be spoken in the controversy he had in hand , as what was fit to lay load upon jovinian . and if we may believe him , this was the manner of all men in those dayes . if they were engaged they did not what the truth only , but what the defence of their cause also required . though i believe him not as to all he mentions , yet doubtlesse we may say to many of them , as the apostle in another case ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . though aristides obteined the name of just , for his uprightnesse in the management of his own private affaires yet being ingag'd in the administration of those of the common-wealth , he did many things professedly unjust ; giving this reason , he did them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . besides , the age wherein we live , having by virtue of that precept of our saviour , call no man master , in a good measure freed it selfe from the bondage of subjection to the dictates of men ( and the innumerable evills with endlesse intanglements thence insuing ) because they lived so many hundreds of years before us ; that course of procedure , though reteining its facility , hath lost its usefullnesse , and is confessedly impertinent . what the scripture expressly saith of this sinne , and what from that it sayth , may regularly & rationally be deduced ( whereunto we stand and fall , ) shall be afterwards declared . and what is spoken suitably thereunto by any of old , or of late , shall be cheerfully also received . but it may not be expected that i should build upon their authority , whose principles i shall be necessitated to examine . and i am therefore contented to lye low , as to any expectation of successe in my present undertaking , because i have the prejudice of many ages , the interest of most christians , and the mutuall consent of parties at variance ( which commonly is taken for an unquestionable evidence of truth ) to contend withall . but my endeavours being to goe , non quà itur , sed quà eundum est , i am not sollicitous about the event . in dealing about this businesse among christians , the advantage hath been extreamly hitherto on their part , who found it their interest to beginne the charge . for whereas perhaps themselves were , and are of all men most guilty of the crime , yet by their clamarous accusation , putting others upon the defence of themselves , they have in a manner cleerly escaped from the triall of their own guilt , and cast the issue of the question purely on them , whom they have accused . the actors or complainants part was so priviledged by some lawes and customes , that he who had desperately wounded another , chose rather to enter against him the frivolous plea , that he received not his whole sword into his body , then to stand to his best defence , on the complaint of the wounded man. an accusation mannaged with the craft of men guilty , and a confidence becoming men wronged and innocent , is not every ones worke to sleight & wave . and he is in ordinary judgements immediately acquitted , who averrs that his charge is but recrimination . what advantage the romanists have had on this account , how they have expatiated in the aggravation of the sinne of schisme , whilst they have kept others on the defence , and would faine make the only thing in question to be , whether they are guilty of it or no , is known to all . and therefore ever since they have been convinced of their disability to debate the things in difference between them and us , unto any advantage , from the scripture , they have almost wholly insisted on this one businesse , wherein they would have it wisely thought , that our concernment only comes to the triall , knowing that in these things their defence is weake , who have nothing else . nor doe they need any other advantage . for if any party of men can estate themselves at large in all the priviledges granted & promises made to the church in generall , they need not be sollicitous about dealing with them that oppose them ; having at once rendered them no better then jewes solis nosse deos & coeli numina nobis and mahumetans , — out solis neseire datum . heathens or publicans , by appropriating the priviledges mentioned unto themselves . and whereas the parties litigant , by all rules of law and equity , ought to stand under an equall regard , untill the severalls of their differences have been heard and stated ; one party is hereby utterly condemned before it is heard : and it is all one unto them , whether they are in the right or wrong . but we may possibly in the issue state it upon another foot of account . in the meane time it cannot be denyed , but that their vigorous adhearing to the advantage , which they have made to themselves ( a thing to be expected from men wise in in their generation ) hath exposed some of them , whom they have wrongfully accused , to a contrary evill ; whilst in a sence of their own innocency , they have insensibly slipt ( as is the manner of men ) into slight and contemptible thoughts of the thing it selfe whereof they are accused . where the thing in question is but a name or terme of reproach , invented amongst men , this is incomparably the best way of defence . but this containes a crime ; and no man is to set light by it . to live in schisme , is to live in sinne ; which unrepented of , will ruine a mans eternall condition ; every one charged with it must either desert his station , which gives foundation to his charge , or acquit himselfe of the crime , in that station . this latter is that , which in reference to my selfe , and others , i doe propose : assenting in the grosse to all the aggravations of this sinne , that with any pretence from scripture or reason are heaped on it . and i would beg of men fearing god , that they would not think , that the iniquity of their accusers doth in the least extenuate the crime whereof they are accused . schisme is schisme still , though they may be unjustly charged with it ; and he that will defend and satisfy himselfe by prejudices against them , with whom he hath to doe , though he may be no schismatick , yet if he were so , it is certaine he would justifye himselfe in his state and condition . seeing men on false grounds and selfe interest may yet sometimes mannage a good cause , which perhaps they have imbraced upon better principles , a conscientious tendernesse and feare of being mistaken , will drive this businesse to another issue . blessed is he who feareth alwayes . it is well known how things stand with us in this world ; as we are protestants we are accused by the papists to be schismaticks . and all other pleas , and disputes neglected , this is that which at present ( as is evident from their many late treatises on this subject , full of their wonted confidence , contempt , reviling , & scurrility ) is chiefely insisted on by them . farther , among protestants ; as being reformatists , or as they call us calvinists , we are condemned for schismaticks by the lutherans & sacramentarian sectarys , for no other crime in the world , but because we submit not to all they teach ; for in no instituted church relation would they ever admit us to stand with them ; which is as considerable an instance of the power of prejudice , as this age can give . we are condemned for separation , by them who refuse to admit us into vnion . but what hath not an irrationall attempt of enthroning opinions put men upon ? the differences nearer home about episcopall goverment , with the matter of fact , in the rejecting of it , and somewhat of the externall way of the worship of god , formerly used amongst us , hath given occasion to a new charge of the guilt of the same crime on some ; as it is not to be supposed , that wise and able men , suffering to a great extremity , will oversee or omit any thing , from whence they may hope to prevaile themselves against those , by whose meanes they think they suffer . it cannot be helped ( the ingagement being past ) but this account must be carryed on one step farther . amongst them who in these late days have engaged ( as they professe ) into reformation ( and not to believe that to have been their intention is fit only for them , who are concerned , that it should be thought to be otherwise , whose prejudice may furnish them with a contrary perswasion ) not walking all in the same light as to some few particulars , whilst each party ( as the manner is ) gathered together what they thought conduced to the furtherance and improvement of the way , wherein they differed one from another , some unhappyly to the heightening of the differences , tooke up this charge of schisme against their brethren ; which yet in a small processe of time , being almost sunk of it selfe , will aske the lesse paines utterly to remove and take off . in the meane time , it is amongst other things ( which is to be confessed ) an evidence that we are not yet arrived at that inward frame of spirit , which was aymed at phil. 3. 15 , 16. whatever we have attained as to the outward administration of ordinances . this being the state of things , the concernment of some of us , lying in all the particulars mentioned , of all protestants in some , it may be worth while to consider , whether there be not generall principles of irrefragable evidence , whereon both all and some may be acquitted from their severall concernments in this charge , and the whole guilt of this crime put into the ephah , and carryed to build it an house in the land of shinar , to establish upon its own base . i confesse i would rather , much rather , spend all my time and days in making up & healing the breaches and schismes that are amongst christians , then one hour in justifying our divisions , even therein , wherein on the one side they are capable of a fair defence . but who is sufficient for such an attempt ? the closing of differences amongst christians is like opening the booke in the revelation : there is none able or worthy to do it in heaven or in earth , but the lamb : when he will put forth the greatnesse of his power for it , it shall be accomplished , and not before . in the mean time a reconciliation amongst all protestants is our duty , and practicable ; and had perhaps ere this been in some forwardnesse of accomplishment , had men rightly understood , wherein such a reconciliation according to the minde of god doth consist . when men have laboured as much in the improvement of the principle of forbearance , as they have done to subdue other men to their opinions , religion will have another appearance in the world . i have considered and endeavoured , to search into the bottome of the two generall wayes , fixed on respectively by sundry persons for the compassing of peace , and union among christians , but in one nation , with the issue and successe of them in severall places : namely , that of enforcing uniformity by a secular power on the one side , as was the case in this nation not many yeares agoe , ( and is yet liked by the most , ) being a suitable judgemement for the most , ) and that of toleration on the other , which is our present condition . concerning them both i dare say ; that though men of a good zeale , and small experience , or otherwise on any account full of their own apprehensions , may promise to themselves much of peace , union , and love , from the one or the other , ( as they may be severally favoured by men of different interests in this world , in respect of their conducinges to their ends , ) yet that a little observation of events , if they are not able to consider the causes of things , with the light and posture of the minds of men in this generation , will unburden them of the trouble of their expectations . it is something else , that must give peace unto christians , then what is a product of the prudentiall considerations of men . this i shall only adde as to the former of these , of enforcing vniformity ; as it hath lost its reputation of giving temporall tranquillity to states , kingdomes , and common-wealths ( which with some is onely valuable , whatever became of the soules of men , forced to the profession of that , which they did not believe ) the readiest means in the world to roote out all religion from the hearts of men ) the letters of which plea are in most nations in europe washed out with rivers of bloud , ( and the residue wait their season for the same issue ) so it continues in the possession of this advantage against the other , that it sees , and openly complaines of the evill , and dangerous consequences of it ; when against its own , where it prevailes , it suffers no complaints to lye . as it is ludicrously said of physitians , the effects of their skill lye in the sunne , but their mistakes are covered in the church-yard : so is it with this perswasion ; what it doth well , whilst it prevailes , is evident : the anxiety of conscience in some , hypocrisie , formality , no better then atheisme in others , wherewith it is attended , are buried out of sight . but as i have some while since ceased to be moved by the clamours of men , concerning bloudy persecution on the one hand , and cursed , intolerable toleration on the other , by finding all the world over , that events and executions follow not the conscientious imbracing of the one or other of these decryed principles , & perswasions , but are suited to the providence of god , stating the civill interests of the nations ; so i am perswaded , that a generall alteration of the state of the churches of christ in this world , must determine that controversie : which when the light of it appeares , we shall easily see the vanity of those reasonings , wherewith men are intangled , that are perfectly suited to their present condition of religion but hereof i have spoken elsewhere . farther , let any man consider the proposals and attempts , that have been made for ecclesiasticall peace in the world , both of old , and in these latter dayes ; let him consult the rescripts of princes ; the edicts of nations , advices of politicians , that would have the world in quietnesse on any termes , consultations , conferences , debates , assemblies , councells of the clergy , who are commonly zelots in their severall ways , and are by many thought to be willing rather to hurle the whole world into confusion then to abate any thing of the rigor of their opinions , and he will quickly assume the liberty of affirming concerning them all , that as wise men might easily see flawes in all of them , and an unsuitablenesse to the end proposed , and as good men might see so much of carnall interest , selfe , and hypocrisie in them , as might discourage them from any great expectations , so upon many other accounts a better issue was not to be looked for from them , then hath been actually obtained ; which hath for the most part been this , that those , that could dissemble most deeply have been thought to have the greatest advantage . in disputations indeed the truth for the most part hath been a gainer ; but in attempts for reconciliation , those that have come with the least candor , most fraud , hypocrisy , secular baits for the subverting of others , have in appearance for a season seem'd to obteine successe . and in this spirit of craft and contention are things yet carryed on in the world . yet i suppose the parties at variance are so well acquainted at length with each others principles , arguments , interests , prejudices , and reall distance of their causes , that none of them expect any reconciliation , but meerly by one parties keeping its station , and the other coming over wholy thereunto . and therefore a romanist in his preface to a late pamphlet about schisme to the two vniversitys , tells us plainly , that , if we will have any peace , we must without limitation submit to , and receive those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those commanding oracles which god by his holy spouse propoundeth to our obedience ; the sence of which expressions we are full well acquainted with . and in pursuite of that principle he tells us againe . p. 238. that suppose the church should in necessary points teach errour , yet even in that case every child of the church must exteriorly carry himselfe quiet and not make commotions ( that is , declare against her ) for that were to seek a cure worse then the disease ; now if it seem reasonable to these gentlemen , that we should renounce our sence and reason , with all that understanding , which we have , or at least are fully convinced that we have , of the mind of god in the scripture , and submit blindly to the commands , and guidance of their church , that we may have peace , and union with them , because of their huge interest and advantage , which lyes in our so doing , we professe our selves to be invincibly concluded under the power of a contrary perswasion , and consequently an impossiblity of reconciliation . as to attempts then for reconciliation between parties at variance about the things of god , and the removeall of schisme by that meanes , they are come to this issue among them , by whom they have been usually mannaged , namely politicians and divines ; that the former perceiving the tenaciousnesse in all things of the latter , their promptnesse & readinesse to dispute , and to continue in so doing with confidence of successe , ( a frame of spirit that indeed will never praise god , nor be usefull to bring forth truth in the world ) doe judge them at length not to have that prudence , which is requisite to advise in matters diffused into such variety of concernments as these are , or not able to breake through their unspeakable prejudices and interests to the due improvement of that wisedome , they seem to have ; and the latter observing the facile condescention of the former in all things that may have a consistency with that peace and secular advantage they aime at , doe conclude that , notwithstanding all their pretences , they have indeed in such consultations little or no regard to the truth ; whereupon having a mutuall diffidence in each other , they grow wearie of all endeavours to be carryed on joyntly in this kind ; the one betaking themselves wholy to keep things in as good state in the world , as they can , let what will become of religion ; the other to labour for successe against their adversaries , let what will become of the world , or the peace thereof . and this is like to be the state of things , untill another spirit be powred out on the professors of christianity , then that wherewith at present they seeme mostly to be acted . the only course then remaining to be fixed on , whilst our divisions continue , is to enquire wherein the guilt of them doth consist , and who is justly charged therewith ; in especiall what is , and who is , guilty of the sinne of schisme ? and this shall we doe , if god permit . it may i confesse seem superfluous to adde any thing more on this subject , which hath been so fully already handled by others . but as i said , the present concernement of some fearing god , lying beyond what they have undertaken , and their endeavours for the most part having tended rather to convince their adversaries of the insufficiency of their charge and accusation , then rightly and cleerly to state the thing or matter contended about , something may be farther added as to the satisfaction of the consciences of men injustly accused of this crime , which is my aime , and which i shall now fall upon . cap. ii. the nature of schisme to be determined from scripture only . this principle by some opposed . necessity of abiding in it . parity of reason allowed . of the name of schisme . it s constant use in scripture . in things civill and religious . the whole doctrine of schisme in the epistles to the corinthians . the case of that church proposed to consideration . schisme entirely in one church . not in the separation of any from a church . nor in substraction of obedience from governours . of the second schisme in the church of corinth . of clemens epistle . the state of the church of corinth in those dayes : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . paracia . to whom the epistle of clemens was precisely written . corinth not a metropoliticall church . allowance of what by parity of reason may be deduced from what is of schisme affirmed . things required to make a man guilty of schisme . arbitrary definitions of schisme rejected . that of austin considered : as that also of basil . the common use and acceptation of it in these days : separation from any church in its own nature not schisme . aggravations of the evill of schisme ungrounded . the evill of it from its proper nature and consequences evinced inferences from the whole of this discourse . the church of rome , if a church , the most schismaticall church in the world . the church of rome no church of christ : a compleat image of the empire . finall acquitment of protestants from schisme on the principle evinced . peculiarly of them of the late reformation in england : false notions of schisme the ground of sinne and disorder . the thing whereof we treate being a disorder in the instituted worship of god , and that which is of pure revelation , i suppose it a modest request to desire , that we may abide solely to that discovery and description , which is made of it in scripture ; that , that alone shall be esteemed schisme , which is there so called , or which hath the entire nature of that , which is there so called ; other things may be other crimes ; schisme they are not , if in the scripture they have neither the name nor nature of it attributed to them . he that shall consider the irreconcilable differences that are among christians all the world over about this matter , as also what hath passed concerning it in former ages , and shall weigh what prejudices the severall parties at variance are intangled with , in reference hereunto , will be ready to think , that this naked appeale to the only common principle amongst us all , is so just , necessary & reasonable , that it will be readily on all hands condescended unto but as this is openly opposed by the papists , as a most destructive way of procedure , so i feare , that when the tendency of it is discovered , it will meet with reluctancy from others . but let the reader know , that as i have determined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so to take the measure of it from the scripture only . consue●udo sine veritate est vetustas erroris ( cyp. ep. ad pomp. ) and the sole measure of evangelicall truth , is this word , of whom it was said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . id verius quod prius , id prius quod ab initio , id ab initio quod ab apostolis , sayes tertul : it is to me a sufficient answer to that fond question , where was your religion before luther ? where was your religion in the dayes of christ and his apostles ? my thoughts to this particular are the same with chrysostomes on the generall account of truth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . homil. 3. in acta . but yet least this should seem too streight , as being at first view exclusive of the learned debates & disputes , which we have had about this matter , i shall after the consideration of the precise scripture notion of the name and thing , wherein the conscience of a believer is alone concerned , propose and argue also what by a parity of reason may thence be deduced , as to the ecclesiasticall common use of them , and our concernment in the one and the other . the word which is metaphoricall , as to the businesse we have in hand , is used in the scripture , both in its primitive , native sence , in reference to things naturall , as also in the tralatitious use of it about things politick and spirituall or morall . in its first sence we have the noune mat. 9. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 ( in the cloth ) it 〈…〉 verbe . mat. 27. 51. 〈…〉 veile of the temple 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈…〉 noting an interruption of 〈…〉 externall power in things me 〈…〉 this is the first sence of 〈…〉 or division of parts befo●●●ontinued , by force , or violent dissol●● 〈◊〉 the use of the world in a politicall sence is also frequent : joh. 7. 43 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there was a division among the multitude ; some being of one mind , some of another ; joh. 9. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there was a division amongst them : and cap. 10. 19. likewise . so act. 14. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the multitude of the city was divided : and cap. 23. 7. there arose a dissention between the pharisees and the sadduces , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the multitude was divided , some following one , some another of their leaders in that dissention ; the same thing is expressed by a word answering unto it in latine , scinditur incertum studia in contraria vulgus and in this sence relating to civill things it is often used . * this being the next posture of that word , from whence it immediately slips into its ecclesiasticall use , expressing a thing morall or spirituall ; there may some light be given into its importance , when so appropriated , from its constant use in this state and condition to denote differences of mind and judgement with troubles ensuing thereon , amongst men met in some one assembly about the compassing of a common end and designe . in the sence contended about it is used only by paul in his first epistle to the corinthians , and therein frequently : cap. 1. 10. i exhort you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that there be no schismes amongst you : cap. 11. 18. when you meet in the church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i heare there be schismes amongst you : cap. 12. 25. the word is used in reference to the naturall body , but with an application to the ecclesiasticall . other words there are of the same importance , which shall also be considered , as rom. 16. 17 , 18. of schisme in any other place , or in reference to any other persons , but only to this church of corinth , we heare nothing . here then being the principall foundation ( if it hath any ) of that great fabrick about schisme , which in latter ages hath been set up , it must be duly con●●●ered ; that if it be possible , we may discover by what secret engines or artifices the discourses about it , which fill the world , have been hence deduced , being for the most part , universally unlike the thing here mentioned : or find out , that they are built on certaine prejudices and presumptions , nothing relating thereto . the church of corinth was founded by paul act. 18. 8 , 9 , 10. with him there was aquila and priscilla v. 2 , 18. after his departure , apollos came thither , & effectually watered , what he had planted 1 ep. cap. 3. 6. it is probable that either peter had been there also , or at least that sundry persons converted by him were come thither , for he still mentions cephas and apollo with himselfe cap. 1. 12. & 3. 22. this church thus watered and planted came together for the worship of god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 11. 20. and for the administration of discipline in particular , cap. 5. 4. after a while through the craft of sathan , various evills in doctrine , conversation , and church-order crept in amongst them ; for doctrine , besides their mistake about eating things offered to idols cap. 8. 4. some of them denyed the resurrection of the dead , cap. 15. 12. in conversation they had not only the eruption of a scandalous particular sinne amongst them cap. 5. 1. but grievous sinfull miscarriages , when they came together about holy administrations cap. 11. 21. these the apostle distinctly reproves in them : their church-order , as to that love , peace , and union of heart and minde , wherein they ought to have walked , was woefully disturbed with divisions and sidings about their teachers , cap. 1. 12. and not content to make this difference the matter of their debates and disputes from house to house , even when they met for publick worship , or that which they all met in , and for , they were divided on that account cap. 11. 18. this was their schisme the apostle dehorts them from , charges them with , and shewes them the evill thereof . they had differences amongst themselves about unnecessary things ; on these they ingaged into disputes and sidings , even in their solemne assemblyes ; when they came all together for the same worship about which they differed not . probably much vaine jangling , alienation of affections , exasperation of spirits , with a neglect of due offices of love ensued hereupon . all this appeares from the entrance the apostle gives to his discourse on this subject . 1 epist . chap. 1. v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i beseech you that you all speake the same thing . they were of various minds , and opinions , about their church affairs ; which was attended with the confusion of disputings : let it not be so , saith the apostle ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and let there be no schismes among you ; which consist in such differences and janglings : he addes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but that you be perfectly joyned together in the same minde , and the same judgment . they were joyned together in the same church order and fellowship , but he would have them so also in onenesse of minde and judgement , which if they were not , though they continued together in their church-order , yet schismes would be amongst them . this was the state of that church , this the frame and carriage of the members of it , this the fault and evill , whereon the apostle charges them with schisme , and the guilt thereof . the grounds , whereon he mannageth his reprose , are their common interest in christ , cap. 1. 13 the nothingnesse of the instruments of preaching the gospell , about whom they contended , cap. 1. 14. cap. 3. v. 4 , 5. their church order instituted by god , cap. 12. 13. of which afterward . this being as i said the principall seat of all that is taught in the scripture about schisme , we are herè , or hardly at all to learn , learne , what it is , and wherein it doth consist ; the arbitrary definitions of men , with their superstructions , and inferences upon them , we are not concerned in . at least i hope i shall have leave from hence to state the true nature of the thing , before it be judged necessary to take into consideration what by parity of reason may be deduced from it . in things purely morall , and of naturall equity , the most generall notion of them is to be the rule , whereby all particulars claiming an interest in their nature are to be measured , and regulated ; in things of institution , the particular instituted is first and principally to be regarded : how farre the generall reason of it may be excluded , is of after consideration ; and as is the case in respect of duty , so it is in respect of the evills that are contrary thereto . true and false are indicated , & tried by the same rule . here then our foote is to be fixed ; what compasse may be taken to fetch in things of a like kind , will in its proper place follow . observe then , 1. that the thing mentioned is entirely in one church , amongst the members of one particular society . no mention is there in the least of one church divided against another , or separated from another , or others ; whether all true , or some true , some false , or but pretended . whatever the crime be , it lyes wholy within the verge of one church , that ●et together for the worship of god , and administration of the ordinances of the gospell ; and unlesse men will condescend so to state it upon the evidence tendered , i shall not hope to prevaile much in the processe of this discourse , 2. here is no mention of any paticular man , or any number of mens separation from the holy assemblyes of the whole church , or of subduction of themselves from its power , nor doth the apostle lay any such thing to their charge , but plainely declares , that they continued all in the joynt celebration of that worship , and performance together of those duties , which were required of them in their assemblyes ; only they had groundlesse , causelesse differences amongst themselves , as i shall shew afterwards . all the divisions of one church from another , or others , the separation of any one or more persons from any church or churches , are things of another nature , made good or evill by their circumstances , and not that at all , which the scripture knowes and calls by the name of schisme ; and therefore was there no such thing or name , as schisme , in such a sence , known in the judaicall church , though in the former it abounded . all the different sects to the last , still communicated in the same carnall ordinances ; and those who utterly deserted them , were apostates , not schismaticks ; so were the body of the samaritans , they worshiped they knew not what , nor was salvation among them , joh. 4. 3. here is no mention of any substraction of obedience from bishops or rulers in what degree soever , no exhortation to regular submission unto them , much lesse from the pope or church of rome ; nor doth the apostle thunder out against them , you are departed from the amity of the catholick church , have rent christs seamelesse coat , set up altare contra altare , have forsaken the visible head of the church , the fountaine of all unitie ; you refuse due subjection to the prince of the apostles ; nor , you are schismaticks from the nationall church of achaja , or have cast off the rule of your governors ; with the like language of after dayes ; but , when you come together , you have divisions amongst you : behold , how great a matter a little fire kindleth . a condition not unlike to this befalling this very church of corinth , sundry years after the strifes now mentioned were allayed by the epistle of the apostle , doth againe exhibite us the case and evill treated on . some few unquiet persons among them drew the whole society ( upon the matter ) into division and an opposition to their elders . they , who were the causes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a clement tells them in the name of the church at rome , were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a few men , acted by pride and madnesse : yet such power had those persons in the congregation , that they prevailed with the multitude to depose the elders and cast them out of office : so the same clement tells them ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . what he intends by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. he declares in the words foregoing , where he calls the elders , that were departed this life , happy and blessed , as not being subject or liable to expulsion out of their offices ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ whether these men , who caused the differences and sedition against those elders that were deposed , were themselves by the church substituted into their roome and place , i know not . this difference in that church , the church of rome in that ep. of clement calls every where schisme , as it also expresses the same things , or the evill frame of their minds and their actings by many other words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are laid to their charge . that there was any separation from the church , that the deposed elders , or any for their sakes withdrew themselves from the communion of it , or ceased to assemble with it for the celebration of the ordinances of the gospell , there is not any mention : only the difference in the church is the schisme whereof they are accused . nor are they accused of schisme for the deposition of the elders , but for their differences amongst themselves , which was the ground of their so doing . it is alleadged indeed , that it is not the single church of corinth , that is here intended , but all the churches of achaia , whereof that was the metropolis : which though as to the nature of schisme , it be not at all prejudiciall to what hath been asserted , supposing such a church to be ; yet because it sets up in oposition to some principles of truth , that must afterwards be improved , i shall briefely review the arguments whereby it is attempted to be made good . the title of the epistle in the first place is pretended to this purpose : it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein ( as t is said ) on each part the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or whole province , as of rome , so of corinth , the region and territorie , that belonged to those metropoli's , is intended : but as i have formerly elsewhere said , we are beholding to the frame and fabrick of church affaires in after ages for such interpretations as these ; the simplicity of the first knew them not ; they who talked of the church of god , that did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at rome , little then thought of province or region 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 act. 8. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a man that dwells at such a place , properly one that dwells in anothers house , or soyle , or that hath removed from one place , and setled in another ; whence it is often used in the same sence with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he is such an inhabitant , as hath yet some such consideration attending him , as makes him a kind of a forreigner to the place where he is ; so eph. 2. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are opposed . hence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which as budaeus● saies differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in that it denotes a temporary habitation ; this a stable and abiding . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so to inhabite , to dwell in a place , where yet something makes a man a kind of a stranger . so it is said of abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heb. 11. 9. 1 ▪ pet. 2. 11. joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : ( hence this word by the learned publisher of this epistle is rendered peregrinatur , diversatur ) and more cleerly luk. 24. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we have rendred , are you only a stranger in hierusalem : whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & paroecia is from hence or no , by some is doubted , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is convivator ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praebitio , gloss . vetus : so that parochi●… may be called so from them , who met together to breake bread , and to eat : allow parochia to be barbarous , & our only word to be paroecia from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then it is as much as the voisinage , men living neare together for any end whatever . so sayes budaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; thence churches were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , consisting of a number of them , who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the saints of god expressing the place which they inhabited , and the manner , as strangers , said of the churches whereof they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : this is now made to denote a region , a territorie , the adjacent region to a metropolis ; and such like things , as the poor primitive pilgrimes little thought of . this will scarcely as i suppose evince the assertion we are dealing about ; there may be a church of god dweling at rome or corinth , without any adjacent region annexed to it , i think . besides , among those who first used the word in the sence now supposed , did not understand a province by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which was with them ( as originally ) the charge of him that was a bishop , and no more . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was with them a province that belonged to a metropolitan ; such as the bishop of corinth is supposed to be . i do not remember where a metropolitan province is called his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there being many of these in every one of them . but at present i will not herein concerne my selfe . but it is said , that this epistle of clement was written to them , to whom pauls epistles were written ; which appears , as from the common title● , so also from hence , that clement advises them to whom he writes , to take and consider that epistle , which paul had formerly wrote to them , now ▪ paul's epistle was written to all the churches of achaia , as it is said expressely in the second , to the church of god which is at corinth , with all the saints , which are in all achaia : cap. 1. 1 and for the former , that also is directed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the same forme is used at the close of this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wherein , all places in achaia ( and every where therein ) not absolutely are intended ; for if they should , then this epistle would be a catholick epistle , and would conclude the things mentioned in it , of the letter received by the apostle &c. to relate to the catholick church . ans . it is confessed , that the epistles of paul , and clement , have one common title ; so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is clements expression , is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is pauls in both his epistles , which addes little strength to the former argument from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as i suppose , confining it thither . it is true , pauls second epistle , after its inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he mentions not any where any more churches in achaia then that of corinth , and that at cenchrea ; nor doth he speake of any churches here in this salutation , but only of the saints . and he plainely makes achaia and corinth to be all one 2 cor. 9. 2. so that to me it appears , that there were not as yet , any more churches brought into order in achaia , but that mentioned ; with that other other at cenchrea , which i suppose , comes under the same name with that at corinth ; nor am i perswaded , that it was a compleated congregation in those daies . saints in acha●a that lived not at corinth , there were perhaps many ; but being scattered up and downe , they were not formed into societies , but belonged to the church of corinth , and assembled therewith ( as they could ) for the participation of ordinances : so that there is not the least evidence , that this epistle of paul was directed to any other church , but that of corinth . for the first , it can scarce be questioned ; paul writing an epistle for the instruction of the saints of god , and disciples of christ in all ages , by the inspiration of the holy ghost , salutes in its beginning and ending all them , that on that generall account are concerned in it . in this sense all his epistles were catholick , even those he wrote to single persons . the occasion of writing this epistle was indeed from a particular church , and the chiefe subject matter of it was concerning the affaires of that church . hence it is in the first place particularly directed to them ; and our present enquiry is not after all that by any meanes were , or might be concerned in that , which was then written , as to their present or future direction , but after them , who administred the occasion to what was so written , and whose particular condition was spoken to : this i say was the single church of corinth . that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all in every place , should be all only in achaia , or that clement his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , should be with them , that are called in achaia , i can yet see no ground to conjecture . paul writes an epistle to the church of ephesus . and concludes it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the extent of which prayer is supposed to reach farther then ephesus , and the region adjacent . it doth not then as yet appeare that paul wrote his epistles peculiarly to any other , but the particular church at corinth . if concerning the latter , because of that expression with all the saints which are in all achaia , if it be granted there were more churches then that of corinth with its neighbour cenchrea ( which whether it were a stated distinct church or no , i know not ) yet it will not at all follow ( as was said before ) that clement attending the particular occasion only , about which he and the church of rome were consulted , did so direct his epistle , seeing he makes no mention in the least , that so he did . but y●● by the way there is one thing more , that i would be willingly resolved about in this discourse ; & that is this , seeing that it is evident that the apostle by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and clemens , by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , intend an enlargement beyond the first and immediate direction to the church of corinth , if by the church of corinth , as it is pleaded , he intend to expresse that whole region of achaia , what either the apostle , or clemens do obtain by that enlargement , if restrained to that same place . it is indeed said , that at this time there were many other episcopall sees in achaia ; which untill it is attempted to be put upon some kind of proof , may be passed by : it is granted that paul speakes of that which was done at corinth , to be done in achaia rom. 15. 28. as what is done in london is without doubt done in england : but that which lies in expectation of some light or evidence to be given unto it , is , that there was a metropoliticall see at corinth , at this time , whereunto many episcopall sees in achaia were in a subordination , being all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of corinth , all which are called the church of corinth , by vertue of their subjection thereunto ; when this is proved , i shall confesse some principles i afterwards insist on , will be impaired thereby . this then is added by the same author , that the ecclesiasticall estate was then conformed to the civill : where ever there was a metropolis in a civill-politicall sence , there was seated also a metropoliticall church ; now that corinth was a metropolis , the proconsul of achaia keeping his residence there , in the first sence is confessed . and besides what followes from thence , by vertue of the principle now laid down , chrysostome calls it a metropolis relating to the time wherein paul wrote his epistle to the church there in the latter sence also . the plea about metropoliticall churches , i suppose will be thought very impertinent to what i have now in hand , so it shall not at present be insisted on . that the state of churches in after ages was moulded and framed after the patterne of the civill goverment of the roman empire is granted ; and that conformity ( without offence to any be it spoken ) we take to be a fruit of the working of the mystery of iniquity . but that there was any such order instituted in the churches of christ , by the apostles , or any instituted by the authority from the lord and ruler , is utterly denyed ; nor is any thing , but very uncertaine conjectures from the sayings of men of after ages , produced to attest any such order , or constitution . when the order , spirituality , beauty , and glory of the church of christ shall returne , and men obteine a light , whereby they are able to discerne a beauty and excellency in the inward , more noble spirituall part , indeed life and soul of the worship of god , these disputes will have an issue . chrysostome sayes indeed , that corinth was the metropolis of achaia , but in what sence he sayes not ; the politicall is granted , the ecclesiasticall not proved ; nor are we enquiring what was the state of the churches of christ in the dayes of chrysostome , but of paul. but to returne . if any one now shall say , will you conclude , because this evill mentioned by the apostle is schisme , therefore nothing else is so ? i answer , that having before asserted , this to be the chiefe and only seat of the doctrine of schisme , i am inclinable so to do : and this i am resolved of , that unlesse any man can prove that something else is termed schisme by some divine writer , or blamed on that head of account by the holy ghost elsewhere , and is expressly reproved a● another crime , i will be at liberty from admitting it so to be . but yet for what may hence by a parity of reason be deduced , i shall close with , and debate at large , as i have professed . the schisme then here described by the apostle , and blamed by him , consists in causelesse differences , and contentions amongst the members of a particular church , contrary to that of love , prudence , and forbearance , which are required of them to be exercised amongst themselves and towards one another ; which is also termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 act. 15. 21. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rom. 16. 13. and he is a schismatick that is guilty of this sinne of schisme , that is , who raiseth , or entertained , or persisteth in such differences ; nor are these termes used by the divine writers in any other sence . that any men may fall under this guilt , it is required ; 1. that they be members of , or belong to some one church , which is soe , by the institution and appointment of jesus christ . and we shall see , that there is more required hereunto , then the bare being a believer or a christian . 2. that they either raise or entertaine . and persist in causelesse differences with others of that church more or lesse , to the interruption of that exercise of love ▪ in all the fruits of it , which ought to be amongst them ; and the disturbance of the due performance of the duties required of the church , in the worship of god. as clement in the forementioned epistle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 3. that these differences be occasioned by , and do belong to some things in a remoter or nearer distance appertaining to the worship of god ; their differences on a civill account are elsewhere mentioned , and reproved , 1 ep. cap. 6. for therein also there was from the then state of things an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 7. this is that crime , which the apostle rebukes , blames , condemnes under the name of schisme , and tells them that were guilty of it , that they shewed themselves to be carnall , or to have indulged to the flesh and the corrupt principle of selfe , and their own wills , which should have been subdued to the obedience of the gospell . mens definitions of things are for the most part arbitrary and loose ; fitted and suited to their severall apprehensions of principles and conclusions ; so that nothing cleare or fixed is generally to be expected from them ; from the romanists description of schisme , who violently without the least colour or pretence thrust in the pope , and his head ship , into all that they affirme in church matters , least of all . i can allow men that they may extend their definitions of things unto what they apprehend of an alike nature to that , which gives rise to the whole disquisition , and is the first thing defin'd . but at this i must professe my selfe to be somewhat entangled , that i could never yet meet with a definition of schisme , that did comprize , that was not exclusive of that , which alone in the scripture is affirmed so to be . austins definition contains the summe of what hath since been insisted on ; saith he , schisma ni fallor est eadem opinantem , & eodem ritu utentem solo congregationis delectari dissidio g●n . faust . lib. 20. cap. 3. by dissidium congregationis he intends separation from the church into a peculiar congregation ; a definition directly suited to the cause he had in hand , and was pleading against the donatists . basil in epist . ad amphiloch . con. 44. distiguisheth between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and as he makes schisme to be a division arising from some church controversies suitable to what those dayes experienced , and in the substance true ; so he tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is when either presbyters , or bishops , or laicks hold unlawfull meetings , assemblyes or conventicles , which was not long since with us the only schisme . since those days schisme in generall hath passed for a causelesse separation from the communion and worship of any true church of christ , ( the catholick church saith the papist ) with a relinquishment of its society , as to a joynt celebration of the ordinances of the gospell ; how farre this may passe for schisme , and what may be granted in this description of it , the processe of our discourse will declare . in the mean time i am most certain , that a separation from some churches true or pretended so to be is commanded in the scriptures ; so that the withdrawing from , or relinquishment of any church or society whatever , upon the plea of its corruption , be it true or false , with a mind and resolution to serve god in the due observation of church institutions , according to that light which men have received , is no where called schisme , or condemned as a thing of that nature , but is a matter that must be tryed out , whether it be good or evill , by vertue of such generall rules and directions , as are given us in the scriptures for our orderly and blamelesse walking with god in all his wayes . as for them , who suppose all church power to be invested in some certain church officers originally ( i meane that which they call of jurisdiction ) who on that account are eminenter , the church , the union of the whole consisting in a subjection to those officers according to rules , orders and canons of their appointment , whereby they are necessitated to state the businesse of schisme on the rejection of their power and authority , i shall speak to them afterwards at large . for the present , i must take leave to say , that i look upon the whole of such a fabrick , as a product of prudence and necessity . i cannot but feare least some mens surmisings may prompt them to say , that the evill of schisme is thus stated , in a compliance with that , and them , which before we blamed : and seemes to serve to raise sleight and contemptible thoughts of it , so that men need not be shaken though justly charged with it . but besides that sufficient testimony , which i have to the contrary , that will abundantly shelter me from this accusation ▪ by an assurance that i have not the lea● aime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i shall farther add my apprehension of the greatnesse of the evill of this sinne , if i may first be borne with a little in declaring what usuall aggravations of it i do either not understand , or else cannot assent unto . those , who say it is a renting of the seamelesse coat of christ ( in which metaphoricall expression men have wonderfully pleased themselves ) seem to have mistaken their ayme ; and instead of an aggravation of its evill , by that figure of speech , to have extenuated it ; a rent of the body well compacted , is not heightned to any ones apprehension , in its being called the renting of a seamelesse coat : but men may be indulged the use of the most improper and groundlesse expressions , so they place no power of argument in them , whilest they find them moving their own , and suppose them to have an alike efficacy upon the affections of others . i can scarce think that any ever supposed , that the coate of christ was a type of his church ; his church being cloathed with him , not he with it . and therefore with commendation of his successe , who first invented that allusion , i leave it in the possession of them , who want better arguments to evince the evill of this sinne . it is most usually said to be a sinne against charity , as heresie is against faith. heresie is a sinne against faith ( if i may so speake ) both as it is taken for the doctrine of faith , which is to be believed , and the assent of the mind whereby we doe believe . he that is a heretick ( i speake of him in the usuall acception of the word , and the sence of them , who make this comparison , in neither of which i am satisfied ) rejects the doctrine of faith ; and denyes all assen● unto it . indeed he doth the former by doing the latter . but is schisme so a sinne against charity ? doth it supplant , and root out love out of the heart ? is it an affection of the minde attended with an inconsistency therewith ? i much question it . the apostle tells us , that love is the bond of perfection col. 3. 14. because in the severall and various waies whereby it exerts it self , it maintaines and preserves notwithstanding all hinderances and opposition● , that perfect and beautifull order , which christ hath appointed amongst his saints , wherein men by schisme are kept off , and withheld from the performance of any of those offices and duties of love , which are usefull , or necessary for the preservation of the bond of perfection , then is it , or may in some sence be said to be a sinne against love. those , who have seemed to aime nearest the apprehension of the true nature of it in these days , have described it to be an open breach of love , or charity . that that expression is warily to be understood , is evident in the light of this single consideration . it is possible for a man to be all , and doe all , that those were , and did , whom the apostle judges for schismaticks , under the power of some violent temptation , and yet have his heart full of love to the saints of the communion disturbed by him . it is thus far then in its own nature a breach of love , in that in such men , love cannot exert it selfe in its utmost tendency in wisedome and forbearance for the preservation of the perfect order instituted by christ in his church . however i shall freely say , that the schoolmens notion of it , who insist on this as its nature , that it is a sinne against charity , as heresie is against faith , is fond and becomming them ; and so will others also , shall be pleased to that consider , what they intend by charity . some say it is a rebellion against the church , that is , the rulers and officers of the church . i doubt not but that there must be either a neglect in the church in the performance of its duty , or of the authority of it in so doing , wherever there is any schisme , though the discovery of this also have innumerable intanglements attending it . but that to refuse the authority of the church is to rebell against the rulers , or guides of it , will receive farther light , then what it hath done , when once a pregnant instance is produced , not where the church signifies the officers of it , but where it doth not signifie the body of the congregation in contradistinction from them , or comprising them therein . adde unto these , those who dispute whether schismaticks doe belong to the church or no , & conclude in the negative ; seeing according to the discovery already made , it is impossible a man should be a schismatick , unlesse he be a church member . other crimes a man may be guilty of on other accounts ; of schisme , only in a church . what is the formal reason of any mans relation to a church , in what sence soever that word is used , must be afterwards at large discussed . but now this foundation being laid , that schisme is a causelesse difference or division amongst the members of any particular church , that meet together , or ought so to do , for the worship of god , and celebration of the same numericall ordinances to the disturbance of the order appointed by jesus christ , & contrary to that exercise of love in wisedome and mutuall forbearance , which is required of them , it will be easy to see , wherein the iniquity of it doth consist , and upon what consederations its aggravations doe arise . it is evidently a despising of the authority of jesus christ , the great soveraigne lord , and head of the church . how often hath he commanded us to forbeare one another , to forgive one another , to have peace among our selves , that we may be known to be his disciples , to beare with them that are in any thing contrary minded to our selves . to give light to this consideration , let that which at any time is the cause of such hatefull divisions , rendred as considerable as the prejudices , and most importune affections of men can represent it to be , be brought to the rule of love , and forbearance , in the latitude of it , as prescribed to us by christ , and it will evidently beare no proportion thereunto . so that such differences though arising on reall miscarriages and faults of some , because they might otherwise be handled , and healed , and ought to be so , cannot be persisted in without the contempt of the immediate authority of jesus christ . if it were considered , that he standeth in the congregation of god ps . 82. 1. that he dwells in the church in glory as in sinai in the holy place ps . 68. 17 , 18. walking in the mid'st of the candlesticks rev. 1. 13. with his eyes upon us as a flame of fire v. 14 his presence and authority would perhaps be more prevalent with some , then they seem to be . againe ! his wisdome , whereby he hath ordered all things in his church , on set purpose , that schisme and divisions may be prevented , is no lesse despised . christ who is the wisdome of the father . 1 cor. 1. 24. the stone on which are seaven eyes , zech 3. 9. upon whose shoulders the government is laid , is . 9. 6 , 7. hath in his infinite wisdome so ordered all the officers , orders , gifts , administrations of , and in his church , as that this evill might take no place . to manifest this , is the designe of the holy ghost , rom. 12 , 3 , 4 , 5 , 6 , 7 , 8 , 9 1. cor. 12. eph. 4. 8 , 9 , 10 , 11 , 12 , 13 , 14. the consideration in particular of this wisdome of christ , suiting the officers of his church , in respect of the places they hold , of the authority wherewith from him they are invested , the way whereby they are entered into their function , distributing the gifts of his spirit in marveilous variety , unto severall kinds of usefulnesse ; and such distance , and dissimilitude in the particular members , as in a due correspondencie and proportion , give comelinesse and beauty to the whole , disposing of the order of his worship , and sundry ordinances in especiall , to be expressive of the highest love and vnion , pointing all of them against such causelesse divisions , might be of use , were that my present intendment . the grace and goodnesse of christ , whence he hath promised to give us one heart , and one way , to leave us peace , such as the world cannot give , with innumerable others of the like importance , are disregarded thereby . so also is his prayer for us ; with what affection and zeale did he powre out his soule to his father for our union in love . that seems to be the thing his heart was chiefely fixed on , when he was leaving this world , joh. 17. what weight he layes thereon , how thereby we may be known to be his disciples , and the world be convinced , that he was sent of god , is there also manifested . how farre the exercise of love and charity is obstructed by it , hath been declared . the consideration of the nature , excellency , property , effects , usefulnesse of this grace in all the saints in all their ways , its especiall designation by our lord and master , to be the bond of union and perfection , in the way and order instituted for the comely celebration of the ordinances of the gospell , will adde weight to this aggravation . it s constant growing to farther evill , in some to apostacy it selfe ; its usuall and certaine ending in strife , variance , debate , evill surmisings , wrath , confusion , disturbances publick and private , are also to be laid all at its doore . what farther of this nature and kind may be added ( as much may be added ) to evince the heinousnesse● of this sinne of schisme , i shall willingly subscribe unto ; so that i shall not trouble the reader in abounding in what on all hands is confessed . it is incumbent upon him , who would have me to goe farther in the description of this evill , then as formerly stated , to evince from scripture , another notion of the name or thing , then that given , which when he hath done , he shall not find me refractory . in the meane time i shall both consider what may be objected against that , which hath been delivered , and also discusse the present state of our divisions on the usuall principles , and common acception of schisme ; if first i may have leave to make some few inferences , or deductions from what hath already been spoken , and as i hope , evinced . on supposition that the church of rome is a church of christ , it will appeare to be the most schismaticall church in the world. i say or supposition that it is a church , and that there is such a thing , as a schismaticall church , ( as perhaps a church may from its intestine differences , be so not unfitly denominated ) that is , the state and condition thereof . the pope is the head of their church , severall nations of europe are members of it . have we not seen that head taking his flesh in his teeth , tearing his body and his limbs to pieces ? have some of them thought on any thing else , but , arise peter , kill and eate , all their dayes ! have we not seen this goodly head , in disputes about peters patrimony , and his own jurisdiction , wage warre , fight , and shed blood , the blood of his own members ? must we believe armies raised , and battailes fought , townes fired , all in pure love , and perfect church order ? not to mention their old altare contra altare , anti-popes , anti-councells ; look all over their church , on their potentates , bishops , friars , there is no end of their variances . what do the chiefest , choisest pillars , eldest sonnes , and i know not what of their church at this day ? doe they not kill , destroy , and ruine each other , as they are able ? let them not say these are the divisions of the nations , that are in their church , not of the church ; for all these nations on their hypothesis are members of that one church . and that church , which hath no meanes to prevent its members from designed , resolved on , and continued murthering one of another , nor can remove them from its society , shall never have me in its communion , as being bloudily schismaticall . no● is there any necessity , that men should forgoe the respective civill interests , by being members of one church . prejudicate apprehensions of the nature of a church , and its authority , lye at the bottome of that difficulty ; christ hath ordained no church , that enwraps such interests , as on the account whereof , the members of it may murther one another . whatever then , they pretend of vnity , and however they make it a note of the true church ( as it is a property of it ) that which is like it amongst them , is made up of these two ingredients , subjection to the pope , either for feare of their lives , or advantage to their livelyhood , and a conspiracy for the destruction , and suppression of them , that oppose their interests , wherein they agree like those , who maintained hierusalem in its last siege by titus ; they all consented to oppose the romans , and yet fought out all other things among themselves . that they are not so openly clamorous about the differences at present , as in former ages , is meerely from the pressure of protestants round about them however , let them at this day silence the jesuits and dominicans , especially the baijans and the jansenians on the one part , and the molinists on the other : take off the gallican church from its schismaticall refusall of the councell of trent ; cause the king of spaine to quit his claime to sicilie , that they need not excommunicate him every yeare ; compell the commonwealth of venice to receive the jesuits ; stop the mouths of the sorbonists about the authority of a generall councell above the pope , and of all those , whom opposing the papall omnipotency they call politicians ; quiet the contest of the franciscans and dominicans about the blessed virgin ; burne bellarmines books , who almost on every controversy of ch. religion gives an account of their intestine divisions , branding some of their opinions as haereticall , as that of medina about bishops and presbyters , some as idolatricall , as that of thomas about the worship of the crosse with latria , &c. and they may give a better colour to their pretences , then any as yet it wears . but what need i insist upon this supposition ; when i am not more certaine , that there is any instituted church in the world , owned by christ as such , then i am , that the church of rome is none , properly so called . nor shall i be thought singular in this perswasion , if it be duely con●idered ▪ what this amounts unto . some learned men of latter daies in this nation , pleading in the justification of the church of england , as to her departure from rome , did grant that the church of rome doth not erre in fundamentalls , or maintained no errors remedilesly pernitious and destructive of salvation . how farre they entangled themselves by this concession i argue not : the foundation of it lyes in this cleer truth , that no church what ever , universall , or particular , can possibly erre in fundamentalls , for by so doing it would cease to be a church . my denying then the synogogue of rome to be a church , according to their principles , amounts to no more then this : the papist● maintaine in their publique confessions , fundamentall errors ; in which assertion it s known i am not alone . but this is not the principle , at least not the sole nor maine principle , whereon i ground my judgement in this case : but this , that there was never any such thing in any tolerable likenesse or similitude , as that which is called the church of rome , allowing the most skillfull of its rabbies to give in the characters and delineations of it , instituted in reference to the worship of god by jesus christ . the truth is , the whole of it is but an imitation & exemplar of the old imperiall goverment : one is set up in chiefe and made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in spiritualls , as the emperors were in civill things ; from him all power flowes to others ; and as there was a communication of power by the emperors , to the civill state praefects , proconsulls , vicars , presidents , governours of the lesser and greater nations , with those under them , in various civill subordinations , according to the dignity of the places , where they did beare rule and preside , and ni the military to generalls , legates , tribun's and the inferior officers ; so is there by the pope , to patriarchs , arch-bishops , bishops , in their severall subordinations , which are as his civil state ; and to generalls of religious orders , provincialls , and their dependants , which are as his military . and it is by some ( not in all things agreeing with them ) confessed , that the goverment , pleaded for by them in the church , was brought in and established , in correspondency and accommodation to the civill goverment of the empire ; which is undeniably evident and certaine : now this being not throughly done till the empire had received an incurable wound , it seemes to me to be the making of an image to the beast , giving life to it , and causing i●to speake . so that the present roman church is nothing else , but an image or similitude of the roman empire , set up in its declining among and over the same persons in succession , by the craft of sathan , through principles of deceit , subtilty and spirituall wickednesse , as the other was by force and violence , for the same ends of power , dominion , fleshlinesse , and persecution with the former . the exactnesse of this correspondency in all things , both in respect of those , who claime to be the stated body of his ecclesiasticall commonwealth , and those , who are meerly dependent on his will , bound unto him professedly by a military sacrament , exempted from the ordinary rules and goverment of his fixed rulers in their severall subordination● , under officers of their own immediately commissionated by him , with his mannagement of both those parties to ballance and keep them mutually in quiet and in order for his service ( especially confiding in his men of warre , like the emperors of old ) may elsewhere be farther manifested . i suppose it will not be needfull to adde any thing to evince the vanity of the pretensions of the romanists or others against all or any of us , on the account of schisme , upon a grant of the principles layd down , it lyes so cleare in them without need of farther deduction ; and i speake with some confidence , that i am not in expectation of any hasty confutation of them , i meane , that which is so indeed . the earnestnesse of their clamours , importuning us to take notice of them by the way , before i enter upon a direct debate of the cause , as it stands stated in reference to them , i shall only tell them , that seeking to repose our consciences in the minde of god revealed in the scriptures , we are not at all concerned in the noise , they make in the world . for what have we done ? wherein doth our guilt consist ? wherein lyes the peculiar concernment of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? let them goe to the churches , with whom we walke , of whom we are , and aske of them concerning our wayes , our love , and the duties of it ? doe we live in strife , and variance ? do we not beare with each other ? doe we not worship god without disputes and divisions ? have we differences and contentions in our assemblies ? doe we break any bond of union , wherein we are bound , by the expresse institutions of jesus christ ? if we have , let the righteous reprove us , we will own our guilt , confesse we have been carnall , and endeavour reformation . if not , what have the romanists , italians , to doe to judge us ? knew we not your designe , your interest , your lives , your doctrines , your worship , we might possibly think , that you might intermeddle out of love , and mistaken zeale , but ad populum phaleras : you would be making shrines , and thence is this stirre , and uproare . but we are schismaticks in that we have departed from the catholick church ; and for ▪ our own conventicles , they are no churches , but styes of beasts ▪ but this is most false . we abide in the catholick church under all the bonds , wherein by the will of christ we stand related ▪ unto it . which if we prove not with as much evidence , as the nature of such things will beare , though you are not at all concerned in it , yet we will give you leave to ●riumph over us . and if our own congregations ▪ be not churches , whatsoever we are , we are not schismaticks ; for schisme is an evill amongst the members of a church , if s. paul may be believed . but we have forsaken the church of rome . but gentlemen , shew first how we were ever of it . no man hath lost that which he never had ; nor hath left the place or station wherein he never was . tell me when or how we were members of your church ? we know not your language , you are barbarians to us . it is impossible we should assemble with you . but your forefathers left that church , and you persist in their evill . prove that your forefathers were ever of your church in any communion instituted by christ , and you say somewhat . to desert a mans station , and relation , which he had on any other account , good , or bad , is not schisme ; as shall farther be manifested . upon the same principle , a plea for freedome from the charge of any church , reall , or pretended , as nationall , may be founded , and confirmed ; either we are of the nationall church of england , ( to give that instance ) or we are not ; if we are not , and are exempted by our protestation , as before ; whatever we are , we are not schismaticks ; if we are fatally bound unto it , and must be members of it , whether we will or no , being made so we know not how , and continuing so we know not why , shew us then what duty , or office of love is incumbent on us , that we doe not performe ? doe we not joyne in externall acts of worship in peace with the whole church ? call the whole church together , and try what we will doe ? doe we not joyne in every congregation in the nation ? this is not charged on us ; nor will any say , that we have right so to doe , without a relation to some particular church in the nation ; i know where the sore lyes . a nationall officer , or officers ▪ with others acting under them in severall subordinations , with various distributions of power , are the church intended . a non-submission to their rules and constitutions , is the schisme we are guilty of . quem das finem rex magne laborum ! but this pretence shall afterwards be sifted to the utmost . in the meane time let any one informe me , what duty i ought to performe towards a nationall church , on supposition there is any such thing , by vertue of an institution of jesus christ , that is possible for me to performe , and i shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 addresse my selfe unto it . to close these considerations with things of more immediate concernment , of the divisions that have fallen out amongst us in things of religion , since the last revolutions of this nation , there is no one thing hath been so effectuall a promotion ( such is the power of tradition , and prejudice , which even beare all before them in humane affaires ) as the mutuall charging one another with the guilt of schisme . that the notion of schisme , whereon this charge is built by the most , if not all , was invented by some of the ancients , to promote their plea , and advantage them with them with whom they had to doe , without due regard to the simplicity of the gospell , at least in a suitablenesse to the present state of the church in those daies , is too evident . for on very small foundations have mighty fabricks , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in religion been raised . as an ability to judge of the present posture and condition of affaires , with counsell to give direction for their order and mannagement , towards any end proposed , not an ability to contri●e for events , and to knit on one thing upon another , according to a probability of successe for continuance , which is almost constantly disturbed by unexpected providentiall interveniences , leaving the contrivers at a perplexing losse , will be found to be the summe of humane wisdome ; so it will be our wisdome in the things of god , not to judge according to what by any meanes is made present to us , and its principles on that account rendred ready to exert themselves , but ever to recoile to the originall , and first institution . when a man first falls into some current , he finds it strong , and almost impassable ; trace it to its fountaine , and it is but a dribling gutter ▪ paul tells the members of the church of corinth , that there were divisions amongst them , breaches of that love & order , that ought to be observed in religious assemblies . hence there is a sinne of schisme raised ; which when considered as now stated , doth no more relate to that treated on by the apostle , then simon sonne of jonas , lovest thou me , doth to the popes supremacy ; or christs saying to peter of john , if i will that he tarry till i come , what is that to thee , did to the report , that went afterwards abroad , that that disciple should not die . when god shall have reduced his churches to their primitive purity and institution , when they are risen , and have shaken themselves out of the dust , and things of religion returne to their native simplicity , it is scarce possible to imagine , what vizards will fall off , and what a contrary appearance many things will have , to what they now walke up and downe in . i wish that those , who are indeed really concerned in this businesse , namely , the members of particular churches , who have voluntarily given up themselves to walke in them according to the appointment of christ , would seriously consider , what evill lyes at the door , if they give place to causelesse differences , and divisions amongst themselves . had this sinne of schisme been rightly stated , as it ought , and the guilt of it charged in its proper place , perhaps some would have been more carefull in their deportment in their relations . at present , the dispute in the world relating hereunto , is about subjection to the pope , and the church of rome , as it is called : and this mannaged on the principles of edicts of councells , with the practices of princes , and nations , in the dayes long agoe past , with the like considerations , wherein the concernment of christians is doubtlesse very small . or of obedience , and conformity to metropolitan and diocesan bishops in their constitutions , and wayes of worship joyntly , or severally prescribed by them . in more ancient times , that which was agitated under the same name , was about persons or churches , renouncing the communion and society of saints with all other churches in the world , consenting with them in the same confession of faith , for the substance of it . and these differences respectively are handled , in reference to what the state of things was , and is grown unto in the dayes , wherein they are mannaged . when paul wrote his epistle , there was no occasion given to any such controversies , nor foundation laid making them possible ▪ that the disciples of christ ought every where to abound in love and forbearance towards one another , especially to carry all things in union and peace in those societies , wherein they were joyned for the worship of god , were his endeavours , and exhortations : of these things he is utterly silent : let them , who aime to recover themselves into the like state and condition , consider his commands , exhortations , and reproofes . things are now generally otherwise stated , which furnisheth men with objections against what hath been spoken , to whose removall , and farther clearing of the whole matter , i shall now addresse my selfe . chap. iii. objections against the former discourse proposed to consideration : separation from any church in the scripture not called schisme . grounds of such separation . apostacy , irregular walking , sensuality . of separation on the account of reformation . of commands for separation . no example of churches departing from the communion of one another . of the common notion of schisme , and the use made of it . schisme a breach of vnion . that vnion instituted by christ . that which lyes obvious to every man against what hath been delivered , and which is comprehensive of all the particular objections , to which it seemes lyable and obnoxious , is , that according to this description of schisme ; separation of any man or men from a true church , or of one church from others , is not schisme ; seeing that is an evill only amongst the members of one church , whilest they continue so to be : which is so contrary to the judgement of the generality of christians in this businesse , that it ought to be rejected as fond , and absurd . of what hath been the judgement of most men in former ages , what it is in this , what strength there is in an argument deduced from the consent pretended ; i am not as yet arrived to the consideration of nor have i yet manifested , what i grant of the generall notion of schisme , as it may be drawn by way of analogie or proportion of reason , from what is delivered in the scripture concerning it . i am upon the precise signification of the word and description of the thing , as used and given by the holy ghost : in this sence i deny that there is any relinquishment , departure , or separation from any church , or churches mentioned , or intimated in the scripture , which is , or is called schisme , or agreeth with the description by them given us of that terme . let them that are contrary minded attempt the proof of what they affirme . as farre as a negative proposition is capable of evidence from any thing , but the weakenesse of the opposition made unto it , that layed down will receive it by the ensuing considerations . all blameable departure from any church or churches , or relinquishment of them mentioned in the gospell , may be reduced to one of these three heads or causes : 1. apostacy , 2. irregularity of walking . 3. professed sensuality . 1. apostacy or falling away from the faith of the gospell ; and thereupon forsaking the congregations or assemblyes for the worship of god in jesus christ is mentioned heb. 10. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not wholy deserting the assembling our selves , as is the manner of some ▪ a separation from , and relinquishment of the communion of that church , or those churches , with whom men have assembled for the worship of god , is the guilt here charged on some by the apostle . upon what account they so separated themselves is declared v. 26. they sinned willfully , after they had received the knowledge of the truth ; thereby shipping out their necks from the yoke of christ , v. 28. and drawing back to perdition v. 29. that is , they departed off to judaisme . i much question , whether any one would think fit to call these men schismaticks ? or whether we should so judge , or so speake of any , that in these dayes should forsake our churches , and turne mahumetans ; such a departure makes men apostates not schismaticks . of this sort many are mentioned in the scriptures . nor are they accounted schismaticks , because the lesser crime is swallowed up and drowned in the greater , but because their sin is wholly of another nature . of some , who withdraw themselves from church communion , at least for a season , by their disorderly and irregular walking we have also mention . the apostle calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 thes . 5. 14. unruly , or disorderly persons , not abiding in obedience to the order prescribed by christ in , and unto his churches : and sayes , they walked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 thess . 3 6. out of all church order : whom he would have warned and avoided : so also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 th. 3 2. persons that abide quietly in no place or station , but wandred up & down ; whom whatever their profession be , he denies to have faith . that there were many of this sort in the primitive times , who through a vaine and slight spirit neglected , and fell off from church assemblyes , when yet they would not openly renounce the faith of christ , is known . of such disorderly persons we have many in our dayes wherein we live , whom we charge not with schisme , but vanity , folly , disobedience to the precepts of christ in generall . men also separated themselves from the churches of christ upon the account of sensuality , that they might freely indulge to their lusts and live in all manner of pleasure all their dayes jude 19. these are they that separate themselves , sensuall , having not the spirit ; who are these ? they that turne the grace of god into lasciviousnesse and that deny the lord god , and our saviour jesus christ , v. 4. that defile the flesh after the manner of sodom and gomorrah , v. 7 , 8. that spoke evill of things they knew not , and in things they knew naturally as bruit beasts they corrupted themselves v. 10. sinning openly like beasts against the light of nature , so v. 12 , 13 , 16. these saith the apostle are they that separate themselves , men given over to worke all uncleannesse with delight and greedinesse in the face of the son , abusing themselves and justifying their abominations with a pretence of the grace of god. that there is any blameable separation from , or relinquishment of any church or churches of christ , mentioned in the scripture ; but what may be referred to one of those heads , i am yet to learne . now whether the men of these abominations are to be accounted schismaticks , or their crime in separating themselves to be esteemed schisme , it is not hard to judge : if on any of these accounts , any persons have withdrawn themselves from the communion of any church of christ , if they have on any motives of feare , or love apostatized from the faith of the gospell , if they doe it , by walking disorderly and loosely in their conversations , if they give themselves up to sensuality and uncleannesse , and so be no more able to beare the society of them , whom god hath called to holinesse and purity of life , and worship , they shall assuredly beare their own burthen . but none of these instances are comprehensive of the case inquired after ; so that for a close of them , i say , for a man to withdraw or withhold himselfe from the communion externall and visible of any church or churches , on the pretension and plea , be it true or otherwise , that the worship , doctrine , discipline instituted by christ is corrupted among them , with which corruption he dares not defile himselfe , it is no where in the scripture called schisme , no● is that case particularly exemplified , or expressely supposed , whereby a judgement may be made of the fact at large ; but we are left upon the whole matter , to the guidance of such generall principles and rules , as are given us for that end and purpose . what may regularly , on the other hand , be deduced from the commands given to turne away from them , who have only a forme of godlinesse , 2 tim. 3. 5. to withdraw from them that walk disorderly , 2 thes . 3. 6. not to beare , nor endure in communion , men of corrupt principles , and wicked lives , rev. 2. 14. but positively to separate from an apostate church , rev. 18. 4 : that in all things we may worship christ according to his mind and appointment , what is the force of these commands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the like , is without the compasse of what i am now treating about . of one particular church ▪ departing from that communion with another , or others , be it what it will , which it ought to hold , unlesse in the departing of some of them , in some things , from the common faith , which is supposed not to relate to schisme , in the scripture , we have no example . diotrephes assuming an authority over that church , wherein he was placed , 3 joh. 9 , 10. and for a season hindering the brethren from the performance of the duty incumbent upon them , toward the great apostle and others , makes the nearest approach to such a division : but yet in such a distance , that it is not at all to our purpose in hand . when i come to consider that communion , that churches have , or ought to have among themselves , this will be more fully discussed . neither is this my sence alone , that there is no instance of any such separation as that , which is the matter of our debate , to be found in the scripture . it is confessed by others differing from me , in and about church affaires . to leave all ordinary communion in any church with dislike , where opposition , or offence offers it selfe , is to separate from such a church in the scripture sence ; such separation was not in being in the apostles time , say they , pap●●accom . p. 55. but how they came to know exactly the sence of the scripture in & about things not mentioned in them , i know not . as i said before , were i unwilling , i doe not as yet understand how i may be compelled to carry on the notion of schisme any farther : nor is there need of adding any thing to demonstrate how little the conscience of a godly man , walking peaceably in any particular church society , is concerned in all the clamarous disputes of this age about it ; being built on false hypotheses , presumptions , and notions , no other way considerable , but as received by tradition from our fathers . but i shall for the sake of some carry on this discourse to a fuller issue ; there is another common notion of schisme , which pleads to an originall from that spoken expressly of it , by a parity of reason , which tolerable in it selfe , hath been and is injuriously applyed , and used , according as it hath fallen into the hands of men , who needed it as an engine to fixe or improve them in the station wherein they are , or were ; & wherewith they are pleased . indeed being invented for severall purposes , there is nothing more frequent then for men , who are scarce able to keep off the force of it from their own heads , whilest mannaged against them by them above ; at the same time vigorously to apply it for the oppression of all under them . what is on all hands consented unto , as its generall nature , i shall freely grant , that i might have liberty and advantage thence to debate the restriction and application of it to the severall purposes of men , prevailing themselves thereon . let then the generall demand be granted , that schisme is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the breach of vnion ; which i shall attend with one reasonable postulatum , namely , that this union be an union of the appointment of jesus christ ; the consideration then of what , or what sort of union in reference to the worship of god according to the gospell , is instituted & appointed by jesus christ , is the proper foundation of what i have farther to offer in this businesse . let the breach of this if you please be accounted schisme , for being an evill , i shall not contend by what name or title it be distinguished . it is not pleaded , that any kind of relinquishment or desertion of any church or churches , is presently schisme , but only such a separation , as breakes the bond of vnion instituted by christ . now this union being instituted in the church , according to the various acceptions of that word , so is it distinguished . therefore for a discovery of the nature of that which is particularly to be spoken to , and also its contrary , i must shew 1. the severall considerations of the church , wherein , and with which , union is to be preserved . 2. what that union is , and wherein it doth consist , which according to the minde of christ we are to keep and observe with the church , under the severall notions of it respectively . 3 and how that union is broken , and what is that sinne whereby it is done . in handling this triple proposall , i desire that it may not be expected that i should much insist on any thing that falls in my way , though never so usefull to my end and purpose , which hath been already proved and confirmed by others beyond all possibility of controule ; and such will many , if not most of the principles , that i proceed upon , appeare to be . cap. iv. severall acceptations in the scripture of the name church . of the church catholick properly so called . of the church visible . perpetuity of particular churches . a mistake rectifyed . the nature of the church catholick evinced . bellarmine his description of the church catholick . vnion of the church catholick wherein it consists . vnion by way of consequence . vnity of faith. of love. the communion of the catholick church in , and with itsselfe . the breach of the vnion of the church catholick , wherein it consisteth . not morally possible . protestants not guilty of it . the papall world out of interest in the church catholick . as partly profane . miracles no evidence of holinesse . partly ignorant . selfe justitiaries . idolatrous . worshippers of the beast . to begin with the first thing proposed . the church of christ living in this world ( as to our present concernment ) is taken in scripture three wayes . 1. for the mysticall body of christ , his elect , redeemed , justifyed and sanctifyed ones throughout the world , commonly called the church-catholick-militant . 2. for the vniversality of men throughout the world , called by the preaching of the word , visibly professing and yeilding obedience to the gospell ; called by some the church-catholick visible . 3. for a particular church of some place , wherein the instituted worship of god in christ is celebrated according to his minde . from the rise & nature of the things themselves , doth this distinction of the signification of the word church arise ; for whereas the church is a society of men called out of the world , it is evident there is mention of a twofold call in scripture , one effectuall , according to the purpose of god rom. 8. 28. the other only externall . the church must be distinguished according to its answer , and obedience to these calls , which gives us the two first states and considerations of it . and this is confessed by the ordinary glosse , ad rom. 8. vocatio exterior fit per praedicatores , & est communis bonorum , & malorum , interior vero tantum est electorum . and whereas there are lawes and externall rules for joynt communion , given to them that are called , ( which is confessed ) the necessity of churches in the last acceptation , wherein obedience can alone be yeilded to those laws , is thereby established . in the first sence the church hath as such , the properties of perpetuity , invisibility , infallibility , as to all necessary meanes of salvation attending of it ; not as notes whereby it may be known , either in the whole , or any considerable part of it , but as certaine adjuncts of its nature , and existence . neither are there any signes of lesse or more certainty , whereby the whole may be discerned , or known as such ; though there are of the individualls , whereof it doth consist . in the second , the church hath perpetuity visibility , & infallibility as qualifyed above , in a secondary sence ; namely , not as such , not as visible and confessing , but as comprizing the individualls whereof the catholick church doth consist . for all that truely believe , professe ; though all that professe , doe not truely believe . whether christ hath had alwayes a church in the last sence , and acceptation of the word , in the world , is a most needlesse enquiry : nor are we concerned in it , any farther then in other matters of fact , that are recorded in story : though i am apt to believe , that although very many in all ages kept up their station in , & relation to the church in the two former acceptations , yet there was in some of them scarce any visible society of worshippers , so far answering the institution of christ , as to render them fit to be owned and joyned withall , as a visible particular church of christ : but yet , though the notions of men were generally corrupt , the practice of all professours throughout the world , whereof so little is recorded , at least of them that did best , is not rashly to be determined of . nor can our judgement be censured in this , by them who think , that when christ lay in the grave , there was no believer left , but his mother , and that the church was preserved in that one person : so was bernard minded tractat. de pass . dom. ( ego sum vitis ) s●la per illud triste sabbathum stetit in fide , & salvata fuit ecclesia in ipsa sola . of the same minde is marsilius in sent. quaest 20. art. 3. as are also others of that sort of men , see bannes in 2. 2. thom. quaest. 1. art. 10. i no way doubt of the perpetuall existence of innumerable believers in every age , and such as made the profession , that is absolutely necessary to salvation one way or other : though i question a regular association of men , for the celebration of instituted worship , according to the mind of christ . the 7000 in israel , in the dayes of elijah , were members of the church of god , and yet did not constitute a church state among the ten tribes . but these things must be farther spoken to . i cannot but by the way reminde a learned person , with whom i have formerly occasionally had some debate in print , about episcopacy , and the state of the first churches , of a mistake of his , which he might have prevented with a little enquiry into the judgement of them , whom he undertook to confute at a venture . i having said , that there was not any ordinary church officer instituted in the first times , relating to more churches in his office , or to any other church then a single particular congregation ; he replyes , that this is the very same , which his memory suggested to him out of the saints beliefe , printed 12 or 14 yeares since , where instead of that article of the apostolick symbole , the holy catholick church , this very hypothesis was substituted . if he really believed that in professing i owned no instituted church with officers of one denomination in scripture , beyond a single sence v. 24. saith the apostle , i fill up that congregation , i renounced the catholick church , or was any way necessitated so to doe , i suppose he may by what hath now been expressed , be rectifyed in his apprehension . if he was willing only to make use of the advantage , wherewith he supposed himselfe accommodated by that expression , to presse the perswasion owned in the minds of ignorant men , who could not but startle at the noyse of denying the catholick church , it may passe at the same rate , that most of the reports in such discourses are to be allowed at . but to proceed . in the first sence the word is used mat. 16. 28. upon this rock will i build my church , and the gates of hell shall not prevaile against it ; this is the church of the elect , redeemed , justifyed , sanctifyed ones , that are so built on christ ; and these only , and all these are interested in the promise made to the church , as such in any sence , but is peculiarly made therein , to every one , that is truely & properly a part , & member of that church . who , and who only are interested in that promise christ himselfe declares joh. 6. 40. joh. 10 28 , 29. joh. 17. 20 , 24. they that will apply this to the church in any other sence must know that it is incumbent on them to establish the promise made to it unto every one that is a true member of the church in that sence which whatever be the sence of the promise , i suppose they will find difficult worke of . eph. 5. 25 , 26 , 27. christ loved the church , and gave himselfe for it , that he might sanctify and cleanse it with the washing of water by the word , that he might present it to himselfe a glorious church not having spot , or wrinkle , or any such thing . he speakes only of those , whom christ loved antecedently to his dying for them , whereof his love to them was the cause ; who they are is manifest , joh. 10. 15. joh. 17. 17. and those on whom by his death he accomplished the effects mentioned , of washing , cleansing and sanctifying bringing them into the condition promised to the bride the lambs wife , rev. 19. 8. which is the new jerusalem , rev. 21. 2. of elected & saved ones v. 27. col. 1. 18. containes an expression of the same light and evidence ; christ is the head of the body the church ; not only a governing head , to give it rules and lawes , but as it were a naturall head unto the body , which is influenced by him with a new spirituall life , which bellarmine professeth against , as any requisite condition to the members of the catholick church , which he pleadeth for : in that same which is behind of the afflictions of christ in my flesh , for his bodies sake ▪ which is the church : which assertion is exactly paralell to that of 2 tim. 2. 10. therefore i endure all things for the elects sake , that they may obtaine salvation ; so that the elect and the church are the same persons under severall considerations ; and therefore even a particular church , on the account of its participation of the nature of the catholick , is called elect , 1 pet. 5. 13. and so the church mat. 16. 18. is expounded by our saviour himselfe mat. 22. 24. but to prove at large by a multiplication of arguments and testimonies , that the catholick church , or mysticall body of christ consists of the whole number of the elect , as redeemed , justifyed , sanctifyed , called , believing , and yeilding obedience to christ throughout the world ( i speake of it as militant in any one age ) and of them only , were as needlessly actum agere , as a man can well devise . it is done already , and that to the purpose uncontroulably , terque quaterque . and the substance of the doctrine is delivered by aquinas himselfe p. 3. q. 8. a. 3. in briefe , the summe of the inquiry upon this head , is concerning the matter of that church , concerning which such glorious things are spoken in scripture ; namely , that it is the spouse , the wife , the bride , the sister , the only one of christ , his d●ve undefiled , his temple , elect , redeemed , his sione , his body , his new jerusalem ; concerning which inquiry , the reader knowes where he may abundanly find satisfaction . that the asserting the catholick church in this sence is no new apprehension , is known to them , who have at all looked backward to what was past before us . omnibus consideratis ( saith austin ) puto me non temere dicere , alios ita esse in domo dei , ut ips● etiam sint eadem domus dei , quae dicitur aedificari supra petram , quae unica columba appellatur , quae sponsa pulchra sine macula , & ruga , & hortus conclusus , fons signatus , patens aquae vivae , paradisus cum fructu pomorum , alios autem ita constat esse in domo , ut non pertineant ad compagem domus — sed sicut esse palea dicitur in frumentis . de bapt. lib. 1. cap. 51. who is herein followed by not a few of the papists : hence saith biel. accipitur etiam ecclesia pro tota multitudine praedestinatorum . in canon . miss . lec . 22. in what sence this church is invisible , was before declared . men elected , redeemed , justifyed , as such are not visible , for that which makes them so , is not : but this hinders not but that they may be so upon other consideration ; sometimes to more , sometimes to fewer , yea they are so alwayes to some . those that are may be seen ; and when we say they are visible , we do not intend that they are actually seen by any that we know , but that they may be so . bellarmine gives us a description of this catholick church ( as the name hath of late been used at the pleasure of men , and wrested to serve every designe that was needfull to be carryed on ) to the interest which he was to contend for , but in it self perfectly ridiculous . he tells us out of austine that the church is a living body , wherein is a body and a soule , thence saith he the soule is the internall graces of the spirit , faith , hope , and love : the body is the externall profession of faith ; some are of the soul and body perfectly united to christ by faith , and the profession of it ; some are of the soule that are not of the body , as the catechumeni , which are not as yet admitted to be members of the visible church , but yet are true believers . some saith he , are of the body , that are not of the soul , who having no true grace , yet out of hope or temporall feare , doe make profession of the faith , and these are like the haire , nailes , and ill humours in an humane body . now saith , bellarmine our definition of a church comprizeth only this last sort , whilst they are under the head the pope ; which is all one , as if he had defined a man to be a dead creature , composed of haire , nailes , and ill humours , under an hat : but of the church in this sence so farre . it remaineth then , that we enquire what is the vnion which the church in this sense hath , from the wisdome of its head jesus christ . that it is one , that hath an union with its head , and in it selfe , is not questioned . it is one sheepfold , one body , one spouse of christ , his only one as unto him , and that it might have onenesse in it selfe , with all the fruits of it , our saviour praies , joh. 17. 19 , 20 , 21 , 22 , 23. the whole of it is described eph. 4. 15 , 16. may grow up into him in all things , which is the head even christ , from whom the whole body fitly joyned together , and compacted , by that which every joynt supplieth , according to the effectuall working in the measure of every part , maketh increase of the body , to the edifying it selfe in love . and of the same importance is that of the same apostle , col : 2. 19. not holding the head , from which all the body by joynts and bands having nourishment ministred , and knit together , increaseth with the increase of god. now in the union of the church in every sense , there is considerable , both the formalis ratio of it , whence it is , what it is , and the way , and meanes , whereby it exerts it selfe , and is usefull and active in communion ▪ the first , in the church , as now stated , consists in its joynt holding the head , and growing up into him by vertue of the communication of supplies unto it therefrom , for that end & purpose . that which is the formall reason , and cause of the union of the members with the head , is the formall reason and cause of the union of the members with themselves . the originall vnion of the members is in and with the head ; and by the same have they union with themselves as one body . now the inhabitation of the same spirit in him and them , is that which makes christ personall , and his church , to be one christ mysticall , 1 cor. 12. 12. peter tells us , that we are by the promises made partakers of the divine nature , 2 pet. 1. 4. we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we have communion with it ; that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i cannot easily consent . now it is in the person of the spirit whereof we are by the promise made partakers : he is the spirit of promise eph. 1. 13. promised by god to christ , act. 2. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and by him to us joh. 14. 16. being of old the great promise of the covenant is . 59. 21. ezek. 11. 17. cap. 26. 36. now in the participation of the divine nature consists the vnion of the saints with christ . ioh. 6. 5. our saviour tells us , that it arises from eating his flesh and drinking his blood : he that eateth my flesh and drinketh my blood dwelleth in me , and i in him . this he expounds v. 63. it is the spirit that quickneth , the flesh profiteth not . by the quickning spirit , inhabitation in christ , and christ in it , is intended . and the same he manifests in his prayer that his church may be one in the father , and the sonne , as the father is in him , and he in the father ioh. 17. 21. for the spirit being the love of the father , and of the son , is vinculum trinitatis : and so here of our union in some resemblance . the unity of members in the body naturall with one head is often chosen to set forth the union of the church 1 cor. 12. 12. 1 cor. 11. 3. eph 5. 23. col. 1. 19. now every man can tell , that , union of the head and members , whereby they become all one body , that and not another , is onenesse of soule ; whereby the whole is animated , which makes the body , be it lesse or greater , to be one body . that which answers hereunto , in the mysticall body of christ , is the animation of the whole by his spirit , as the apostle fully 1 cor. 15. 45. the union between husband and wife is also chosen by the holy ghost to illustrate the union between christ and his church . for this cause shall a man forsake his father and his mother and cleave to his wife , and they two shall be one flesh ; this is a great mystery , but i speake concerning christ and his church , eph. 5. 31 , 32. the union between man and wife we have gen. 2. 24. they be no more twaine but one flesh ; of christ and his church that they are one spirit . for he that is joyned to the lord is one spirit , 1 cor. 6. 17. see also another similitude of the same importance ioh. 15. 5. rom. 11. 16 , 17. this i say is the fountain radicall union of the church catholick in its selfe , with its head and formall reason of it . hence flowes a double consequentiall vnion that it hath also . 1. of faith. all men , united to christ by the inhabitation of the same spirit in him and them , are by it from , and according to the word , taught of god , is . 54. 13. ioh. 6. 45. so taught every one of them , as to come to christ v. 46. that is by bilieving , by faith . they are so taught of god , as that they shall certainly have that measure of knowledge and faith , which is needfull to bring them to christ , and to god by him . and this they have by the unction or spirit , which they have received 1 ioh. 2. 21 , 27. accompaning the word by vertue of gods covenant with them , is . 59. 29. and hereby are all the members of the church catholick , however divided in their visible profession , by any differences among themselves , or differenced by the severall measures of gifts and graces they have received , brought to the perfection aymed at , to the unity of the faith , & to the acknowledgement of the son of god , to a perfect man , to the measure of the stature of the fulnesse of christ , eph. 4. 13. nor was this hidden from some of the papists themselves . ecclesia sancta corpus est christi una spiritu vivificata , unita fide una , & sanctificata . saith hugo de victore , de sacram lib. 2. as he had said before in the former cap. sicut scriptum est qui non habet spiritum christi , hic non est ejus : qui non habet spiritum christi , non est membrum christi : in corpore uno spiritus unus , nihil in corpore mortuum , nihil extra corpus vivum . see to the same purpose enchirid. concil colon in symbol . with peculiar reference to the members themselves , there is another necessary consequence of the union mentioned ; and that is the mutuall love of all those united in the head as before towards one another , and of every one towards the whole , as so united in the head christ jesus ; there is an increase made of the body to the edifying it selfe in love eph. 4. 16. and so it becomes the bond of perfectnesse to this body of christ . i cannot say , that the members or parts of this church have their union in themselves by love ; because they have that with , and in christ , whereby they are one in themselves ioh. 17. 21 , 23. they are one in god even in christ , where their life is hid col. 3. 3. but it is the next and immediate principle of that communion , which they severally have one with another , and the whole body , in and with it selfe . i say then that the communion which the catholick church , the mysticall body of christ , hath , with and in it selfe , springing from the union , which it hath in and with christ , and in it selfe , thereby , consists in love , exerting it selfe in inexpressible variety , according to the present state of the whole , its relation to christ , to saints and angells , with the conditions and occasions of the members of it respectively , 1 cor. 12. 26 , 27. what hath been spoken concerning the union and communion of this church , will not i suppose , meet with any contradiction . granting that there is such a church , as that we speake of , coetus praedestinatorum credentium , the papists themselves will grant that christ alone is its head , and that its union ariseth from its subjection to him , and dependance on him . their modesty makes them contented with constituting the pope in the roome of christ , as he is as it were a politicall head for government ; they have not as yet directly put in their claime to his office as a mysticall head , influencing the body with life and motion : though by their figment of the sacraments communicating grace , ex opere operato , and investing the originall power of dispencing them in the pope only , they have contended faire for it . but if any one can informe me of any other union , or communion of the church , described as above , then these laid downe , i shall willingly attend unto his instructions : in the mean time , to carry on the present discourse unto that which is aimed at , it is manifest , that the breach of this union must consist in these two things . 1. first , the casting out , expelling , and looseing that spirit , which abiding in us , gives us this union . 2. the losse of that love , which thence flowes into the body of christ , and believers , as parts and members thereof . this being the state of the church under the first consideration of it , certainly it would be an extravagancy scarcely to be parallel'd , for any one to affirme a breach of this union as such , to be schisme under that notion of it , which we are enquiring after . but because there is very little security to be enjoyed in an expectation of the sobriety of men in things wherein they are , or suppose they may be concerned , that they may know before hand , what is farther incumbent on them , if in reference to us , they would prevaile themselves of any such notion , i here informe them that our perswasion is , that this union was never utterly broken by any man taken into it , or ever shall be to the end of the world ; and i suppose they esteeme it vaine to dispute about the ad●uncts , of that which is denyed to be . but yet this perswasion being not common to us , with them with whom we have to doe in this matter , i shall not farther make use of it , as to our present defence . that any other union of the catholick church , as such , can possibly be fancyed or imagined by any ▪ ( as to the substance of what hath been pleaded ) leaving him a plea for the ordinary so●ndnes of his intellectualls , is denyed . let us see now then what is our concernment in this discourse ; unlesse men can prove that we have not the spirit of god , that we do not savingly believe in jesus christ , that we doe not sincerely love all the saints , his whole body , and every member of it , they cannot disprove our interest in the catholick church . it is true indeed , men that have so great a confidence of their own abilities , and such a contempt of the world , as to undertake to dispute them out of conclusions from their naturall sences , about their proper objects , in what they see , feele , and handle , and will not be satisfied , that they have not proved there is no motion , whilst a man walks for a conviction under their eye ; may probably venture to disprove us , in our spirituall sense and experience also , and to give us arguments , to perswade us that we have not that communion with christ , which we know we have every day . although i have a very meane perswasion of my own abilities , yet i must needs say , i cannot think that any man in the world can convince me , that i doe not love jesus christ in sincerity , because i doe not love the pope , as he is so . spirituall experience is a security against a more cunning sophister , then any jesu●●te in the world , with whom the saint● of god have to deale all their lives , eph. 6. 12. and doubtlesse through the rich grace of our god , helpe will arise to us , that we shall never make a covenant with these men for peace , upon conditions for worse then those that nahash would have exacted on the men of jabesh gilead● , which were but the losse of one eye with an abiding reproach : they requiring of us , the deprivation of whatsoever we have to see by , whether as men , or christians , and that with a reproach , never to be blotted out . but as we daily put our consciences upon triall as to this thing 1 cor. 13. 5. and are put unto it by sathan ; so are we readie at all times to give an account to our adversaries of the hope that us in us . let them sift us to the utmost , it will be to our advantage . only let them not bring frivolous objections , and such as they know are of no weight with us ; speaking ( as is their constant manner ) about the pope and their church , things utterly forraigne to what we are presently about , miserably begging the thing in question . let them weigh ( if they are able ) the true nature of vnion with christ , of faith in him , of love to the saints ; consider them in their proper causes adjuncts and effects with a sprituall eye , laying aside their prejudices and intolerable impositions ; if we are found wanting as to the truth and sincerity of these things , if we cannot give some account of our translation from death to life , of our implantation into christ , and our participation of the spirit , we must beare our own burthen : if otherwise , we stand fast on the most noble and best account of church vnion what ever ; and whilest this shield is safe , we are lesse ●mxious about the issue of the ensuing contest . whatever may be the apprehensions of other men , i am not in this thing sollicitous ( i speake not of my selfe , but assuming for the present the person of one concerning whom these things may be spoken , ) whilest the efficacy of the gospell accomplisheth in my heart all those divine , and mighty effects ; which are ascribed unto it as peculiarly , it workes towards them that believe ; whilest i know this one thing , that whereas i was blind , now i see , whereas i was a servant of sinne , i am now free to righteousnesse & at liberty from bondage unto death , & instead of the fruits of the flesh , i find all the fruits of the spirit brought forth in me to the praise of gods glorious grace ; whilest i have an experience of that powerfull work of conversion , and being borne againe , which i am able to mannage against all the accusations of satan , having peace with god upon justification by faith , with the love of god shed abroad in my heart by the holy ghost investing me in the priviledges of adoption , i shall not certainly be moved with the disputes of men , that would perswade me , i doe not belong to the catholick church , because i doe not follow this , or that , or any part of men in the world . but you will say , this you will allow to them also with whom you have to doe , that they may be members of the catholick church ; i leave other men to stand or fall to their own master : only as to the papall multitude on the account of severall inconsistencies between them , and the members of this church , i shall place some swords in the way , which will reduce their number to an invisible scantling ; i might content my selfe by affirming at once , that upon what hath been spoken , i must exclude from the catholick church all , and every one , whom bellarmine intends to include in it as such ; namely those , who belong to the church as hairs and ill humours to the body of a man. but i adde in particular . 1. all wicked and prophane persons , of whom the scripture speakes expressly that they shall not enter into the kingdome of god , are indisputably cut off : whatever they pretend in shew at any time in the outward duties of devotion , they have neither faith in christ , nor love to the saints : and so have part and fellowship neither in the union nor communion of the catholick church . how great a proportion of that synogogue , whereof we are speaking , will be taken off by this sword ; of their popes , princes , prelates , clergie , votaries , and people , and that not by a rule of private surmises , but upon the visible issue of their being servants to sin , ●aters of god , and good men , is obvious to all . persons of really so much as reformed lives amongst them are like the berries after the shaking of an olive tree 1 cor 6. 7 , 8 , 9 , 10. rev. 22. 15. i find some persons of late appropriating holinesse and regeneration to the romane partie , on this account , that among them only miracles are wrought ; which is say they the only proofe of true holinesse . but these men erre as their predecessors , not knowing the scriptures , nor the power of god. amongst all the evidences that are given in scripture of regeneration ; i suppose they will scarcely find this to be one ; and they who have no other assurance that they are themselves borne of god , but that some of their church worke miracles , had need maintaine also that no man can be assured thereof in this life . they will find that a broken reed if they leane upon it . will it evince all the members of their church to be regenerate , or only some ? if they say all ; i aske then what becomes of bellarmin's church , which is made up of them , who are not regenerate , if some only i desire to know on what account the miracles of one man may be an evidence to some in his society that they are regenerate and not to others ? or whether the foundation of that distinction must not lye in themselves ; but the truth is , the miracles now pretended are an evidence of a contrary condition to what these men are willing to own 2 thess 2. 11 , 12. 2. all ignorant persons , into whose hearts god hath not shined to give them the knowledg of his glory in the face of jesus christ , are to be added to the former account . there is a measure of knowledg of absolute & indispensable necessity to salvation , whereof how short the most of them are , is evident . among the open abominations of the papall combination , for which they ought to be an abhorrencie to mankind , their professed designe of keeping the people in ignorance is not the least , hos . 4. 6. that it was devotion to themselves , and not to god , which they aymed to advance thereby , is by experience sufficiently evinced : but that , whose reverence is to be preserved by its being hid , is in it selfe contemptible . what other thoughts wise men could have of christian religion in their mannagement of it , i know not . woe to you romish clergie , for you have taken away the key of knowledge , yee enter'd not in your selves , and them that were entering in you hindred . the people hath perished under your hands for want of knowledge , zech : 11. 15 , 16 , 17. the sigment of an implicite faith , as mannaged by these men , to charme the spirits and consciences of poor perishing creatures with securitie in this life , will be found as pernitious to them in the issue , as their purgatorie , invented on the same account , will be uselesse . 3. adde to these all hypocriticall selfe-justiciaries who seek for a righteousnesse as it were by the workes of the law , which they never attained to rom. 9. 31 , 32. though they take paines about it chap. 10. 15. eph. 2. 8 , 9 , 10 , 11. by this sword will fall the fattest cattell of their herd . how the hand of the lord on this account sweeps away their devo●ionists , and therein takes down the pride of their glory , the day will discover ; yet besides these , there are two other things that will cut them down as the grasse falls before the sith of the mower . 1. the first of these is idolatry : be not deceived , no idolaters shall inherit the kingdome of god , 1 cor. 6. 9. without are idolaters , rev. 22. 15. this added to their lives hath made christian religion , where known only as by them professed , to be an abomination to jewes and gentiles . some will one day besides himselfe answer for averroes determining of the case as to his soule . quoniam christiani adorant quod comedunt , anima mea sit cum philosophis . whether they are idolaters or no , whether they yeild the worship due to the creator to the creature , hath been sisted to the utmost , and the charge of its evill , which the jealous god doth of all things most abhore , so fastened on them beyond all possibility of escape , that one of the wisest of them hath at length fixed on that most desperate and profligate refuge , that some kind of idolatry is lawfull , because peter mentions abominable idolatries , 1 pet. 4. 5. who is therein so farre from distinguishing of severall sorts & kinds of it to any such purpose as that he aggravates all sort , & kinds of it with the epithet of nefarious , or abominable . a man may say , what is there almost that they have not committed lewdnesse in this kind withall ; on every hill , and under every green tree is the filth of their abomination found ; saints & angells in heaven ; images of some that never were , of others , that had been better they never had been ; bread and wine , crosse and nailes , altars , wood , and iron , and the pope on earth are by them adored . the truth is , if we have any assurance left us of any thing in the world , that we either see or heare , feel or tast and so consequently that we are alive , and not other men , the poor indians who worship a piece of red cloth , are not more grosse idolaters then they are . 2. all that worship the best set up by the dragon , all that receive his marke in their hands , or forehead , are said not to have their names written in the booke of life of the lambe rev. 13 8. which what aspect it bears towards the visible roman church time will manifest . all these sorts of persons we except against , as those , that have no interest in the union of the catholick-church . all prophane , ignorant , selfe-justiciaries , all idolaters , worshippers , or adorers of the papall power , if any remaine among them , not one way or other visibly separated from them , who fall not under some one or more of these exceptions ; as we grant they may be members , of the catholick-church , so we deny , that they are of that which is called the roman . and i must needs informe others by the way , that whilest the course of their conversation , ignorance of the mystery of the gospell , hatred of good men , contempt of the spirit of god , his gifts and graces , do testify to the consciences of them , that feare the lord , that they belong not to the church catholick , it renders their rebuking of others , for separating from any instituted church nationall , ( as is pretended ) or more restrained , very weake , and contemptible . all discourses about meats , have a worme at the root , whilest there is a beame lies in the eye . doe men suppose that a man who hath tasted how gratious the lord is , and hath by grace obtained communion with the father and his sonne jesus christ , walking at peace with god , and in a sense of his love all his daies , filled with the holy ghost , and by him with joy unspeakable and glorious in believing , is not strengthened against the rebukes , and disputes of men , whom he sees and knows by their fruits , to be destitute of the spirit of god , uninterested in the fellowship of the gospell , and communion thereof . chap. v. of the catholick church visible . of the nature thereof . in what sense the vniversality of professors is called a church amiraldus his judgement in this businesse . the vnion of the church in this sense wherein it consists . not the same with the vnion of the church catholick . nor that of a particular instituted church . not in relation to any one officer , or more , in subordination to one another . such a subordination not proveable . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the nicene synod . of generall councells . vnion of the church visible not in a generall councell . the true vnity of the vniversality of professors asserted . things necessary to this union . story of a martyr at bagdat . the apostacy of churches from the unity of the faith. testimony of hegesippus vindicated papall apostacy . protestants not guilty of the breach of this vnity . the catholick church in the sence insisted on , granted by the ancients . not a politicall body . the second generall notion of the church , as it is usually taken , signifies the vniversality of men professing the doctrine of the gospell , and obedience to god in christ , according to it , throughout the world. this is that , which is commonly called the visible catholick church , which now together with the union , which it hath in its selfe , and how that unity is broken , falls under consideration . that all professors of the gospell throughout the world , called to the knowledge of christ by the word , doe make up , and constitute his visible kingdome , by their professed subjection to him , and so may be called his church , i grant . that they are precisely so called in scripture is not unquestionable . what relation it stands in to all particular churches , whether as a genus to its species , or as a totum to its parts , hath lately by many been discussed . i must crave leave to deny that it is capable of filling up , or of being included in , any of these denominations and relations . the vniversall church we are speaking of , is not a thing that hath as such , a specificative forme , from which it should be called an vniversall church ; as a particular hath for its ground of being so called . it s but a collection of all that are duely called christians in respect of their profession ; nor are the severall particular churches of christ in the world , so parts and members of any catholick church , as that it should be constituted , or made up by them and of them , for the order and purpose of an instituted church , that is the cellebration of the worship of god , and institutions of jesus christ according to the gospell ; which to assert , were to overthow a remarkable difference between the oeconomy of the old testament & the new nor do i think that particular congregations doe stand unto it in the relation of species unto a genus , in which the whole nature of it should be preserved and comprized , which would deprive every one of membership in this vniversall church , which is not joyned actually to some particular church or congregation , then which nothing can be more devoid of truth . to debate the thing in particular , is not my present intention , nor is needfull to the purpose in hand . the summe is , the vniversall church is not so called upon the same account that a particular church is so called . the formal reason constituting a particular church to be a particular church , is , that those of whom it doth consist , doe joyne together according to the minde of christ in the excercise of the same numericall ordinances for his worship : and in this sence the vniversal church cannot be said to be a church , as though it had such a particular forme of its own ; which that it hath , or should have , is not only false but impossible . but it is so called , because all christians throughout the world ( excepting some individuall persons providentially excluded ) do upon the enjoyment of the same preaching of the word , the same sacraments administred in specie , profes one common faith and hope ; but to the joynt performance of any exercise of religion , that they should hea●e one sermon together , or partake of one sacrament , or have one officer for their rule and government , is ridiculous to imagine ; nor doe any professe to think so , as to any of the particulars mentioned , but those only , who have profit by the fable . as to the description of this church , i shall acquiesce in that lately given of it by a very learned man. saith he , ecclesia vniversalis ▪ est communio , seu societas omnium coetuum ( i had rather he had said , and he had done it more agreeable to principles by himselfe laid down ) omnium fidem christianam profitentium ( sive illi ad ecclesias aliquas particulares pertineant , sive non pertineant ) qui religionem christianam profitentur , consistens in eo , quod tamet●● neque exercitia pietatis uno numero frequentent , neque sacramenta eadem numero participent , neque uno eodemque omnino ordine regantur , & gubernentur , unum tamen corpus in eo constituunt , quôd eundem christum servatorem habere se profitentur , uno in evangelio propositum , iisdem promissionibus comprehensum , quas obsignant , & confirmant sacramenta , ex eadem institutione pendentia . amyrald . thes . de eccles . nom & defin the. 29. there being then in the world a great multitude , which no man can number , of all nations , kindreds , people , and languages , professing the doctrine of the gospell , not tied to mountaines , or hills , joh. 4. but worshipping 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 cor. 1. 2. 1 tim. 2. 8. let us consider what union there is amongst them as such , wrapping them all in the bond thereof , by the will and appointment of jesus christ ; and wherein the breach of that union doth consist , and how any man is or may be guilty thereof . i suppose this will be granted : that only elect believers belong to the church in this sense considered , is a chimaera feigned in the braines of the romanists , and fastened on the reformed divines . i wholly assent to austins dispute on this head against the donatists : and the whole entanglement , that hath been about this matter , hath arisen from obstinacy in the papists in not receiving the catholick church in the sense mentioned before ; which to doe , they know would be injurious to their interest . this church being visible and professing , and being now considered under that constituting difference , that the union of it cannot be the same with that of the catholick church before mentioned , it is cleare from hence , that multitudes of men belong unto it , who have not the relation mentioned before to christ and his body ; which is required in all comprehended in that union ; seeing many are called , but few are chosen . nor can it consist in a joynt assembly , either ordinary or extraordinary , for the celebration of the ordinances of the gospell , or any one of them , as was the case of the church of the jewes , which met at set times in one place , for the performance of that worship , which was then required , nor could otherwise be accomplished . for as it is not at all possible , that any such thing should ever be done , considering what is , and shall be , the estate of christs visible kingdome to the end of the world ; so it is not ( that i know of ) pleaded , that christ hath made any such appointment : yea it is on all hands confessed , at least cannot reasonably be denyed , that there is a supersedeas granted to all supposalls of any such duty , incumbent on the whole visible church , by the institution of particular churches , wherein all the ordinances of christ are duely to be administred . i shall only adde , that if there be not an institution for the joyning in the same numericall ordinances , the vnion of this church is not really a church vnion ; i mean of an instituted church , which consists therein but something of another nature . neither can that have the formall reason of an instituted church as such , which as such can joyne in no one act of the worship of god instituted to be performed in such societies : so that he that shall take into his thoughts , the condition of all the christians in the world : their present state , what it hath been for 1500 years , and what it is like to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , will easily understand , what church state they stand in , and relate unto . 3. it cannot possibly have its union by a relation to any one officer given to the whole , such an one as the papists pretend the pope to be . for though it be possible that one officer may have relation to all the churches in the world , as the apostles severally had ( when paul said the care of all the churches lay on him ) who by vertue of their apostolicall commission were to be received , and submitted to in all the churches in the world , being antecedent in office to them , yet this neither did , nor could make all the churches one church ; no more then in one man were an officer or magistrate in every corporation in england , this would make all those corporations to be one corporation . i doe not suppose the pope to be an officer to the whole church visible as such , which i deny to have an union or order capable of any such thing , but suppose him an officer to every particular church , no union of the whole would thence ensue . that which is one church must joyne at least in some one church act , numerically one . so that though it should be granted , that the pope were a generall officer unto all and every church in the world , yet this would not prove , that they all made one church , and had their church-union in subjection to him , who was so an officer to them all ; because to the constitution of such an vnion , as hath been shewed , there is that required , which in reference to the universall society of christians , is utterly and absolutely impossible . but the non-institution of any such officer ordinarily to beare rule in , and over all the churches of god , hath been so abundantly proved by the divines of the reformed churches , and he who alone puts in his claime to that prerogative so clearly manifested to be quite another thing , that i will not needlessely goe over that work again ; something however shall afterwards be remarked , as to his pretensions , from the principles , whereon i proceed in the whole businesse . there is indeed by some pleaded a subordination of officers in this church , tending towards an union on that account ; as that ordinary ministers should be subject to di●cesan bishops , they to arch-bishops or metropolitans , they again to patriarchs ; where some would bound the processe , though a parity of reason would call for a pope . nor will the arguments pleaded for such a subordination rest , untill they come to be centred in some such thing . but [ 1 ] before this plea be admitted , it must be proved ; that all these officers are appointed by jesus christ ; or it will not concerne us , who are enquiring solely after his will , and the setling of conscience therein . to doe this with such an evidence , that the consciences of all those , who are bound to yeild obedience to jesus christ , may appeare to be therein concerned , will be a difficult task , as i suppose . and to settle this once for all ; i am not dealing with the men of that lazy perswasion , that church affairs are to be ordered by the prudence of our civill superiors and governors , and so seeking to justify a non submission to any of their constitutions , in the things of this nature , or to evidence , that the so doing is not schisme ; nor do i concerne my selfe in the order and appointment of ancient times , by men assembled in synods and councells , wherein whatever was the force of their determinations in their own seasons , we are not at all concerned , knowing of nothing that is obligatory to us , not pleading from soveraigne authority , or our own consent ; but it is after things of pure institution that i am enquiring . with them who say there is no such thing in these matters , we must proceed on other principles , then any yet laid downe . also it must be proved , that all these officers are given , and do belong to the catholick church as such , and not to the particular churches of severall measures , and dimensions , to which they relate ; which is not as yet , that i know of , so much as pretended by them , that plead for this order . they tell us indeed of various arbitrary distributions of the world , or rather of the roman empire into patriarchats , with the dependent jurisdictions mentioned ; and that all within the precincts of those patriarchats must fall within the lines of the subordination , subjection , and communication before described ; but as there is no subordination between the officers of one denomination in the inferior parts ; no more is there any between the superior themselves , but they are independent of each other . now it is easily discernable , that these patriarchats ( how many or how few soever they are ) are particular churches , not any one of them the catholick , nor altogether comprising all that are comprehended in the precincts of it , ( which none will say that ever they did ) and therefore this may speak something as to a combination of those churches , nothing as to the union of the catholick as such , which they are not . supposing this assertion to the purpose in hand ( which it is not at all ) it would prove only a combination of all the officers of severall churches , consisting in the subordination and dependance mentioned , not of the whole church it selfe , though all the members of it should be at once imagined or fancied ( as what shall hinder men from fancying what they please ) to be comprised within the limits of those distributions , unles it be also proved , that christ hath instituted severall sorts of particular churches parochiall , diocesan , metropoliticall patriarchall ( i use the words in the present vulgar acceptation , their signification having bin somewhat otherwise formerly ; paroecia being the care of a private bishop , provincia of a metropolitan , & diocesis of a patriarch ) in the order mentioned , and hath pointed out which of his churches shall be of those severall kinds throughout the world ; which that it will not be done to the disturbance of my principles , whilst i live i have some present good security . and because i take the men of this perswasion to be charitable men , that will not think much of taking a little paines for the reducing any person whatever from the errour of his way , i would intreat them that they would informe me what patriarchate according to the institution of christ , i ( who by the providence of god live here at oxon ) doe de jure belong unto ; that so i may know how to preserve the union of that church , and to behave my selfe therein ; and this i shall promise them , that if i were singly , or in conjunction with any others , so considerable , that those great officers should contend about , whose subjects we should be , ( as was done heretofore about the bulgarians , ) that it should not at all startle me about the truth and excellency of christian religion , as it did those poore creatures , who being newly converted to the faith , knew nothing of it but what they received from men of such principles . but that this constitution is humane , and the distributions of christians in subjection unto church officers , into such and such divisions of nations and countries prudentiall and aobitrary , i suppose ▪ will not be denyed . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the nicene synod intends no more ; nor is any thing of institution , nor so much as of apostolicall tradition pleaded therein . the following ages were of the same perswasion . hence in the councell of chalcedon the archiepiscopacy of constantinople was advanced into a patriarchat , and many provinces cast in subjection thereunto , wherein the primates of ephesus and thrace were cut short of what they might plead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for . and sundry other alterations were likewise made in the same kind socrat lib. 5. cap. 8. the ground and reason of which procedure , the fathers assembled sufficiently manifest in the reason assigned for the advancement of the bishops of constantinople , which was for the cityes sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can. 3. con. constan . and what was the judgement of the councell of chalcedon upon this matter may be seen in the composition & determination of the strife between maximus bishop of antioch , and invenalis of hierusalem ac. 7. con. cal. with translation of provinces from the jurisdiction of one to another . and he that shall suppose that such assemblys as these were instituted by the will and appointment of christ in the gospell , with church authority for such dispositions and determinations , so as to make them of concernment to the unity of the church , will if i mistake not , be hardly bestead in giving the ground of that his supposall . 4. i would know of them who desire to be under this law , whether the power with which jesus christ hath furnished the officers of his church come forth from the supreame mentioned patriarchs and arch-bishops , and is by them communicated to the inferiors , or vice-versa ; or whether all have their power in an equall immediation from christ ; if the latter be granted , there will be a greater independency established then most men are aware of , ( though the papalins understood it in the councell of trent ) and a wound given to successive episcopall ordination , not easily to be healed . that power is communicated from the inferiors to the superiors will not be pleaded . and seeing the first must be insisted on , i beseech them not to be too hasty with men not so sharp sighted as themselves , if finding the names they speak of barbarous and forraigne as to the scriptures , and the things themselves not at all delineated therein , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 5. the truth is , the whole subordination of this kind , which de facto hath been in the world , was so cleerly an humane invention , or a prudentiall constitution ( as hath been shewed ) ( which being done by men professing authority in the church , gave it as it was called vi● ecclesiasticam ) that nothing else in the issue is pleaded for it . and now though i shall , if called thereunto manifest both the unreasonablenesse & unsuitablenes to the designe of christ for his worship under the gospell , comparative noveltie , and mischievous issue of that constitution ; yet at the present , being no farther concerned but only to evince that the union of the generall visible church doth not therein consist , i shall not need to adde any thing to what hath been spoken . the nicene councell , which first made towards the confirmation of something , like somewhat , of what was afterwards introduced in some places , pleaded only ( as i said before ) the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , old usage for it , which it would not have done , could it have given a better originall thereunto . and whatever the antiquities then pretended might be , we know that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and i doe not feare to say , what others have done before me , concerning the canons of that first and best generall councell , as it is called , they are all hay and stubble ; nor yet doth the laying this custome on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in my apprehension , evince their judgement of any long prescription . peter speaking of a thing that was done a few years before , saies , that is was done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , act. 15. 7. somewhat a greater antiquity , then that by him intended , i can freely grant to the custome by the fathers pretended . but a generall councell is pleaded with the best colour and pretence for a bond of union to this generall & visible church . in consideration hereof , i shall not divert to the handling of the rise , right use , authority , necessity of such councells ; about all which , somewhat in due time towards satisfaction may be offered to those , who are not in bondage to names and traditions . nor shall i remark what hath been the mannagement of the things of god in all ages in those assemblies , many of which have been the staines and ulcers of christian religion : nor yet shall i say , with what little disadvantage to the religion of jesus christ , i suppose a losse of all the canons of all councells that ever were in the world , since the apostles daies , with their acts and contests ( considering what use is made of them ) might be undergone . nor yet shall i digresse to the usefulnesse of the assemblies of severall churches in their representatives , to consider and determine about things of common concernment to them , with their tendencie to the preservation of that communion , which ought to be amongst them ; but as to the present instance only offer 1. that such generall councells , being things purely extraordinary and occasionall , ( as is confessed ) cannot be an ordinary standing bond of union to the catholick church ; and if any one shall reply , that though in themselves , and in their own continuance they cannot be so , yet in their authority , lawes , and canons they may ! i must say , that besides the very many reasons i have to call into question the power of lawmaking for the whole society of christians in the world , in all the generall councells that have been , or possibly can be on the earth ; the dispute about the title of those assemblies , which pretend to this honour , which are to be admitted , which excluded , are so endlesse ; the rules of judging them so darke , lubricous , and uncertaine , framed to the interest of contenders on all hands ; the lawes of them , which de facto have gone under that title and name , so innumerable , burthensome , uncertain , and frivolus , in a great part so grossely contradictory to one another , that i cannot suppose that any man upon second thoughts , can abide in such an assertion ; if any shall , i must be bold to declare my affection to the doctrine of the gospell maintained in some of those assemblies , for some hundreds of years , and then to desire him to prove , that any generall councell , since the apostles fell asleep , hath been so convened , and mannaged , as to be enabled to claime that authority to it selfe , which is , or would be due to such an assembly , instituted according to the mind of christ . that it hath been of advantage to the truth of the gospell , that godly learned men , bishops of churches , have convened , and witnessed a good confession , in reference to the doctrine thereof , and declared their abhorrencie of the errors , that are contrary thereunto , is confessed . that any man , or men , is , are , or ever were entrusted by christ with authority so to convene them , as that thereupon , and by vertue thereof , they should be invested with a new authority , power , and jurisdiction , at such a convention , and thence should take upon them to make laws and canons , that should be ecclesiastically binding to any persons , or churches , as theirs , is not as yet to meattended with any convincing evidence of truth . and seeing at length it must be spoken , i shall doe it with submission to the thoughts of good men , that are any way acquainted with these things , and in sincerity therein commend my conscience to god ; that i doe not know any thing that is extant , bearing clearer witnesse to the sad degeneracy of christian religion in the profession thereof , nor more evidently discovering the efficacy of another spirit , than what was powred out by christ at his ascension , nor containing more hay and stubble , that is to be burned and consumed , then the stories of the acts and laws of the councells and synods , that have been in the world. 2. but to take them as they are , as to that alone wherein the first councells had any evidence of the presence of the holy ghost with them , namely , in the declaring the doctrine of the gospell ; it falls in with that which i shall give in for the bond of union unto the church in the sense pleaded about . 3. such an assembly arising cumulative out of particular churches , as it is evident that it doth , it cannot first and properly belong to the church generall , as such ; but it is only a means of communion between those particular churches as such , of whose representatives ( i mean vertually , for formally the persons convening for many years ceased to be so ) it doth consist . 4. there is nothing more ridiculous then to imagine a generall councell , that should represent the whole catholick church , or so much as all the particular churches that are in the world ; and let him that i● otherwise minded , that there hath been such an one , or that it is possible there should be such a one , prove by instance , that such there have been since the apostles times ; or by reason , that such may be in the present age , or be justly expected in those that are for to succeed , and we will , as we are able , crowne him for his discovery . 5. indeed i know not how any councell , that hath been in the world these 1300 years and somewhat upwards , could be said to represent the church in any sence , or any churches whatever ; their convention , as is known , hath been alwaies by imperiall or papall authority : the persons convened such , and only they , who as was pretended , and pleaded , had right of suffrage , with all necessary authority in such conventions , from the order , degree , and office , which personally they hold in their severall churches . indeed a pope or bishop sent his legate or proxie , to represent , or rather personate him , & his authority . but that any of them were sent , or delegated by the church wherein they did preside , is not so evident . i desire then , that some man more skilled in laws and common usages then my selfe , would informe me , on what account such a convention could come to be a church representative , or the persons of it to be representatives of any churches ; generall grounds of reason and equity i am perswaded , cannot be pleaded for it . the lords in parliament in this nation , who being summoned by regall authority , sate there in their own personall right , were never esteemed to represent the body of the people ; supposing indeed all church power ●●n any particular church , of whatever extract , or composition , to be solely vested in one single person ; a collection of those persons ( if instituted ) would bring together the authority of the whole . but yet this would not make that assembly to be a church representative , if you will allow the name of the church to any , but that single person : but for men , who have but a partiall power & authority in the church , and perhaps , separated from it , none at all , without any delegation from the churches to convene , and in their own authority to take upon them to represent those churches , is absolute presumption . these severall pretensions being excluded , let us see wherein the vnity of this church , namely , of the great society of men professing the gospell , and obedience to christ , according to it , throughout the world , doth consist ; this is summoned up by the apostle eph. 4. 5. one lord , one faith , one baptisme , it is the vnity of the doctrine of faith , which men professe , in subjection to one lord jesus christ , being initiated into that profession by baptisme ; i say , the saving doctrine of the gospell of salvation by jesus christ , and obedience through him to god as professed by them , is the bond of that union , whereby they are made one body , are distinguished from all other societies , have one head christ jesus , which as to profession they hold , and whilest they doe so , are of this body , in one professed hope of their calling . now that this vnion be preserved , it is required that all those grand and necessary truths of the gospell , without the knowledge whereof no man can be saved by jesus christ , be so farre believed , as to be outwardly and visibly professed in that variety of waies , wherein they are , or may be called out thereunto . there is a proportion of faith rom : 12. 6. an vnity of faith , and of knowledge of the sonne of god , eph 4. 13. a measure of saving truths , the explicite knowledge whereof in man , enjoying the use of reason within , and the means of grace without , is of indispensible necessary to salvation , without which it is impossible that any soule in an ordinary way should have communion with god in christ , having not light sufficient for converse with him , according to the tenour of the covenant of grace . these are commonly called fundamentalls , or first principles , which are justly argued by many to be clear , perspicuous , few , lying in an evident tendency to obedience . now look what truths are savingly to be believed , to render a man a member of the church catholick invisible ; that is , whatever is required in any one , unto such a receiving of jesus christ ; as that thereby he may have power given to him to become the son of god , the profession of those truths is required , to enstate a man in the unity of the church visible . 2. that no other internall principle of the mind , that hath an utter inconsistency with the reall beliefe of the truths necessary to be professed , be manifested by the professors . paul tells us of some , who , though they would be called christians , yet they so walked , as that they manifested themselves to be enemies of the crosse of christ , phil 3. 18. certainly those , who on one account , are open and manifest enemies of the crosse of christ , are not on any , members of his church : there is one lord , and one faith required , as well as one baptisme ▪ and a protestation contrary to evidence of fact , is in all law , null . let a man professe 10000 times , that he believes all the saving truths of the gospell , and by the course of a wicked and prophane conversation evidence to all , that he believes no one of them , shall his protestation be admitted ? shall he be accounted a servant in , and of my family , who will call me master , and come into my house ▪ only to doe me and mine a mischiefe , not doing any thing i require of him , but openly and professedly the contrary ? paul saies of such tit. 5. 15 , 16. they professe that they know god , yet in works they deny him , being abominable , disobedient , and unto every good work reprobate ; which though peculiarly spoken of the jewes , yet contains a generall rule , that mens profession of the knowledge of god , contradicted by a course of wickednesse , is not to be admitted , as a thing giving any priviledge whatever . 3. that no thing ; opinion , error , or false doctrine , everting or overthrowing any of the necessary saving truths professed , as above , be added in & with that profession ; or deliberately be professed also . this principle the apostle layes downe and proves gal. 5. 3 , 4. notwithstanding the profession of the gospell , he tells the galatians , that if they were bewitched to professe also the necessity of circumcision , and keeping of the law for justification , that christ or the profession of him would not profit them . on this account the ancients excluded many hereticks from the name of christians , so justin of the marcionites and others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ we are at length then arrived to this issue ; the belief & profession of all the necessary saving truths of the gospell , without the manifestation of an internall principle of the mind , inconsistent with the beliefe of them , or adding of other things in profession , that are destructive to the truths so professed , is the bond of the unity of the visible professing church of christ . where this is found in any man or number of men , though otherwise accompanied with many failings sinns and errors , the unity of the faith is by him or them so farre preserved , as that they are thereby rendred members of the visible church of christ , and are by him so esteemed . let us suppose a man by bare reading of the scriptures , brought to him by some providence of god ( as finding the bible in the high way ) and eviden●ing their authority by their own light , instructed in the knowledge of the truths of the gospell , who shall thereupon make profession of them amongst them , with whō he lives , although he be thousands of miles distant from any particular church , wherein the ordinances of christ are administred ; nor perhaps knows there is any such church in the world , much lesse hath ever heard of the pope of rome ( which is utterly impossible he should , supposing him instructed only by reading of the scriptures ) i aske whether this man , making open profession of christ according to the gospell , shall be esteemed a member of the visible church in the sence insisted on or no ? that this may not seem to be such a fiction of a case , as may involve in it any impossible supposition , which being granted will hold a doore open for other absurdities , i shall exemplifie it in its most materiall postulata by a story of unquestionable truth . elmacinus , who wrote the story of the saracens , being secretary to one of the caliphs at bagdat , informes us , that in the yeare 309 of their hegira , about the year 921 of our account , muctadinus the caliph of bagdat by the counsell of his wise men , commanded one huseinus the son of mansor to be crucified for certaine poems , whereof some verses are recited by the historian , and are thus rendred by erpenius laus ●i qui manifestavit humilitatem suam , celavit inter nos divinitatem suam permeantem donec coepit in creatura sua apparere sub specie edentis & bibentis ; jamque aspexit cum creatura ejus , sicuti supercilium obliquum respiciat supercilium . from which remnant of his worke it is easily to perceive , that the crime whereof he was accused , and for which he was condemned and crucifyed , was the confession of jesus christ the son of god. as he went to the crosse he added , says the same author , these that follow , compo●ur mens nihil plane habet in se iniquitatis , bibendum mihi dedi● simile ejus quod bibit secit hospitem in hospite . and so dyed constantly ( as it appears ) in the profession of the lord jesus . bagdat was a city built not long before by the saracens , wherein it is probable there were not at that time any christians abiding : adde now to this story what our saviour speakes luck . 12. 8. i say unto you whosoever shall confesse me before men , him shall the sonne of man confesse before the angells of god ; and considering the unlimitednesse of the expression as to any outward consideration , and tell me whether this man , or any other in the like condition , be not to be reckoned as a subject of christs visible kingdome ; a member of this church in the world . let us now recall to minde what we have in designe ; granting for our processe sake , that schisme is the breach of any unity instituted and appointed by christ ▪ in what sence soever it is spoken of , our inquiry is , whether we are guilty in any kind of such a breach , or the breach of such an vnity . this then now insisted on being the union of the church of christ , as visibly professing the word , according to his own minde , when i have laid down some generall foundations of what is to ensue , i shall consider whether we are guilty of the breach of this vnion and argue the severall pretensions of men against us , especially of the romanists on this account . 1. i confesse that this union of the generall visible church was once comprehensive of all the churches in the world ; the faith once delivered to the saints being received amongst them . from this unity it is taken also for granted , that a separation is made , and it continnes not as it was at the first institution of the churches of christ , though some small breaches were made upon it , immediately after their first planting . the papists say , as to the europaean churches wherein their and our concernment principally lyes ) this breach was made in the dayes of our forefathers ; by their departure from the common faith in those ages , though begunne by a few some ages before . we are otherwise minded , and affirme , that this secession was made by them , and their predecessors in apostacy , in severall generations by severall degrees ; which we manifest , by comparing the present profession and worship , with that in each kind , which we know was at first embraced , because we find it instituted . at once then , we say this schisme lyes at their doors , who not only have deviated from the common faith themselves , but do also actually cause , and attempt to destroy temporally and eternally all that will not joyne with them therein . for as the mystery of iniquity began to worke in the apostles dayes ; so we have a testimony beyond exception in the complaint of those that lived in them , that not long after , the operation of it became more effectuall , and the infection of it to be more diffused in the church : this is that of hegesyppus in eusebius eccles . hist . lib. 3. cap. 26. who affirmes that the church remained a virgin ( whilst the apostles lived ) pure and uncorrupted , but when that sacred society had ended it's pilgrimage , and the generation that heard and received the word from them were fallen asleep , many false doctrines were preached and divulged therein . i know who hath endeavoured to elude the sence of this complaint , as though it concerned not any thing in the church , but the despisers and persecutors of it , the gnosticks . but yet i know also , that no man would so doe but such a one , as hath a just confidence of his own ability to make passable at least , any thing that he shall venture to say or utter . for why should that be referred by hegesyppus to the ages after the apostles and their hearers were dead , with an exception against its being so in their days ; when if the person thus expounding this testimony may be credited , the gnosticks were never more busie nor prevalent then in that time which alone is excepted from the evill here spoken of . nor can i understand how the opposition and persecution of the church should be insinuated to be the deflowring and violating of its chastity , which is commonly a great purifying of it ; so that speaking of that broaching and preaching of errors , which was not in the apostles times , nor in the time of their hearers , the chiefest time of the rage & madnes of the gnosticks ; such as spotted the pure & incorupted virginity of the church , which nothing can attaine unto that is forraigne unto it , & that which gave originall unto sedition in the church : i am of the mind , & so i conceive was eusebius that recited those words , that the good man intended corruptions in the church , not out of it , nor oppositions to it . the processe made in after ages , in a deviation from the unity of the faith , till it arrived to that height wherein it is now stated in the papall apostacy , hath been the work of others to declare ; therein then i statet the rise and progresse of the present schisme ( if it may be so called ) of the visible church . 2. as to our concernment in this businesse , they that will make good a charge against us , that we are departed from the vnity of the church catholick it is incumbent on them to evidence , that we either doe not believe and make profession of all the truths of the gospell indispensably necessary to be known , that a man may have a communion with god in christ and be saved . or 2. that doing so , in the course of our lives we manifest and declare a principle , that is utterly inconsistent with the belief of those truths , which outwardly we professe ; or 3. that we adde unto them , in opinion or worship , that , or those things , which are in very deed destructive of them ; or doe any way render them insufficient to be saving unto us . if neither of these three can be proved against a man , he may justly claime the priviledge of being a member of the visible church of christ in the world , though he never in all his life be a member of a particular church : which yet if he have fitting opportunity and advantage for it , is his duty to be . and thus much be spoken as to the state and condition of the visible catholick church ! and in this sence we grant it to be , and the unity thereof . in the late practice of men , that expression of the catholick church hath been an individuum vagum , few knowing what to make of it : a cothurnus that every one accommodated at pleasure to his own principles and pretensions . i have no otherwise described it , then did irenaeus of old ; said he , judicabit omnes eos , qui sunt extra veritatem , id est , extra ecclesiam . lib 4. cap. 62. and on the same account , is a particular church sometimes called by some , the catholick . quandoque ego remigius episcopus de hâc luce transiero , tu mihi haeres esto , sancta & venerabilis ecclesia catholica urbis remorum . flodoardus lib. 1. in the sence insisted on , was it so frequently described by the ancients . so again irenaeus ; etsi in mundo loquelae dissimiles sunt , sed tamen virtus traditionis una & eadem est , & neque hae , quae in germania sunt ●undatae , ecclesiae aliter credunt , aut aliter tradunt , neque hae , quae in hibernis sunt , neque hae quae in celtis , neque hae , quae in oriente , neque hae quae in aegypto , neque hae quae in lybia , neque hae quae in medio mundi constitutae : sed sicut sol creatura dei in universo mundo unus & idem est , si● & lumen & praedicatio veritatis ubique lucet . lib. 1. cap. 3. to the same purpose jus●in martyr , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ dialog . cum tryphone . the generality of all sorts of men worshipping god in jesus christ , is the church we speak of : whose extent in his daies tertullian thus related : in quem alium crediderunt gentes universae , nisi in ipsum , qui jam venit ? cui enim alii , gentes crediderunt , parthi , medi , & elamitae , & qui habitant mesopotamiam , armeniam , phrygiam , & immorantes aegyptum & regionem africae , quae est trans cyrenem romani , & incolae tunt , & in hierusalem iudei & gentes caeterae , ut jam getulonum varietates & maurorum nulli fines hispanarum omnes termini , & galliarum diversae nationes & britanorum inaccessa loca romanis , christo vero subdita & sarmatarum & dacorum & germanorum & seytharum & abditarum multarum gentium & provinciarum & ins●larum multarum nobis ignotarum , & quae enumerare non possumus , in quibus omnibus locis christi nomen , qui jam venit , regna● ad iudaeos . some have sayd , and doe yet say , that the church in this sence , is a visible , organicall , politicall body . that its visible is confessed , both its matter and farme bespeakes visibility , as an unseparable adjunct of its subsisting . that it is a body also in the generall sence wherein that word is used , or a society of men embodyed by the profession of the same faith , is also granted . organicall , in this businesse , is an ambiguous terme . the use of it is plainly metaphoricall taken from the members , instruments and organs of a naturall body . because paul hath said that in one body there are many members , as eyes , feet , hands , yet the body is but one ; so is the church : it hath been usually said , that the church is an organicall body : what church paul speakes of in that place is not evident : but what he alludes unto , is . the difference he speaks of , in the individuall persons of the church , is not in respect of office , power , and authority ; but gifts or graces , and usefullnesse on that account ; such an organical body we confesse the church catholick visible to be ; in it are persons indued with varietie of gifts and graces for the benefit and ornament of the whole . an organicall politicall body , is a thing of another nature ; a politick body or common-wealth , is a society of a certain portion of mankind , united under some forme of rule , or government , whose supreame and subordinate administration is committed to severall persons , according to the tenor of such laws and customes as that society hath , or doth consent unto . this also is said to be organicall on a metaphoricall account , because the officers and members that are in it , and over it , hold proportion to the more noble parts of the body . kings are said to be heads , councellors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : to the constitution of such a common-wealth dist●●ctly , as such , it is required that the whole hath the same laws ; but not that only . two nations most distinct and different , on the account of other ends and interests , may yet have the same individuall laws and customes , for the distribution of justice , and preservation of peace among themselves . an entire forme of regiment and government peculiar thereunto , is required for the constitution of a distinct politicall body . in this sence we denie the church whereof we speake , to be an organicall , politicall body ▪ as not having indeed any of the requisites thereunto . not one law of order ? the same individuall morall law , or law for morall duties it hath , but a law given to the whole , as such , for order , polity , rule , it hath not ; all the members of it are obliged to the same law of order and polity in their severall societies ; but the whole , as such hath no such law ▪ it hath no such head or governour as such : nor will it suffice ▪ to say , that christ is its head : for if as a visible politicall body ●t hath a politicall head , that head also must be visible . the commonweal of the jews was a politicall body ; of this god was the head and king ; hence their historian saith their government was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and when they would choose a king , god said they rejected him , who was their politicall head ; to whom a sickle was paid yearly as tribute , called the sickle of the sanctuary . now they rejected him , not by asking a king , simply , but a king after the manner of the nations ; yet that it might be a visible politicall body , it required a visible supreame magistrate to the whole●… ; which when there was none , all polity was dissolved amongst them . judg. 21. christ is the head of every particular church , its lawgiver and ruler : but yet to make a church a visible , organicall , politicall body , it 's required that it hath visible governours & rulers , and of the whole ; nor can it be said , that it is a politicall body , that hath a supreame government & order in it ; as it is made up and constituted of particular churches ; and that in the representatives convened doth the supream visible power of it consist ; for such a convention in the judgement of all , ought to be extraordinary only ; in ours is utterly impossible , and de facto was not among the churches for 300 years , yea never : besides , the visible catholick church is not made up of particular churches as such ; for if so , then no man can be member of it , but by vertue of his being a member of some visible church , which is false ; profession of the truth ▪ as before stated , is the formall reason and cause of any persons relation to the church visible , which he hath thereby , whether he belong to any particular church or no. let it be evidenced , that the universall church whereof we speake , hath any law or rule of order and government , as such , given unto it ; or that it is in possibility as such , to put any such law or rule into execution , that it hath any homogeneous ruler or rulers that have the care of the administration of the rule and government of the whole , as such , committed to him or them by jesus christ ; that as it hath the same common spirituall , and known orders and interests , and the same specificall ecclesiasticall rule given to all its members , so it hath the same politicall interest , order and conversation , as such , or that it hath any one cause constitutive of a politicall body , whereby it is such , or hath at all the forme of an instituted church , or is capable of any such forme , and they that doe so , shall be farther attended to . chap. vi. romanists charge of schisme on the account of separation from the church catholick proposed to consideration . the importance of this plea on both sides . the summe of their charge . the church of rome not the church catholick , not a church in any sence . of antichrist in the temple . the catholick church how intrusted with interpretation of scripture . of intepretation of scripture by tradition . the interest of the romane church herein discharged . all necessary truths believed by protestants ▪ no contrary principle by them manifested . profane persons no members of the church catholick of the late romane proselyts . of the donatists . their businesse reported and case stated . the present state of things unsuited to those of old . apostacy from the vnity of the church catholick charged on the romanists . their claime to be that church sanguinary : false . their plea to this purpose considered . the blasphemous mannagement of their plea by some of late . the whole dissolved . their inferences on their plea practically prodigious . their apostacy proved by instances . their grand argument in this cause proposed : answered . consequences of denying the roman church , to be a church of christ , weighed . let us see now what as to conscience , can be charged on us , ( protestants i meane ) who are all concerned herein , as to the breach of this union . the papists are the persons that undertake to mannage this charge against us . to lay aside the old plea subesse romano pontifici ; and all those ●eats , wherewith they jugled , when the whole world sa●e in darknesse , which they doe not now use at the entrance of their charge . the summe of what they insist upon firstly , is the catholick church is intrusted with the interpretation of the scriptures , and declaration of the truths therein contained , which being by it so declared , the not receiving of them implicitely , or explicitely , that is the disbelieving of them as so proposed and declared , cuts off any man from being a member of the church ; christ himselfe having said , that he that heares not the church is to be as an heathen man or publican ; which church they are , that is certaine . it is all one then what we believe , or doe not believe , seeing that we believe not all that the catholick church proposeth to be believed , and what we doe believe , we believe not on ha● account . ans . their insisting on this plea so much as they doe , is sufficient to evince their despair of making good by instance our faylure in respect of the way and principles by which the unity of the visible church may be lost or broken . faile they in this , they are gone ; and if they carrie this plea , we are all at their disposall . the summe of it is , the catholick church is intrusted with sole power of delivering what is truth , and what is necessary to be believed . this catholick church is the church of rome ; that is , the pope , or what else may in any juncture of time serve their interest . but as it is known 1. we deny their church , as it is stiled , to be the catholick church , or as such , any part of it , as particular churches are called or esteemed . so that of all men in the world , they are least concerned in this assertion . nay i shall goe farther ; suppose all the members of the roman church to be found in the faith , as to all necessary : truths , and no way to prejudice the advantages and priviledges , which acc●●e to them by the profession thereof , whereby the severall individualls of it , would be true members of the catholick church , yet i should not only deny it to be the catholick church , but also abideing in its present order and constitution , being that which by themselves it is supposed to be , to be any particular church of christ at all ; as wanting many things necessary to constitute them so , and having many things destructive utterly to the very essence and being of that order , that christ hath appointed in his churches . the best plea that i know for their church state , is , that antichrist sits in the temple of god. now although we might justly omit the examination of this pretence , untill those , who are concerned in it , will professedly owne it , as their plea ; yet as it lyes in our way , in the thoughts of some , i say to it , that i am not so certaine , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies to sit in the temple of god ; seeing a learned man long agoe thought it rather to be a setting up against the temple of god. aug. de civitate dei lib. 10. cap. 59. but grant the sence of the expression to be , as it 's usually received , it imports no more , but that the man of sinne shall set up his power against god , in the midst of them , who by their outward visible profession have right to be called his temple , which intitles him , and his copartners in apostacy , to the name of the church ; as much as changing of mony , and selling of cattle , were ordinances of god under the old temple , when by some mens practising of them in it , it was made a den of theeves . 2. though as to the plea of them , and their interest , with whom we have to do , we have nothing requiring our judgements in the case , yet ex abundanti , we adde , that we deny , that by the will and appointment of jesus christ , the catholick church visible is in any sence intrusted with such an interpretation of scripture , as that her declaration of truth should be the measure of what should be believed ; or that , as such , it is intrusted with any power of that nature at all , or is inabled to propose a rule of faith to be received , as so proposed , to the most contemptible individuall in the world ; or that it is possible that any voice of it should be heard or understood , but only this , i believe the necessary saving truths contained in the scripture ; or that it can be consulted with all , or is , as such , intrusted with any power , authority , or jurisdiction ; nor shall we ever consent , that the office , and authority of the scriptures , be actually taken from it , on any pretence . as to that of our saviour , of telling the church ; it is so evidently spoken of a particular church , that may immediately be consulted in case of difference between brethren ; and does so no way relate to the businesse in hand , that i shall not trouble the reader with a debate of it . but doe we not receive the scripture it selfe upon the authority of the church ? i say if we did so , yet this concernes not rome , which we account no church at all . that we have received the scripture from the church of rome at first , that is , so much as the book its selfe , is an intollerable figment . but it is worse , to say , that we receive and own their authority , from the authority of any church , or all the churches in the world. it is the expression of our learned whitaker , qui scriptur●●● non credit esse divinam , nisi propter ecclesiae vocem , christianus non est . to deny , that the scripture hath immediate force and efficacy to evince its own authority , is plainly to deny them : on that account being brought unto us , by the providence of god , ( wherein i comprize all subservient helps of humane testimony ) we receive them , and on no other . but is not the scripture to be interpreted according to the tradition of the catholick church , and are not those interpretations so made to be received ? i say among all the figments that these latter ages have invented ; i shall adde , amongst the true stories of lucian , there is not one more remote from truth then this assertion ; that all , that any one text of scripture may be interpreted according to the universall tradition of the catholick church , and be made appeare so to be , any farther then that in generall the catholick church hath not believed any such sence to be in any portion of scripture , which to receive , were destructive of salvation . and therefore the romanists tell us , that the present church ( that is theirs ) is the keeper and interpreter of these traditions : or rather , that its power , authority , and infability , being the same that it hath been in former ages , what it determines , is to be received to be the tradition of the catholick church ; for the triall whereof , whether it be so or no , there is no rule but its own determination : which if they can perswade us to acquiesce in , i shall grant , that they have acquired such an absolute dominion over vs , and our faith , that it is fit , that we should be soul and body at their disposall . it being then the work of the scripture , to propose the saving truths of christ , ( the beliefe and profession whereof , are necessary to make a man a member of the church ) so as to make them of indispensable necessity to be received ; if they can from them convince us , that we doe not believe and professe all & every one of the truths or articles of faith , so necessary as expressed , we shall fall down under the authority of such conviction : if not , we professe our consciences to be no more concerned in the authority of their church , then we judge their church to be in the priviledges of the church catholick . but , 2. it may be we are chargeable with manifesting some principles of prophanenesse , wherewith the beliefe of the truth , we professe , hath an absolute inconsistency ; for those , who are liable and obnoxious to this charge , i say , let them plead for themselves . for let them professe what they will , and cry out 10000 times , that they are christians , i shall never acknowledge them for others then visible enemies of the crosse , kingdome , and church of christ . traytors and rebells are not de facto subjects of that king or ruler , in reference to whom , they are so . of some , who said they were jewes , christ said they lyed , and were not , but the synagogue of satan , rev. 2 9. though such as these say they are christians , i will be bold to say , they lye , they are not , but slaves of sathan . though they live within the pale ( as they call it ) of the church , ( the catholick church being an inclosure as to profession , not place , ) yet they are not within it , nor of it , any more then a jew , or mahumetan within the same precinct : suppose they have been baptized , yet if their belly be their god , and their lives dedicated to satan , all the advantage they have thereby , is , that they are apostates and renegadoes . that we have added any thing of our owne , making profession of any thing in religion absolutely destructive to the fundamentalls we professe , i know not that we are accused , seeing our crime is asserted to consist in detracting not adding . now unlesse we are convinced of failing on one of these three accounts , we shall not at all question , but that we abide in the unity of the visible catholick church . it is the common cry of the romanists that we are schismaticks . why so ? because we have separated our selves from the communion of the catholick church : what this catholick is , and how little they are concerned in it , hath been declared how much they have prevailed themselves with ignorant soules by this plea , we know ▪ nor was any other successe to be expected in respect of many , whom they have wonne over to themselves , who being persons ignorant of the righteousnesse of god , and the power of the faith , they have professed , not having had experience of communion with the lord jesus , under the conduct of them , have been upon every provocation and temptation , a ready prey to deceivers . take a little view of their late proselyts , and it will quickly appeare what little cause they have to boast in them . with some by the craft and folly of some relations they are admitted to treat , when they are drawing to their dissolution . these for the most part having been persons of dissolute and profligate lives , never having tasted the power of any religion , whatever they have professed , in their weakenesse , and disturbed dying thoughts , may be apt to receive any impression , that with confidence and violence is imposed upon them . besides , it is a farre easier proposall to be reconciled to the church of rome , and so by purgatorie to get to heaven , then to be told of regeneration , repentance , faith , and the covenant of grace , things of difficulty to such poor creatures . others that have been cast down from their hopes and expectations ; or out from their enjoyments by the late revolution in these nations ; have by their discontent , or necessity , made themselves an easie prey to their zeale . what hath been the residue of thir proselytes ? what one who hath ever manifested himselfe to share in the power of our religion , or was not prepared by principles of superstition almost as deep as their own , have they prevailed on ? but i shall not farther insist on these things . to returne our communion with the visible catholick church is in the unity of the faith only . the breach of this union , and therein a relinquishment of the communion of the church , lyes in a relinquishment of , or some opposition to , some or all of the saving necessary truths of the gospell . now this is not schisme , but heresie or apostacy ; or it is done by an open profligatenesse of life : so that indeed this charge is nothing at all to the purpose in hand : though through grace in a confidence of our own innocency we are willing to debate the guilt of the crime under any name or title whatever . unto what hath been spoken , i shall only adde the removeall of some common objections , with a recharge on them , with whom principally we have as yet had to do , & come to the last thing proposed . the case of some of old , who were charged with schisme for separating from the catholick church on an account wholy and cleerly distinct from that of a departure from the faith , is an instance of the judgement of antiquity lying in an opposition to the notion of departure from the church now delivered . doth not augustine , doe not the rest of his orthodox contemporaries , charge the donatists with schisme , because they departed from the catholick church ? and doth not the charge rise up with equall efficacy against you as them ? at least doth it not give you the nature of schisme in another sence then is by you granted . the reader knows sufficiently , if he hath at al taken notice of these things , whereto find this cloud scattered , without the least annoyance or detriment to the protestant cause , or of any concerned in that name , however by lesser differences diversified among themselves . i shall not repeate what by others hath been at large insisted on . in briefe , put the whole church of god into that condition of libertie and soundnesse of doctrine , which it was in when the great uproare was made by the donatists , and we shall be concerned to give in our judgements concerning them . to presse an example of former dayes , as binding unto duty , or convincing of evill , in respect of any now , without stating the whole substratum of the businesse , and compleat cause , as it was in the dayes and seasons , wherein the example was given , we judge it not equall . yet although none can with ingenuity presse me with the crime they were guilty of , unlesse they can prove themselves to be instated in the very same condition , as they were against whom that crime was committed , which i am fully assured none in the world can ; the communion of the catholick church then pleaded for , being in the judgement of all an effect of mens free liberty , and choice , now pressed as an issue of the tyranny of some few ; yet i shall freely deliver my thoughts concerning the donatists , which will be comprehensive also of those other , that suffer with them in former and after ages , under the same imputation . 1. then i am perswaded , that in the matter of fact , the donatists were some of them deceived , and others of them did deceive , in charging caecilianus to be ordained by traditores : which they made the maine ground of their separation , however they took in other things , ( as is usuall ) into their defence afterward . whether any of themselves were ordained by such persons , as they are recharged , i know not . 2. on supposition that he was so , and they that ordained him were known to him to have been so ; yet he being not guilty of the crime , renouncing communion with them therein , and themselves repenting of their sinne , as did peter , whose sinne exceeded theirs , this was no just cause of casting him out of communion , he walking & acting in all other things , suitable to principles by themselves acknowledged . 3. that on supposition they had just cause hereupon to renounce the communion of caecilianus , which according to the principles of those days , retained by themselves was most false ; yet they had no ground of separating from the church of carthage , where were many elders not obnoxious to that charge . indeed to raise a jealousy of a fault in any man , which is denyed by him , which we are not able to prove , which if it were proved , were of little or no importance , and on pretence thereof to separate from all , who will not believe what we surmise , is a wild and unchristian course of proceeding . 4. yet grant farther , that men of tender consciences , regulated by the principle then generally received , might be startled at the cōmunion of that church , wherein caecilianus did preside ; yet nothing but the height of madnesse , pride , and corrupt fleshly interest , could make men declare hostility against all the churches of christ in the world , who would communicate with , or did not condemne that church , which was to regulate all the churches in the world by their own fancy , and imagination . 5. though men out of such pride and folly might judge all the residue of christians to be faulty and guilty in this particular of not condemning and separating from the church of carthage ; yet to proceed to cast them out from the very name of christians , and so disanull their priviledges , and ordinances , that they had been made partakers of , as manifestly they did , by rebaptizing all that entered into their communion , was such unparalleld pharisaisme , and tyranny , as was wholy to be condemned , and untollerable . 6. the divisions , outrages , and enthusiasticall furies and riots that befell them , or they fell into , in their way , werein my judgement tokens of the hand of god against them : so that upon the whole matter , their undertaking , and enterprise , was utterly undue , and unlawfull . i shall farther adde , as to the mannagement of the cause by their adversaries , that there is in these writings , especially those of austin ( for the most part ) as sweet and gratious spirit , breathing , full of zeale for the glory of god , peace , love , union among christians ; and as to the issue of the cause under debate , it is evident , that they did sufficiently foyle their adversaries on principles then generally confessed , and acknowledged on all hands , though some of them seem to have been considering , learned , and dexterous men . how little we are at this day , in any contests that are mannaged amongst us , about the things of god , concerned in those differences of theirs , these few considerations will evince ; yet notwithstanding all this , i must take liberty to professe , that although the fathers justly charged the donatists with disclaiming of all the churches of christ , as a thing wicked and unjust , yet many of the principles whereon they did it , were such , as i cannot assent unto . yea i shall say , that though austin was sufficiently cleare in the nature of the invisible church catholick , yet his frequent confounding it with a mistaken notion of the visible generall church , hath given no small occasion of stumbling , and sundry unhappy intanglements to diverse in after ages . his own book de unitats ecclesiae , which contains the summe and substance of what he had written elsewhere , or disputed against the donatists , would afford me instances enough to make good my assertion , were it now under consideration or proofe . being then thus come off from this part of our charge and accusation of schisme , for the relinquishment of the catholick visible church , which as we have not done , so to doe , is not schisme , but a sin of another nature and importance ; according to the method proposed , a recharge on the romanists in reference to their present condition , and its unsuitablenesse to the vnity of the church , evinced , must briefly ensue . their claime is known to be no lesse , then that they are this catholick church , out of whose communion there is no salvation : ( as the donatists was of old ) that also the union of this church consists in its subjection to its head the pope , and worshipping of god according to his appointment , in and with his severall qualifications and attendencies . now this claime of theirs to our apprehension , and consciences , is 1. cruell , and sanguinary ; condemning millions to hell , that invocate and call on the name of the lord jesus christ , believing all things that are written in the old and new testaments , for no other cause in the world , but because they are not convinced , that it is their duty to give up reason , faith , soule , and all to him , and his disposall , whom they have not only unconquerable presumptions against , as an evill and wicked person ; but are also resolved ▪ and fully perswaded in their consciences , that he is an enemy to their deare lord jesus christ , out of love to whom , they cannot beare him . especially will this appeare to be so , if we consider their farther improvement of this principle , to the killing hanging , torturing to death , burning of all that they are able , who are in the condition before mentioned . this upon the matter is the great principle of their religion . all persons that will not be subject ( at least in spirituall things ) to the pope , are to be hanged or burned in this world , or by other means destroyed , and damned for ever hereafter . this is the substance of the gospell they preach , the centre wherein all the lines of their writings doe meet ; and to this must the holy , pure word of god be wrested to give countenance . blessed be the god of our salvation , who as he never gave mercilesse men power over the souls , and eternall condition of his saints ; so he hath began to work a deliverance of the outward condition of his people , from their rage and cruelty ; which in his good time he will perfect in their irrecoverable ruine . in the mean time , i say , the guilt of the blood of millions of innocent persons , yea saints of god , lyes at their doors . and although thing● are so stated in this age , that in some nations they have left none to kill ; in others are restrained , that they can kill no more ; yet reteining the same principles with their forefathers , and justifying them in their paths of blood , i look upon them all as guilty of murther , and so not to have eternall life abiding in them ; being as cain of that wicked one , who slew his brother . i speak not of individualls , but of those in generall , that constitute their governing church . 2. most false , and such as nothing but either judiciary hardnesse from god , sending men strong delusions , that they might believe a lye ; or the dominion of cursed lusts , pride , ambition , covetousnesse , desire of rule , can lye at the bottome of ▪ for , 1. it is false , that the union of the catholick church , in the notion now under consideration , consists in subjection to any officer or officers ; or that it hath any peculiar forme , constituting one church in relation to them , or in joynt participation of the same individuall ordinances whatever , by all the members of it ; or that any such onenesse is at all possible ; or any unity whatever , but that of the faith , which by it is believed , and of the truth professed . 2. it is most ridiculous , that they are this catholick church , or that their communion is comprehensive of it in its latitude . he must be blind , uncharitable , a judge of what he cannot see ▪ or know , who can once entertaine a thought of any such thing . let us run a little over the foundations of this assertion . first , peter was the prince of the apostles . it is denied ; arguments lye clear against it . the gospell , the acts of the apostles , all confute it . the expresse testimony of paul lyes against it ; our saviour denies it , that it was so , gives order that it should not be so . the name and thing is forreigne to the times of the apostles . it was a ministry , not a principality they had committed to them ; therein they were all equall . it is from that spirit , whence they enquired after a kingdome and dominion , before they had received the spirit of the gospell , as it was dispensed after christs ascension , that such assertions are now insisted on . but let that be supposed , what is next ? he had an vniversall monarchicall jurisdiction committed to him over all christians . for christ said , tues petrus , tibi dabo claves , & pasce oves meas . but these termes are barbarous to the scripture ; monarchy is not the english of vos autem non sic . jurisdiction is a name of a right , for the exercise of civill power . christ hath left no such thing as jurisdiction , in the sence wherein it is now used , to peter or his church . men do but make sports , and expose themselves to the contempt of considering persons , who talke of the institution of our lord , in the languages of the last ages ; or expressions suitable to what was in practice in them . he that shall compare the fraternall church admonition and censures of the primitive institution , with the courts , powers , and jurisdictions , set up in pretence and colour of them in after ages , will admire at the likenesse and correspondency of the one with the other . the administration of ecclesiasticall ju●isdiction in the papacy , and under the prelacy here in england , had no more relation to any institution of christ , ( unlesse it be , that it effectually excluded the exercise of his institutions , ) then other civill courts of justice among christians have . peter had the power and authority of an apostle in and over the churches of christ , to ●each , to instruct them , to ordaine elders in them by their consent wherever he came : so had the rest of the apostles . but as to this monarchie of peters over the rest of the apostles , let them shew what authority he ever exercised over them , while he and they lived together ; we read that he was once reproved by one of them , not that he ever reproved the meanest of them . if christ made the grant of preheminencie to him , when he said tu es petrus , why did the apostles enquire afterwards , who among them should be greatest ? and why did not our saviour on that dispute , plainly satisfy them , that peter was to be chiefe ? but chose rather to so determine the question , as to evince them of the vanity of any such enquiry ? and yet the determination of it , is that , that lyes at the bottome of the papall monarchy . and why doth paul say , that he was in nothing inferiour to any of the apostles , when , ( if these gent : say true ) he was in many things inferiour to peter ? what speciall place hath the name of peter , in the foundation of the new jerusalem , rev. 21. 14. ? what exaltation hath his throne among the twelve , whereon the apostles judge the world , and house of israel , mat. 19. 28. what eminencie of commission for teaching all nations , or for , giving sinnes ? what had his keys more then those of the rest of the apostles , joh. 20. 3. ? what was peculiar in that triple command of feeding the sheep of christ , but his triple deniall , that preceded ? is an injunction for the performance of duty , a grant of new authority ? but that we may make some progresse , suppose this also ; why , this power , priviledge , and jurisdiction of peter , was to be transferred to his successors , when the power of all the other apostles , as such , dyed with them . but what pretence , or colour of it , is there for this assertion ? what one title or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is there in the whole book of god , giving the least countenance to this imagination ? what distinction between peter and the rest of the apostles on this account , is once made , or in any kind insinuated ? certainly this was a thing of great importance to the churches , to have been acquainted with it , when paul so sadly tells the church , that after his departure grievous wolves would spoyle the flock , and many among themselves would arise , speaking perverse things , to draw disciples after them ; why did he not give them the least direction , to make their addresse to him , that should succeed peter in his power and office , for reliefe and redresse ? strange ! that it should be of necessity to salvation , to be subject to him , in whom this power of peter was to be continued , that he was to be one , in whom the saints were to be consummated ; that in relation to him , the unity of the catholick church to be preserved under paine of damnation , should consist ; and yet not a word spoken of him in the whole word of god. but they say , peter had not only an apostolicall power with the rest of the apostles ; but also an ordinary power that was to be continued in the church . but the scripture being confessedly silent of any such thing , let us heare what proof is tendered for the establishment of this uncouth assertion . herein then thus they proceed . it will be confessed that jesus christ ordained his church wisely , according to his infinite wisedome , which he exercised about his body ; now to this wisdome of his , for the prevention of innumerable evils , it is agreeable , that he should appoint some one person with that power of declaring truth , and of jurisdiction to enforce the receiving of it , which we plead for . for this was in peter , as is proved from the texts of scripture before mentioned , therefore it is continued in them , that succeed him . and here lyes the great stresse of their cause ; that to prevent evills and inconveniences , it became the wisedome of jesus christ to appoint a person , with all that authority , power & infallibility , to continue in his church to the end of the world . and this plea they mannage variously with much sophistry , rhetorick and testimonies of antiquity . but suppose all this should be granted ; yet i am full well assured , that they can never bring it home to their concernment by any argument , but only the actuall claime of the pope wherein he stands singly now in the world : which that it is satisfactory to make it good de fide , that he is so , will not easily be granted . the truth is , of all the attempts they make against the lord jesus christ , this is one of the greatest , wherein they will assert , that it became his wisedome to doe , which by no meanes they can prove that he hath done : which is plainly to tell us , what in their judgement he ought to have done , though he hath not ; & that therefore it is incumbent on them to supply what he hath been defective in . had he taken the care he should of them ; and their master , that he and they might have ruled and reviled over , and in the house of god , he would have appointed things as now they are , which they affirme to have become his wisedome . he was a king that once cryed , si deo in creatione adfuissem , mundum melius ordinassem . but every fryar or monck can say of jesus christ , had they been present at his framing the world to come , ( whereof we speake ) they would have told him what had become his wisedome to do . our blessed lord hath left sufficient provision against all future emergencies & inconveniences in his word & spirit given & promised to his saints . and the one remedie which these men have found out with the contempt and blaspemy of him and them , hath proved worse then all the other evills and diseases , for whose prevention he made provision ; which he hath done also for that remedy of theirs , but that some are hardned through the righteous judgement of god and deceitfulnesse of sin . the mannagement of this plea by some of late is very considerable ; say they quia non de verbis solum scripturae , sed etiā de sensu plurima cōtroversia est , si ecclesiae interpretatio non est cert●… intelligendi norma , ecquis erit istiusmodi controversiae judex ? sensū enim suū pro sua virili quisque defendet : quod si in exploranda verbi dei intelligentia nullus est certus judex , audemus dicere nullam rempublicam fuisse stultius constitutam . sin autem apostoli tradiderunt eccclesiis verbum dei sine intelligentia verbi dei , quomodo praedicarunt evangelium omni creaturae ? quomodo decuerunt omnes gentes servare quaecunque illis fuerunt a christo commendata . non est puerorum aut psittaeorum praedicatio , qui sine mente dant , accipiuntque sonum . walemburg . con. 4. num. 26. it is well , that at length these men speak out plainly . if the pope be not a visible supreame judge in & over the church , christ hath in the constitution of his church , dealt more foolishly , then ever any did in the constitution of a commonwealth . if he have not an infallible power of determining the sense of the scriptures , the scripture is but an empty , insignificant word , like the speech of parats or popyniaies . though christ hath by his apostles given the scriptures , to make the man of god wise unto salvation , and promised his spirit unto them that believe , by whose assistance the scripture gives out it s own sence to them , yet all is folly , if the pope be not supreame and infallible . the lord rebuke them , who thus boldly blaspheame his word and wisdome . but let us proceed . this peter thus invested in power , that was to be traduced to others , went to rome , and preached the gospell there . it is most certain , nor will themselves deny it , that if this be not so , and believed , their whole fabrick will fall to the ground . but can this be necessary for all sorts of christians and every individuall of men among them , to believe , when there is not the least insinuation of any such thing in the scripture : certainly , though it be only a matter of fact , yet being of such huge importance and consequence ; and such a doctrine of absolute , & indispensable necessity to be believed , as is pretended , depending upon it , if it were true , and true in reference to such an end and purpose , as is pleaded , it would not have been passed over in silence ; there , where so many things of inconceivable lesse concernment to the church of god ( though all in their respective degrees tending to edification are recorded . as to what is recorded in story ; the order and series of things , with the discovery afforded us of peters course , & place of abode in scripture , doe prevaile with me , to think stedfastly , that he was never there , against the selfe contradicting testimonies of some few , who took up vulgar reports then , when the mystery of iniquity had so farre ●p●rated at least , that it was judged meet , that the chiefe of the apostles should have lived in the chiefe city of the world. but that we may proceed , grant this also , that peter was at rome , which they shall never be able to prove : and that he did preach the gospell there ; yet so he did , by their own confession , at other places , making his residence at antioch for some years ; what will this availe , towards the setling of the matter under consideration ? there christ appointed him to fixe his chaire , and make that church , the place of his residence : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . of his meeting simon magus at rome , who in all probability was never there , ( for seme sangus was not simon magus , nor sanctus , nor deus magnus ) of the conquest made of him , and his divells , of his being instructed of christ not to goe from rome , but tarry there , and suffer , some thing may be said from old legends . but of his chaire , and fixing of it at rome , of his confinement , as it were , to that place , in direct opposition to the tenour of his apostolicall commission , who first told the story i know not ; but this i know , they will one day be ashamed of their chaire , thrones , and sees , and jurisdictions , wherein they now so please themselves . but what is next to this ? the bishop of rome succeeds peter in all that power , jurisdiction , infallibility , with whatsoever else was fancied before in him , as the ordinary lord of the church , and therefore the roman church is the catholick ; quod erat demonstrandum now though this inference will no way follow upon these principles , though they should all be supposed to be true , whereof not one is so much as probable ; and though this last assertion be vaine and ridiculous , nothing at all being pleaded to ground this succession ; no institution of christ , no act of any councell of the church ; no will nor testament of peter ; but only it is so fallen out , as the world was composed of a casuall concurrence of atomes : yet seeing they will have it so , i desire a little farther information in one thing , that yet remains ; and that is this , the charter , patents , and grant of all this power , & right of succession unto peter , in all the advantages , priviledges and jurisdiction , before mentioned , being wholly in their own keeping , whereof i never saw letter or title , nor ever conversed with any one , no not of themselves , that did ; i would be gladly informed , whether this grant be made to him absolutely , without any manner of condition whatever ; so that , who ever comes to be pope of rome , and possessed of peters chaire the●e by what meanes soever he is possessed of it , whether he believe the gospell or no , or any of the saving truths therein contained , and so their church must be the catholick church , though it follow him in all abominations ; or whether it be made on any condition to him , especially that of cleaving to the doctrine of christ revealed in the gospell ? if they say the first , that it is an absolute grant , that is made to him without any condition expressed or necessarily to be understood , i am at an issue , and have nothing to adde , but my desire that the grant may be produced ; for whilest we are at this variance , it is against all law and equity , that the parties litigant should be admitted to plead bare allegations , without proofe . if the latter , though we should grant all the former monstrous suppositions , yet we are perfectly secure against all their pretensions , knowing nothing more clearly and evidently , then that he and they have broken all conditions , that can possibly be imagined , by corrupting and perverting almost the whole doctrine of the gospell . and whereas it may be supposed , that the great condition of such a grant would consist in his diligent attendance to the scriptures the word of god ; herein doth the filth of their abominations appeare above all other things . the guilt that is in that society or combination of men , in locking up the scriptures in an unknown tongue , forbidding the people to read it , burning some men to death for the studying of it , and no more , disputing against its power , to make good its own authority , charging it with obscurity , imperfection , insufficiency , frighting men from the perusall of it , with the danger of being seduced , and made hereticks by so doing , setting up their own traditions in an equality with it , if not exalting them above it , studying by all meanes to decry it as uselesse and contemptible , at least comparatively with themselves , will not be purged from them for ever . but you will say , this is a simple question . for the pope of rome hath a promise that he shall still be such an one , as is fit to be trusted with the power mentioned ; and not one that shall defend mahumet to be the prophet of god sent into the world , or the like abominations ; at least , that be he what he will , placed in the chaire , he shall not ●●re , nor mistake in what he delivereth for truth . now seeing themselves ( as was said ) are the sole keepers of this promise and grant also , which they have not as yet shewed to the world . i am necessitated to aske once more ; whether it be made to him meerly upon condition of mounting into his chaire , or also on this condition , that he use the means appointed by god to come to the knowledge of the truth ? if they say the former , i must needs say , that it is so remote from my apprehension , that god who will be worshipped in spirit and in truth only , should now under the gospell promise to any persons , that be they never so wicked and abominable , never so openly and evidently sworne enemies of him and his anoynted , whether they use any means or not by him appointed , that they shall alwayes in all things speake the truth , which they hate , in love , which they have not , with that authority which all his saints must bow unto ; especially not having intimated any one word of any such promise in the scripture , that i know not whatever i heard of in my life , that i cannot as soone believe . if they say the latter , we close then as we did our former enquiry . upon the credit and strength of these sandy foundations , and principles , which neither severally nor joyntly will beare the weight of a feather , in a long continued course of apostacy have men conquered all policy , religion , and honesty , and built up that stupendious fabrick coupled together with subtle and scarce discernable joynts and ligaments , which they call the catholick church . 1. in despight of policy they have not only enslaved kings , kingdomes , common-wealths , nations , & people to be their vassalls , and at their disposall ; but also contrary to all rules of goverment , beyond the thoughts and conjectures of all , or any that ever wrote of , or instituted a goverment in the world , they have in most nations of europe set up a government , authority , and jurisdiction , within anothers government and authority setled on other accounts , the one independent on the other , and have brought these things to some kind of consistency ; which that it might be accomplished never entered into the heart of any wise man once to imagine ; nor had ever been by them effected , without such advantages , as none in the world ever had , in such a continuance but themselves . * unlesse the druids of old in some nations obtained some such thing . 2. in despight of religion it self , they have made a new creed , invented new wayes of worship given a whole summe and system , of their own , altogether alien frō the word of god , without an open disclaiming of that word , which in innumerable places beares testimony of its own perfection and fulnesse . 3. contrary to common honesty , the first principles of reason , with violence to the evident dictates of the law of nature , they will in confidence of these principles have the word & sentence of a pope , though a beast , a witch , a conjurer , as by their own confession many of them have been , to be implicite●y submitted to in & about things which he neither knoweth , nor loveth , nor careth for : being yet such in themselves as immediately , and directly concerne the everlasting condition of the soules of men . and this is our second returne to their pretence of being the catholick church ; to which i adde 3. that their plea is so far from truth , that they are , and they only the catholick church , that indeed they belong not to it , because they keep not the vnity of the faith , which is required to constitute any person whatever a member of that church , but faile in all the conditions of it . for 1. to proceed by way of instance , they doe not professe nor believe a justification distinct from sanctification , and acceptance thereof ; the doctrine whereof is of absolu●e & indispensable necessity to the preservation of the vnity of the faith ; and so faile in the first condition of professing all necessary truths . i know what they say of justification , what they have determined concerning it in the councell of trent , what they dispute about it in their books of controversies . but i deny that which they contend for , to be a justification ; so that they doe not deny only justification by faith , but positively over and above , the infusion of grace , and the acceptance of the obedience thence arising ; that there is any justification at all consisting in the free and full absolution of a sinner , on the account of christ . 2. they discover principles corrupt and depraved , utterly inconsistent with those truths , and the receiving of them , which in generall by owning the scriptures they doe professe . herein to passe by the principles of atheisme , wickednesse , and profannesse , that effectually worke and manifest themselves in the generality of their priests & people ; that of self ●ighteousnes that is in the best of their devotionists is utterly inconsistent with the whole doctrine of the gospell , and all saving truths concerning the mediation of jesus christ therein conteined . 3. that in their doctrine of the popes supremacy , of merits , satisfaction , the masse , the worshipping of images , they adde such things to their profession , as enervate the efficacy of all the saving truths they doe professe , and so faile in the third condition ; this hath so abundantly been manifested by others , that i shall not need to adde any thing to give the charge of it upon them any farther evidence or demonstration . thus it is unhappily fallen out with these men , that what of all men they most pretend unto , that of all men they have the least int●erest in ▪ a●haeneus tells us of one thros●●aus an a●henian , who being phrenetically distempered , whatever ships came into the pyraeum he looked on them and thought them his own , and rejoyced as the master of so great wealth , when he was not the owner of so much as a boate : such a distemper of pride and folly hath in the like manner ceased on these persons , with whom we have to doe ; that where ever in scripture they meet with the name church , presently as though they were intended by it , they rejoyce in the priviledges of it , when their concernment lyes not at all therein . to close this whole discourse i shall bring the grand argument of the romanists ( with whom i shall now in this treatise have little more to doe ) wherewith they make such a noise in the world , to an ●ssue . of the many formes and shapes whereinto by them it is cast , this seems to be the most perspicuously expressive of their intention . voluntarily to forsake the communion of the church of christ , is schisme , and they that doe so are guilty of it ; you have voluntarily forsaken the communion of the church of christ : therefore you are guilty of the sinne of schisme . i have purposely omitted the interposing of the terme catholick , that the reason of the argument might runne to its length ; for upon the taking in of that terme , we have nothing to doe but only to deny the minor proposition ; seeing the roman church , be it what it will , is not the church catholick ; but as it is without that limitation called the church of christ indefinitely , it leaves place for a farther and fuller answer . to this by way of inference , they adde , that schisme , as it is declared by s. austin and s thomas of aquin , being so great and damnable a sinne ; and whereas it is plain● , that out of the church , which as peter says is as noahs arke , 1 pet. 3. 20 , 21. there is no salvation , it is cleare you will be damned . this is the summe of their plea. now as for the forementioned argument , some of our divines answer to the minor prop. and that both as to the tearmes of voluntary forsaking , and that also of the communion of the church . for the first , they say they did not voluntarily forsake the communion of the church , that then was , but being necessitated by the command of god to reforme themselves in sundry things , they were driven out by bell , book , and candle ; cursed out , killed out , driven out by all manner of violence , ecclesiasticall and civill ; which is a strange way of mens becoming schismatick . 2. that they forsook not the communion of the church , but the corruptions of it , or the communion of it in its corruption , not in other things , wherein it was lawfull to continue communion with it . to give strength to this answer , they farther adde , that though they grant the church of rome to have been at the time of the first separation , a true church of christ , yet they deny it to be catholick church , or only visible church then in the world ; the churches in the east claiming that title , by as good a right as shee . so they others principally answer to the major prop. and tell you , that separation is either causeles , or upon just ground and cause ; that t is a causeles separation only from the church of christ , that is schisme ; that there can be no cause of schisme , for if there be a cause of schisme materially , it ceaseth to be schisme formally : and so to strengthen their answer in hypothesi , they fall upon the idolatrys , heresies , tyranny , and apostacy of the church of rome , as just causes of separation from her ; nor will their plea be shaken to eternity : so that being true and popular , understood by the meanest , though it contain not the whole truth , i shall not in the least impaire it . for them , who have found out new ways of justifying our separation from rome , on principles of limiting the jurisdiction of the bishop of rome to a peculiar patriarchat , and granting a power to kings or nations , to erect a patriarchate or metropolitan , within their own territories , and the like ; the protestant cause is not concerned in their plea ; the whole of it on both hands , being forraigne to the scripture , relating mostly to humane constitutions , wherein they may have liberty to exercise their witts and abilities . not receding from what hath by others solidly been pleaded , on the answers above mentioned ; in answer to the principles i have hitherto evinced , i shall proceed to give my account of the argument proposed . that we mistake not , i only premise , that i take schisme in this argument , in the notion and sense of the scripture precisely , wherein alone it will reach the consciences , and bear the weight of inferring damnation from it . 1. then i wholly deny the major prop. as utterly false , in what sense soever that expression , true church of christ is taken . take it for the catholick church of christ , i deny that any one , who is once a true member of it , can utterly forsake its communion ; no living member of that body of christ can perish ! and on supposition it could doe so , it would be madnesse to call that crime schisme : nor is this , a meer deniall of the assertion ; but such as is attended , with an invincible truth for its maintenance . take it for the generall visible church of christ ; the voluntary forsaking of its communion , which consists in the profession of the same faith , is not schisme , but apostacy , and the thing it selfe is to be removed from the question in hand ; and as for apostates from the faith of the gospell , we question not their damnation ; it sleepeth not : who ever call'd a christian , that turned jew or mahumetan a schismatick ? take it for a particular church of christ , i deny , 1. that separation from a particular church , as such , as meerly separation , is schisme , or ought to be so esteemed ; though perhaps such separation may proceed from schisme , and be also attended with other evills . 2. that however , separation upon jus● cause , and ground , from any church , is no schisme : this is granted by all persons living . schisme is causelesse say all men however concerned . and herein is a truth uncontroulable , separation upon just cause is a duty ; and therefore cannot be schisme , which is alwayes a sinne . now there are 500 things in the church of rome whereof every one , grafted , as they are , there into the stock & principle of imposition on the practice and confession of men ▪ is a sufficient cause of separation from any particular church in the world ; yea from all of them , one after another ; should they all consent unto the same thing , & impose it in the same manner ; if therebe any truth in that maxime ; it is better to obey god then man. 2 ▪ i wholy deny the minor proposition also , if spoken in reference to the church of rome ; though i willingly acknowledge our separation to be voluntary from them ; no more being done , then i would doe over againe this day ( god assisting me ) were i called unto it . but separation in the sense contended about , must be from some s●ate and condition of christs institution , from communion with a church , which we held by his appointment ; otherwise it will not be pleaded , that it is a schisme , at least not in a gospell sense . now though our forefathers , in the faith we professe , lived in sub ection to the pope of rome ( or his subordinate engines ) yet they were not so subject to them , in any way , or state instituted by christ ; so that the relinquishment of that state can possibly be no such separation , as to be termed schisme . for i wholy deny ; that the papacy exercising its power in its supreame and subordinate officers , which with them is their church , is a church at all of christs appointment , or any such thing . and when they prove it is so , i will be of it . so that when our forefathers withdrew their neck from his tyrannicall yoke , and forsook the practice of his abominations in the worship of god , they forsook no church of christs institution , they relinquished no communion of christs appointment . a man may possibly forsake babylon , and yet not forsake sion . for the aggravations of the sinne of schisme , from some ancient writer● , austin and optatus men interested in the contests about it , leo and innocent gaining by the notion of it , then growing in the world , thomas aquinas and such vassalls of the papacy , we are not concerned in them ; what the lord speaks of it , that we judge concerning it . it is true , of the catholic● church alwaies , that out of it no salvation , it being the society of them that shall be saved ; and of the visible church in generall , in some sense and cases : seeing with the heart man believeth to righteousnesse , and with the mouth confession is made unto salvation ; but of a particular church in no sense , unlesse that of contempt of a known duty ; and to imagine peter to speak of any such thing , is a fancy . the consequence of this devesting the roman synogogue of the priviledges of a true church in any sense , arising in the thoughts of some to a denyall of that ministry , which we have at this day in england , must by the way a little be considered . for my part ( be it spoken without offence ) if any man hath nothing to plead for his ministry , but meerly that successive ordination which he hath received through the church of rome , i cannot see a stable bottome of owning him so to be ; i do not say , if he will plead nothing ●lse ; but if he hath nothing else to plead . he may have that , which indeed constitutes him a minister , though he will not own● that so it doth . nor doth it come here into enquiry , whether there were not a true ministry in some , all along under the papacy , distinct from it , as were the thousands in israell in the days of elijah ; when in the ten tribes , as to the publick worship , there was no true ministry at all . nor is it said , that any have their ministry from rome , a● though the office , which is an ordinance of christ , was instituted by antichrist : but the question is , whether this be a sufficient and good basis and foundation of any mans interest in the office of the ministry , that he hath received ordination in a succession , through the administration of , not the woman flying into the wildernesse under the persecution of antichrist , not of the two witnesses prophesying all along under the roman apostacy , not from them to whom we succeed in doctrine , as the waldenses , but the beast it selfe , the persecuting church of rome , the pope and his adherents , who were certainly administrators of the ordination pleaded for : so that in doctrine we should succeed the persecuted woman , and in office the perse●uting beast . i shall not plead this at large , professedly disclaiming all thoughts of rejecting those ministers , as papall and antichristian , who yet adhere to this ordination ▪ being many of them eminently gifted of god , to dispense the word , and submitted unto by his people in the administration of the ordinances , and are right worthy ministers of the gospell of christ . but i shall only remarke some thing on the plea , that is insisted on by them , who would , ( if i mistake not ) keep up in this particular , what god would have pull'd downe . they aske us why not ordination from the church of rome , as well as the scripture ? in which enquiry , i am sorry that some doe still continue . we are so farre from having the scripture from the church of rome , by any authority of it , as such , that it is one cause of daily praising god , that by his providence he kept them from being either corrupted or destroyed by them . it i● true ; the bible was kept among the people that lived in those parts of the world where the pope prevailed : so was the old testament by the jews ; the whole by the easterne christians : by none so corrupted as by those of the papall territorie . god forbid we should say we ●ad the scriptures from the church of rome as such ; if we had , why doe we not keep them as she delivered them to us , in the vulgar translation , with the apochryphall additions ? the ordination pleaded for , is from the authority of the church of rome , as such : the scriptures were by the providence of god preserved under the papacy for the use of his people ; and had they been found by chance , as it were , like the law of old , they had been the same to us , that now they are . so that of these things there is not the same reason . it is also pleaded , that the granting true ordination to the church of rome doth not prove that to be a true church . this i professe i underst●and not : they who ordained had no power so to doe , but as they were officers of that church ; as such they did it ; and if others had ordained , who were not officers of that church , all would confesse that action to be null . but they who will not be contented that christ hath appointed the office of the ministry to be continued in his churches , that he continues to dispense his gifts of the spirit for the execution of that office when men are called thereunto , that he prepares the hearts of his people to desire and submit unto them in the lord , that as to the manner of entrance upon the worke , they may have it according to the minde of christ , to the utmost in all circumstances , so soon as his churches are shaken out of the dust of babylon with his glory shining on them , and the tabernacle of god is thereby once more placed with men , shall have leave for me to derive their interest in the ministry through that darke passage , wherein i cannot see one step before me ; if they are otherwise qualified and accepted as above , i shall ever pay them that honour which is done to elders labouring in the word and doctrine . chap. vii . of a particular church : its nature . frequently mentioned in scripture . particular congregations acknowledged the only churches of the first institution . what ensued on the multiplication of churches . some things premised to clear the unity of the church in this sence . every believer ordinarily obliged to joyne himselfe to some particular church : many things in instituted worship answering a naturall principle . perpetuity of the church in this sence . true churches at first planted in england . how they ceased so to be . how churches may be again reerected . of the vnion of a particular church in its selfe . foundation of that vnion twofold . the vnion its selfe . of the communion of particular churchers one with another . our concernment in this vnion . i now descend to the last consideration of a church in the most usuall acceptation of that name in the new testament ; that is , of a particular instituted church . a church in this sence i take to be a society of men , called by the word to the obedience of the faith in christ and joynt performance of the worship of god in the same individuall ordinances , according to the order by christ prescribed . this generall description of it exhibits its nature so farre as is necessary to cleare the subject of our present disquisition . a more accurate definition would only administer farther occasion of contesting about things , not necessary to be determined as to the enquiry in hand . such as this was the church at hierusalem , that was persecuted act. 8. 1. the church whereof saul made havock v. 3. the church that was vexed by herod act. 12. 1. such was the church at antioch , which assembled together in one place act. 13. 14. wherein were sundry prophets act. 13 , 1. as that at hierusalem consisted of elders and bretherren act. 15. 22. the apostles or some of them being there then present , which added no other consideration to that church then that we are now speaking of . such were those mens churches wherein elders were ordained by pauls appointment act. 14. 23. as also the church of coesarea act. 18. 22. & at ephesus act. 20. 14. 28. as was that at corinth 1 cor. 1. 2. c. 6. 4. & 11. 12. & 14. 4 , 5. 12. 19. 2 cor. 1 ▪ 1. and those mentioned rev. 1. 2 , 3. all which paul calls the churches of the gentiles rom. 16. 4. in contradistinction to those of the jews , and calls them indefinitely the churches of god , v. 16. or the churches of christ , 1 cor. 7. 17. 2 cor. 8 18. 19. 23. 2 thess . 1. 4. and in sundry other places . hence we have mention of many churches in one country , as in judaea act. 9. 1. in asia . 1 cor. 16. 19. in macedonia 2 cor. 8. 1. in galatia gal. 1. 2. the seven churches of asia rev. 1. 11. and unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 act 16. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers v. 5. in the same country . i suppose that in this description of a particular church i have not only the consent of them of all sorts , with whom i have now to doe , as to what remaines of this discourse , but aso their acknowledgment that these were the only kinds of churches of the first institution . the reverend authors of the jus divinum ministerii anglicani p. 2 c. 6. tell us , that in the beginning of christianity the number of believers even in the greatest citys were so few , as that they might all meet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one and the same place . and these are called the church of the city , and the angell of such a city was congregationall not diocesan ; which discourse exhibits that state of a particular church , which is now pleaded for , and which shall afterwards be evinced , allowing no other , no not in the greatest cityes . in a rejoynder to that treatise , so far at the case of episcopacy is herein concerned , by a person well known by his labours in that cause , this is acknowledged to be so . believers ( saith he ) in great cityes were not at first divided into parishes , whilst the number of christians was so small , that they might well assemble in the same place , ham vind. p. 16. of the believers of one city meeting in one place , being one church , we have the like grant p. 18. in this particular church , he sayes , there was one bishop , which had the rule of it , and of the believers in the villages adjacent to that city ; which as it sometimes was not so , rom. 16. 1 , 2. so for the most part it seemed to have been the case ; and distinct churches upon the growth of the number of believers , were to be erected in severall places of the voisinage . and this is the state of a particular instituted church which we plead for . whether in processe of time , believers multiplying , those who had been of one church met in severall assemblies , by a setled distribution of them , to celebrate the same ordinances specifically , and so made many churches ; or met in severall places in parties , still continuing one body , and were governed in common by the elders , whom they increased and multiplied , in proportion to the increase of believers ; or whether , that one or more officers , elders , or bishops of that first single congregation , taking on him or them , the care of those inhabiting the city , wherein the church was first planted , designed , and sent some fitted for that purpose , upon their desire & choice , ( or otherwise ) to the severall lesser companies of the region adjacent , which in processe of time became dependent on , & subject to the officer and officers of that first church , from whence they came forth , i dispute not . i am satisfied , that the first plantation of churches was as hath been pleaded . and i know what was done afterwards on the one hand , or the other , must be examined , as to our concernment , by what ought to have been done . but of those things afterwards . now according to the course of procedure hitherto insisted on , a declaration of the vnity of the church in this sense , what it is , wherein it doth consist , with what it is to be guilty of the breach of that unity , must ensue ; and this shall be done after i have premised some few things previously necessary thereunto . i say then 1. a man may be a member of the catholick church of christ , be united to him by the inhabitation of his spirit , and participation of his life from him , who upon the account of some providentiall hinderance , is never joyned to any particular congregation , for the participation of ordinances all his daies . 2. in like manner may he be a member of the church considered as professing visibly . seeing that he may doe all that is of him required thereunto , without any such conjunction to a visible particular church . but yet , 3. i willingly grant , that every believer is obliged , as in a part of his duty , to joyne himselfe to some one of those churches of christ ; that therein he may abide in doctrine , and fellowship , and breaking of bread , and prayer , according to the order of the gospell , if he have advantage and opportunity so to doe ; for , 1. there are some duties incumbent on us , which cannot possibly be performed , but on a supposition of this duty previously required , and submitted unto . math. 18. 15 , 16 , 17. 2. there are some ordinances of christ , appointed for the good , and benefit of those that believe , which they can never be made partakers of , if not related to some such society . as publick admonition , excommunication , participation of the sacraments of the lords supper . 3 the care that jesus christ hath taken , that all things be well ordered in these churches , giving no direction for the performance of any duty of worship meerly and purely of soveraigne institution , but only in them , and by them , who are so joyned , sufficiently evidence his mind , and our duty herein . rev. 2. 7. 11. 29. rev. 3. 6. 7. 12. 1 cor. 11. 4. the gathering , planting , and setling of such churches by the apostles , with the care they took in bringing them to perfection , leaving none , whom they converted , out of that order , where it was possible for them to be reduced unto it , is of the same importance , act. 14. 23. tit. 1. 5. 5. christs institution of officers for them , eph. 4. 11. 1 cor. 11. 28. calling such a church his body v. 29. exactly assigning to every one his duty in such societies , in respect of the place he held in them , with his care for their preservation from confusion , and for order , evinces from whom they are , and what is our duty in reference unto them . 6. the judging and condemning them by the holy ghost , as disorderly blameable persons , who are to be avoided , who walk not according to the rules and order appointed in these churches , his care that those churches be not scandalized , or offended with innumerable other considerations , evince their institution to be from heaven , not of men , or any prudentiall considerations of them whatever . that there is an instituted worship of god to be continued under the new testam . untill the second coming of christ , i suppose needs not much proofe . with those with whom it hath soe , i am not now treating , and must not make it my businesse to give it evidence , by the innumerable testimonies which might be alleadged to that purpose . that for the whole of his worship , matter , or manner , or any part of it , god hath changed his way of proceeding , and will now allow the will , and prudence of man , to be the measure , and rule of his honour and glory therein , contrary to what he did , or would allow under the law , is so prejudiciall to the perfection of the gospell ▪ infinite wisdome , and all-sufficiency of christ , and so destructive to the whole obligation of the second commandement , having no ground in the scripture , but being built meerly on the conceit of men , suited to one carnall interest or other , i shall unwillingly debate it . that as to this particular under consideration , there were particular churches instituted by the authority of jesus christ , owned and approved by him ; that officers for them were of his appointment , and furnished with gifts from him for the execution of their employment ; that rules , cautions , and instructions for the due settlement of those churches , were given by him ; that these churches were made the only seat of that worship , which in particular he expressed his will to have continued untill he came , is of so much light in scripture , that he must wink hard , that will not see it . that either he did not originally appoint these things , or he did not give out the gifts of his spirit , in reference to the right ordering of them , and exalting of his glory in them , or that having done so then , yet that his institutions have an end , being only for a season ▪ and that it may be known when the efficacy of any of his institutions ceaseth , or that he doth not now dispense the gifts and graces of his spirit , to render them usefull , is a difficult taske for any man to undertake to evince . there is indeed in the institutions of christ , much that answers a naturall principle in men , who are on many accounts formed and fitted for society . a confederation and consultation to carrie on any designe , wherein the concernment of the individualls doth lye , within such bounds , and in such order as lyes in a ready way to the end aymed at , is exceeding suitable to the principles whereby we are acted and guided as men . but he that would hence conclude , that there is no more but this , and the acting of these principles , in this church constitution , whereof we speake , and that therefore men may be cast into any prudentiall forme ; or appoint other wayes and formes of it , then those mentioned in the scripture , as appointed , and owned , takes on himselfe the demonstrating that all things necessarily required to the constitution of such a church society , are commanded by the law of nature , and therefore allowed of , and approved only by christ , & so to be wholy morall , and to have nothing of instituted worship in them ; and also he must know , that when on that supposition , he hath given a probable reason , why never any persons in the world fixed on such societies in all essentiall things as those , seeing they are naturall , that he leaves lesse to the prudence of men and to the ordering and disposing of things concerning them , then those , who make them of pure institution , all whose circumstances cannot be derived from themselves ; as those of things purely morall may . but this is not of my present consideration . 2. nor shall i consider , whether perpetuity be a property of the church of christ in this sence ; that is , not whether a church that was once so , may cease to be so , which it is known i plead for in the instance of the church of rome , not to mention others ; but whether by vertue of any promise of christ , there shall alwayes be somewhere in the world , a visible church , visibly celebrating his ordinances . luc. 1. 33. he shall raigne over the house of jacob for ever , and of his kingdome there shall be no end ; is pleaded to this purpose . but that any more , but the spirituall raigne of christ in his catholick church , is there intended , is not proved ▪ mat. 16. 18. upon this rock will i build my church , is also urged ; but to intend any but true believers , and that as such , in that promise , is wholly to enervate it , and to take away its force and efficacy . mat. 18. 18 , 20. declares the presence of christ with his church where ever it be , not that a church in the regard treated of , shall be . to the same purpose are other expressions in the scripture . as i will not deny this in generall ; so i am unsatisfyed as to any particular instance for the making of it good . it is said , that true churches were at first planted in england ; how then , or by what means did they cease so to be ? how , or by what act did god unchurch them ? they did it themselves meritoriously by apostacy and idolatry , god legally by his institution of a law of rejection of such churches . if any shall aske , how then is it possible , that any such churches should be raised a new ? i say , that the catholick church mysticall , and that visibly professing , being preserved entire , he that thinketh there needs a miracle , for those who are members of them , to joyne in such a society , as those now spoken of , according to the institution of christ , is a person delighting in needlesse scruples . christ hath promised , that where two or three are gathered together in his name , he will be in the midst of them , mat. 18. 20. it is now supposed , with some hope to have it granted , that the scripture being the power of god to salvation , hath ( rom. 1. 16. ) a sufficient efficacy and energie in it selfe , as to its own kind , for the conversion of soules ; yea let us , till opposition be made to it , take it for granted , that by that force and efficacy it doth mainly and principally evince its own divinity , or divine originall . those , who are contented for the honour of that word , which god delighteth to magnify , to grant this supposition , will not i hope , think it impossible , that though all church state should cease in any place , and yet the scripture by the providence of god be there in the hand of individualls preserved , two or three should be called , converted , and regenerated by it . for my part , i think , he that questions it , must doe it on some corrupt principle of a secondary dependent authority in the word of god as to us ; with which sort of men i doe not now deale . i aske whether these converted persons may nor possibly come together , or assemble themselves in the name of jesus ? may they not upon his command , and in expectation of the accomplishment of his promise , so come together , with resolution to doe his will , and to exhort one another thereto , zech. 3. 10. mal. 3. 10. truly i believe they may , in what part of the world soever their lot is fallen . here lye all the difficulties , whether being come together in the name of christ they may doe , what he hath commanded them , or no ? whether they may exhort , and stirre up one another to doe the will of christ . most certain it is , that christ will give them his presence , & therewithall his authority , for the performance of any duty , that he requireth at their hands . were not men angry , troubled , and disappointed , there would be little difficulty in this businesse . but of this elsewhere . 3. upon this supposition , that particular churches are institutions of jesus christ , which is granted by all , with whom i have to doe ; i proceed to make enquiry into their vnion and communion , that so we may know wherein the bonds of them doe consist . 1. there is a double foundation , fountain , or cause of the vnion of such a church ; the one externall , procuring , commanding ; the other internall , inciting , directing , assisting . the first is the institution of jesus christ , before mentioned , requiring peace , and order , vnion , consent , and agreement , in and among all the members of such a church ; all to be regulated , ordered , and bounded , by the rules , laws , prescripts , which from him they have received , for their walking in those societies . the latter is that love without dissimulation , which alwaies is , or which alwaies ought to be , between all the members of such a church , exerting it selfe in their respective duties one towards another , in that holy combination , whereunto they are called and enter'd for the worship of god : whether they are those , which lye in the levell of the equality of their common interest of being church-members , or those which are required of them in the severall differences , whereby on any account whatever , they are distinguished one from another amongst themselves ; for love is the bond of perfectnesse . col. 3. 14. hence then it appears , what is the vnion of such a church , and what is the communion to be observed therein , by the appointment of jesus christ . the joynt consent of all the members of it , in obedience to the command of christ , from a principle of love , to walk together in the universall celebration of all the ordinances of the worship of god , instituted and appointed to be celebrated in such a church , and to performe all the duties , and offices of love , which in reference to one another , in their respective stations and places , are by god required of them ; and doing so accordingly . see phil. 2. 1 , 2 , 3. cap. 4. 1 , 2 , 3. 1 cor : 1. 10. 2 cor. 13. 11. rom. 15. 5. whereas there are in these churches , some rulers , some ruled ; some eyes , some hands in this body , some parts visibly comely , some uncomely ; upon the account of that variety of gifts and graces which is distributed to them ; in the performance of duties , regard is to be had to all the particular rules , that are given with respect to men in their severall places and distributions . herein doth the vnion of a particular church consist ; herein have the members of it communion among themselves , and with the whole . 4. i shall farther grant , and adde hereunto : over and above the vnion that is between th● members of severall particular churches , by vertue of their interest in the church catholick , which draws after it a necessity of the occasionall exercise of duties of love one towards another , and that communion they have , as members of the generall church visible , in the profession of the faith once delivered unto the saints ; there is a communion also to be observed between these churches , as such , which is sometimes , or may be exerted in their assemblies by their delegates , for declaring the sense , and determining things of joynt concernment unto them . whether there ought to be an ordinary combination of the officers of these churches , invested with the power for the disposall of things & persons , that concerne one or more of them , in severall subordinations , by the institution of christ ; as it is not my judgement that so there is , so it belongs not unto my present undertaking at all to debate . that which alone remaines to be done , is to consider , what is our concernment as to the breach of this vnion , which we professe to be appointed by jesus christ ; and that both as we are protestants , as also farther differenced according to the intimations given at the entrance of this discourse . what hath already been delivered about the nature of schisme , and the scripture notion of it , might well suffice , as to our vindication in this businesse from any charge that we are , or seem obnoxious unto . but because i have no● reason to suppose , that some men will be so favourable unto us , as to take paines for the improvement of principles , though in themselves clearely evinced on our behalfe ; the application of them to some present cases , with the removall of objections that lye against my intendment , must be farther added . some things there are , which upon what hath been spoken , i shall assume and suppose as granted in thesi , untill i see them otherwise disproved , then as yet i have done . of these the first is . that the departing or secession of any man or men , from any particular church , as to that communion , which is peculiar to such a church , which he or they have had therewith , is no where called schisme , nor is so in the nature of the thing it selfe , ( as the generall signification of the word is restrained by its scripture use ) but is a thing to be judged , & receive a little according to the causes and circumstances of it . 2. one churches refusing to hold that communion with another , which ought to be between them , is not schisme properly so called . 3. the departure of any man or men , from the society or communion of any church whatever , so it be done without strife , variance , judging , and condemning of others , because according to the light of their consciences , they cannot in all things in them worship god according to his minde , cannot be rendred evill but from circumstances taken from the persons so doing , or the way and manner , whereby and wherein they doe it . unto these i adde , that if any one can shew and evince that we have departed from , and left the communion of any particular church of christ , with which we ought to walke according to the order above mentioned , or have disturbed and broken the order and vnion of christs institution , wherein we are or were inwrapped , we put our selves on the mercy of our judges . the consideration of what is the charge on any of us , on this account , was the first thing aymed at in this discourse , and as it was necessary from the rules of the method wherein i have proceeded , comes now in the last place to be put to the issue and triall , which it shall in the next chapter . chap. viii . of the church of england . the charge of schisme in the name thereof . proposed and considered : severall considerations of the church of england . in what sence we were members of it . of anabaptisme . the subjection due to bishops . their power examined . it s orginall in this nation . of the ministeriall power of bishops . it s present continuance . of the church of england what it is . it s description . forme peculiar and constitutive . answer to the charge of schisme , on separation from it , in its episcopall constitution how and by what means it was taken away . things necessary to the constitution of such a church proposed : and offered to proofe . the second way of constituting a nationall church : considered . principles agreed on and consented unto between the parties at variance , on this account . judgement of amiraldus in this case . inferences from the common principles before consented unto : the case of schisme in reference to a nationall church in the last sense , debated . of particular churches , and separation from them . on what accounts justifiable . no necessity of joyning to this or that . separation from some so called , required . of the church of corinth . the duty of its members . austins judgement of the practice of elijah . the last objection waved . inferences upon the whole . that which first presents it selfe , is a plea against us , in the name of the church of england , and those intrusted with the reiglment thereof , as it was setled and established some yeares since , the summe whereof ( if i mistake not ) amounts to thus much . you were sometimes members and children of the church of england , & lived in the communion thereof ; professing obedience thereunto , according to its rules and canons ; you were in an orderly subjection to the arcsh-bishops , bishops , and those acting under them in the hierarchie , who were officers of that church ; in that church you were baptized , and joyned in the outward worship celebrated therein ; but you have now voluntarily , and of your own accord forsaken and renounced the communion of this church , cast off your subjection to the bishops and rulers ; rejected the forme of worship appointed in that church , that great bond of its communion ; and set up separated churches of your own , according to your pleasures , and so are properly schismaticks . this i say , if i mistake not , is the summe of the charge against us , on the account of of our late attempt for reformation , and reducing of the church of christ to its primitive institution , which we professe our aime in singlenesse of heart to have been , and leave the judgement of it unto god. to acquit our selves of this imputation , i shall declare 1. how farre we owne our selves to have been , or to be members or children ( as they speake ) of the church of england , as it is called , or esteemed . 2. what was the subjection whein we , or any of us stood , or might be supposed to have stood to the prelates or bishops of that church . and then i shall 3. put the whole to the issue , and enquiry , whether we have broken any bond or order , which by the institution and appointment of jesus christ , we ought to have preserved entire , & unviolated : not doubting but that on the whole matter in difference , we shall finde the charge mannaged against us , to be resolved wholy into the pru●ence , and interest of some men , wherein our consciences are not concerned . as to the first proposall ; the severall considerations that the church of england may fall under , will make way for the determination of our relation thereunto . 1. there being in this country of england , much people of god , many of his elect called and sanctified , by and through the spirit and blood of christ , with the washing of water and the word , so made true living members of the mysticall body , or catholick church of christ , holding him , as a spirituall head , receiving influences of life and grace from him continually , they may be called , ( though improperly ) the church of england , that is , that part of christs catholick church militant , which lives in england . in this sense it is the desire of our soules , to be found and to abide members of the church of england , to keep with it , whilst we live in this world , the vnity of the spirit in the bond of peace . hierusalem which is above , is the mother of us all ; and one is our father , which is in heaven ; one is our head , soveraigne , lord , and ruler , the dearly beloved of our soules , the lord jesus christ . if we have grieved , offended , troubled the least member of this church , so that he may justly take offence at any of our waies , we professe our readinesse to lye at his or their feet for reconciliation , according to the mind of christ . if we bear not love to all the members of the church of england in this sense , without dissimulation , ( yea even to them amongst them , who through mistakes and darknesse , have on severall accounts designed our harme and ruine ) if we rejoyce not with them , and suffer not with them , however they may be differenced in and by their opinions , or walkings , if we desire not their good , as the good of our own soules , and are not ready to hold any communion with them , wherein their and our light will give and afford unto us peace mutually , if we judge , condemne , despise any of them , as to their persons , spirituall state and condition , because they walk not with us , let us be esteemed the vilest schismaticks , that ever lived on the face of the earth . but as to our membership in the church of england on this account , we stand or fall to our own master . 2. the rulers , governors , teachers , and body of the people of this nation of england , having by laws , professions , and publick protestations , cast off the tyranny , authority , & doctrine of the church of rome , with its head the pope ; & joyntly assented unto , and publickly professed the doctrine of the gospell , as expressed in their publick confession , variously attested and confirmed , declaring their profession by that publick confession , preaching , laws and writings suitable thereunto , may also be called on good account , the church of england . in this sense , we professe ourselves members of the church of england , as professing and adhering to that doctrine of faith in the unity of it , which was here established and declared , as was before spoken . as to the attempt of some , who accuse us for everting of fundamentalls , by our doctrine of election by the free grace of god , of effectuall redemption of the elect only , conversion by the irresistible efficacy of grace , and the associate doctrines , which are commonly known , we suppose the more sober part of our adversaries will give them little thanks for their pains therein : if for no other reason , yet at least , because they know the cause , they have to mannage against us , is weakned thereby . indeed it seems strange to us , that we should be charged with schisme from the church of england , for endeavouring to reforme our selves , as to something relating to the worship of god , by men everting , and denying so considerable a portion of the doctrine of that church , which we sacredly retaine entire , as the most urgent of our present adversaries doe . in this sense i say we still confesse our selves members of the church of england ; nor have we made any separation from it , but do daily labour to improve , and carry on the light of the gospell , which shines therein , and on the account whereof , it is renowned in the world . 3. though i know not how proper that expression of children of the church may be under the new testament , nor can by any meanes consent unto it , to the urging of any obedience to any church or churches whatsoever on that account ; no such use being made of that consideration by the holy ghost , nor any parallell unto it insisted on by him ; yet in a generall sence , so farre as our receiving our regeneration , and new birth , through the grace of god by the preaching of the word , and the saving truths thereof , here professed , with the seale of it in our baptisme , may be signified by that expression , we owne our selves to have been , and to be children of the church of england , because we have received all this by the administration of the gospell here in england , as dispensed in the severall assemblyes therein : and are contented , that this concession be improved to the utmost . here indeed are we left by them , who renounce the baptisme they have received in their infancy , & repeat it again amongst themselves . yet i suppose , that he , who upon that single account will undertake to prove them schismaticall , may find himselfe intangled . nor is the case with them exactly as it was with the donatists . they doe the same thing with them , but not on the same principles . the donatists rebaptized those , who came to their societies , because they professed themselves to believe , that all administration of ordinances not in their assemblyes was null : and that they were to be looked on as no such thing . our anabaptists doe the same thing , but on this plea , that though baptisme be , yet infant baptisme is not an institution of christ , and so is null from the nature of the thing it selfe , not the way of its administration : but this fals not within the verge of my defence . in these severall considerations we were , and doe continue members in the church of god in england ; and as to our failing herein , who is it , that convinces us of sinne ? the second thing inquired after is , what subjection we stood , or were supposed to have stood in , to the bishops ? our subjection being regulated by their power , the consideration of this , discovers the true state of that . they had , and exercised in this nation , a twofold power ; and consequently the subjection required of us , was twofold . 1. a power delegated from the supream magistrate of the nation , conferred on them , and invested in them , by the laws , customes , and vsages of this commonwealth , and exercised by them on that account . this not only made them barons of the realme , and members of parliament , and gave them many dignities and priviledges , but also was the sole fountain , and spring of that jurisdiction , which they exercised by wayes and meanes , such as themselves will not plead to have been purely ecclesiasticall , and of the institution of jesus christ . in this respect we did not cast off our subjection to them ; it being our duty to submit our selves to every ordinance of man , for the lords sake . only when ever they commanded things unlawfull in themselves , or unto us , we alwaies retreated to the old safe rule , whether it be meet to obey you or god , judge yee . on this foundation i say , was all the jurisdiction , which they exercised among , and over the people of this nation , built . they had not leave to exercise that , which they were invested in , on another account , but received formally their authority thereby . the tenour whereby their predecessors held this power before the reformation , the change of the tenour by the laws of this land , the investitu●e of the whole originall right thereof in another person , then formerly , by the same means , the legall concession and delegation to them made , the enlarging or contracting of their jurisdiction by the same laws , the civill processe of their courts in the exercise of their authority , sufficiently evince from whence they had it . nor was any thing herein any more of the institution of jesus christ , then the courts are in westminster-hall sir edward cook , who knew the laws of his country , and was skilled in them to a miracle , will satisfy any in the rise and tenour of episcopall jurisdiction : de jure regis eccles . what there is of primitive institution , giving colour and occasion to this kind of jurisdiction , and the exercise of it , shall farther ( god assisting ) be declared , when i treat of the state of the first churches , and the waies of their degeneracy ; let them , or any for them , in the mean time evince the jurisdiction they exercised , in respect whereunto our subjection in the first kind was required , to derive its originall from the pure institution of christ in the gospell , or to be any such thing as it was , in an imagined separation from the humane laws , whereby it was animated ; and more will be asserted , then i have had the happinesse as yet to see . now i say , that the subjection to them due , on this account , we did not cast off ; but their whole authority , power , and jurisdiction was removed , taken away , and anull'd , by the people of the land assembled in parliament . but this , they reply , is the state of the businesse in hand ; the parliament , as much as in them lay , did so indeed as is confessed , and by so doing made the schisme , which you by adhering to them , and joyning with them in their severall places , have made your selves also guilty of . but do these men know what they say , or will it ever trouble the conscience of a man in his right wits , to be charged with schisme on this account ? the parliament made alteration of nothing , but what they found established by the laws of this nation , pleading that they had power committed to them , to alter , abrogate , and anull laws for the good of the people of the land. if their making alterations in the civill laws and constitutions , in the politicall administrations of the nation be schisme , we have very little security , but that we may be made new schismaticks every third year , whilest the constitution of a trienniall parliament doth continue . in the removall then of all episcopall jurisdiction founded in the laws and usages of this nation , we are not at all concerned . for the laws enforcing it , doe not presse it as a thing necessary on any other account , but as that which themselves gave rise and life unto . but should this be granted , that the office was appointed by christ , and the jurisdiction impleaded annexed by him thereunto ; yet this , whilest we abide at diocesans , with the severall divisions apportioned to them in the nation , will not suffice to constitute a nationall church , unlesse some vnion of those diocesans , or of the churches whereunto they related , into one society and church , by the same appointment , be proved , which to my present apprehension , will be no easy work for any one to undertake . 2. bishops had here a power as ministers of the gospell , to preach , administer the sacraments , to joyne in the ordination of ministers , and the like duties of church officers . to this we say , let the individualls of them acquit themselves , by the qualifications mentioned in the epistles to timothy and titus , with a sedulous exercise of their duty in a due manner , according to the mind of christ to be such indeed , and we will still pay them all the respects , reverence , duty , and obedience , which as such , by vertue of any law or institution of christ , they can claime . let them come forth , with weapons that are not carnall , evidencing their ministry to the consciences of believers , acting in a spirit and power received from christ , and who are they that will harme them ? i had once formerly said thus much . let the bishops attend the particular flocks over which they are appointed , preaching the word , administring the holy ordinances of the gospell in and to their own flock , there will not be contending about them . it was thought meet to returne by one concerned , i shall willingly grant herein my suffrage , let them discharge them ( and i beseech all , who have any way hindered them , at length to let and quietly permit them ) on condition he will doe this as carefully as i , i shall not contend with him concerning the nature of their taske , be it as he saith the attending to the particular churches over which they are appointed ( the bishop of oxford over that flock or portion , to which he was , and is appointed , and so all others in like manner ) be it their preaching and their administring the holy ordinances of the gospell in and to their ●wn flock and whatever else of duty and ratione officii belongs to a rightly constituted bishop ; and ●et all that have disturbed this course so duly ●●tled in this church , and in all churches of christ ●●nce the apostles planting them , discerne their ●●●rour , and returne to that peace and vnity of the church , from whence they have causelesly and inexcusably departed . though i was not then speaking of the bishops of england , yet i am contented with the application to them ; there being amongst them men of piety and learning , whom i exceedingly honour & reverence : amongst all the bishops , he of oxford is i suppose peculiarly instanced in , because it may be thought , that living in this place , i may belong to his jurisdiction . but in the condition wherein i now am by the providence of god , i can plead an exemption on the same foot of account , as he can his jurisdiction . so that i am not much concerned in his exercise of it , as to my own person . if he have a particular flock at oxon , which he will attend according to what before i required , he shall have no let or hindrance from me ; but being he is , as i heare he is , a reverend and learned person , i shall be glad of his neighbourhood & acquaintance . but to suppose that the diocesse of oxon as legally constituted and bounded , is his particular flock or church , that such a church is instituted by christ , or hath been in being ever since the apostles times , that in his presidency in this church he is to set up courts , and exercise a jurisdiction in them , and therewith a power over all the inhabitants of this diocesse or shire ( excepting the exempt peculiar jurisdiction ) although gathered into particular congregations , and united by a participation of the same ordinances ; and all this by the will and appointment of jesus christ , is to suppose what will not be granted . i confesse , as before , there was once such an order in this place , & that it is now removed by lawes , on which foundation alone it stood before : and this is that where in i am not concerned . whether we have causelesly & inexcusably departed frō the vnity of the church , is the matter now in enquiry . i am sure , unles the vnity can be fixed , our departure will not be proved . a law vnity i confesse , an evangelicall i am yet in the disquisition of . but i confesse it will be to the prejudice of the cause in hand , if it shall be thought , that the determination of it depends on the controversy about episcopacy : for if so , it might be righteously expected that the arguments produced in the behalfe , and defence thereof , should be particularly discussed . but the truth is , i shall easily acknowledge all my labour to no purpose ▪ if have to deale only with men , who suppose that if it be granted , that bishops , as commonly esteemed in this nation , are of the appointment of christ , it will thence follow , that we have a nationall church of christs appointment : between which indeed there is no relation or connexion . should i grant as i said diocesan bishops , with churches answerable to their supportment , particled into severall congregations , with their inferiour officers , yet this would be remote enough , from giving subsistence and vnion to a nationall church . what then it is which is called the church of england , in respect whereto we are charged with schisme , is nextly to be considered . now there are two wayes whereby we may come to the discoverie of what is intended by the church of england : or there are two ways , whereby such a thing doth arise . 1. descendendo , which is the way of the prelates . 2. ascendendo , which is the way of the presbyterians . for the first , to constitute a nationall church by descent ; it must be supposed that all church power is vested in nationall officers viz. arch-bishops , and from them derived to severall diocesians by a distribution of power limited in its exercise to a certaine portion of the nation , and by them communicated by severall engines to parochiall priests in their severall places . a man with halfe an eye may see that here are many things to be proved . thus their first church is nationall , which is distributed into severall greater portions termed provinces , those againe into others , now called diocesses , and those againe subdivided into parochiall or particular congregations . now the vnion of this church consisteth in the due observance of the same worship specifically by all the members of it , and subjection according to rules of their own appointment ( which were called commonly canons ) by way of distinction unto the rulers before mentioned in their severall capacities . and this is that , which is the peculiar forme of this church . that of the church catholick absolutely so called is its vnity with christ , and in its selfe by the one spirit , whereby it is animated . that of the church catholick visibly professing , the unity of the faith , which they doe professe , as being by them professed . that of a particular church as such , its observance , and performance of the same ordinances of worship numerically , in the confession of the same faith , and subjection to the same rules of love for edification of the whole . of this nationall , as it is called , in the subjection of one sort of officers unto another , within a precinct limited originally , wholy on an account forraigne to any church state whatever . so that it is not called the church of england , from its participation of the nature of the catholick church , on the account of its most noble members ; nor yet from its participation of the nature of the invisible church in the world , on the account of its profession of the truth ; in both which respects we professe our unity with it ; nor yet from its participation of the nature of a particular church , which it did not in its selfe , nor as such , but in some of its particular congregations ; but from a peculiar forme of its owne , as above described , which is to be proved to be of the institution of jesus christ . in this description given of their church state , with whom we have now to doe ; i have purposely avoided the mention of things odious & exposed to common obloquy which yet were the very ●ies & ligaments of their order , because the thing , as it is in its selfe being nakedly represented , we may not be prejudiced , in judging of the strength and utmost of the charge , that lyes against any of us , on the account of a departure from it . the communion of this church they say we have forsaken , and broken its vnity , and therefore are schismaticks . i answer in a word , laying aside so much of the iurisdiction of it mentioned before , and the severall ways of its administration , for which there is no colour or pretence that it should relate to any gospell institution ; passe by also the consideration of all those things which the men , enjoying authority in , or exercising the pretended power of this church , did use all their authority and power to injoyne and establish , which we judge evill ; let them prove that such a nationall church , as would remaine with these things pared off , that is in its best estate imaginable , was ever instituted by christ , or the apostles in his name in all the things of absolute necessity to its being & existence , and i will confesse my self to be what they please to say of me . that there was such an order in things relating to the worship of god established by the law of the land , in and over the people thereof , that the worship pleaded for was confirmed by the same law , that the rulers mentioned had power , being by the magistrate assembled to make rules and canons to become binding to the good people of the common wealth , when confirmed by the supreame a●thority of the nation , and not else ; that penaltys were appointed to the disturbers of this order by the same law , i grant . but that any thing of all this , as such , that is , as a part of this whole , or the whole it selfe , was instituted by the will and appointment of jesus christ , that is denyed . let not any one think , that because we deny the constitution pleaded about , to have had the stamp of the authority of iesus christ that therefore we pulled it down and destroyed it by violence . it was set up before we were borne , by them who had power to make laws to bind the people of this nation , and we found men in an orderly legall possession of that power , which exerting its selfe severall wayes , maintained and preserved that constitution , which we had no call to eradicate . only whereas they tooke upon them to act in the name of christ also , and to interpose their orders , and authority in the things of the worship of god , we entreated them , that we might passe our pilgrimage quietly in our native country ( as israel would have gone through the land of edonie , without the disturbance of its inhabitants ) and worship god acording to the light which he had gratiously imparted to us , but they would not hearken . but herein also was it our duty to keep the word of christs patience . their removall , and the dissolution of this nationall church , arose , and was carryed on , as hath been declared , by other hands , on other acounts . now it is not to any purpose , to plead the authority of the church , for many of the institutions mentioned : for neither hath any church power , or can have , to institute and appoint the things , whereby it is made to be so ; as these things are the very forme of the church , that we plead about ; nor hath any church any authority , but what is answerable to its nature : if it selfe be of a civill prudentiall constitution , its authority also is civill and no more . denying their church in that forme of it , which makes it such , to be of the institution of christ ; it cannot be expected that we should grant , that it is , as such , invested with any authority from christ , so that the dissolution of the vnity of this church , as it had its rise on such an account , proceeded from an alteration of the humane constitution , whereon it was built ; and how that was done , was before declared . then let them prove , 1. that ordinary officers are before the church , and that in ecclesia instituta , as well as instituendâ , which must be the foundation of their work : ( we confesse extraordinary officers were before the church , not considering the way of mens coming to be joyned in such societies ; was it possible it should be otherwise ? but as for ordinary officers , they were an exurgency from a church , and serve to the completion of it . act. 14. 23 , 24. tit. 1. 5. ) 2. that christ hath appointed any nationall officers , with a plenitude of ordinary power , to be imparted , communicated , and distributed to other recipient subjects , in severall degrees within one nation , and not elsewhere . i mean such an officer or officers , who in the first instance of their power , should on their own single account relate unto a whole nation . 3. that he hath instituted any nationall church , as the proper correlatum of such an officer ; concerning which also i desire to be informed , whether a catalogue of those he hath so instituted , be to be obtained ; or their number be left indefinite ? whether they have limits and bounds prescribed to them by him , or are left to be commensurate to the civill dominion of any potentate , and so to enjoy , or suffer the providentiall enlargements or straights , that such dominions are continually subject unto ? whether we had seven churches here in england , during the heptarchy of the saxons , and one in wales or but one in the whole ? if seven , how they came to be one ? if but one , why those of england , scotland , and ireland , were not one also ; especially since they have been under one civill magistrate ? or whether the difference of the civill laws of these nations be not the only cause , that these are three churches ? and if so , whether from thence any may not discerne whereon the vnity of the church of england doth depend ? briefely , when they have proved metropolitan , diocesan bishops in a firstnesse of power , by the institution of christ , a nationall church by the same institution in the sence pleaded for ; a firstnesse of power in the nationall officers of that nationall church to impose a forme of worship upon all being within that nation by the same institution , which should containe the bond of the vnion of that church ; also that every man , who is borne , and in his infancy babtized in that nation , is a member of that nationall church by the same institution , and shall have distinguished clearly in and about their administrations , and have told us that they counted to be of ecclesiasticall power , and what they grant to be a meere emanation of the civill government of the nation , we will then treat with them about the businesse of schisme . untill then , if they tell us , that we have forsaken the church of england in the sence pleaded for by them ; i must answer , that which is wanting cannot be numbred . it is no crime to depart from nothing ; we have not left to be that , which we never were ; which may suffice both us and them , as to our severall respective concernments of conscience and power . it hath been from the darknesse of men , and ignorance of the scriptures , that some have taken advantage to set up a product of the prudence of nations , in the name of jesus christ , and on that account to require the acceptance of it . when the tabernacle of god is againe well fixed amongst men , these shaddows will fly away : in the mean time we owe all these disputes , with innumerable other evills , to the apostacy of the roman combination , from which we are farre as yet from being cleerly delivered . i have one thing more to adde upon the whole matter , and i shall proceed to what is lastly to be considered . the church of england as it is called , ( that is , the people thereof ) separated herselfe from the church of rome . to free herselfe from the imputation of schisme , in so doing , as shee ( that is , the learned men of the nation ) pleaded the errours and corruptions of that church , under this especiall consideration of their being imposed by tyranny ; so also by professing her designe to be nothing , but to reduce religion , and the worship of god , to its originall purity , from which it was fallen . and we all joyntly justify both her and all other reformed churches in this plea. in her designe to reduce religion to its primitive purity , shee alwayes professed , that shee did not take her direction from the scripture only , but also from the councells and examples of the four or five first centuries , to which she laboured to conforme her reformation . let the question now be , whether there be not corruptions in this church of england , supposing such a nationall state to be instituted . what i beseech you shall bind my conscience to acquiesce in what is pleaded from the 4 or 5 first centuries consisting of men , that could , and did erre ; more then that did hers , which was pleaded from the 9. or 10. centuries following ? have not i liberty to call for reformation according to the scripture only ? or at least to professe that my conscience cannot be bound to any other ? the summe is , the businesse of schisme from the church of england , is as a thing built purely and simply on politicall considerations so interwoven with them , so influenced from them , as not to be separated . the famous advice of moecenas to augustus mentioned in diocassias , is the best authority i know against it . before we part with this consideration ; i must needs prevent one mistake , which perhaps in the mind of some may arise upon the preceding discourse : for whereas sundry ordinances of the worship of god are rightly to be administred only in a church and ministers doe evidently relate thereunto , the denying of a nationall church state seemes to deny that we had either ministers or ordinances here in england . the truth is , it seemes so to doe , but it doth not ; unlesse you will say , that unlesse shee be a nationall church state , there is no other ; which is too absurd for any one to imagine . it followes indeed , that there were no nationall church officers , that there were no ordinances numerically the same to be administred in and to the nation at once , but that there was not another church state in england , and on the account thereof , ordinances truly administred by lawfull ministers it doth not follow . and now if by this discourse i only call this businesse to a review , by them who are concerned to assert this nationall church i am satifyed . that the church of england is a true church of christ , they have hitherto maintained against the romanists , on the account of the doctrine taught in it , & the successive ordination of its officers , through the church of rome its selfe , from the primitive times . about the constitution and nature of a nationall church , they have had with them no contention . therein the parties at variance were agreed the same grounds and principles , improved with a defence of the externall worship and geremonies established on the authority of the church they mannaged against the non-conformists , and separatists at home . but their chiefe strength against them , lay in arguments more forcible , which need not be repeated . the constitution of the church now impleaded , deserves as i said the review : hitherto it hath been unfurnished of any considerable defensative . 2. there is another way of constituting a nationall church , which is insisted on by some of our bretheren of the presbyterian way . this is , that such a thing should arise from the particular congregations , that are in the nation united by sundry associations and subordinations of assemblies in and by the representatives of those churches . so that though there cannot be an assembly of all the members of those churches in one place , for the performance of any worship of god ; nor is there any ordinance appointed by christ to be so celebrated in any assembly of them , ( which we suppose necessary to the constitution of a particular church ) yet there may be an assembly of the representatives of them all by severall elevations for some end and purpose . in this sence , a church may be called nationall , when all the particular congregations of one nation , living under one civill government , agreeing in doctrine and worship , are governed by their greater and lesser assemblies , ( jus divinum minist . anglic. p. 12 ) but i would be loath to exclude every man from being a member of the church in england , that is , from a share in the profession of the faith , which is owned and professed by the people of god in england ; who is not a member of a particular congregation . nor does subjection to our civill government and agreement on the same doctrine and worship specifically either joyntly or severally constitute one church as is known even in the judgement of these brethren . it is the last expression of lesser , and greater assemblies that must doe it ; but as to any such institution of christ , as a standing ordinance , sufficient to give vnity yea or denomination to a church , this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and yet this alone is to be insisted on . for as was shewed before , the other things mentioned contribute nothing to the forme , nor vnion of such a church . it is pleaded , that there are prophesies and promises of a nationall church , that should be under the new testament , as ps . 32. 10 , 11 , 12. is : 2. 2. is . 10. 18 , 19 , 24 , 25. that it is foretold and promised that many whole nations shall be converted to the faith of the gospell , and thereby become the people of god , who before were no people , is granted ; but that their way of worship shall be by nationall churches governed by lesser and greater assemblys doth not appeare . and when the jewes shall be converted , they shall be a nationall church , as england is : but their way of worship shall be regulated according to the institution of christ in the gospell . and therefore the publishers of the life of dr gouge have expressed his judgement found in a paper in his study , that the jewes on their calling shall be gathered together into churches , and not be scattered , as now they are . a nation may be said to be converted , from the professed subjection to the gospell of so many in it , as may give demonstration to the whole : but the way of worship for those so converted , is peculiarly instituted . it is said moreover , that the severall congregations in one city , are called a church , as in hierusalem act. 6. 1. act. 12 , 1 , 3. act. 15. 14 , 22. so also may all the churches in a nation be called a nationall church . but this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; nor is that allowed to be made a medium in another case , which at the same time is sub iudice in its own . the like also may be said of the church of ephesus , act. 20. 17. rev. 2. 1. nor is it about a meer denomination that we contend ; but the vnion & forme of such a church : and if more churches then one were together called a church , it is from their participation of the nature of the generall visible church , not of that which is particular , and the seate of ordinances . so where paul is said to persecute the church of god gal. 1. 13. it is spoken of the professors of the faith of christ in generall , and not to be restrained to the churches of iudaea of whom he speakes v. 22 , 23. seeing his rage actually reached to damascus a city of another nation act. 22. 5 , 6. and his desigue was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that by the church mentioned 1 cor. 12. 28. 1 cor. 10. 32. eph. 3. 21. is intended the whole visible church of christ , as made up into one body or church , by a collection of all particular churches in the world by lesser and greater assemblies , ( a thing that never was in the world , nor ever will be ) is denyed and not yet by any that i know proved ; not that i am offended at the name of the church of england , though i think all professors as such , are rather to be called so , then all the congregations . that all professors of the truth of the gospell , throughout the world , are the visible church of christ , in the sence before explained , is granted . so may on the same account all the professors of that truth in england , be called the church of england . but it is the institution of lesser and greater assemblies , comprising the representatives of all the churches in the world , that must give being and union to the visible church in the sence pleaded for throughout the world , or in this nation , & that bounded to this relation by vertue of the same institution , that is to be proved . but of what there is , or seemes to be of divine institution in this order and fabrick , what of humane prudent creation , what in the matter , or manner of it , i cannot assent unto , i shall not at present enter into the consideration ; but shall only as to my purpose in hand , take up some principles , which lye in common between the men of this perswasion and my selfe , with some others otherwise minded . now of these are the ensuing assertions . 1. no man can possibly be a member of a nationall church in this sense , but by vertue of his being a member of some particular church in the nation ; which concurrs to the making up of the nationall church . as a man doth not legally belong to any county in the nation , unlesse he belong to some hundred or parish in that county ; this is evident from the nature of the thing it self , nor is it pleaded , that we are one nationall church , because the people of the nation are generally baptized , and doe professe the true faith , but because the particular congregations in it are ruled , and so consequently the whole , by lesser and greater assemblies . i suppose it will not be on second thoughts insisted on , that particular congregations , agreeing solemnely in doctrine and worship under one civill government , doe constitute a nationall church ; for if so , its forme and unity as such , must be given it meerly by the civill government . 2. no man can recede from this church , or depart from it , but by departing from some particular church therein . at the same door that a man comes in , he must goe out . if i cease to be a member of a nationall church , it is by the ceasing or abolishing of that , which gave me originall right thereunto , which was my relation to the particular church , whereof i am . 3. to make men members of any particular church or churches , their owne consent is required . all men must admit of this , who allow it free for a man to choose where he will fix his habitation . 4. that as yet , at least since possibly we could be personally concerned who are now alive , no such church in this nation hath been formed . it is impossible , that a man should be guilty of offending against that , which is not : we have not separated from a nationall church in the presbyterian sence , as never having seen any such thing ; unlesse they will say , we have separated from what should be . 5. as to the state of such a church as this , i shall only adde to what hath been spoken before , the judgement of a very learned and famous man in this case , whom i the rather name , because professedly engaged on the presbyterians side . it is moses amyraldus the present professor of divinity a● saumur , whose words are these that follow . scio nonnunquam appellari particularē ecclesiam communionem , ac veluti confoederationem plurium ejusmodi societatum , quas vel ejufdem linguae usus , vel eadem rei-pub . forma ( the true spring of a nationall church ) unà cum ejusdem disciplinae regimine consociavit : sic appellatur ecclesia gallicana , anglicana , germanica particularis , ut distinguatur ab vniversali illa christianorum societate ; quae omnes christiani nominis nationes complectitur : at uti supra diximus , ecclesiae nomen non proprie convenire societati omnium christianorum , eo modo quo convenit particularibus christianorum coetibus ; sic consequens est , ut dicamus , ecclesiae nomen non competere in eam multarum ecclesiarum particularium consociationē eodem plane modo . vocetur ergo certe ecclesia●ū quae sunt in gallia communio inter ipsas , & ecclesia si ecclesia , est multarum ecclesiarum confoederatio non si nomen ecclesiae ex usu scripturae sacrae accipiatur . paulus enim varias ecclesias particulares , quae erant in achaia , ecclesia achaiae nuncupat , non ecclesiam achajae vel ecclesiam achaicam . amyral . disput . de ecclesiae nom. & defin. thes . 28. these being , if i mistake not , things of mutuall acknowledgenent . ( for i have not laid down any principles peculiar to my selfe , and those with whom i consent in the way of the worship of god , which yet we can justly plead in our own defence ) this whole businesse will be brought to a speedy issue . only i desire the reader to observe , that i am not pleading the right , liberty and duty of gathering churches in such a state of professors , as that of late , and still amongst us , which is built on other principles , and hypotheses , then any as yet i have had occasion to mention ; but am only in generall considering the true notion of schisme , and the charge mannaged against us on that single account , which relates not to gathering of churches , as simply considered ; i say then 1. either we have been members by our own voluntary consent , according to the mind of christ , of some particular congregations in such a nationall church , & that as de facto part of such a church or we have not ? if we have not been so , ( as it is most certaine we have not ) then we have not as yet broken any bond , or violated any vnity , or disturbed any peace , or order of the appointment of jesus christ ; so that whatever of trouble or division hath followed on our way , and walking , is to be charged on them who have turned every stone , to hinder us our liberty . and i humbly begge of them , who acting on principles of reformation according to the ( commonly called ) presbyterian platforme , doe accuse us for separation from the church of england that they would seriously consider what they intend thereby ? is it that we are departed from the faith of the people of god in england ? they will not sustaine any such crimination : is it that we have forsaken the church of england as under its episcopall constitution ? have they not done the same ? have they not rejected their nationall officers , with all the bonds , tyes and ligaments of the union of that pretended church ? have they not renounced the way of worship , established by the law of the land ? doe they not disavow all obedience to them who were their legall superiours in that constitution ? doe they retaine either matter or forme , or any thing , but that naked name of that church ? and will they condemne others in what they practise themselves ? as for a church of england , in their new sence , ( which yet in some respects is not new but old ) for what is beyond a voluntary consociation of particular churches , we have not as yet , had experience of it . that we shall be accused of schisme , for not esteeming our selves made members of a particular church against our wills , by buying or hireing an habitation within such a precinct of ground , we expect not ; especicially considering what is delivered by the chiefe leaders of them , with whom now we are treating , whose words are as followeth we grant , that living in parishes is not sufficient to make a man a member of a particular church . a turk , or pagan , or id●later may live within the precincts of a parish , and yet be no member of a church . a man must therefore in order of nature , be a member of the church visible , and then living in a parish , and making profession of christianity may claime admission into the society of christians within those bounds , and enjoy the priviledges and ordinances which are there dispensed . ans of cammil p. 105. this is also pursued by the authors of jus divinum ministerii anglicani p 9 , 10. whereafter the repetition of the words first mentioned , they adde that all that dwell in a parish and constantly heare the word , are not yet to be admitted to the sacraments , which excludes them from being fideles , or church members and makes them at best as the catechumeni of old , who were never esteemed members of the church . if we have been so members by our own voluntary consent , and doe not continue so to be ; then this congregation whereof we were so members was reformed according to the mind of christ ( for i speak now to them that own reformation , as to their light ) or it was not . if it were reformed , and that a man were a member of it so reformed by his own voluntary consent , i confesse it may be difficult how a man can leave such a congregation without their consent , in whose power it is to give it to him , without giving offence to the church of god. only i say , let all by-respects be layd aside , on the one hand , and the other , all regard to repute and advantage , let love have its perfect worke , and no church knowing the end of its being and constitution to be the edification of believers , will be difficult and tenacious as to the granting a dismission to any member whatever , that shall humbly desire it ; on the account of applying himselfe to some other congregation , wherein he supposes and is perswaded that he may be more effectually built up in his most holy faith. i confesse this to be a case of the greatest difficulty , that presents it selfe to my thoughts in this businesse . suppose a man to be a member of a particular church , and that church to be a true church of christ , and granted so by this person , and yet upon the account of some defect , which is in , or at least he is convinced and perswaded to be in that church , whose reformation he cannot obtaine , he cannot abide in that church to his spirituall advantage and edification : suppose the church on the other side cannot be induced to consent to his secession and relinquishment of its ordinary externall communion , and that person is hereby intangled ; what course is to be taken ? i professe for my part , i never knew this case fall out , wherein both parties were not blamable . the person seeking to depart , in making that to be an indispensable cause of departure from a church , which is farre short of it ; and the church in not condescending to the mans desire , though proceeding from infirmity , or temptation . in generall , the rule of forbearance and condescension in love , which should salve the difference , is to give place to the rule of obeying god in all things according to our light . and the determining in this case , depending on circumstances in great variety , both with reference to the church offending , and the person offended . he that can give one certaine rule in , and upon the whole , shall have much praise for his invention . however i am sure this cannot be rationally objected by them , who esteeming all parishes , as such , to be churches , doe yet allow men on such occasions to change their habitations , and consequently their church relations men may be relieved by change of dwelling , subcom . of div. p. 52. and when a mans leaving the ordinary externall communion , of any particular church for his own edification to joyne with another whose administrations he is perswaded in some things more , or fewer , are carryed on more according to the minde of christ , is as such proved to be schisme , i shall acknowledge it . as then the not giving a mans selfe up unto any way , and submitting to any establishment pretended , or pleaded to be of christ , which he hath not light for , and which he was not by any act of his own formerly engaged in , cannot with any colour or pretence of reason be reckoned unto him for schisme , though he may , if he persist in his refuseall , prejudice his own edification ; so no more can a mans peaceable relinquishment of the ordinary communion of one church in all its relations , to joyne with another , be so esteemed . for instance of the first case ; suppose by the law of this nation the severall par●chiall churches of the land , according to arbitrary distributions made of them , should be joyned in classicall associations , and those againe in the like arbitrary disposall into provinciall , and so onward ; ( which cannot be done without such interveniences as will exonerate conscience from the weight of pure institution : ) or suppose this not to be done by the law of the land , but by the voluntary consent of the officers of the parochiall churches , and others joyning with them ; the saints of god in this nation , who have not formerly been given up unto , or disposed of , in this order , by their own voluntary consent , nor are concerned in it any farther , then by their habitation within some of these different precincts , that by publick authority , or consent of some amongst them , are combined as above : nor do believe such ass●ciations to be the institutions of christ , whatever they prove to be in the issue ; i say they are by their dissent and refusall to subject themselves to this order , not in the least liable to the charge of schisme ; whatever they are , who neglecting the great duty of love , and forbearance , would by any means whatever impose upon them a necessity of so doing . for besides what they have to plead , as to the non-institution of any such ordinary associations , & investiture of them with power and authority in , and over the churches , they are not guilty of the disturbance of any order , wherein they were stated according to the minde of christ : nor of the neglect of any duty of love , that was incumbent on them . for the latter ; suppose a man stated in a particular church , wherewith he hath walked for a season ; he discovers that some perhaps of the principles of its constitution are not according to to the minde of christ , something is wanting or redundant , and imposed in practice on the members of it , which renders the communion of it , by reason of his doubts and scruples , or it may be cleare convictions , not so usefull to him , as he might rationally expect it would be , were all things done according to the minde of christ ; that also he hath declared his judgement as he is able , and dissatisfaction ; if no reformation doe ensue , this person i say is doubtlesse at liberty to dispose of himselfe , as to particular church communion , to his own best advantage . but now suppose this congregation whereof a man is supposed to be a member , is not reformed , will not , nor cannot reforme it selfe ; ( i desire that it may be minded with whom i have to do , viz. those , who own a necessity of reformation , as to the administration of ordinances , in respect to what hath been hitherto observed in most parochiall assemblyes . ) those i have formerly dealt withall are not be imposed on with this principle of reformation : they acknowledge none to be needfull ; but they are not concerned in our present enquiry . their charge lyes all in the behalfe of the church of england , not of particular assemblyes or parishes , which it is not possible that according to their principle , they should own for churches , or account any separation from any of them to be balme worthy , but only as it respecteth the constitutions of the church nationall in them to be observed . if any claime arise on that hand , as to parochiall assemblyes , i should take liberty to examine the foundation of the plea , and doubt not , but that i may easily frustrate their attempts . but this is not my present businesse ; i deale , as i said , with them , who own reformation ; and i now suppose of the congregation , whereof a man is supposed to be a member on any account whatever , not to be reformed . in this case i aske , whether it be schisme or no , for any number of men to reforme themselves , by reducing the practice of worship to its originall institution , though they be the minor part lying within the parochiall precinct ; or for any of them to joyne themselves with others for that end and purpose not living within those precincts . i shall boldly say , this schisme is commanded by the holy ghost , 1 tim. 6. 5. 2 tim. 3. 5. hos . 4. 15. is this yoke laid upon me by christ , that to goe along with the multitude where i live , that hate to be reformed , i must forsake my duty , and despise the priviledges , that he hath purchased for me with his owne precious blood ? is this an unity of christs institution , that i must for ever associate my selfe with wicked and prophane men in the worship of god , to the unspeakable detriment and disadvantage of my own soule ? i suppose nothing can be more unreasonable , then once to imagine any such thing . however , not to derive this businesse any farther , but to put it to its proper issue . when it is proved , that this is the will and appointment of jesus christ , that every believer , who liveth within such a precinct allotted by civill constitutions , wherein the people or inhabitants do , or may usually meet for the celebration of the worship of god , or which they have light for , on any account whatever doe make profession of , how prophane soever that part of them be from whom the whole is denominated , how corrupt soever in their worship , how dead soever , as to the power of godlinesse , must abide with them and joyne with them in the administration and worship , and that indispensably ; this businesse may come againe under debate . in the meane time , i suppose the people of god are not in any such subjection . i speake not this , as laying down this for a principle , that it is the duty of every man to separate from that church , wherein evill and wicked men are tollerated ( though that opinion , must have many other attendances , before it can contract the least affinity with that of the same sound , which was condmned in the donatists ) but this only i say , that where any church is over borne by a multitude of men wicked and prophane ; so that it cannot reforme it selfe , or will not according to the minde of christ , a believer is so farre at liberty , that he may desert the communion of that society , without the least guilt of schisme . but this state of things is now little pleaded for . it is usually objected about the church of corinth , that there was in it many disorders and enormous miscarriages , divisions , and breaches of love : miscarriages through drink at their meetings ; grosse sins in the incestuous person tolerated ; false doctrine broached ; the resurrection denyed ; and yet paul advises no man to separate from it , but all to performe their duty in it . but how little our present plea & defensative is concerned in this instance , supposed to ly against it , very few considerations will evince . 1. the church of corinth was undoubtedly a true church , lately instituted according to the minde of christ , and was not fallen from that priviledge by any miscarriage , nor had suffered any thing destructive to its being ; which wholy differences between the case proposed in respect of many particulars , and the instance produced . we confesse the abuses , and evills mentioned had crept into the church , and doe thence grant , that many abuses may doe so into any of the best of the churches of god. nor did it ever enter into the heart of any man to think , that so soon as any disorders fall out , or abuses creep into it , it is instantly the duty of any to fly out of it , like pauls mariners out of the ship , when the storme grew hazardous . it being the duty of all the members of such a church untainted with the evills and corruptions of it , upon many accounts to attempt and labour the remedie of those disorders , and rejection of these abuses to the uttermost ; which was that , which paul advised the corinthians all and some unto , in obedience whereunto they were recovered . but yet this i say , had the church of corinth continued in the condition before prescribed , that notorious , scandalous sinnes had went unpublished , unreproved , drunkennesse continued , and practised in the assemblies , men abiding by the denyall of the resurrection , so overturning the whole gospell , and the church refusing to do her duty , and exercise her authority to cast all those disorderly persons upon their obstinacy out of her communion ; it had been the duty of every saint of god in that church , to have withdrawn from it , to come out from among them , and not to have been partaker of their sinnes , unlesse they were willing to partake of their plague also ; which on such an apostacy would certainly ensue . i confesse austin in his single booke against the donatists , post collationem , cap. 20. affirmes , that elijah and elisha communicated with the israelites in their worship , when they were so corrupted , as in their dayes , and separated not from their sacraments ( as he calls them , ) but only withdrew sometimes for feare of persecution ; a mistake unworthy so great and wise a person as he was . the publick worship of those 10 tribes in the dayes of those prophets was idolatrous , erected by jeroboam , confirmed by a law , by omri , and continued by ahab . that the prophets joyned with them in it , is not to be imagined . but earnestnesse of desire for the attaining of any end , sometimes leaves no roome for the examination of the medium's , offering their service to that purpose . let us now see the sum of the whole matter and what it is that we plead for our discharge as to this crime of schisme , allowing the terme to passe in its large and usuall acceptation , receding for the sake of the truths farther ventilation from the precise propriety of the word annexed to it in the scripture : the summe is , we have broken no bond of vnity , no order instituted or appointed by jesus christ , have causelessly deserted no station , that ever we were in , according to his mind , which alone can give countenance to an accusation of this nature . that on pure grounds of conscience we have withdrawn , or doe withhold our selves from partaking in some wayes , engaged into upon meer grounds of prudence we acknowledge . and thus from what hath been said , it appeares in what a faire capacity notwithstanding any principle or practice owned by us , we are to live peaceably , and to exercise all fruits of love towards those who are otherwise minded . there is not the least necessity on us , may we be permitted to serve god according to our light , for the acquitting our selves from the charge , which hath made such a noise in the world , to charge other men , with their failings , great , or small , in or about the ways and worship of god. this only is incumbent on us , that we manifest , that we have broken no bond , no obligation , or tye to communion , which lay upon us by the will & appointment of jesus christ our lord , and master : what is prudentially to be done in such a nation as this , in such a time as this , as to the worship of god , we will treate with men at farther leisure , and when we are lawfully called thereto . it may be some will yet say , ( because it hath been often said ) there is difference between reforming of churches already gathered and raised , and raising of churches out of meer materialls . the first may be allowed , but the latter tends to all manner of confusion . i have at present , not much to say to this objection , because as i conceive , it concernes not the businesse we have in hand : nor would i have mentioned it at all ; but that it s insisted on by some on every turne , whether suited for the particular cause , for which it is produced , or no. in briefe then . 1. i know no other reformation of any church , or any thing in a church , but the reducing of it to its primitive institution , and the order allotted to it by jesus christ . if any plead for any other reformation of churches , they are in my judgement to blame . and when any society , or combination of men , ( whatever hitherto it hath been esteemed ) is not capable of such a reduction and renovation . i suppose i shall not provoke any wise and sober person , if i professes i cannot look on such a society , as a church of christ , and thereupon advise those therein , who have a due right to the priviledges purchased for them by christ , as to gospell administrations , to take some other peaceable course to make themselves partakers of them . 2. were i fully to handle the things pointed to in this objection , i must mannage principles , which in this discourse i have not been occasioned to draw forth at all , or to improve . many things of great weight and importance must come under debate and consideration , before a cleare account can be given of the case stated in this objection ; as 1. the true nature of an instituted church under the gospell , as to the matter , forme , and all other necessary constitutive causes , is to be investigated and found out . 2. the nature , and forme of such a church is to be exemplifyed from the scripture , and the stories of the first churches , before sensibly infested with the poyson of that apostacy which ensued . 3. the extent of the apostacy under antichrist , as to the ruining of instituted churches , making them to be babylon , and their worship fornication , is duely and carefully to be examined . hic labor , hoc opus . here lyes our disorder and division ; hence is our darknesse and pollution of our garments , which is not an easy thing to free our selves of ; though we may arise , yet we shall not speedily shake our selves out of the dust . 4. by what way and meanes god begat anew and kept alive his elect , in their severall generations , when antichristian darknesse covered the earth ; and thick darknesse the nations , supposing an intercision of instituted ordinances , so farre as to make a nullity in them , as to what was of simple and pure institution ; what way might be used for the fixing the tabernacle of god againe with men , and the setting up of church worship according to his minde , and will. and here the famous case of the united brethren of bohemia would come under consideration ; who concluding the whole papacy to be purely antichristian , could not allow of the ordination of their ministers by any in communion with it ; and yet being perswaded of a necessity of continuing of that ordinance in a way of succession , sent some to the greek and armenian churches , who observing their wayes returned with little satisfaction ; so that at the last committing themselves , and their cause to god , they chose them elders from among themselves , and set them apart by fasting and prayer ; which was the foundation of all those churches , which for piety , zeale , and suffering for christ , have given place to none in europe . what was the way of the first reformation in this nation , and what principles the godly learned men of those daies proceeded on , how farre , what they did may be satisfactory to our consciences , at the present , as to our concurrence in them , who from thence have the truth of the gospell derived downe to us , whether ordinary officers be before or after the church , and so whether a church state is preserved in the preservation of officers , by a power forraigne to that church , whereof they are so ; or the office be preserved , and consequently the officers , inclusively in the preservation , and constitution of a church . these i say , with sundry other things of the like importance , with inferences from them , are to be considered to the bottome , before a full resolution can be given to the enquiry coucht in this objection , which , as i said , to do , is not my present businesse . this taske then is at its issue and close ; some considerations of the manifold miscarriages that have insued for want of a due and right apprehension of the thing we have now been exercised in the consideration of , shall shut it up . it is not impossible , that some may , from what hath been spoken , begin to apprehend , that they have been too hasty in judging other men . indeed none are more ready to charge highly , then those who when they have so done , are most unable to make good their charge ; si accusasse sufficiat , quis erit innocens ? what reall schismes in a morall sense have ensued among brethren , by their causelesse mutuall imputation of schisme in things of institution , is knowne . and when men are in one fault , and are charged with another , wherein they are not , it is a ready way to confirme them in that , wherein they are . there is more darknesse and difficulty in the whole matter of instituted worship , then some men are aware of : not that it was so from the beginning , whilst christianity continued in its naked simplicity : but it is come occasionally upon us by the customes , darknesse and invincible prejudices , that have taken hold on the minds of men by a secret diffusion of the poyson of that grand apostacy . it were well then , that men would not be so confident , nor easily perswaded , that they presently know how all things ought to be , because they know how they would have some things to be , which suite their temper and interest . men may easily perhaps see , or think they see , what they doe not like , and crie out schisme and separation , but if they would a little consider what ought to be in this whole matter ; according to the mind of god , and what evidences they have of the grounds and principles , whereon they condemne others , it might make them yet swift to heare , but slow to speake , and take off from the number of teachers among us ; some are readie to think , that all that joyne not with them are schismaticks ; and they are so , because they goe not with them , and other reason they have none : being unable to give any solid foundation : of what they professe ; what the cause of unity among the people of god , hath suffered from this sort of men , is not easily to be expressed . 2. in all differences about religion to drive them to their rise and spring , and to consider them as stated originally , will ease us of much trouble and labour . perhaps many of them will not appeare so formidable , as they are represented . he that sees a great river , is not instantly to conclude that all the water in it comes from its first rise & spring ; the addition of many brookes showers and landfloods , have perhaps swelled it to the condition wherein it is : every difference in religion is not to be thought to be as big at its rise , as it appeares to be when it hath passed through many generations , and hath received additions and aggravations from the disputings and contendings of men , on the one hand , and the other , ingaged . what a flood of abominations doth this businesse of schisme seem to be , as rolling down tous through the writings of cyprian , austin , and optatus of old : the schoolemen , decrees of popish councells with the contrivances of some , among our selves , concerned to keep up the swelled notion of it ! goe to its rise , and you will find it to be , though bad enough , yet quite another thing , then what by the pre●udices accrewing by the addition of so many generations , it is now generally represented to be . the great maxime , to the law and to the testimonie , truly improved , would quickly cure all our distempers : in the meane time , let us blesse god , that though our outward man may possibly be disposed of , according to the apprehension that others have of what we doe , or are , our consciences are concerned only in what he hath appointed . how some men may prevaile against us , before whom we must stand or fall according to their corrupt notion of schisme , we know not : the rule of our consciences , in this , as in all other things , is eternall and unchangable . whilst i have an uncontrolable faithfull witnesse , that i transgresse no limits prescribed to me in the word , that i doe not willingly break , or dissolve any vnity of the institution of jesus christ , my minde as to this thing is filled with perfect peace . blessed be god , that hath reserved the sole soveraingty of our consciences in his hand , and not in the least parcelled it out to any of the sons of men , whose tender mercies being oftentimes cruelty it selfe , they would perhaps destroy the soule also , when they doe so to the body , seeing they stay there , as our saviour witnesseth , because they can proceed no farther ; here then i professe to rest ; in this doth my conscience acquiesce : whilst i have any comfortable perswasion , on grounds infallible , that i hold the head , and that i am by faith a member of the mysticall body of christ , whilst i make profession of all the necessary saving truths of the gospell , whilst i disturbe not the peace of that particular church , whereof by my own consent i am a member , nor doe raise up , nor continue in any causeles differences with them , or any of them , with whom i walke in the fellowship and order of the gospell , whilst i labour to exercise faith towards the lord jesus christ , and love towards all the saints , i doe keep the unity , which is of the appointment of christ ; and let men say , from principles utterly forraigne to the gospell , what they please , or can , to the contrary , i am no schismatick . 3. perhaps the discoverie , which hath been made , how little we are many of us concerned in that , which having mutually charged it on one another , hath been the greatest ball of strife , and most effectu-all engine of difference , and distance between us , may be a meanes to reconcile in love them that truely feare god , though engaged in severall wayes as to some particulars . i confesse i have not any great hope of much successe on this account ; for let principles and ways be made as evident , as if he that wrote them carryed the sunne in his hand ; yet whilst men are forestalled by prejudices , and have their affections , and spirits engaged suitably thereunto , no great alteration in their minde and wayes , on the clearest conviction whatever , is to be expected . all our hearts are in the hand of god ; and our expectations of what he hath promised , are to be proportioned to what he can effect , not to what of outward meanes , we see to be used . 4. to conclude ; what vaine janglings men are endlesly engaged in ; who will lay their own false hypotheses , and preconceptions , as a ground of farther procedure , is also in part evident , by what hath been delivered . hence ( for instance ) is that doubty dispute in the world ; whether a schismatick doth belong to the church , or noe ? which for the most part is determined in the negative ; when it is impossible a man should be so , but by vertue of his being a church member . a church is that alienum solum , wherein that evill dwelleth . the most of the enquiries that are made , and disputed on , whether this or that sort of men belongs to the church or no ? are of the same value and import . he belongs to the church catholick , who is united to christ by the spirit , and none other : and he belongs to the church generall visible , who makes profession of the faith of the gospell , and destroyes it not by any thing of a just inconsistency with the beliefe of it : and he belongs to a particular church , who having been in a due order joyned thereunto , hath neither voluntarily deserted it , nor been judicially ejected out of it . thus one may be a member of the church catholick , who is no member of the generall visible church , nor of a particular church , as an elect infant , sanctifyed from the womb , dying before baptisme ; and one may be a member of the church generall visible , who is no member of the church catholick , nor of a particular church , as a man making profession of the true faith , yet not united to christ by the spirit , nor joyned to any particular visible church ; or he may be also of the catholick church , and not of a particular ; as also of a particular church ; and not of the catholick . and a man may , every true believer walking orderly , ordinarily is a member of the church of christ in every sence insisted on : of the catholick church , by a union with christ the head ; of the visible generall church , by his profession of the faith , and of a particular congregation , by his voluntary assotiating himselfe therewith , according to the will and appointment of our lord jesus christ . finis . reader , in the authors absence many errors and mistakes obscuring or perverting the sence of the places where they are , have escaped the presse ; which thou art desired to correct according as here directed . pag. 2. l. 20. r. and , p. 3. l. 14. man. p. 5. l. 22. clamorous p. 7. l. 6. vobis , p. 9. l. 19. lutherans ; sacramentarian , p. 11. l. 21 establish it , p. 13. l. 8. conducingnesse , p. 15. l. 2. the present , p. 16. l. 12. yea i , p. 22. l. 18. his word p. 24. l. 8. scissure , p. 29. l. 18. extended , is of , p. 31. l. 17. unity of the , p. 36. l. 5. dele among , l. 13. metropolitans p. 39. l. 22. dele if , p. 42. l. 1. instructed by authority from their , p. 43. l. 2. & is not , p. 50. l. 26. that shall be pleased to consider , p. 54. l. 18. other promises , p. 60. l. 24. in the civil state to , p. 64. l. 22. our fore-fathers , p. 73. l. 13. dele of , l. 25. scriptures , p. 75. l. 7. nor are they not at all , l. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 38. l. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 88. l. 1. dele sence v. 24. saith the apostle i fill up that , l. 12. repartees l. 21. church ; there is no promise made to the church , p. 90. l. 1. sence v. 24. saith the apostle i fill up that , p. 91 , l. 4. sion , p. 93. l. 10. that it hath an , p. 101. l. 13. dispute men , p. 102. l. 19. is in — ▪ p. 110. l. 28. moats p. 124. l. 28. juvenalis . p. 126. l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 131. l. 20. hath been , p. 133. l. 18. summed up , p. 134. l. 15. men p. 146. l. 15. ad : judaeos , p. 155. l. ult . scripture , p. 160. l. 13. catholick church , p. 166. l. 20. their writing , l. 21. a sweet , p. 168. l. 28. have not only , p. 169. l. 24. begun , p. 172. l. 6. sport , l. 8. institutions , l. 9. language , p. 173. l. 18. gentlemen , p. 176. l. 15. do that , p. 180. l. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 185. l. 19. another , p. 186. l. 10. to its , p. 189. l. 2. athenaeus . l. 3. thrasilaus , p. 192. l. 13. patriarchs , or metropolitans , l. 29. conscience , p. 194. l. 13 , 14. are there p. 198. l. 15. scriptures , p. 199. l. 24 , 25. the gifts of his spirit . p. 200. l. 14. due to elders , p. 202. l. 7. those many churches p. 204. l. 1. it seemes , 205. l. 17. dele his , p. 215. l. 18. is the union enquired after , p. 216. l. 17. their sence , l. 21. dele the , p. 218. l. 2. a title , p. 229. l. 24. your severall , p. 234. l. 13. if i have , p. 236. l. 16. the unity consists , l. 25. visible church , p. 240. l. 21. nor conc : p. 242. l. 1. any man may , p. 244. l. 24. dele as , p. 245. l. 1. dio cassius l. 15. there be a , p. 247. l. 23. one civile , p. 256. l. 20. commit , p. 264. l. 2. drive , l. 10. or on any , l. 17. their administrations . notes, typically marginal, from the original text notes for div a90276-e100 §. 1. § 2. §. 3. §. 4. §. 5. §. 6. §. 7. §. 8. §. 9. §. 10. §. 11. §. 12. §. 13. §. 14. §. 15. §. 16. §. 17. §. 18. §. 19. §. 1. §. 2. §. 3. §. 4. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chronic. antioch . joh. male : p. 98. a. ms. bib. bod. §. 5. §. 6. §. 7. §. 8. §. 9. §. 10. §. 11. §. 12. §. 13. §. 14. §. 15. §. 16. §. 17. §. 18. §. 19. §. 20. §. 21. §. 22. §. 23. §. 24. §. 25. §. 26. §. 27. §. 28. §. 29. §. 30. §. 31. §. 32 §. 33. §. 34. §. 35. §. 36. §. 37. §. 38. §. 39. §. 40. §. 41. §. 42. §. 43. §. 44. §. 45. §. 46. §. 47. §. 48. §. 1. §. 2. §. 3. §. 4. §. 5. §. 6. §. 7. §. 8. §. 9. §. 10. §. 11. §. 12. §. 1. §. 2. §. 3. §. 4. §. 5. §. 6. §. 7. §. 8. §. 9. §. 10. §. 11. §. 12. §. 13. §. 14. §. 15. §. 16. §. 16. §. 17. §. 18. §. 19. §. 20. §. 21. §. 22. §. 23. §. 24. ille coetus christianorum qui solus in orbe clare● regeneratis est ecclesia ; solus coetus christianorum papae subditorum claret regeneratis ; ergo . prob . apud illas solos sunt qui miracula faciunt . ergo . val mag. deut. 13. 1 , 2. mat. 7. 22 , 23. exod. 3. 7. §. 25. §. 26. §. 27. §. 28. §. 29. §. 30. §. 1. §. 2. §. 3. §. 4. §. 5. §. 6. §. 7. §. 8. §. 9. §. 10. §. 11. §. 12. §. 13. §. 14 ▪ §. 15. §. 16. §. 17. §. 18. §. 19. §. 20. §. 21. §. 22. §. 23. §. 24. §. 25. §. 26. §. 27. §. 28. §. 29. §. 30. §. 31. §. 32. §. 33. §. 34. §. 35. §. 36. §. 3● . §. 38. §. 39. §. 40. §. 41 ▪ §. 42. §. 1. §. 2. §. 3. §. 4. §. 5. §. 6. §. 7. §. 8. §. 9. §. 10. §. 11. §. 12. §. 13. §. 14. §. 15. §. 16. §. 17. §. 18. §. 19. §. 20. §. 21. §. 22. §. 23. §. 24. §. 25. §. 26. §. 27. §. 28. §. 29. §. 30. § 31. §. 32. §. 33. §. 34. §. 35. §. 36. * si quis aut privatus , aut populus eorum decret●● non stetit , sacrificiis interdicunt . haec paena apud eos est gravissima ; quibus ita est interdictum , ii numero impiorum , & sceleratorum habentur , ab iis omnes decedunt , aditum eorum sermonemque defugiunt , ne quid ex contagione incommodi accipiant ; neque iis petentibus jus redditur , neque honos ullus communicatur : his autem omnibus dr●dibus praeest unus ; qui summam inter eos habet authoritatem : hoc mortus , si quis ex reliquis excellit dignitate , succedit : at si sunt plures , suffragio druidum adlegitur : nonnunquam etiam de principatu armis contendunt . caes . lib. 6. de bell. gal. §. 37. §. 38. §. 39. §. 40. §. 41. §. 42. §. 43. §. 44. §. 45. §. 46. §. 47. §. 48. §. 49. §. 50. §. 51. §. 52. §. 53. §. 54. §. 55. §. 56. §. 57. §. 1. §. 2. §. 3. §. 4. §. 5. §. 6. §. 7. §. 8. §. 9. §. 10. §. 11. §. 12. §. 13. §. 14. §. 15. §. 16. §. 17. §. 18. §. 19. §. 20. §. 21. §. 22. §. 23. §. 24. §. 25. §. 26. §. 27. §. 1. §. 2. §. 3. §. 4. §. 5. §. 6. §. 7. §. 8. §. 9. §. 10. §. 11. §. 12. §. 13. §. 13. §. 14. §. 16. §. 17. §. 18. §. 19. §. 20 ▪ §. 21 ▪ §. 22. §. 23. §. 24. §. 25. §. 26. §. 27. §. 28. §. 29. §. 30. §. 31. §. 32. §. 33. §. 34. §. 35. §. 36. §. 37. §. 38. §. 39. §. 40. §. 41. §. 42. §. 43. §. 44. §. 45. §. 46. §. 47. §. 48. §. 49. §. 50. §. 51. §. 52. §. 53. §. 54. §. 55. §. 56. §. 57. §. 58. §. 59. §. 60. §. 62. §. 63. §. 64. §. 65 §. 66. §. 67. §. 68. the reason of faith, or, an answer unto that enquiry, wherefore we believe the scripture to be the word of god with the causes and nature of that faith wherewith we do so : wherein the grounds whereon the holy scripture is believed to be the word of god with faith divine and supernatural, are declared and vindicated / by john owen ... owen, john, 1616-1683. 1677 approx. 344 kb of xml-encoded text transcribed from 107 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a53726 wing o801 estc r38888 18186032 ocm 18186032 106952 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a53726) transcribed from: (early english books online ; image set 106952) images scanned from microfilm: (early english books, 1641-1700 ; 1128:15) the reason of faith, or, an answer unto that enquiry, wherefore we believe the scripture to be the word of god with the causes and nature of that faith wherewith we do so : wherein the grounds whereon the holy scripture is believed to be the word of god with faith divine and supernatural, are declared and vindicated / by john owen ... owen, john, 1616-1683. [8], 192 p. printed for nathaniel ponder ..., london : 1677. reproduction of original in the bristol public library, reference libraries. central library, college green, bristol, england. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible -inspiration. faith. 2005-03 tcp assigned for keying and markup 2005-04 aptara keyed and coded from proquest page images 2005-05 jonathan blaney sampled and proofread 2005-05 jonathan blaney text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion the reason of faith. or an answer unto that enquiry , wherefore we believe the scripture to be the word of god. with the causes and nature of that faith wherewith we do so . wherein the grounds whereon the holy scripture is believed to be the word of god with faith divine and supernatural , are declared and vindicated . by john owen , d. d. if they hear not moses , and the prophets , neither will they be perswaded though one rose from the dead , luk. 16. 51. london , printed for nathaniel ponder , at the peacock in the poultry , near cornhill . 1677. to the reader . having added a brief account of the design , order , and method of the ensuing discourse in an appendix at the close of it ; i shall not here detain the reader with the proposal of them . yet some few things remain , which i judge it necessary to mind him of . be he who he will , i am sure we shall not differ about the weight of the argument in hand ; for whether it be the truth we contend for , or otherwise , yet it will not be denied , but that the determination of it , and the setling of the minds of men about it , are of the highest concernment unto them . but whereas so much hath been written of late by others on this subject , any further debate of it may seem either needless or unseasonable . something therefore may be spoken to evidence that the reader is not imposed on by that , which may absolutely fall under either of those characters . had the end in and by these discourses been effectually accomplished , it had been altogether useless to renew an indeavour unto the same purpose . but whereas an opposition unto the scripture , and the grounds whereon we believe it to be a divine revelation , is still openly continued amongst us ; a continuation of the defence of the one and the other cannot reasonably be judged either needless or unseasonable . besides , most of the discourses published of late on this subject have had their peculiar designs , wherein that here tendred is not expresly ingaged . for some of them do principally aim to prove , that we have sufficient grounds to believe the scripture , without any recourse unto , or reliance upon the authoritative proposal of the church of rome ; which they have sufficiently evinced beyond any possibility of rational contradiction from their adversaries . others have pleaded & vindicated those rational considerations , whereby our assent unto the divine original of it , is fortified and confirmed against the exceptions and objections of such whose love of sin , and resolutions to live therein , tempts them to seek for shelter in an atheistical contempt of the authority of god , evidencing it self therein . but as neither of these are utterly neglected in the ensuing discourse , so the peculiar design of it is of another nature . for the inquiries managed therein , namely , what is the obligation upon us to believe the scripture to be the word of god ? what are the causes , and what is the nature of that faith whereby we do so ? what it rests on , and is resolved into , so as to become a divine and acceptable duty ? do respect the consciences of men immediately , and the way whereby they may come to rest and assurance in believing . whereas therefore it is evident , that may are often shaken in their minds , with-those atheistical objections against the divine original and authority of the scripture , which they frequently meet 〈◊〉 ; that many know not how to extricate themselves from the ensnaring questions that they are often attaqued withal about them ; not for want of a due assent unto them , but of a right understanding what is the true and formal reason of that assent ; what is the firm basis and foundation that it rests upon ; what answer they may directly and peremptotily give unto that enquiry , wherefore do you believe the scripture to be the word of god ? i have endeavoured to give them those directions herein , that upon a due examination they will find compliant with the scripture it self , right reason , and their own experience . i am not therefore altogether without hopes that this small discourse may have its use , and be given out in its proper season . moreover , i think it necessary to acquaint the reader , that as i have allowed all the arguments pleaded by others to prove the divine authority of the scripture , their proper place , and force ; so where i differ in the explication of any thing belonging unto this subject from the conceptions of other men , i have candidly examined such opinions , and the arguments wherewith they are confirmed , without straining the words , cavilling at the expressions , or reflections on the persons of any of the authors of them . and whereas i have my self been otherwise dealt withal by many , and know not how soon i may be so again , i do hereby free the persons of such humours and inclinations from all fear of any reply from me , or the least notice of what they shall be pleased to write or say . such kind of writings are of the same consideration with me , as those multiplied false reports which some have raised concerning me , the most of them so ridiculous and foolish , so alien from my principles , practice , and course of life , as i can not but wonder how any persons pretending to gravity and sobriety , are not sensible how their credulity and inclinations are abused in the hearing and repetition of them . the occasion of this discourse is that which in the last place i shall acquaint the reader withal . about three years since i published a book about the dispensation and operations of the spirit of god. that book was one part only of what i designed on that subject . the consideration of the work of the holy spirit , as the spirit of illumination , of supplication , of consolation , and as the immediate author of all spiritual offices , and gifts extraordinary and ordinary , is designed unto the second part of it . hereof this insuing discourse is concerning one part of his work , as a spirit of illumination , which upon the earnest requests of some acquainted with the nature and substance of it , i have suffered to come out by it self , that it might be of the more common use , and more easily obtained . may , 11th . 1677. the reason of faith. or the grounds whereon the scripture is believed to be the word of god with faith divine and supernatural . the principal design of that discourse , whereof the ensuing treatise is a part , is to declare the work of the holy ghost in the illumination of the minds of men. for this work is particularly and eminently ascribed unto him ; or the efficacy of the grace of god by him dispensed , ephes. 1. 17 , 18. heb. 6. 4. luke 2. 32. acts 13. 47. chap. 24. 45. chap. 26. 18. 2 cor. 4. 4. 1 pet. 2. 9. the objective cause and outward means of it , are the subjects at present designed unto consideration . and it will issue in these two enquiries . 1. on what grounds , or for what reason , we do believe the scripture to be the word of god with faith divine and supernatural , as it is required of us in a way of duty . 2. how or by what means we may come to understand aright the mind of god in the scripture , or the revelations that are made unto us of his mind and will therein . for by illumination in general , as it denotes an effect wrought in the minds of men , i understand that supernatural knowledg that any man hath , or may have of the mind and will of god , as revealed unto him by supernatural means , for the law of his faith , life , and obedience . and this so far as it is comprised in the first of these inquiries , is that , whose declaration we at present design , reserving the latter unto a distinct discourse by it self also . unto the former some things may be premised . first , supernatural revelation is the only objective cause and means of supernatural illumination . these things are commensurate . there is a natural knowledg of supernatural things , and that both theoretical , and practical , rom. 1. 19. chap. 2. 14 , 15. and there may be a supernatural knowledg of natural things , 1 kings 4. 31 , 32 , 33 , 34. exod. 31. 3 , 4 , 5 , 6. but unto this supernatural illumination , it is required , both that its object be things only supernaturally revealed , or as supernaturally revealed , 1 cor. 2. 9 , 10. and that it be wrought in us by a supernatural efficiency , or the immediate efficacy of the spirit of god , ephes. 1. 17 , 18 , 19. 2 cor. 4. 6. this david prays for , psal. 119. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reveal , or vncover mine eyes , bring light and spiritual understanding into my mind , that i may behold ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with open face , or as in the syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with a revealed , or uncovered face , the vail being taken away , 2 cor. 3. 18. ) wondrous things out of thy law. the light he prayed for within , did meerly respect the doctrine of the law without . this the apostle fully declares ; heb. 1. 1 , 2. the various supernatural revelations that god hath made of himself , his mind and will from first to last , are the sole and adequate object of supernatural illumination . secondly , this divine external revelation , was originally by various ways , ( which we have elsewhere declared ) given unto sundry persons immediately , partly for their own instruction and guidance in the knowledg of god and his will , and partly by their ministry to be communicated unto the church . so was it granted unto enoch the seventh from adam , who thereon prophesied to the warning and instruction of others : jude 14 , 15. and to noah , who became thereby a preacher of righteousness , 2 pet. 2. 5. and to abraham , who thereon commanded his children and houshold to keep the way of the lord , gen. 18. 19. and other instances of the like kind may be given : gen. 4. 26. chap. 5. 28. and this course did god continue a long time , even from the first promise to the giving of the law , before any revelations were committed to writing , for the space of 2460 years . for so long a season did god enlighten the minds of men by supernatural external immediate occasional revelations . sundry things may be observed of this divine dispensation , as 1. that it did sufficiently evidence its self to be from god , unto the minds of those unto whom it was granted , and theirs also unto whom these revelations were by them communicated . for during this season satan used his utmost endeavours to possess the minds of men with his delusions under the pretence of divine supernatural inspirations . for hereunto belongs the original of all his oracles , and enthusisasmes among the nations of the world. there was therefore a divine power and efficacy attending all divine revelations ascertaining and infallably assuring the minds of men of their being from god. for if it had not been so , men had never been able to secure themselves , that they were not imposed on by the crafty deceits of satan , especially in such revelations as seemed to contain things contrary to their reason , as in the command given to abraham for the sacrificing his son , gen. 22. 2. wherefore these immediate revelations had not been a sufficient means to secure the faith and obedience of the church , if they had not carried along with them their own evidence that they were from god. of what nature that evidence was , we shall afterwards enquire . for the present i shall only say , that it was an evidence unto faith and not to sense ; as is that also which we have now by the scripture . it is not like that which the sun gives of it self by its light , which there needs no exercise of reason to assure us of ; for sense is irresistibly affected with it . but it is like the evidence which the heavens and the earth give of their being made and created of god , and thereby of his being and power . this they do undeniably and infallibly . psal. 19. 1 , 2. rom. 1. 19 , 20 , 21. yet is it required hereunto , that men do use and exercise the best of their rational abilities in the consideration and contemplation of them . where this is neglected , notwithstanding their open and visible evidence unto the contrary , men degenerate into atheism . god so gave out these revelations of himself , as to require the exercise of the faith , conscience , obedience , and reason of them unto whom they were made , and therein they gave full assurance of their proceeding from him . so he tells us that his word differeth from all other pretended revelations , as the wheat doth from the chaff , jer. 23. 28. but yet it is our duty to try and sift the wheat from the chaff , or we may not evidently discern the one from the other . 2. the things so revealed were sufficient to guide and direct all persons in the knowledg of their duty to god , in all that was required of them in a way of faith or obedience . god from the beginning gave out the knowledg of his will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by sundry parts and degrees ; yet so that every age and season had light enough to guide them in the whole obedience required of them , and unto their edification therein . they had knowledg enough to enable them to offer sacrifices in faith , as did abel ; to walk with god , as did enoch ; and to teach their families the fear of the lord , as did abraham . the world perished not for want of sufficient revelation of the mind of god at any time . indeed when we go to consider those divine instructions which are upon record that god granted unto them , we are scarce able to discern how they were sufficiently enlightned in all that was necessary for them to believe and do . but they were unto them as a light shining in a dark place . set up but a candle in a dark room , and it will sufficiently enlighten it , for men to attend their necessary occasions therein . but when the sun is risen and shineth in at all the windows , the light of the candle grows so dim and useless , that it seems strange that any could have advantage thereby . the sun of righteousness is now risen upon us , and immortality is brought to light by the gospel . if we look now on the revelations granted unto them of old , we may yet see there was light in them , which yields us little more advantage than the light of a candle in the sun. but unto them who lived before this sun arose , they were a sufficient guide unto all duties of faith and obedience . for 3. there was during this season a sufficient ministry , for the declaration of the revelations , which god made of himself and his will. there was the natural ministry of parents , who were obliged to instruct their children and families in the knowledge of the truth which they had received . and whereas this began in adam , who first received the promise , and therewithal whatsoever was necessary unto faith and obedience ; the knowledg of it could not be lost without the wilful neglect of parents in teaching , or of children and families in learning . and they had the extraordinary ministry of such as god entrusted new revelations withal , for the confirmation and inlargment of those before received , who were all of them preachers of righteousness unto the rest of mankind . and it may be manifested , that from the giving of the first promise , when divine external revelations began to be the rule of faith and life unto the church , to the writing of the law ; there was always alive one or other , who receiving divine revelations immediatly , were a kind of infallible guides unto others . if it was otherwise at any time , it was after the death of the patriarks , before the call of moses , during which time , all things went into darkness and confusion . for oral tradition alone would not preserve the truth of former revelations . but by whom these instructions were received , they had a sufficient outward means for their illumination , before any divine revelations were recorded by writing . yet , 4. this way of instruction , as it was in it self imperfect , and liable to many disadvantages , so through the weakness , negligence and wickedness of men , it proved insufficient to retain the knowledg of god in the world. for under this dispensation the generality of mankind fell into their great apostacy from god , and betook themselves unto the conduct and service of the devil ; of the ways , means , and degrees whereof i have discoursed* elsewhere . hereon god also regarded them not , but suffered all nations to walk in their own ways , acts 14. 16. giving them up to their own hearts lusts to walk in their own counsels ; as it is expressed , psal. 81. 12. and although this fell not out without the horrible wickedness and ingratitude of the world ; yet there being then no certain standard of divine truth , whereunto they might repair , they brake off the easier from god through the imperfection of this dispensation . if it shall be said , that since the revelation of the will of god hath been committed unto writing , men have apostatized from the knowledge of god , as is evident in many nations of the world , which sometimes professed the gospel , but are now over-run with heathenism , mahometism , and idolatry : i say , this hath not come to pass through any defect in the way and means of illumination , or the communication of the truth unto them ; but god hath given them up to be destroyed for their wickedness and ingratitude , and unless we repent , we shall all likewise perish , rom. 1. 18. 2 thes. 2. 11 , 12. otherwise where the standard of the word is once fixed , there is a constant means of preserving divine revelations . wherefore , thirdly , god hath gathered up into the scripture all divine revelations given out by himself from the beginning of the world , and all that ever shall be so to the end thereof , which are of general use unto the church , that it may be throughly instructed in the whole mind and will of god , and directed in all that worship of him , and obedience unto him , which is necessary to give us acceptance with him here , and to bring us unto the eternal enjoyment of him hereafter . for ( 1. ) when god first committed the law to writing , with all those things which accompanied it , he obliged the church unto the use of it alone , without additions of any kind . now this he would not have done , had he not expressed therein , that is the books of moses , all that was any way needful unto the faith and obedience of the church . for he did not only command them to attend with all diligence unto his word , as it was then written for their instruction and direction in faith and obedience , annexing all sorts of promises unto their so doing , deut. 6. 6 , 7. but also expresly forbids them , as was said , to add any thing thereunto , or to conjoyn any thing therewith , deut. 4. 2. chap. 12 , 32. which he would not have done , had he omitted other divine revelations , before given , that were any way necessary unto the use of the church . as he added many new ones , so he gathered in all the old from the unfaithful repository of tradition , and fixed them in a writing , given by divine inspiration . ( 2. ) for all other divine revelations , which were given out to the church , for its use in general under the old testament , they are all comprised in the following books thereof ; nor was this ( that i know of ) ever questioned by any person pretending to sobriety ; though some , who would be glad of any pretence against the integrity and perfection of the scripture , have fruitlesly wrangled about the loss of some books , which they can never prove concerning any one , that was certainly of a divine original . ( 3. ) the full revelation of the whole mind of god , whereunto nothing pretending thereunto is ever to be added , was committed unto , and perfected by jesus christ , heb. 1. 1 , 2. that the revelations of god , made by him , whether in his own person , or by his spirit unto his apostles , were also by divine inspiration committed to writing , is expressly affirmed concerning what he delivered in his own personal ministry , luk. 1. 4. acts 1. 1. john 20. 31. and may be proved by uncontroulable arguments concerning the rest of them . hence , as the scriptures of the old testament were shut up with a caution and admonition unto the church , to adhere unto the law and testimony , with threatning of a curse unto the contrary , mal. 4. 4 , 5 , 6. so the writings of the new testament are closed with a curse on any that shall presume to add any thing more thereunto , rev. 22. 18. wherefore , fourthly , the scripture is now become the only external means of divine supernatural illumination , because 't is the only repository of all divine supernatural revelation , psal. 19. 7 , 8. isa. 8. 20. 2 tim. 3. 15 , 16 , 17. the pretences of tradition , as a collateral means of preserving and communicating supernatural revelation , have been so often evicted of falsity , that i shall not further press their impeachment . besides , i intend those in this discourse by whom it is acknowledged , that the bible is , as a sufficient and perfect , so the only treasury of divine revelations : and what hath been offered by any to weaken or impair its esteem , by taking off from its credibility , perfection and sufficiency as unto all its own proper ends , hath brought no advantage unto the church , nor benefit unto the faith of believers . but yet , fifthly , in asserting the scripture to be the only external means of divine revelation , i do it not exclusively unto those institutions of god which are subordinate unto it , and appointed as means to make it effectual unto our souls , as 1. our own personal endeavours in reading , studying and meditating on the scripture , that we my come unto a right apprehension of the things contained in it , are required unto this purpose . it is known to all , how frequently this duty is pressed upon us , and what promises are annexed to the performance of it ; see deut. 6. 6 , 7. chap. 11. 18 , 19. josh. 1. 8. psal. 1. 2. psal. 119. col. 3. 16. 2 tim. 3. 15. without this it is in vain to expect illumination by the word . and therefore we may see multitudes living and walking in extreme darkness , when yet the word is every-where nigh unto them ; bread , which is the staff of life , will yet nourish no man who doth not provide it , and feed upon it ; no more would manna , unless it was gathered and prepared . our own natures , and the nature of divine revelations considered , and what is necessary for the application of the one to the other , makes this evident . for god will instruct us in his mind and will , as we are men , in and by the rational faculties of our souls . nor is an external revelation capable of making any other impression on us , but what is so received . wherefore , when i say , that the scripture is the only external means of our illumination , i include therein all our own personal endeavours to come to the knowledge of the mind of god therein , which shall be afterwards spoken unto . and those , who under any pretences do keep , drive , or perswade men from reading and meditating on the scripture , do take an effectual course to keep them in and under the power of darkness . 2. the mutual instruction of one another in the mind of god out of the scripture , is also required hereunto . for we are obliged by the law of nature to endeavour the good of others in various degrees , as our children , our families , our neighbours , and all with whom we have conversation . and this is the principal good absolutely considered , that we can communicate unto others , namely , to instruct them in the knowledge of the mind of god. this whole duty in all the degrees of it is represented in that command , thou shalt teach my words diligently unto thy children , and shalt talk of them when thou sittest in thy house , and when thou walkest by the way , and when thou lyest down , and when thou risest up . deut. 6. 7. thus when our saviour found his disciples talking of the things of god by the way side , he bearing unto them the person of a private man , instructed them in the sense of the scripture , luk. 24. 26 , 27 , 32. and the neglect of this duty in the world , which is so great that the very mention of it , or the least attempt to perform it , is a matter of scorn and reproach , is one cause of the great ignorance & darkness , which yet abounds among us . but the nakedness of this folly , whereby men would be esteemed christians in the open contempt of all duties of christianity , will in due time be laid open . 3. the ministry of the word in the church is that which is principally included in this assertion . the scripture is the only means of illumination , but it becometh so principally by the application of it unto the minds of men in the ministry of the word , see mat. 5. 14 , 15. 2 cor. 5. 18 , 19 , 20. eph. 4. 11 , 12 , 13 , 14 , 15. 1 tim. 3. 15. the church , and the ministry of it , are the ordinances of god unto this end , that his mind and will as revealed in the word , may be made known to the children of men , whereby they are enlightned . and that church and ministry , whereof this is not the first principal design and work , is neither appointed of god , nor approved by him . men will one day find themselves deceived in trusting to empty names , it is duty alone , that will be comfort and reward , dan. 12. 3. sixthly , that the scripture , which thus contains the whole of divine revelation , may be a sufficient external cause of illumination unto us , two things are required . 1. that we believe it to be a divine revelation , that is the word of god , or a declaration of himself , his mind and will , immediatly proceeding from him ; or that it is of a pure divine original , proceeding neither from the folly or deceit , nor from the skill or honesty of men ; so is it stated , 2 pet. 1. 19 , 20 , 21. heb. 1. 1. 2 tim. 3. 16. isa. 8. 20. it tenders no light or instruction under any other notion , but as it comes immediatly from god ; not as the word of man , but as it is indeed the word of the living god , 1 thes. 2. 13. and what ever any one may learn from or by the scriptures under any other consideration , it belongeth not unto the illumination we enquire after . nehem. 8. 8. isa. 28. 9. hos. 14. 9. prov. 1. 6. psal. 119. 34 : mat. 15. 16. 2 tim. 2. 7. 1 john 5. 20. 2. that we understand the things declared in it , or the mind of god as revealed and expressed therein . for if it be given unto us a sealed book , which we cannot read , either because it is sealed , or because we are ignorant and cannot read , whatever visions or means of light it hath in it , we shall have no advantage thereby , isa. 29. 11 , 12. it is not the words themselves of the scripture only , but our understanding them that gives us light , psal. 119. 130. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , — the opening the door , the entrance of thy word giveth light . it must be opened , or it will not enlighten . so the disciples understood not the testimonies of the scripture concerning the lord christ , they were not enlightned by them , until he expounded them unto them , luk. 24. 27 , 45. as we have the same instance in the eunuch and philip , acts 8. 31 , 35 , 36. to this very day the nation of the jews have the scriptures of the old testament , and the outward letter of them in such esteem and veneration , that they even adore and worship them , yet are they not enlightned by it . and the same is fallen out among many that are called christians , or they could never embrace such foolish opinions , and practise such idolatries in worship as some of them do , who yet enjoy the letter of the gospel . and this brings me to my design , which we have been thus far making way unto ; and it is to shew that both these are from the holy ghost ; namely that we truly believe the scripture to be the word of god ; and that we understand savingly the mind of god therein , both which belong unto our illumination . that which i shall first enquire into , is , the way how , and the ground whereon we come to believe the scripture to be the word of god in a due manner . for that this is required of us in a way of duty , namely , that we should believe the scripture to be the word of god with faith divine and supernatural , i suppose will not be denyed , and it shall be afterwards proved . and what is the work of the spirit of god herein , will be our first enquiry . secondly , whereas we see by experience , that all who have or enjoy the scripture , do not yet understand it , or come to an useful saving knowledg of the mind and will of god therein revealed ; our other enquiry shall be , how we may come to understand the word of god aright , and what is the work of the spirit of god in the assistance which he affordeth us unto that purpose . with respect unto the first of these enquiries , whereunto the present discourse is singly designed , i affirm that it is the work of the holy spirit to enable us to believe the scripture to be the word of god , or the supernatural immediate revelation of his mind unto us , and infallibly to evidence it unto our minds , so as that we may spiritually and savingly acquiesce therein . some upon a mistake of this proposition do seem to suppose that we resolve all faith into private suggestions of the spirit , or deluding pretences thereof ; and some ( it may be ) will be ready to apprehend that we confound the efficient cause , and formal reason of faith or believing , rendring all rational arguments and external testimonies useless . but indeed there neither is nor shall be any occasion administred unto these fears or imaginations . for we shall plead nothing in this matter but what is consonant to the faith and judgment of the ancient and present church of god , as shall be fully evidenced in our progress . i know some have found out other ways whereby the minds of men as they suppose may be sufficiently satisfied in the divine authority of the scripture . but i have tasted of their new wine and desire it not , because i know the old to be better , though what they plead is of use in its proper place . my design requires that i should confine my discourse unto as narrow bounds as possible , and i shall so do ; shewing , 1. what it is in general , infallibly to believe the scripture to be the word of god , and what is the ground and reason of our so doing ? or , what it is to believe the scripture to be the word of god , as we are required to believe it so to be in a way of duty . 2. that there are external arguments of the divine original of the scripture , which are effectual motives to perswade us to give an unfeigned assent thereunto . 3. that yet moreover god requires of us , that we believe them to be his word with faith divine , supernatural , and infallible . 4. evidence the grounds and reasons whereon we do so believe , and ought so to do . unto these heads most of what ensues in the first part of this discourse may be reduced . it is meet that we should clear the foundation whereon we build , and the principles whereon we do proceed ; that what we design to prove may be the better understood by all sorts of persons , whose edification we intend . for these things are the equal concernment of the learned and unlearned . wherefore some things must be insisted on , which are generally known and granted . and our first enquiry is , what it is to believe the scripture to be the word of god with faith divine and supernatural , according as it is our duty so to do . and in our believing or our faith , two things are to be considered . ( 1. ) what it is that we do believe . and ( 2. ) wherefore we do so believe it ? the first is the material object of our faith , namely , the things which we do believe ; the latter the formal object of it , or the cause and reason why we do believe them ; and these things are distinct . the material object of our faith , is the things revealed in the scripture , declared unto us in propositions of truth . for things must be so proposed unto us , or we cannot believe them . that god is one in three persons , that jesus christ is the son of god , and the like propositions of truth , are the material object of our faith , or the things that we do believe ; and the reason why we do believe them , is , because they are proposed in the scripture . thus the apostle expresseth the whole of what we intend , 1 cor. 15. 3 , 4. i delivered unto you first of all that which i also received , how that christ died for our sins according to the scriptures , and that he was buried , and that he rose again the third day according to the scriptures . christs death and burial and resurrection are the things proposed unto us to be believed , and so the object of our faith. but the reason why we believe them is , because they are declared in the scriptures , see acts 8. 28 , 29 , 30. sometimes indeed this expression of believing the scriptures by a metonymy , denotes both the formal and material objects of our faith , the scriptures themselves as such , and the things contained in them , so john 2. 22. they believed the scripture and the word that jesus said , or the things delivered in the scripture , and further declared by christ , which before they understood not . and they did so believe what was declared in the scriptures , because it was so declared in them ; both are intended in the same expression , they believed the scripture , under various considerations , so acts 26. 27. the material object of our faith therefore are the articles of our creed , by whose enumeration we answer unto that question , what we believe ? giving an account of the hope that is in us , as the apostle doth , acts 26. 22 , 23. but if moreover we are asked a reason of our faith or hope , or why we believe the things we do profess , as god to be one in three persons , jesus christ to be the son of god ? we do not answer , because so it is , for this is that which we believe , which were senseless . but we must give some other answer unto that enquiry , whether it be made by others or our selves . the proper answer unto this question contains the formal reason and object of our faith , that which it rests upon and is resolved into . and this is that which we look after . 2. we do not in this enquiry intend any kind of perswasion or faith but that which is divine and infallible , both which it is from its formal reason or objective cause . men may be able to give some kind of reasons , why they believe what they profess so to do , that will not suffice or abide the trial in this case , although they themselves may rest in them . some it may be can give no other account hereof , but that they have been so instructed by them whom they have sufficient reason to give credit unto ; or that they have so received them by tradition from their fathers . now whatever perswasion these reasons may beget in the minds of men , that the things which they profess to believe are true , yet if they are alone , it is not divine faith whereby they do believe , but that which is meerly humane , as being resolved into humane testimony only , or an opinion on probable arguments ; for no faith can be of any other kind , than is the evidence it reflects on , or ariseth from . i say , it is so where they are alone : for i doubt not but that some who have never further considered the reason of their believing than the teaching of their instructors , have yet that evidence in their own souls of the truth and authority of god in what they believe , that with respect thereunto their faith is divine and supernatural . the faith of most hath a beginning and progress not unlike that of the samaritans , john 4. 40 , 41 , 42. as shall be afterwards declared . 3. when we enquire after faith that is infallible , or believing infallibly , which , as we shall shew hereafter , is necessary in this case , we do not intend an inherent quality in the subject , as though he that believes with faith infallible must himself also be infallible ; much less do we speak of infallibility absolutely , which is a property of god , who alone from the perfection of his nature can neither deceive nor be deceived . but it is that property or adjunct of the assent of our minds unto divine truths or supernatural revelations , whereby it is differenced from all other kinds of assent whatever . and this it hath from its formal object , or the evidence whereon we give this assent . for the nature of every assent is given unto it by the nature of the evidence which it proceedeth from , or relyeth on . this in divine faith is divine revelation , which being infallible , renders the faith that rests on it , and is resolved into it , infallible also . no man can believe that which is false , or which may be false , with divine faith , for that which renders it divine , is the divine truth and infallibility of the ground and evidence which it is built upon . but a man may believe that which is true , infallibly so , and yet his faith not be infallible ; that the scripture is the word of god is infallibly true , yet the faith whereby a man believes it so to be , may be fallible , for it is such as his evidence is , and no other ; he may believe it to be so on tradition , or the testimony of the church of rome only , or on outward arguments , all which being fallible , his faith is so also , although the things he assents unto be infallibly true . wherefore unto this faith divine and infallible , it is not required that the person in whom it is , be infallible ; nor is it enough that the thing it self believed be infallibly true , but moreover that the evidence whereon he doth believe it be infallible also . so it was with them who received divine revelations immediately from god : it was not enough that the things revealed unto them were infallibly true , but they were to have infallible evidence of the revelation it self ; then was their faith infallible , though their persons were fallible . with this faith then a man can believe nothing but what is divinely true , and therefore it is infallible ; and the reason is , because gods veracity , who is the god of truth , is the only object of it ; hence saith the prophet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 2 chron. 20. 20. believe in the lord your god , and you shall be established ; or that faith which is in god and his word is fixed on truth , or is infallible . hence the enquiry in this case is , what is the reason why we believe any thing with this faith divine or supernatural ? or what it is the believing whereof makes our faith divine , infallible and supernatural ? wherefore , 4. the authority and veracity of god revealing the material objects of our faith , or what it is our duty to believe , is the formal object and reason of our faith , from whence it ariseth and whereinto it is ultimately resolved . that is , the only reason why we do believe that jesus christ is the son of god , that god is one single essence subsisting in three persons , is because that god who is truth , the god of truth , deut. 32. 4. who cannot lye , tit. 1. 2. and whose word is truth . john 17. 17. and the spirit which gave it out is truth , 1 john 5 6. hath revealed these things to be so ; and our believing these things on that ground renders our faith divine and supernatural . supposing also a respect unto the subjective efficiency of the holy ghost , inspiring it into our minds , whereof afterwards . for to speak distinctly , our faith is supernatural , with respect unto the production of it in our minds by the holy ghost ; and infallible , with respect unto the formal reason of it , which is divine revelation ; and is divine , in opposition unto what is meerly humane on both accounts . as things are proposed unto us to be believed as true , faith in its assent respects only the truth or veracity of god ; but whereas this faith is required of us in a way of obedience , and is considered not only physically in its nature , but morally also as our duty , it respects also the authority of god , which i therefore joyn with the truth of god , as the formal reason of our faith , see 2 sam. 7. 28. and these things the scripture pleads and and argues , when faith is required of us in the way of obedience . thus saith the lord , is that which is proposed unto us as the reason why we should believe what is spoken , whereunto often times other divine names and titles are added , signifying his authority who requires us to believe ; thus saith the lord god , the holy one of israel , isa. 30. 15. thus saith the high and lofty one , who inhabiteth eternity , whose name is holy , isa. 57. 15. believe the lord your god , 2 chron. 20. 20. the word of the lord precedeth most revelations in the prophets , and other reason why we should believe , the scripture proposeth none , heb. 1. 1 , 2. yea the interposition of any other authority between the things to be believed and our souls and consciences , besides the authority of god , overthrows the nature of divine faith ; i do not say , the interposition of any other means whereby we should believe , of which sort god hath appointed many , but the interposition of anyother authority , upon which we should believe , as that pretended in and by the church of rome . no men can be lords of our faith , though they may be helpers of our joy. 5. the authority and truth of god , considered in themselves absolutely , are not the immediate formal object of our faith , though they are the ultimate whereinto it is resolved . for we can believe nothing on their account unless it be evidenced unto us ; and this evidence of them is in that revelation which god is pleased to make of himself ; for that is the only means whereby our consciences and minds are affected with his truth and authority . we do therefore no otherwise rest on the truth and veracity of god in any thing than we rest on the revelation which he makes unto us , for that is the only way whereby we are affected with them ; not the lord is true absolutely , but , thus saith the lord , and the lord hath spoken , is that which we have immediate regard unto . hereby alone are our minds affected with the authority and veracity of god , and by what way soever it is made unto us , it is sufficient and able so to affect us . at first , as hath been shewed , it was given immediately to some persons , and preserved for the use of others , in an oral ministry ; but now all revelation , as hath also been declared , is contained in the scriptures only . 6. it follows that our faith whereby we believe any divine supernatural truth , is resolved into the scripture , as the only means of divine revelation , affecting our minds and consciences with the authority and truth of god ; or the scripture , as the only immediate , divine , infallible revelation of the mind and will of god , is the first immediate formal object of our faith , the sole reason why , and ground whereon we do believe the things that are revealed , with faith divine , supernatural and infallible . we do believe jesus christ to be the son of god. why do we so do , on what ground or reason ? it is because of the authority of god commanding us so to do , and the truth of god testifying thereunto . but how or by what means are our minds and consciences affected with the authority and truth of god , so as to believe with respect unto them , which makes our faith divine and supernatural ? it is alone the divine , supernatural , infallible revelation that he hath made of this sacred truth , and of his will , that we should believe it . but what is this revelation , or where is it to be found ? it is the scripture alone which contains the entire revelation that god hath made of himself in all things which he will have us to believe or do . hence , 7. the last enquiry ariseth , how , or on what ground , for what reasons do we believe the scripture to be a divine revelation proceeding immediately from god ; or to be that word of god which is truth divine and infallible ? whereunto we answer , it is solely on the evidence that the spirit of god in and by the scripture it self , gives unto us that it was given by immediate inspiration from god. or the ground and reason whereon we believe the scripture to be the word of god , are the authority and truth of god evidencing themselves in and by it unto the minds and consciences of men. hereon as whatever we assent unto as proposed in the scripture , our faith rests on and is resolved into the veracity and faithfulness of god , so is it also in this of believing the scripture it self to be the infallible word of god , seeing we do it on no other grounds but its own evidence that so it is . this is that which is principally to be proved , and therefore to prepare for it , and to remove prejudices , something is to be spoken to prepare the way thereunto . 1. there are sundry cogent arguments which are taken from external considerations of the scripture , that evince it on rational grounds to be from god. all these are motives of credibility , or effectual perswasives to account and esteem it to be the word of god. and although they neither are , nor is it possible they ever should be , the ground and reason whereon we believe it so to be with faith divine and supernatural ; yet are they necessary unto the confirmation of our faith herein against temptations , oppositions , and objections . these arguments have been pleaded by many and that usefully , and therefore it is not needful for me to insist upon them . and they are the same for the substance of them in antient and modern writers , however managed by some with more learning , dexterity , and force of reasoning than by others . it may not be expected therefore that in this short discourse , designed unto another purpose , i should give them much improvement . however i shall a little touch on those which seem to be most cogent , and that in them wherein in my apprehention their strength doth lye . and i shall do this to manifest that although we plead that no man can believe the scriptures to be the word of god with faith divine , supernatural and infallible , but upon its own internal divine evidence and efficacy , yet we allow and make use of all those external arguments of its sacred truth and divine original which are pleaded by others , ascribing unto them as much weight and cogency as they can do , acknowledging the perswasion which they beget and effect to be as firm as they can pretend it to be . only we do not judg them to contain the whole of the evidence which we have for faith to rest in , or to be resolved into ; yea not that at all , which renders it divine , supernatural , and infallible . the rational arguments we say which are , or may be used in this matter , with the humane testimonies whereby they are corroborated , may and ought to be made use of and insisted on ; and it is but vainly pretended that their use is superseded by our other assertions ; as though where faith is required , all the subservient use of reason were absolutely discarded , and our faith thereby rendred irrational ; and the assent unto the divine original and authority of the scriptures , which the mind ought to give upon them , we grant to be of as high a nature as is pretended to be , namely , a moral certainty . moreover , the conclusion which unprejudiced reason will make upon these arguments , is more firm , better grounded , and more pleadable , than that which is built meerly on the sole authority of any church whatever . but this we assert , that there is an assent of another kind , unto the divine original and authority of the scriptures required of us ; namely , that of faith divine and supernatural . of this none will say that it can be effected by , or resolved into the best and most cogent of rational arguments and external testimonies , which are absolutely humane and fallible . for it doth imply a contradiction to believe infallibly upon fallible evidence . wherefore i shall prove , that beyond all these arguments and their effect upon our minds , there is an assent unto the scripture as the word of god required of us with faith divine , supernatural and infallible ; and therefore there must be a divine evidence which is the formal object and reason of it , which alone it rests on , and is resolved into , which shall also be declared and proved . but yet , as was said in the first place , because their property is to level the ground , and to remove the rubbish of objections out of the way , that we may build the safer on the sure foundation , i shall mention some of those which i esteem justly pleadable in this cause . and , 1. the antiquity of these writings , and of the divine revelation contained in them , is pleaded in evidence of their divine original . and it may be so deservedly . for where it is absolute , it is unquestionable : that which is most antient in any kind is most true ; god himself makes use of this plea against idols , isa. 43. 10 , 11 , 12. ye are my witnesses saith the lord , i even i , am the lord , and besides me there is no saviour ; i have declared and have saved , and i have shewed when there was no strange god amongst you : therefore ye are my witnesses , saith the lord , that i am god. that which he asserts is , that he alone is god , and no other . this he calls the people to testify by this argument , that he was among them as god , that is , in the church , before any strange god was known or named . and so it is justly pleaded in the behalf of this revelation of the mind of god in the scripture ; it was in the world long before any other thing or writing pretended to be given unto the same end . whatever therefore ensued with the like design , must either be set up in competition with it , or opposition unto it , above which it hath its advantage meerly from its antiquity . whereas therefore this writing in the first books of it , is acknowledged to be antienter than any other that is extant in the world , or indeed that ever was so , and may be proved so to be : it is beyond all reasonable apprehension that it should be of humane original . for we know how low , weak , and imperfect all humane inventions were at the first , how rude and unpolished in every kind , until time , observation , following additions and diminutions had shaped , formed , and improved them . but this writing coming forth in the world , absolutely the first in its kind , directing us in the knowledg of god and our selves , was at first and at once so absolutely compleat and perfect , that no art , industry or wisdom of man , could ever yet find any just defect in it , or was able to add any thing unto it whereby it might be bettered or improved . neither from the beginning would it ever admit of any additions unto it , but what came from the same fountain of divine revelation and inspirarion , clearing it self in all ages from all addition and superfetation of men whatever . this at least puts a singular character upon this book , and represents it with that reverend awe and majesty , that it is the highest petulancy not to pay it a sacred respect . this argument is pursued by many at large , as that which affordeth great variety of historical and chronological observations . and it hath been so scanned and improved , that nothing but the giving of it a new dress remains for present or future diligence . but the real force of it lies in the consideration of the people , by and amongst whom this revelation first commenced in the world , and the time wherein it did so . when some nations had so improved and cultivated the light of nature as greatly to excel others in wisdom and knowledg , they generally looked upon the people of the jews as ignorant and barbarous . and the more wise any of them conceived themselves , the more they despised them . and indeed they were utter strangers unto all those arts and sciences , whereby the faculties of mens minds are naturally enlightned and enlarged . nor did they pretend unto any wisdom whereby to stand iu competition with other nations , but only what they receiv'd by divine revelations . this alone god himself had taught them to look upon & esteem as their only wisdom before all the world , deut. 4. 6 , 7 , 8. now we shall not need to consider what were the first attempts of other nations , in expressing their conceptions concerning things divine , the duty , and happiness of man. the egyptians and grecians were those who vied for reputation in the improvement of this wisdom . but it is known and confessed that the utmost production of their endeavours , were things foolish , irrational and absurd , contrary to the being and providence of god , to the light of nature , leading mankind into a maze of folly and wickedness . but we may consider what they attained unto in the fulness of time by their utmost improvement of science , wisdom , mutual intelligence , experience , communication , laborious study and observation . when they had added and subducted to and from the inventions of all former ages from time immemorial , when they had used and improved the reason , wisdom , invention , and conjectures of all that went before them in the study of this wisdom , and had discarded whatever they had found by experience unsuited to natural light and the common reason of mankind , yet it must be acknowledged that the apostle passeth a just censure on the utmost of their attainments , namely , that they waxed vain in their imaginations , and the world in wisdom knew not god. whence then was it that in one nation , esteemed barbarous , and really so with respect unto that wisdom those arts and sciences which enobled other nations , from that antiquity wherein it is not pretended that reason and wisdom had received any considerable improvement ; without converse , communication , learning or experience , there should at once proceed such a law , doctrine and instructions concerning god and man , so stable , certain , uniform , as should not only incomparably excel all products of humane wisdom unto that purpose , however advantaged by time and experience , but also abide invariable throughout all generations , so as that whatever hath been advanced in opposition unto it , or but differing from it , hath quickly sunk under the weight of its own unreasonableness and folly ? this one consideration , unless men have a mind to be contentious , gives sufficient satisfaction , that this book could have no other original , but what it pleads for it self , namely , an immediate emanation from god. 2. it is apparent that god in all ages hath had a great regard unto it , and acted his power and care in its preservation . were not the bible what it pretends to be , there had been nothing more suitable to the nature of god , and more becoming divine providence , then long since to have blotted it out of the world. for to suffer a book to be in the world , from the beginning of times , falsly pretending his name and authority , seducing so great a portion of mankind into a pernitious and ruinous apostacy from him , as it must do , and doth , if it be not of a divine original , and exposing unconceivable multitudes of the best , wisest , and soberest amongst them , unto all sorts of bloody miseries which they have undergone in the behalf of it , seems not consonant unto that infinite goodness , wisdom , and care wherewith this world is govern'd from above . but on the contrary , whereas the malitious craft of satan , and the prevalent power and rage of mankind , hath combined and been set at work to the ruine and utter suppression of this book , proceeding sometimes so far as that there was no appearing way for its escape ; yet through the watchful care and providence of god , sometimes putting it self forth in miraculous instances , it hath been preserved unto this day , and shall be so to the consummation of all things . the event of that which was spoken by our saviour , matth. 5. 18. doth invincibly prove the divine approbation of this book , as that doth its divine original ; till heaven and earth pass away , one jot or one tittle shall in no wise pass from the law. gods perpetual care over the scriptures for so many ages , that not a letter of it should be utterly lost , nothing that hath the least tendency towards its end should perish , is evidence sufficient of his regard unto it . especially would it be so , if we should consider with what remarkable judgments and severe reflections of vengeance on its opposers , this care hath been managed , instances whereof might be easily multiplyed . and if any will not ascribe this preservation of the books of the bible , not only in their being , but in their purity and integrity free from the least just suspition of corruption , or the intermixture of any thing humane or heterogeneous , unto the care of god ; it is incumbent on him to assign some other cause proportionate to such an effect , whilst it was the interest of heaven , and the endeavour of the earth and hell to have it corrupted and destroyed . for my part i cannot but judg that he that seeth not an hand of divine providence stretched out in the preservation of this book , and all that is in it , its words and syllables for thousands of years , through all the overthrows and deluges of calamities that have befallen the world , with the weakness of the means whereby it hath been preserved , and the interest in some ages of all those in whose power it was to have it corrupted , as it was of the apostate churches of the jews and christians , with the open opposition that hath been made unto it , doth not believe there is any such thing as divine providence at all . it was first written in the very infancy of the babylonian empire , with which it afterwards contemporized about 900 years . by this monarchy that people which alone had these oracles of god committed unto them , were oppressed , destroyed , and carried into captivity . but this book was then preserved amongst them whilst they were absolutely under the power of their enemies , although it condemned them and all their gods and religious worship , wherewith we know how horribly mankind is inraged . satan had enthroned himself as the object of their worship , and the author of all ways of divine veneration amongst them . these they adhered unto as their principal interest , as all people do unto that they esteem their religion . in the whole world there was nothing that judged , condemned , opposed him or them , but this book only , which was now absolutely in their power . if that by any means could have been destroyed , then when it was in the hands but of a few , and those for the most part flagitious in their lives , hating the things contained in it , and wholly under the power of their adversaries , the interest of satan , and the whole world in idolatry , had been secured . but through the meer provision of divine care it out-lived that monarchy , and saw the ruine of its greatest adversaries . so it did also during the continuance of the persian monarchy which succeeded , whilst the people was still under the power of idolaters , against whom this was the only testimony in the world. by some branches of the grecian monarchy a most fierce and diligent attempt was made to have utterly destroyed it ; but still it was snatched by divine power out of the furnace , not one hair of it being singed , or the least detriment brought unto its perfection . the romans destroyed both the people and place designed until then for its preservation , carrying the antient coppy of the law in triumph to rome on the conquest of jerusalem ; and whilst all absolute power and dominion in the whole world , where this book was known or heard of , was in their hands , they exercised a rage against it for sundry ages , with the same success that former enemies had . from the very first ; all the endeavours of mankind that professed an open enmity against it have been utterly frustrate . and whereas also those unto whom it was outwardly committed , as the jews first , and the antichristian church of apostatized christians afterwards , not only fell into opinions and practices absolutely inconsistent with it , but also built all their present and future interests on those opinions and practices ; yet none of them durst ever attempt the corrupting of one line in it , but were forced to attempt their own security , by a pretence of additional traditions , and keeping the book it self , as much as they durst , out of the hands and knowledge of all not engaged in the same interest with themselves . whence could all this proceed but from the watchful care and power of divine providence ? and it is bruitish folly not to believe , that what god doth so protect did originally proceed from himself , seeing it pleads and pretends so to do : for every wise man will take more care of a stranger , than a bastard falsly imposed on him unto his dishonour . 3. the design of the whole and all the parts of it hath an impress on it of divine wisdom and authority . and hereof there are two parts , first , to reveal god unto men , and secondly , to direct men to come unto the enjoyment of god. that these are the only two great concerns of our nature , of any rational being , were easy to prove , but that it is acknowledged by all those with whom i treat . now never did any book or writing in the world , any single or joynt endeavours of mankind , or invisible spirits , in the way of authority , give out a law , rule , guide , and light for all mankind universally in both these , namely , the knowledge of god , and our selves , but this book only ; and if any other , it may be , like the alcoran , did pretend in the least thereunto , it quickly discovered its own folly , and exposed it self to the contempt of all wise and considerate men . the only question is , how it hath discharged it self in this design ? for if it hath compleatly and perfectly accomplished it , it is not only evident that it must be from god , but also that it is the greatest benefit and kindness , that divine benignity and goodness ever granted unto mankind ; for without it all men universally must necessarily wander in an endless maze of uncertainties , without ever attaining light , rest , or blessedness , here or hereafter . wherefore , 1. as it takes on it self to speak in the name and authority of god , and delivers nothing , commands nothing , but what becomes his infinite holiness , wisdom , and goodness ; so it makes that declaration of him in his nature , being , and subsistence , with the necessary properties and acts thereof , his will , with all his voluntary actings or works , wherein we may be or are concerned , so as that we may know him aright , and entertain true notions and apprehensions of him , according to the utmost capacity of our finite , limited understanding . neither do we urge his authority in this case , but here and elsewhere resort unto the evidence of his reasonings compared with the event or matter of fact. what horrible darkness , ignorance and blindness was upon the whole world with respect unto the knowledge of god ? what confusion and debasement of our nature ensued thereon , whilst god suffered all nations to walk in their own ways , and winked at the times of their ignorance , the apostle declares at large , rom. 1. from the 19th verse to the end of the chapter . the sum is , that the only true god being become unknown to them , as the wisest of them acknowledged , acts 17. 21. and as our apostle proved against them ; the devil that murderer from the beginning , and enemy of mankind , had under various pretences substituted himself in his room , and was become the god of this world , as he is called , 2 cor. 4. 4. and had appropriated all the religious devotion and worship of the generality of mankind unto himself ; for the things which the gentiles sacrificed , they sacrificed unto devils , and not unto god , as our apostle affirms , 1 cor. 10. 20. and as may easily be evinced ; and i have abundantly manifested it ‖ elsewhere . it is acknowledged that some few speculative men among the heathens did seek after god in that horrid darkness wherewith they were encompassed , and laboured to reduce their conceptions and notions of his being , unto what reason could apprehend of infinite perfections , and what the works of creation and providence could suggest unto them ; but as they could never come unto any certainty or consistency of notions in their own minds , proceeding but a little beyond conjecture , as is the manner of them who seek after any thing in the dark , much less with one another , to propose any thing unto the world for the use of mankind in these things by common consent ; so they could none of them either ever free themselves from the grossest practical idolatry in worshipping the devil , the head of their apostacy from god ; nor in the least influence the minds of the generality of mankind with any due apprehensions of the divine nature : this is the subject and substance of the apostles disputation against them , rom. 1. in this state of things , what misery and confusion the world lived in for many ages , what an endless labyrinth of foolish slavish superstitions and idolatries it had cast it self into , i have in another * discourse particularly declared . with respect hereunto the scripture is well called by the apostle peter , a light shining in a dark place , 2 pet. 11. 9. it gives unto all men at once a perfect , clear , steady , uniform declaration of god , his being , subsistence , properties authority , rule and actings , which evidenceth it self unto the minds and consciences of all whom the god of this world hath not absolutely blinded by the power of prejudices and lusts , confirming them in an enmity unto , and hatred of god himself . there is indeed no more required to free mankind from this horrible darkness , and enormous conceptions about the nature of god , and the worship of idols , but a sedate unprejudiced consideration of the revelation of these things in the book of the scripture . we may say therefore to all the world with our prophet , when they say unto you , seek unto them who have familiar spirits , and unto wizards that peep and mutter ; should not a people seek unto their god ? for the living , to the dead ? to the law , and to the testimony ; if they speak not according to this word , it is because there is no light in them , isa. 8. 19 , 20. and this also plainly manifests the scripture to be of a divine original . for if this declaration of god , this revelation of himself and his will , is incomparably the greatest and most excellent benefit that our nature is capable of in this world , more needful for , and useful unto mankind than the sun in the firmament , as to the proper end of their lives and beings ; and if none of the wisest men in the world neither severally nor joyntly could attain unto themselves , or make known unto others this knowledge of god , so that we may say with our apostle , that in the wisdom of god , the world by wisdom knew not god , 1 cor. 1. 21. and whereas those who attempted any such things , yet waxed vain in their imaginations and conjectures , so that no one person in the world dares own the regulation of his mind and understanding by their notions and conceptions absolutely , although they had all advantages of wisdom , and the exercise of reason above those , at the least the most of them , who wrote and published the books of the scripture ; it cannot with any pretence of reason be questioned whether they were not given by inspiration from god as they pretend and plead . there is that done in them which all the world could not do , and without the doing whereof all the world must have been eternally miserable , and who could do this but god ? if any one shall judge , that that ignorance of god , which was among the heathens of old , or is among the indians at this day , is not so miserable a matter as we make it ; or that there is any way to free them from it but by an emanation of light from the scripture , he dwells out of my present way upon the confines of atheism ; so that i shall not divert unto any converse with him : i shall only add , that whatever notions of truth conc●rning god and his essence there may be found in those philosophers who lived after the preaching of the gospel in the world , or are at this day to be found among the mahumetans , or other false worshippers in the world , above those of the more ancient pagans , they all derive from the fountain of the scripture , and were thence by various means traduced . 2. the second end of this doctrine is to direct mankind in their proper course of living unto god , and attaining that rest and blessedness whereof they are capable , and which they cannot but desire . these things are necessary to our nature , so that without them it were better not to be ; for it is better to have no being in the world , than whiles we have it always to wander , and never to act towards its proper end , seeing all that is really good unto us consists in our tendency thereunto , and our attainment of it . now as these things were never stated in the minds of the community of mankind , but that they lived in perpetual confusion ; so the enquiries of the philosophers about the chief end of man , the nature of felicity or blessedness , the ways of attaining it , are nothing but so many uncertain and fierce digladiations , wherein not any one truth is asserted , nor any one duty prescribed , that is not spoiled and vitiated by its circumstances and ends ; besides they never rose up so much as to a surmise of or about the most important matters of religion , without which it is demonstrable by reason , that it is impossible we should ever attain the end for which we are made , nor the blessedness whereof we are capable . no account could they ever give of our apostacy from god , of the depravation of our nature , of the cause , or necessary cure of it . in this lost and wandring condition of mankind the scripture presenteth it self as a light , rule and guide unto all , to direct them in their whole course unto their end , and to bring them unto the enjoyment of god ; and this it doth with that clearness and evidence as to dispel all the darkness , and put an end unto all the confusions of the minds of men , as the sun with rising doth the shades of the night , unless they wilfully shut their eyes against it , loving darkness rather than light , because their deeds are evil . for all the confusion of the minds of men to extricate themselves from , whence they found out and immixed themselves in endless questions to no purpose , arose from their ignorance of what we were originally , of what we now are , and how we came so to be , by what way or means we may be delivered or relieved , what are the duties of life , or what is required of us in order to our living to god as our chiefest end , and wherein the blessedness of our nature doth consist : all the world was never able to give an answer tolerably satisfactory unto any one of these enquiries , & yet unless they are all infallibly determined , we are not capable of the least rest or happiness above the beasts that perish . but now all these things are so clearly declared and stated in the scripture , that it comes with an evidence like a light from heaven on the minds and consciences of unprejudiced persons . what was the condition of our nature in its first creation and constitution , with the blessedness and advantage of that condition ; how we fell from it ; and what was the cause , what is the nature , and what the consequents and effects of our present depravation and apostacy from god ; how help and relief is provided for us herein by infinite wisdom , grace and bounty ; what that help is ; how we may be interested in it , and made partakers of it ; what is that system of duties , or course of obedience unto god which is required of us ; and wherein our eternal felicity doth consist : are all of them so plainly and clearly revealed in the scripture , as in general to leave mankind no ground for doubt , enquiry , or conjecture ; set aside inveterate prejudices from tradition , education , false notions into the mould whereof the mind is cast , the love of sin , and the conduct of lust , which things have an inconceivable power over the minds , souls , and affections of men ; and the light of the scripture in these things is like that of the sun at noon-day , which shuts up the way unto all further enquiry , and efficaciously necessitates unto an acquiescency in it . and in particular in that direction which it gives unto the lives of men , in order unto that obedience which they ow to god , and that reward which they expect from him , there is no instance conceivable of any thing conducing thereunto , which is not prescribed therein , nor of any thing which is contrary unto it that falls not under its prohibition . those therefore whose desire or interest it is , that the bounds and differences of good and evil should be unfixed and confounded , who are afraid to know what they were , what they are , or what they shall come unto ; who care to know neither god nor themselves , their duty nor their reward , may despise this book , and deny its divine original : others will retain a sacred veneration of it , as of the off-spring of god. 4. the testimony of the church may in like manner be pleaded unto the same purpose : and i shall also insist upon it , partly to manifest wherein its true nature and efficacy doth consist , and partly to evince the vanity of the old pretence , that even we also who are departed from the church of rome do receive the scripture upon the authority thereof ; whence it is further pretended , that on the same ground and reason we ought to receive whatever else it proposeth unto us . 1. the church is said to be the ground and pillar of truth , 1 tim. 3. 15. which is the only text pleaded with any sobriety , to give countenance unto the assertion of the authority of the scripture with respect unto us , to depend on the authority of the church . but the weakness of a plea to that purpose from hence hath been so fully manifested by many already , that it needs no more to be insisted on . in short , it cannot be so the ground and pillar of truth , that the truth should be as it were built and rest upon it as its foundation ; for this is directly contrary to the same apostle , who teacheth us , that the church it self is built upon the foundation of the prophets and apostles , jesus christ himself being the chief corner stone , eph. 2. 20. the church cannot be the ground of truth , and truth the ground of the church in the same sense or kind . wherefore the church is the ground and pillar of truth , in that it holds up and declares the scriptures , and the things contained therein , so to be . 2. in receiving any thing from a church , we may consider the authority of it , or its ministry . by the authority of the church in this matter we intend no more but the weight and importance that is in its testimony , as testimonies do vary according to the worth , gravity , honesty , honour , and reputation of them by whom they are given . for to suppose an authority , properly so called , in any church , or all the churches of the world , whereon our reception of the scripture should depend , as that which gives its authority towards us , and a sufficient warranty to our faith , is a nice imagination : for the authority and truth of god stand not in need , nor are capable of any such attestation from men ; all they will admit of from the children of men is , that they do humbly submit unto them , and testify their so doing with the reasons of it . the ministry of the church in this matter is that duty of the church , whereby it proposeth and declareth the scripture to be the word of god , and that as it hath occasion to all the world. and this ministry also may be considered either formally , as 't is appointed of god unto this end , and blessed by him ; or materially , only as the thing is done , though the grounds whereon it is done , and the manner of doing it be not divinely approved . we wholly deny that we receive the scripture , or ever did , on the authority of the church of rome in any sense whatever , for the reasons that shall be mentioned immediately . but it may be granted , that together with the ministry of other churches in the world , and many other providential means of their preservation , and successive communication , we did de facto receive the scriptures by the ministry of the church of rome also , seeing they also were in the possession of them : but this ministry we allow only in the latter sense , as an actual means in subserviency unto god's providence , without respect unto any especial institution . and for the authority of the church in this case , in that sense wherein it is allowed , namely , as denoting the weight and importance of a testimony , which being strengthened by all sorts of circumstances , may be said to have great authority in it , we must be careful unto whom or what church we grant or allow it . for let men assume what names or titles to themselves they please , yet if the generality of them be corrupt or flagitious in their lives , and have great secular advantages , which they highly prize and studiously improve , from what they suppose and profess the scripture to supply them withall , be they called church , or what you please , their testimony therein is of very little value ; for all men may see that they have an earthly worldly interest of their own therein . and it will be said , that if such persons did know the whole bible to be a fable ( as one pope expressed himself to that purpose ) they would not forego the profession of it , unless they could more advantage themselves in the world another way . wherefore , whereas it is manifest unto all , that those who have the conduct of the roman church have made and do make to themselves great earthly temporal advantages , in honour , power , wealth , and reputation in the world , by their profession of the scripture , their testimony may rationally be supposed to be so far influenced by self interest , as to be of little validity . the testimony therefore which i intend , is that of multitudes of persons of unspotted reput●●ion on all other accounts in the world , free from all possibility of impeachment as unto any designed evil or conspiracy among themselves , with respect unto any corrupt end , and who having not the least secular advantage by what they testified unto , were absolutely secured against all exceptions , which either common reason or common vsage among mankind can put in unto any witness whatever . and to evidence the force that is in this consideration , i shall briefly represent , ( 1. ) who they were that gave and do give this testimony in some especial instances . ( 2. ) what they gave this testimony unto . ( 3. ) how or by what means they did so . and in the first place , the testimony of those by whom the several books of the scripture were written , is to be considered : they all of them severally and joyntly witnessed , that what they wrote was received by inspiration from god. this is pleaded by the apostle peter in the name of them all , 2 pet. 1. 16 , 17 , 18 , 19 , 20 , 21. for we have not followed cunningly devised fables , when we made known unto you the power and coming of our lord jesus christ , but were eye witnesses of his majesty . for he received from god the father , honour and glory , when there came such a voice to him from the excellent glory , this is my beloved son , in whom i am well pleased . and this voice which came from heaven we heard , when we were with him in the holy mount. we have also a more sure word of prophecy , whereunto ye do well that ye take heed , as unto a light that shineth in a dark place , until the day dawn , and the day star arise in your hearts . knowing this first , that no prophecy of the scripture is of any private interpretation . for the prophecy came not in old time by the will of man : but holy men of god spake as they were moved by the holy ghost . this is the concurrent testimony of the writers both of the old testament and the new ; namely , that as they have certain knowledg of the things they wrote , so their writing was by inspiration from god. so in particular john beareth witness unto his revelations , chap. 19. 9. chap. 22. 6. these are the true and faithful sayings of god. and what weight is to be laid hereon , is declared ; joh. 21. 24. this is that disciple which testifyeth of these things , and wrote these things , and we know that his testimony is true . he testifyed the truth of what he wrote ; but how was it known to the church there intended , ( we know that his testimony is true ) that so it was indeed ? he was not absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or one that was to be believed in meerly on his own account ; yet here it is spoken in the name of the church with the highest assurance ; and we know that his testimony is true . i answer : this assurance of theirs did not arise meerly from his moral or natural endowments or holy counsels , but from the evidence they had of his divine inspiration , whereof we shall treat afterwards . the things pleaded to give force unto this testimony in particular , are all that such a testimony is capable of , and so many as would require a large discourse by it self to propose , discuss , and confirm them . but supposing the testimony they gave , i shall in compliance whith my own design reduce the evidences of its truth unto these two considerations : ( 1. ) of their persons , and ( 2. ) of the manner of their writing . 1. as to their persons they were absolutely removed from all possible suspition of deceiving or being deceived . the wit of all the atheistical spirits in the world is not able to fix on any one thing , that would be a tolerable ground of any such suspition concerning the integrity of witnesses , could such a testimony be given in any other case . and surmises in things of this nature which had no pleadable ground for them , are to be looked on as diabolical suggestions , or atheistical dreams , or at best the false imaginations of weak and distempered minds . the nature and design of their work , their unconcernment with all secular interests , their unacquaintance with one another , the times and places wherein the things reported by them were done and acted , the facility of convincing them of falshood , if what they wrote in matter of fact , which is the fountain of what else they taught , in case it were not true , the evident certainty that this would have been done arising from the known desire , ability , will and interest of their adversaries so to do , had it been possible to be effected , seeing this would have secured them the victory in the conflicts wherein they were violently ingaged , and have put an immediate issue unto all that difference and uproar that was in the world about their doctrine ; their harmony among themselves without conspiracy or antecedent agreement , the miseries which they underwent , most of them without hope of releif or recompence in this world , upon the sole account of the doctrine taught by themselves , with all other circumstances innumerable that are pleadable to evince the sincerity and integrity of any witnesses whatever , do all concur to prove that they did not follow cunningly devised fables in what they declared concerning the mind and will of god as immediately from himself . to confront this evidence with bare surmizes , incapable of any rational countenance or confirmation , is only to manifest what bruitish impudence infidelity and atheism are forced to retreat unto for shelter . 2. their stile and manner of writing deserves a peculiar consideration . for there are impressed on it all those characters of a divine original , that can be communicated unto such an outward adjunct of divine revelation . notwithstanding the distance of the ages and seasons wherein they lived , the difference of the languages wherein they wrote , with the great variety of their parts , abilities , education and other circumstances , yet there is upon the whole and all the parts of their writing , that gravity , majesty , and authority , mixed with plainness of speech and absolute freedom from all appearance of affectation of esteem or applause , or any things else that derive from humane frailty , as must excite an admiration in all that seriously consider them . but i have at large * elsewhere insisted on this consideration . and have also in the same place shewed that there is no other writing extant in the world that ever pretended unto a divine original , as the apocriphal books under the old testament , and some fragments of spurious pieces pretended to be written in the days of the apostles , but they are , not only from their matter , but from the manner of their writing , and the plain footsteps of humane artifice and weakness therein sufficient for their own conviction , and do openly discover their own vain pretensions . so must every thing necessarily do , which being meerly humane , pretends unto an immediate derivation from god. when men have done all they can , these things will have as evident a difference between them , as there is between wheat and chaff , between real and painted fire , jer. 23. 28 , 29. 2. unto the testimony of the divine writers themselves , we must add that of those who in all ages have believed in christ through their word , which is the description which the lord jesus christ giveth of his church . joh. 17. 20. this is the church , that is , those who wrote the scripture ; and those who believe in christ through their word through all ages , which beareth witness to the divine original of the scripture , and it may be added , that we know this witness is true . with these i had rather venture my faith and eternal condition , then with any society , any real or pretended church whatever . and among these there is an especial consideration to be had of those innumerable multitudes who in the primitive times witnessed this confession all the world over . for they had many advantages above us , to know the certainty of sundry matters of fact which the verity of our religion depends upon . and we are directed unto an especial regard of their testimony , which is signalized by christ himself . in the great judgment that is to be passed on the world , the first appearance is of the souls of them that were beheaded for the witness of jesus christ , and for the word of god. rev. 20. 4. and there is at present an especial regard unto them in heaven upon the account of their witness and testimony . rev. 6. 9 , 10 , 11. these were they who with the loss of their lives by the sword , and other ways of violence gave testimony unto the truth of the word of god. and to reduce these things unto a rational consideration , who can have the least occasion to suspect all those persons of folly , weakness , credulity , wickedness , or conspiracy among themselves , which such a diffused multitude was absolutely uncapable of ? neither can any man undervalue their testimony , but he must comply with their adversaries against them , who were known generally to be of the worst of men. and who is there that believes there is a god , and an eternal future state , that had not rather have his soul with paul than nero , with the holy martyrs than their bestial persecutors ? wherefore this suffrage and testimony , begun from the first writing of the scripture , and carried on by the best of men in all ages , and made conspicuously glorious in the primitive times of christianity , must needs be with all wise men unavoidably cogent , at least unto a due and sedate consideration of what they bare witness unto , and sufficient to scatter all such prejudices as atheism or prophaneness may raise or suggest . secondly ; what it was they gave testimony unto is duly to be considered . and this was not that the book of the scripture was good , holy , and true in all the contents of it only , but that the whole and every part of it was given by divine inspiration , as their faith in this matter is expressed , 2 pet. 1. 20 , 21. on this account and no other did they themselves receive the scripture , as also believe and yeild obedience unto the things contained in it . neither would they admit that their testimony was received , if the whole world would be content to allow of , or obey the scripture on any other , or lower terms . nor will god himself allow of an assent unto the scripture under any other conception , but as the word which is immediately spoken by himself . hence they who refuse to give credit thereunto , are said to bely the lord , and say it is not he , jer. 5. 2. yea to make god a liar ; 1 joh. 5. 10. if all mankind should agree together to receive and make use of this book , as that which taught nothing but what is good , useful , and profitable to humane society ; as that which is a compleat directory unto men in all that they need to believe or do towards god , the best means under heaven to bring them to setlement , satisfaction , and assurance in the knowledg of god and themselves , as the safest guide to eternal blessedness , and therefore must needs be written and composed by persons , wise , holy , and honest above all comparison , and such as had that knowledg of god and his will as is necessary unto such an undertaking , yet all this answers not the testimony given by the church of believers in all ages unto the scriptures . it was not lawful for them , it is not for us , so to compound this matter with the world. that the whole scripture was given by inspiration from god , that it was his word , his true and faithful sayings , was that which in the first place they gave testimony unto , and we also are obliged so to do . they never pretended unto any other assurance of the things they professed , nor any other reason of their faith and obedience , but that the scripture wherein all these things are contained was given immediately from god , or was his word . and therefore they were always esteemed no less traytors to christianity who gave up their bibles to persecutors than those who denyed jesus christ. 3. the manner wherein this testimony was given , adds to the importance of it . for ( 1. ) many of them , especially in some seasons , gave it in , and with sundry miraculous operations . this our apostle pleadeth as a corroboration of the witness given by the first preachers of the gospel unto the truths of it ; heb. 2. 4. as the same was done by all the apostles together ; act. 5. 32. it must be granted that these miracles were not wrought immediately to confirm this single truth , that the scripture was given by inspiration of god. but the end of miracles is to be an immediate witness from heaven , or gods attestation to their persons and ministry by whom they were wrought . his presence with them , and approbation of their doctrine , were publickly declared by them . but the miracles wrought by the lord christ and his apostles , whereby god gave immediate testimony unto the divine mission of their persons , and infallible truth of their doctrine , might either not have been written as most of them were not , or they might have been written and their doctrine recorded in books not given by inspiration from god. besides , as to the miracles wrought by christ himself , and most of those of the apostles , they were wrought among them by whom the books of the old testament were acknowledged as the oracles of god , and before the writing of those of the new ; so that they could not be wrought in the immediate confirmation of the one or the other . neither have we any infallible testimony concerning these miracles , but the scripture it self , wherein they are recorded : whence it is necessary that we should believe the scripture to be infallibly true before we can believe on grounds infallible the miracles therein recorded to be so . wherefore i grant that the whole force of this consideration lyeth in this alone , that those who gave testimony to the scripture to be the word of god , had an attestation given unto their ministry by these miraculous operations ; concerning which we have good collateral security also . 2. many of them confirmed their testimony with their sufferings , being not only witnesses but martyrs in the peculiar church notion of that word , grounded on the scripture , act. 22. 20. rev. 2. 13. chap. 17. 7. so far were they from any worldly advantage by the profession they made , and the testimony they gave , as that in the confirmation of them they willingly and cheerfully underwent whatever is evil , dreadful , or destructive to humane nature in all its temporary concerns . it is therefore unquestionable that they had the highest assurance of the truth in these things which the mind of man is capable of . the management of this argument is the principal design of the apostle in the whole 11th chapter of the epistle to the hebrews . for having declared the nature of faith in general , namely , that it is the subsistence of things hoped for , and the evidence of things not seen , ver . 1. that is such an ●ssent unto and confidence of invisible things , things capable of no demonstration from sense or reason , as respects divine revelation only , whereinto alone it is resolved : for our encouragement thereunto and establishment therein , he produceth a long catalogue of those who did , suffered , and obtained great things thereby . that which he principally insists upon is the hardships , miseries , cruelties , tortures , and several sorts of deaths which they underwent ; especially from ver . 35. to the end . these he calleth a cloud of witnesses wherewith we are compassed about , chap. 12. 1. giving testimony unto what we do believe , that is , divine revelation ; and in an especial manner the promises therein contained , unto our encouragement in the same duty , as he there declares . and certainly what was thus testified unto by so many great , wise , and holy persons , and that in such a way and manner , hath as great an outward evidence of its truth , as any thing of that nature is capable of in this world. 3. they gave not their testimony casually , or on some extraordinary occasion only , or by some one solemn act , or in some one certain way , as other testimonies are given nor can be given otherwise ; but they gave their testimony in this cause , in their whole course , in all that they thought , spake , or did in the world , and in the whole disposal of their ways , lives and actions , as every true believer continueth to do at this day . for a man when he is occasionally called out to give a verbal testimony unto the divine original of the scripture , ordering in the mean time the whole course of his conversation , his hopes , designs , ayms and ends without any eminent respect or regard unto it , his testimony is of no value , nor can have any influence on the minds of sober and considerate men . but when men do manifest and evince that the declaration of the mind of god in the scripture hath a sovereign divine authority over their souls and consciences absolutely and in all things , then is their witness cogent and efficacious . there is to me a thousand times more force and weight in the testimony to this purpose of some holy persons , who universally and in all things with respect unto this world , and their future eternal condition , in all their thoughts , words , actions and ways do really experiment in themselves and express to others , the power and authority of this word of god in their souls and consciences , living , doing , suffering , and dying in peace , assurance of mind and consolation thereon , then in the verbal declaration of the most splendid numerous church in the world , who evidence not such an inward sense of its power and efficacy . there is therefore that force in the real testimony which hath been given in all ages , by all this sort of persons , not one excepted , unto the divine authority of the scripture , that it is highly arrogant for any one to question the truth of it , without evident convictions of its imposture , which no person of any tolerable sobriety did ever yet pretend unto . i shall add in the last place the consideration of that success which the doctrine derived solely from the scripture , and resolved thereinto , hath had in the world upon the minds and lives of men , especially upon the first preaching of the gospel . and two things offer themselves hereon immediately unto our consideration ; first the persons by whom this doctrine was successfully carried on in the world , and secondly the way and manner of the propagation of it . both which the scripture takes notice of in particular , as evidences of that divine power which the word was really accompanied withal . for the persons unto whom this work was committed , i mean the apostles and first evangelists , were , as to their outward condition in the world , poor , low , and every way despised ; and as unto the endowments of their minds , destitute of all those abilities and advantages which might give them either reputation or probability of success in such an undertaking . this the jews marked in them with contempt ; act. 4. 13. and the gentiles also generally despised them on the same account . as they afforded our apostle no better title than that of a babler , act. 17. 18. so for a long time they kept up the publick vogue in the world , that christianity was the religion of ideots and men illiterate . but god had another design in this order of things , which our apostle declares upon an admission of the inconsiderable meanness of them unto whom the dispensation of the gospel was committed ; 2 cor. 4. 7. we have this treasure in earthen vessels , that the excellency of the power may be of god , and not of us . the reason why god would make use of such instruments only in so great a work was , that through their meanness his own glorious power might be more conspicuous . there is nothing more common among men , nor more natural unto them , than to admire the excellencies of those of their own race and kind , and a willingness to have all evidences of a divine supernatural power clouded and hidden from them . if therefore there had been such persons employed as instruments in this work , whose powers , abilities , qualifications , and endowments might have been probably pretended as sufficient , and the immediate causes of such an effect , there would have been no observation of the divine power or glory of god. but he who is not able to discern them in the bringing about of so mighty a work by means so disproportionate thereunto , is under the power of the unrelievable prejudices intimated by our apostle in this case , 2 cor. 4. 4 , 5 , 7. secondly , the means which were to be used unto this end , namely , the subduing of the world unto the faith and obedience of the gospel , so erecting the spiritual kingdom of christ in the minds of men , who before were under the power and dominion of his adversary , must either be force and armes ; or eloquence , in plausible perswasive reasonings . and mighty works have been wrought by the one and the other of them . by the former have empires been set up and established in the world ; and the superstition of mahomet imposed on many nations . and the latter also hath had great effects on the minds of many . wherefore it might have been expected that those who had engaged themselves in so great a design and work as that mentioned , should betake themselves unto the one or other of these means and ways ; for the wit of man cannot contrive any way unto such an end , but what may be reduced unto one of these two ; seeing neither upon the principles of nature , nor on the rules of humane wisdom or policy can any other be imagined . but even both these ways were abandoned by them , and they declared against the use of either of them . for as outward force , power , and authority they had none , the use of all carnal weapons being utterly inconsistent with this work and design , so the other way of perswasive orations , of enticing words , of alluring arts and eloquence , with the like effects of humane wisdom and skill , were all of them studiously declined by them in this work , as things extremely prejudicial to the success thereof , 1 cor. 2. 4 , 5. but this alone , they betook themselves unto ; they went up and down preaching to jews and gentiles , that jesus christ died for our sins , and rose again according to the scriptures , 1 cor. 15. 3 , 4. and this they did by vertue of those spiritual gifts , which were the hidden powers of the world to come , whose nature , virtue and power others were utterly unacquainted withal . this preaching of theirs , this preaching of the cross , both for the subject , matter , and manner of it , without art , eloquence or oratory , was looked on as a marvellous foolish thing , a sweaty kind of babling , by all those who had got any reputation of learning or cunning amongst men . this our apostle at large discourseth , 1 cor. 1. in this state of things , every thing was under as many improbabilities of success unto all rational conjectures as can be conceived . besides , together with the doctrine of the gospel that they preached , which was new and uncouth unto the world , they taught observances of religious worship in meetings , assemblies , or conventicles to that end , which all the laws in the world did prohibit , acts 18. 13. c. 16. 21. hereupon no sooner did the rulers and governours of the world begin to take notice of them , and what they did , but they judged that it all tended to sedition , and that commotions would ensue thereon . these things enraged the generality of mankind against them and their converts , who therefore made havock of them with incredible fury . and yet notwithstanding all these disadvantages , and against all these oppositions , their doctrine prevailed to subdue the world to the obedience thereof . and there may be added unto all these things one or two considerations from the state of things at that time in the world , which signalize the quality of this work , and manifest it to have been of god. as ( 1. ) that in the new testament the writers of it do constantly distribute all those with whom they had to do in this world , into jews and greeks , which we render gentiles , the other nations of the world coming under that denomination because of their preeminence on various accounts . now the jews at that time were in solidum , possessed of all the true religion that was in the world ; and this they boasted of as their priviledge , bearing up themselves with the thoughts and reputation of it every where and on all occasions ; it being at that time their great business to gain proselytes unto it , whereon also their honour and advantage did depend . the greeks on the other side were in as full a possession of arts , sciences , literature , and all that which the world calls wisdom , as the jews were of religion ; and they had also a religion received by a long tradition of their fathers from time immemorial , which they had variously cultivated and dressed with mysteries and ceremonies unto their own compleat satisfaction . besides the romans , who were the ruling part of the gentiles , did ascribe all their prosperity , and the whole raising of their stupendous empire to their gods , and the religious worship they gave unto them ; so that it was a fundamental maxim in their policy and rule , that they should prosper or decay , according as they observed or were negligent in the religion they had received . as indeed not only those who owned the true god and his providence , but before idolatry and superstition had given place unto atheism , all people did solemnly impute all their atchievements and successes unto their gods , as the prophet speaks of the caldeans , mal. 1. 11. and he who first undertook to record the exploits of the nations of the world , doth constantly assign all their good and evil unto their gods , as they were pleased or provoked . the romans in especial boasted that their religion was the cause of their prosperity ; pietate & religione atque hâc una sapientia , quòd deorum immortalium numine omnia regi gubernarique prospeximus , omnes gentes nationesque superamus , says their great oracle , orat. de har. resp. and dionysius of halicarnassus , a great and wise historian , giving an account of the religion of the romans , and the ceremonies of their worship , affirms , that he doth it unto this end , that those who have been ignorant of the roman piety , should cease to wonder at their prosperity and successes in all their wars , seeing by reason of their religion they had the gods always propitious and succourable unto them . antiq. rom. lib. 2. the consideration hereof made them so obstinate in their adherence unto their present religion , that when after many ages and hundreds of years , some books of numa their second king , and principal establisher of their common-wealth , were occasionally found , instead of paying them any respect , they ordered them to be burnt , because one who had perused them , took his oath that they were contrary to their present worship and devotion . and this was that , which upon the declension of their empire after the prevalency of the christian religion , those who were obstinate in their paganism reflected severely upon the christians ; the relinquishment of their old religion they fiercely avowed to be the cause of all their calamities . in answer unto which calumny principally austin wrote his excellent discourse , de civitate dei. in this state of things the preachers of the gospel come among them , and not only bring a new doctrine , under all the disadvantages before mentioned , and moreover that he who was the head of it was newly crucified by the present powers of the earth for a malefactor ; but also such a doctrine as was expresly to take away the religion from the jews , and the wisdom from the greeks , and the principal maxim of polity from the romans , whereon they thought they had raised their empire . it were easy to declare how all those sects were ingaged in worldly interest , honour , reputation , principles of safety , to oppose , decry , condemn , and reject this new doctrine . and if a company of sorry craftsmen were able to fill a whole city with tumult and uprore against the gospel , as they did when they apprehended it would bring in a decay of their trade , acts 19. what can we think was done in all the world , by all those who were ingaged and enraged by higher provocations ? it was as death to the jews to part with their religion , both on the account of the conviction they had of its truth , and the honour they esteem'd to accrew to themselves thereby . and for the greeks to have all that wisdom , which they and their forefathers had been labouring in for so many generations , now to be all rejected as an impertinent foolery by the sorry preachments of a few illiterate persons ; it raised them unto the highest indignation . and the romans were wise enough to secure the fundamental maxim of their state. wherefore the world seemed very sufficiently fortified against the admission of this new and strange doctrine , on the terms whereon it was proposed . there can be no danger sure that ever it should obtain any considerable progress : but we know that things fell out quite otherwise ; religion , wisdom and power , with honour , profit , interest , reputation , were forced all to give way to its power and efficacy . 2. the world was at that time in the highest enjoyment of peace , prosperity and plenty , that ever it attained from the entrance of sin ; and it is known how from all these things are usually made provision for the flesh , to fulfil the lusts thereof . whatever the pride , ambition , covetousness , sensuality of any persons could carry them forth to lust after , the world was full of satisfactions for . and most men lived as in the eager pursuit of their lusts , so in a full supply of what they did require . in this condition the gospel is preached unto them , requiring at once , and that indispensibly , a renunciation of all those worldly lusts , which before had been the salt of their lives . if men designed any compliance with it , or interest in it , all their pride , ambition , luxury , covetousness , sensuality , malice , revenge , must all be mortified and rooted up . had it only been a new doctrine and religion , declaring that knowledge and worship of god which they never heard of before , they could not but be very wary in giving it entertainment ; but when withal it required at the first instant , that for its sake they should pull out their right eyes , and cut off their right hands , to part with all that was dear and useful unto them , and which had such a prevalent interest in their minds and affections , as corrupt lusts are known to have ; this could not but invincibly fortify them against its admittance . but yet this also was forced to give place , and all the fortifications of satan therein was by the power of the word cast to the ground , as our apostle expresseth it , 2 cor. 10. 4 , 5. where he gives an account of that warfare , whereby the world was subdued to christ by the gospel . now a man , that hath a mind to make himself an instance of conceited folly and pride , may talk as though there was in all this no evidence of divine power giving testimony to the scripture , and the doctrine contained in it , but the characters of it are so legible unto every modest and sedate prospect , that they leave no room for doubt or haesitation . but the force of the whole argument is liable unto one exception of no small moment , which must therefore necessarily be taken notice of and removed . for whereas we plead the power , efficacy and prevalency of the gospel in former days , as a demonstration of its divine original , it will be enquired , whence it is , that it is not still accompanied with the same power , nor doth produce the same effects . for we see the profession of it is now confined to narrow limits , in comparison of what it formerly extended it self unto ; neither do we find that it gets ground any where in the world , but is rather more and more straitned every day . wherefore either the first prevalency that is asserted unto it , and argued as an evidence of its divinity , did indeed proceed from some other accidental causes in an efficacious though unseen concurrence , and was not by an emanation of power from it self ; or the gospel is not at present what it was formerly , seeing it hath not the same effect upon , or power over the minds of men , as that had of old . we may therefore suspend the pleading of this argument from what was done by the gospel formerly , lest it reflect disadvantage upon what we profess at present . answ. 1. whatever different events may fall out in different seasons , yet the gospel is the same as ever it was from the beginning . there is not another book , containing another doctrine , crept into the world instead of that once delivered unto the saints . and whatever various apprehensions men may have through their weakness or prejudices concerning the things taught therein , yet are they in themselves absolutely the same that ever they were , and that without the loss or change of a material word or syllable in the manner of their delivery . this i have proved elsewhere , and it is a thing capable of the most evident demonstration . wherefore whatever entertainment this gospel meets withal at present in the world , its former prevalency may be pleaded in justification of its divine original . 2. the cause of this event lyeth principally in the soveraign will and pleasure of god. for although the scripture be his word , and he hath testified it so to be by his power , put forth and exerted in dispensations of it unto men , yet is not that divine power included or shut up in the letter of it , so that it must have the same effect where ever it comes . we plead not that there is absolutely in its self , its doctrine , the preaching or preachers thereof , such a power , as it were naturally and physically to produce the effects mentioned . but it is an instrument in the hand of god unto that work which is his own , and he puts forth his power in it , and by it , as it seems good unto him . and if he doth at any time so put forth his divine power in the administration of it , or in the use of this instrument , as that the great worth and excellency of it shall manifest it self to be from him , he giveth a sufficient attestation of it . wherefore the times and seasons of the prevalency of the gospel in the world are in the hand and at the sovereign disposal of god. and as he is not obliged ( for who hath known the mind of the lord , or who hath been his counsellor ? ) to accompany it with the same power at all times and seasons ; so the evidence of his own power going along with it at any time whiles under an open claim of a divine original , is an uncontroulable approbation of it . thus at the first preaching of the word , to fullfil the promises made unto the fathers from the foundation of the world , to glorify his son jesus christ , and the gospel it self which he had revealed , he put forth that effectual divine power in its administration , whereby the world was subdued unto the obedience of it . and the time will come when he will revive the same work of power and grace to retrieve the world into a subjection to jesus christ. and although he doth not in these latter ages cause it to run and prosper among the nations of the world , who have not as yet received it as he did formerly , yet considering the state of things at present among the generality of mankind , the preservation of it in that small remnant by whom it is obeyed in sincerity , is a no less glorious evidence of his presence with it , and care over it , than was its eminent propagation in days of old . 3. the righteousness of god is in like manner to be considered in these things . for whereas he had granted the inestimable priviledge of his word unto many nations , they through their horrible ingratitude and wickedness detained the truth in vnrighteousness ; so that the continuance of the gospel among them was no way to the glory of god , no nor yet unto their own advantage . for neither nations nor persons will ever be advantaged by an outward profession of the gospel , whilst they live in a contradiction and disobedience to its precepts ; yea nothing can be more pernicious to the souls of men. this impiety god is at this day revenging on the nations of the world , having utterly cast off many of them from the knowledg of the truth , and given up others unto strong delusions , to believe lies , though they retain the scriptures and outward profession of christianity . how far he may proceed in the same way of righteous vengeance towards other nations also , we know not , but ought to tremble in the consideration of it . when god first granted the gospel unto the world , although the generality of mankind had greatly sinned against the light of nature , and had rejected all those supernatural revelations that at any time had been made unto them ; yet had they not sinned against the gospel it self , nor the grace thereof . it pleased god therefore to wink at , and pass over that time of their ignorance , so as that his justice should not be provoked by any of their former sins , to with-hold the efficacy of his divine power in the administration of the gospel from them , whereby he called them to repentance . but now after that the gospel hath been sufficiently tendred unto all nations , and hath , either as unto its profession , or as unto its power with the obedience that it requires , been rejected by the most of them ; things are quite otherwise stated . it is from the righteous judgment of god , revenging the sins of the world against the gospel it self , that so many nations are deprived of it , and so many left obstinate in its refusal . wherefore the present state of things doth no way weaken or prejudice the evidence given unto the scripture by that mighty power of god , which accompanied the administration of it in the world. for what hath since fallen out , there are secret reasons of sovereign wisdom , and open causes in divine justice , whereunto it is to be assigned . these things i have briefly called over , and not as though they were all of this kind that may be pleaded , but only to give some instance of those external arguments , whereby the divine authority of the scripture may be confirmed . now these arguments are such as are able of themselves to beget in the minds of men , sober , humble , intelligent , and unprejudiced , a firm opinion , judgment and perswasion , that the scripture doth proceed from god. where persons are prepossessed with invincible prejudices contracted by a course of education , wherein they have imbibed principles opposite and contrary thereunto , and have increased and fortified them by some fixed and hereditary enmity against all those whom they know to own the divinity of the scripture , as it is with mahometans , aud some of the indians ; these arguments it may be will not prevail immediately to work nor effect their assent . it is so with respect unto them also , who out of love unto , and delight in those ways of vice , sin , and wickedness , which are absolutely and severely condemned in the scripture , without the least hope of a dispensation unto them that continue under the power of them , who will not take these arguments into due consideration . such persons may talk and discourse of them , but they never weigh them seriously according as the importance of the cause doth require . for if men will examine them as they ought , it must be with a sedate judgment , that their eternal condition depends upon a right determination of this enquiry . but for those who can scarce get liberty from the service and power of their lusts , seriously to consider what is their condition , or what it is like to be ; it is no wonder if they talk of these things after the manner of these days , without any impression on their minds and affections , or influence on the practical understanding . but our enquiry is after what is a sufficient evidence for the conviction of rational and unprejudiced persons , and the defeating of objections to the contrary , which these and the like arguments do every way answer . some think fit here to stay , that is , in these or the like external arguments , or rational motives of faith , such as render the scriptures so credible , as that it is an unreasonable thing not to assent unto them . that certainty which may be attained on these arguments and motives , is ( as they say ) the highest which our minds are capable of with respect unto this object , and therefore includes all the assent which is required of us unto this proposition , that the scriptures are the word of god ; or all the faith whereby we believe them so to be . when i speak of these arguments , i intend not them alone which i have insisted on , but all others also of the same kind , some whereof have been urged and improved by others with great diligence ; for in the variety of such arguments as offer themselves in this cause , every one chooseth out what seems to him most cogent , & some amass all that they can think on . now these arguments with the evidence tendred in them are such , as nothing but perverse prejudice can detain men from giving a firm assent unto . and no more is required of us , but that according to the motives that are proposed unto us , and the arguments used to that purpose , we come unto a judgment and perswasion , called a moral assurance of the truth of the scripture , and endeavour to yield obedience unto god accordingly . and it were to be wished that there were more than it is feared there are , who were really so affected with these arguments and motives . for the truth is , tradition and education practically bear the whole sway in this matter . but yet when all this is done , it will be said , that all this is but a meer natural work , whereunto no more is required , but the natural exercise and acting of our own reason and understanding ; that the arguments and motives used , though strong , are humane and fallible , and therefore the conclusion we make from them is so also , and wherein we may be deceived ; that an assent grounded and resolved into such rational arguments only , is not faith in the sense of the scripture ; in brief , that it is required that we believe the scriptures to be the word of god with faith divine and supernatural , which cannot be deceived . two things are replyed hereunto . 1. that where the things believed are divine and supernatural , so is the faith whereby we believe them , or give our assent unto them . let the motives and arguments whereon we give our assent be of what kind they will , so that the assent be true and real , and the things believed be divine and supernatural , the faith whereby we believe them is so also . but this is all one , as if in things natural a man should say , our sight is green when we see that which is so , and blew when we see that which is blew . and this would be so in things moral , if the specification of acts were from their material objects ; but it is certain that they are not of the same nature always with the things they are conversant about , nor are they changed thereby from what their nature is in themselves , be it natural or supernatural , humane or divine . now things divine are only the material object of our faith , as hath been shewed before ; and by an enumeration of them do we answer unto the question , what is it that you do believe ? but it is the formal object or reason of all our acts from whence they are denominated , or by which they are specified . and the formal reason of our faith , assent or believing , is that which prevails with us to believe , and on whose account we do so , wherewith we answer unto that question , why do you believe ? if this be humane authority , arguments highly probable , but absolutely fallible , motives cogent , but only to beget a moral perswasion , whatever we do believe thereon , our faith is humane , fallible , and a moral assurance only . wherefore it is said ▪ 2. that this assent is sufficient , all that is required of us , and contains in it all the assurance which our minds are capable of in this matter . for no further evidence nor assurance is in any case to be enquired after than the subject matter will bear . and so is it in this case , where the truth is not exposed to sense , nor capable of a scientifical demonstration , but must be received upon such reasons and arguments , as carry it above the highest probability , though they leave it beneath science or knowledge , or infallible assurance ; if such a perswasion of mind there be . but yet i must needs say , that although those external arguments , whereby learned and rational men have proved or may yet further prove the scripture to be a divine revelation given of god , and the doctrine contained in it to be a heavenly truth , are of singular use for the strengthening of the faith of them that do believe , by relieving the mind against temptations and objections that will arise to the contrary , as also for the conviction of gainsayers ; yet to say that they contain the formal reason of that assent , which is required of us unto the scripture as the word of god , that our faith is the effect and product of them , which it rests upon and is resolved into , is both contrary to the scripture , destructive of the nature of divine faith , and exclusive of the work of the holy ghost in this whole matter . vvherefore i shall do these two things before i proceed to our principal argument designed . ( 1. ) i shall give some few reasons , proving that the faith whereby we believe the scripture to be the word of god is not a meer firm moral perswasion , built upon external arguments and motives of credibility ; but is divine and supernatural , because the formal reason of it is so also . ( 2. ) i shall shew what is the nature of that faith , whereby we do or ought to believe the scripture to be the word of god ; what is the work of the holy spirit about it , and what is the proper object of it . in the first i shall be very brief , for my design is to strengthen the faith of all , and not to weaken the opinions of any . divine revelation is the proper object of divine faith. with such faith we can believe nothing but what is so , and what is so can be received no otherwise by us . if we believe it not with divine faith , we believe it not at all . such is the scripture as the word of god every where proposed unto us ; and we are required to believe , that is , first to believe it so to be , and then to believe the things contained in it . for this proposition , that the scripture is the word of god , is a divine revelation , and so to be believed . but god no where requires nor ever did , that we should believe any divine revelation upon such grounds , much less on such grounds and motives only . they are left unto us as consequential unto our believing , to plead with others in behalf of what we profess , and for the justification of it unto the world. but that which requires our faith and obedience unto in the receiving of divine revelations , whether immediately given and declared , or as recorded in the scripture , is his own authority and veracity , i am the lord , the high and lofty one. thus saith the lord. to the law and to the testimony . this is my son , hear him . all scripture is given by inspiration from god. believe the lord and his prophets . this alone is that which he requires us to resolve our faith into . so when he gave unto us the law of our lives , the eternal and unchangeable rule of our obedience unto him in the ten commandments , he gives no other reason to oblige us thereunto , but this only , i am the lord thy god. the sole formal reason of all our obedience is taken from his own nature and our relation unto him . nor doth he propose any other reason why we should believe him , or the revelation which he makes of his mind and will. and our faith is part of our obedience , the root , and principal part of it ; therefore the reason of both is the same . neither did our lord jesus christ nor his apostles ever make use of such arguments or motives for the ingenerating of faith in the minds of men ; nor have they given directions for the use of any such arguments to this end and purpose . but when they were accused to have followed cunningly devised fables , they appealed unto moses and the prophets , to the revelations they had themselves received , and those that were before recorded . it is true they wrought miracles in confirmation of their own divine mission , and of the doctrine which they taught . but the miracles of our saviour were all of them wrought amongst those who believed the whole scripture then given to be the word of god ; and those of the apostles were before the writings of the books of the new testament . their doctrine therefore materially considered , and their warranty to teach it , was sufficiently yea abundantly confirmed by them . but divine revelation formally considered , and as written , was left upon the old foundation of the authority of god who gave it . no such method is prescribed , no such example is proposed unto us in the scripture , to make use of these arguments and motives for the conversion of the souls of men unto god , and the ingenerating of faith in them . yea in some cases the use of such means is decryed as unprofitable , and the sole authority of god , putting forth his power in and by his word , is appealed unto , 1 cor. 2. 4 , 5 , 13. chap. 14. 26 , 27. 2 cor. 4. 7. but yet in a way of preparation subservient unto the receiving the scripture as the word of god , and for the defence of it against gainsayers and their objections , their use hath been granted and proved . but from first to last in the old and new testament the authority and truth of god are constantly and uniformly proposed as the immediate ground and reason of believing his revelations ; nor can it be proved that he doth accept or approve of any kind of faith or assent , but what is built thereon and resolved thereinto . the sum is , we are obliged in a way of duty , to believe the scriptures to be a divine revelation , when they are ministerially or providentially proposed unto us , whereof afterwards . the ground whereon we are to receive them is the authority and veracity of god speaking in them ; we believe them because they are the word of god. now this faith whereby we so believe is divine and supernatural , because the mal reason of it is so , namely gods truth and authority . wherefore we do not , nor ought to believe the scripture as highly probable , or with a moral perswasion and assurance built upon arguments absolutely fallible , and humane only . for if this be the formal reason of faith , namely , the veracity and authority of god , if we believe not with faith divine and supernatural , we believe not at all . 2. the moral certainty treated of , is a meer effect of reason . there is no more required unto it , but that the reasons proposed for the assent required , be such as the mind judgeth to be convincing and prevalent ; whence an inferiour kind of knowledge , or a firm opinion , or some kind of perswasion , which hath not yet gotten an intelligible name , doth necessarily ensue . there is therefore on this supposition no need of any work of the holy ghost , to enable us to believe , or to work faith in us ; for no more is required herein but what necessarily ariseth from a naked exercise of reason . if it be said , that the enquiry is not about what is the work of the spirit of god in us ; but concerning the reasons and motives to believing that are proposed unto us . i answer , it is granted ; but that we urge herein is , that the act which is exerted on such motives , or the perswasion which is begotten in our minds by them is purely natural , and such as requires no especial work of the holy ghost in us for the effecting of it . now this is not faith , nor can we be said in the scripture sense to believe thereby , and so in particular not the scriptures to be the word of god. for faith is the gift of god , and is not of our selves , ephes 2. 8. it is given unto some on the behalf of christ , phil. 1. 29. and not unto others , mat. 11. 29. chap. 13. 11. but this assent on external arguments and motives is of our selves , equally common and exposed unto all . no man can say that jesus is the lord , but by the holy ghost , 1 cor. 12. 3. but he who believeth the scripture truly , aright , and according to his duty , doth say so . no man cometh to christ , but he that hath heard and learned of the father , john 6. 45. and as this is contrary to the scripture , so it is expresly condemned by the ancient church ; particularly by the second arausican council , can. 5. 7. si quis sicut augmentum ita etiàm initium fidei , ipsumque credulitatis affectum , non per gratiae donum , id est , per inspirationem spiritus sancti , corrigentem voluntatem nostram ab infidelitate ad fidem , ab impietate ad pietatem , sed naturalitèr nobis inesse dicit , apostolicis dogmatibus adversarius approbatur . and plainly , can. 7. si quis per naturae vigorem bonum aliquod quod ad salutem pertinet vitae eternae cogitare ut expedit , aut eligere , sive salutari , id est , evangelicae praedicaiioni consentire posse affirmat absque illumi natione et inspiratione spiritus sancti , qui dat omnibus suavitatem consentiendo et credendo veritati , haeretico fallitur spiritu . it is still granted that the arguments intended ( that is all of them which ar true indeed , and will endure a strict examination , for some are frequently made use of in this cause which will not endure a trial ) are of good use in their place and unto their proper end ; that is to beget such an assent unto the truth as they are capable of effecting . for although this be not that which is required of us in a way of duty , but inferior to it , yet the mind is prepared and disposed by them unto the receiving of the truth in its proper evidence . 3. our assent can be of no other nature than the arguments and motives whereon it is built , or by which it is wrought in us , as in degree it cannot exceed their evidence . now these arguments are all humane and fallible ; exalt them unto the greatest esteem possible , yet because they are not demonstrations , nor do necessarily beget a certain knowledg in us ( which indeed if they did , there were no room left for faith or our obedience therein ) they produce an opinion only , though in the highest kind of probability , and firm against objections . for we will allow the utmost assurance that can be claimed upon them . but this is exclusive of all divine faith as to any article , thing , matter or object to be believed . for instance ; a man professeth that he believes jesus christ to be the son of god. demand the reason why he doth so , and he will say ; because god who cannot lie , hath revealed and declared him so to be , proceed yet further and ask him , where or how god hath revealed and declared this so to be ? and he will answer , in the scripture , which is his word ; enquire now further of him , which is necessary , wherefore he believes this scripture to be the word of god , or an immediate revelation given out from him ; for hereunto we must come and have somewhat that we may ultimately rest in , excluding in its own nature all further enquiries , or we can have neither certainty , nor stability in our faith. on this supposition his answer must be , that he hath many cogent arguments that render it highly propable so to be , such as have prevailed with him to judg it so to be , and whereon he is fully perswaded , as having the highest assurance hereof that the matter will bear , and so doth firmly believe them to be the word of god. yea but it will be replied , all these arguments are in their kind or nature humane , and therefore fallible , such as it is possible they may be false ; for every thing may be so that is not immediately from the first essential verity . this assent therefore unto the scriptures as the word of god is humane , fallible , and such as wherein we may be deceived . and our assent unto the things revealed , can be of no other kind than that we give unto the revelation it self . for thereinto it is resolved , and thereunto it must be reduced ; these waters will rise no higher than their fountain . and thus at length we come to believe jesus christ to be the son of god with a faith humane and fallible , and which at last may deceive us ; which is to receive the word of god as the word of men , and not as it is in truth the word of god , contrary to the apostle , 1 thes. 2. 13. wherefore , 4. if i believe the scripture to be the word of god with an humane faith only , i do no otherwise believe whatever is contained in it , which overthrows all faith properly so called . and if i believe what is contained in the scripture with faith divine and supernatural , i cannot but by the same faith believe the scripture it self , which removes the moral certainty treated of out of our way . and the reason of this is , that we must believe the revelation , and the things revealed with the same kind of faith , or we bring confusion on the whole work of believing . no man living can distinguish in his experience between that faith , wherewith he lieves the scripture , and that wherewith he believes the doctrine of it , or the things contained in it ; nor is there any such distinction or difference intimated in the scripture it self ; but all our believing is absolutely resolved into the authority of god revealing . nor can it be rationally apprehended that our assent unto the things revealed , should be of a kind and nature superior unto that which we yield unto the revelation it self . for let the arguments which it is resolved into be never so evident and cogent , let the assent it self be as firm and certain as can be imagined , yet is it humane still , and natural , and therein is inferior unto that which is divine and supernatural . and yet on this supposition that which is of a superior kind and nature is wholly resolved into that which is of an inferior , and must be take it self on all occasions thereunto for relief and confirmation . for the faith whereby we believe jesus christ to be the son of god , is on all occasions absolutely melted down into that whereby we believe the scriptures to be the word of god. but none of these things are my present especial design , and therefore i have insisted long enough upon them . i am not enquiring what grounds men may have to build an opinion , or any kind of humane perswasion upon , that the scriptures are the the word of god , no nor yet how we may prove or maintain them so to be unto gainsayers ; but what is required hereunto that we may believe them to be so with faith divine and supernatural , and what is the work of the spirit of god therein . but it may be further said , that these external arguments and motives are not of themselves , and considered separately from the doctrine which they testify unto , the sole ground and reason of our believing . for if it were possible that a thousand arguments of a like cogency with them were offered to confirm any truth or doctrine , if it had not a divine worth and excellency in it self , they could give the mind no assurance of it . wherefore it is the truth it self , or doctrine contained in the scripture which they testify unto , that animates them and gives them their efficacy . for there is such a majesty , holiness , and excellency in the doctrine of the gospel , and moreover such a suitableness in them unto unprejudiced reason , and such an answerableness unto all the rational desires and expectations of the soul , as evidence their procedure from the fountain of infinite wisdom and goodness . it cannot but be conceived impossible that such excellent , heavenly mysteries , of such use and benefit unto all mankind , should be the product of any created industry . let but a man know himself , his state and condition in any measure , with a desire of that blessedness which his nature is capable of , and which he cannot but design ; when the scripture is proposed unto him in the ministry of the church , attested by the arguments insisted on , there will appear unto him in the truths and doctrines of it , or in the things contained in it , such an evidence of the majesty and authority of god , as will prevail with him to believe it to be a divine revelation . and this perswasion is such , that the mind is established in its assent unto the truth , so as to yield obedience unto all that is required of us . and whereas our belief of the scripture is in order only to the right performance of our duty , or all that obedience which god expecteth from us , our minds being guided by the precepts and directions , and duly influenced by the promises and threatnings of it thereunto , there is no other faith required of us but what is sufficient to oblige us unto that obedience . this being , so far as i can apprehend , the substance of what is by some learned men proposed and adhered unto , it shall be briefly examined . and i say here as on other occasions , that i should rejoyce to see more of such a faith in the world , as would effectually oblige men unto obedience out of a conviction of the excellency of the doctrine & the truth of the promises and threatnings of the word , though learned men should never agree about the formal reason of faith. such notions of truth , when most diligently inquired into , are but as sacrifice compared with obedience . but the truth it self is also to be enquired after diligently . this opinion therefore either supposeth what we shall immediatly declare , namely , the necessity of an internal effectual work of the holy spirit in the illumination of our minds , so enabling us to believe with faith divine and supernatural , or it doth not . if it doth , it will be found , as i suppose , for the substance of it to be co-incident with what we shall afterwards assert and prove to be the formal reason of believing . however as it is usually proposed , i cannot absolutely comply with it , for these two reasons among others . 1. it belongs unto the nature of faith , of what sort soever it be , that it be built on and resolved into testimony . this is that which distinguisheth it from any other conception , knowledge , or assent of our minds , on other reasons and causes . and if this testimony be divine , so is that faith whereby we give assent unto it , on the part of the object . but the doctrines contained in the scripture , or the subject matter of the truth to be believed , have not in them the nature of a testimony , but are the material not formal objects of faith , which must always differ . if it be said that these truths or doctrines do so evidence themselves to be from god , as that in and by them we have the witness and authority of god himself proposed unto us , to resolve our faith into , i will not further contend about it ; but only say that the authority of god , and so his veracity , do manifest themselves primarily in the revelation it self , before they do so in the things revealed , which is that we plead for . 2. the excellency of the doctrine or things revealed in the scriptures respects not so much the truth of them in speculation , as their goodness and suitableness unto the souls of men , as to their present condition and eternal end. now things under that consideration respect not so much faith , as spiritual sense and experience . neither can any man have a due apprehension of such a goodness suitable unto our constitution and condition , with absolute usefulness in the truth of the scripture , but on a supposition of that antecedent assent of the mind unto them , which is believing ; which therefore cannot be the reason why we do believe . but if this opinion proceed not upon the aforesaid supposition ( immediately to be proved ) but requires no more unto our satisfaction in the truth of the scripture and assent thereon , but the due exercise of reason , or the natural faculties of our minds about them when proposed unto us , then i suppose it to be most remote from the truth , and that amongst many other reasons , for these that ensue . 1. on this supposition the whole work of believing would be a work of reason . be it so , say some , nor is it meet it should be otherwise conceived . but if so , then the object of it must be things so evident in themselves and their own nature , as that the mind is as it were compelled by that evidence unto an assent , and cannot do otherwise . if there be such a light and evidence in the things themselves with respect unto our reason in the right use and exercise of it , then is the mind thereby necessitated unto its assent ; which both overthrows the nature of faith , substituting an assent upon natural evidence in the room thereof , and is absolutely exclusive of the necessity or use of any work of the holy ghost in our believing , which sober christians will scarce comply withal . 2. there are some doctrines revealed in the scripture , and those of the most importance that are so revealed , which concern and contain things so above our reason , that without some previous supernatural dispositions of mind , they carry in them no evidence of truth unto meer reason , nor of suitableness unto our constitution and end. there is required unto such an apprehension both the spiritual elevation of the mind by supernatural illumination , and a divine assent unto the authority of the revelation thereon , before reason can be so much as satisfied in the truth and excellency of such doctrines . such are those concerning the holy trinity , or the subsistence of one singular essence in three distinct persons ; the incarnation of the son of god ; the resurrection of the dead and sundry other that are the most proper subjects of divine revelation . there is an heavenly glory in some of these things , which as reason can never throughly apprehend because it is finite and limited , so as 't is in us by nature , it can neither receive them , nor delight in them as doctrinally proposed unto us , with all the aids and assistance before mentioned . flesh and blood reveals not these thisgs unto our minds , but our father which is in heaven . nor doth any man know these mysteries of the kingdom of god , but he unto whom it is given ; nor do any learn these things aright , but those that are taught of god. 3. take our reason singly without the consideration of divine grace and illumination , and it is not only weak and limited , but depraved and corrupted . and the carnal mind cannot subject it self unto the authority of god in any supernatural revelation whatever . wherefore the truth is , that the doctrines of the gospel , which are purely and absolutely so , are so far from having a convincing evidence in themselves of their divine truth , excellency and goodness , unto the reason of men as unrenewed by the holy ghost , as that they are foolishness and most undesirable unto it , as i have elsewhere proved at large ▪ we shall therefore proceed . there are two things considerable with respect unto our believing the scriptures to be the word of god in a due manner , or according to our duty . the first respects the subject , or the mind of man , how it is enabled thereunto ; the other the object to be believed , with the true reason why we do believe the scripture with faith divine and supernatural . the first of these must of necessity fall under our consideration herein , as that without which , what ever reasons , evidences or motives are proposed unto us , we shall never believe in a due manner . for whereas the mind of man , or the minds of all men are by nature depraved , corrupt , carnal , and enmity against god ; they cannot of themselves , or by virtue of any innate ability of their own , understand or assent unto spiritual things in a spiritual manner , which we have sufficiently proved and confirmed before . wherefore that assent which is wrought in us by meer external arguments , consisting in the rational conclusion and judgment which we make upon their truth and evidence , is not that faith wherewith we ought to believe the word of god. wherefore that we may believe the scriptures to be the word of god according to our duty , as god requireth it of us , in an useful , profitable , and saving manner , above and beyond that natural humane faith and assent which is the effect of the arguments and motives of credibility , before insisted on , with all others of the like kind , there is and must be wrought in us by the power of the holy ghost faith supernatural and divine , whereby we are enabled so to do , or rather whereby we do so . this work of the spirit of god , as it is distinct from , so in order of nature it is antecedent unto all divine objective evidence of the scriptures being the word of god , or the formal reason moving us to believe it ; wherefore without it whatever arguments or motives are proposed unto us , we cannot believe the scriptures to be the word of god in a due manner , and as it is in duty required of us . some , it may be , will suppose these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and impertinent unto our present purpose . for while we are enquiring on what grounds we believe the scripture to be the word of god , we seem to fly to the work of the holy ghost in our own minds , which is irrational . but we must not be ashamed of the gospel , nor of the truth of it , because some do not understand , or will not duly consider what is proposed . it is necessary , that we should return unto the work of the holy spirit , not with peculiar respect unto the scriptures that are to be believed , but unto our own minds and that faith wherewith they are to be believed . for it is not the reason , why we believe the scriptures , but the power whereby we are enabled so to do , which at present we enquire after . 1. that the faith whereby we believe the scripture to be the word of god , is wrought in us by the holy ghost , can be denied only on two principles or suppositions . ( 1. ) that it is not faith divine and supernatural whereby we believe them so to be , but only we have other moral assurance thereof . ( 2. ) that this faith divine and supernatural is of our selves , and is not wrought in us by the holy ghost . the first of these hath been already disproved , and shall be further evicted afterwards ; and it may be they are very few who are of that judgment . for generally whatever men suppose the prime object , principal motive , and formal reason of that faith to be , yet that it is divine and supernatural they all acknowledg . and as to the second what is so , 't is of the operation of the spirit of god. for to say it is divine and supernatural , is to say that it is not of our selves , but that it is the grace and gift of the spirit of god , wrought in us by his divine and supernatural power . and those of the church of rome , who would resolve our faith in this matter objectively into the authority of their church , yet subjectively acknowledge the work of the holy spirit ingenerating faith in us , and that work to be necessary to our believing the scripture in a due manner . externae omnes & humanae persuasiones non sunt satis ad credendum , quantumcunque ab hominibus competenter ea quae sunt fidei proponantur . sed necessaria est insuper causa interior , hoc est divinum quoddam lumen incitans ad credendum , & oculi quidam interni dei beneficio ad videndum dati , saith canus , loc. theol. lib. 2. cap. 8. nor is there any of the divines of that church which dissent herein . we do not therefore assert any such divine formal reoson of believing as that the mind should not stand in need of supernatural assistance enabling it to assent thereunto . nay we affirm that without this there is in no man any true faith at all , let the arguments and motives whereon he believes be as forcible and pregnant with evidence as can be imagined . it is in this case as in things natural ; neither the the light of the sun , nor any perswasive arguments unto men to look up unto it , will enable them to discern it , unless they are endued with a due visive faculty . and this the scripture is express in beyond all possibility of contradiction . neither is it that i know of , by any as yet in express terms denied . for indeed that all which is properly called faith with respect unto divine revelation , and is acceptted with god as such , is the work of the spirit of god in us , or is bestowed on us by him , cannot be questioned by any who own the gospel . i have also proved it elsewhere so fully and largly as that i shall give it at present no other confirmation , but what will necessarily fall in with the description of the nature of that faith whereby we do believe , and the way or manner of its being wrought in us . the work of the holy ghost unto this purpose consists in the saving illumination of the mind , and the effect of it is a supernatural light , whereby the mind is renewed , see rom. 12. 1. ephes. 1. 18 , 19. chap. 3. 16 , 17 , 18 , 19. it is called an heart to understand , eyes to see , ears to hear , deut. 29. 4. the opening of the eyes of our vunderstanding , ephes. 1. 18. the giving of an vnderstanding , 1 john 5. 20. hereby we are enabled to discern the evidences of the divine original and authority of the scripture that are in it self , as well as assent unto the truth contained in it ; and without it we cannot do so . for the natural man receives not the things of the spirit of god , for they are foolishness unto him , neither can be know them because they are spiritually discerned , 1 cor. 2. 14. and unto this end it is written in the prophets , that we shall be all taught of god , john 6. 45. that there is a divine and heavenly excellency in the scripture , cannot be denied by any , who on any grounds or motives whatever do own its divine original . for all the works of god do set forth his praise , and it is impossible that any thing should proceed immediately from him , but that there will be express characters of divine excellencies upon it ; and as to the communication of these characters of himself , he hath magnified his word above all his name . but these we cannot discern be they in themselves never so illustrious , without the effectual communication of the light mentioned unto our minds ; that is without divine supernatural illumination . herein he who commanded light to shine out of darkness , shineth into our hearts the knowledg of the glory of god , in the face of jesus christ , 2 cor. 4. 6. he irradiates the mind with a spiritual light , whereby it is enabled to discern the glory of spiritual things : this they cannot do in whom the god of this world hath blinded the eyes of them that believe not , lest the light of the glorious gospel of christ , who is the image of god should shine into them , v. 6. those who are under the power of their natural darkness and blindness , especially where there are in them also superadded prejudices begotten and increased by the craft of satan , as there are in the whole world of unbelievers , cannot see nor discern that divine excellency in the scripture , without an apprehension whereof no man can believe it a right to be the word of god. such persons may assent unto the truth of the scripture and its divine original , upon external arguments and rational motives , but believe it with faith divine and supernatural on those arguments and motives only , they cannot . there are two things which hinder or disenable men from believing with faith divine and supernatural , when any divine revelation is objectively proposed unto them . first , the natural blindness and darkness of their minds , which are come upon all by the fall , and the depravation of our nature that ensued thereon . secondly , the prejudices that through the crafts of satan the god of this world , their minds are possessed with , by traditions , educations , and converse in the world. this last obstruction or hinderance may be so far removed by external arguments and motives of credibility , as that men may upon them attain unto a moral perswasion concerning the divine original of the scripture . but these arguments cannot remove or take away the native blindness of the mind , which is removed by their renovation and divine illumination alone . wherefore none ( i think ) will positively affirm that we can believe the scripture to be the word of god , in the way and manner which god requireth , without a supernatural work of the holy spirit upon our minds in the illumination of them ; so david prays that god would open his eyes , that he might behold wonderous things out of the law , psal. 119. 10. that he would make him understand the way of his precepts , v. 27. that he would give him understanding and he should keep the law , v. 34. so the lord christ also opened the understandings of his disciples , that they might understand the scriptures , luk. 24. 45. as he had affirmed before that it was given unto some to know the mysteries of the kingdom of god , and not unto others , mat. 11. 25. chap. 13. 11. and neither are these things spoken in vain , nor is the grace intended in them needless . the communication of this light unto us the scripture calleth revealing and revelation , mat. 11. 25. thou hast hid these things from the wise and prudent , and hast revealed them unto babes ; that is giving them to understand the mysteries of the kingdom of heaven when they were preached unto them . and no man knoweth the father but he to whom the son revealeth him , v. 27. so the apostle prayeth for the ephesians , that god would give them the spirit of wisdom and revelation in the knowledg of christ , that the eyes of their understandings being enlightned , they might know &c. chap. 1. v. 17 , 18 , 19. it is true , these ephesians were already believers , or considered by the apostle as such ; but if he judged it necessary to pray for them , that they might have the spirit of wisdom and revelation to enlighten the eyes of their vnderstanding , with respect unto further degrees of faith and knowledge ; or as he speaks in another place , that they might come unto the full assurance of vnderstanding , to the acknowledgment of the mystery of god , col. 2. 2. then it is much more necessary to make them believers , who before were not so , but utter strangers unto the faith. but as a pretence hereof hath been abused , as we shall see afterwards , so the pleading of it is liable to be mistaken . for some are ready to apprehend , that this retreat unto a spirit of revelation , is but a pretence to discard all rational arguments , and to introduce enthusiasm into their room . now although the charge be grievous , yet because it is groundless , we must not forego what the scripture plainly affirms and instructs us in , thereby to avoid it . scripture testimonies may be expounded according to the analogy of faith , but denied or despised , seem they never so contrary unto our apprehension of things , they must not be . some ( i confess ) seem to disregard both the objective work of the holy spirit in this matter , whereof we shall treat afterwards , and his subjective work also in our minds , that all things may be reduced unto sense and reason . but we must grant that a spirit of wisdom and revelation to open the eyes of our understanding , is needful to enable us to believe the scripture to be the word of god in a due manner , or forgo the gospel . and our duty it is to pray continually for that spirit , if we intend to be established in the faith thereof . but yet we plead not for external immediate revelations , such as were granted unto the prophets , apostles , and other penmen of the scripture . the revelation we intend differs from them both in its especial subject and formal reason , or nature , that is in the whole kind . for , ( 1. ) the subject matter of divine prophetical revelation , by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or immediate divine inspiration , are things not made known before . things they were , hid in god , or the counsels of his will , and revealed unto the apostles and prophets by the spirit , ephes. 2. 5 , 9 , 10. whether they were doctrines or things , they were at least as unto their present circumstances made known from the counsels of god by their revelation . but the matter and subject of the revelation we treat of , is nothing but what is already revealed . it is an internal revelation of that which is outwardly and antecedent unto it ; beyond the bounds thereof it is not to be extended . and if any pretend unto immediate revelations of things not before revealed , we have no concernment in their pretences . ( 2. ) they differ likewise in their nature or kind . for immediate , divine , prophetical revelation consisted in an immediate inspiration , or afflatus , or in visions and voices from heaven , with a power of the holy ghost transiently affecting their minds , guiding their tongues and hands to whom they were granted , whereby they received and represented divine impressions , as an instrument of musick doth the skill of the hand whereby it is moved ; the nature of which revelation i have more fully discoursed elsewhere . but this revelation of the spirit consists in his effectual operation , freeing our minds from darkness , ignorance , and prejudice , enabling them to discern spiritual things in a due manner . and such a spirit of revelation is necessary unto them who would believe aright the scripture , or any thing else that is divine and supernatural contained therein . and if men who through the power of temptations and prejudices are in the dark , or at a loss as to the great and fundamental principle of all religion , namely , the divine original and authority of the scripture , will absolutely lean unto their own understandings , and have the whole difference determined by the natural power and faculties of their own souls , without seeking after divine aid and assistance , or earnest prayer for the spirit of wisdom and revelation to open the eyes of their understandings , they must be content to abide in their uncertainties , or to come off from them without any advantage to their souls . not that i would deny unto men , or take them off from the use of their reason in this matter ; for what is their reason given unto them for , unless it be to use it in those things which are of the greatest importance unto them ? only i must crave leave to say , that it is not sufficient of it self to enable us to the performance of this duty , without the immediate aid and assistance of the holy spirit of god. if any one upon these principles shall now ask us , wherefore we believe the scripture to be the word of god ? we do not answer , it is , because the holy ghost hath enlightned our minds , wrought faith in us , and enabled us to believe it . without this we say indeed , did not the spirit of god so work in us , and upon us , we neither should nor could believe with faith divine and supernatural . if god had not opened the heart of lydia , she would not have attended unto the things preached by paul so as to have received them ; and without it the light oftentimes shines into darkness , but the darkness comprehends it not . but this neither is nor can be the formal object of our faith , or the reason why we believe the scripture to be of god , or any thing else ; neither do we , nor can we rationally answer by it unto this question , why we do believe . this reason must be something external and evidently proposed unto us . for whatever ability of spiritual assent there be in the understanding which is thus wrought in it by the holy ghost , yet the understanding cannot assent unto any thing with any kind of assent natural or supernatural , but what is outwardly proposed unto it as true , and that with sufficient evidence that it is so . that therefore which proposeth any thing unto us as true , with evidence of that truth , is the formal object of our faith , or the reason why we do believe . and what is so proposed must be true , and must be evidenced to be true , or we cannot believe it ; and according to the nature of that evidence such is our faith ; humane if that be humane ; and divine if that be so . now nothing of this is done by that saving light which is infused into our minds , and is therefore not the reason why we believe what we do so . whereas therefore some who seem to conceive that the only general ground of believing the scripture to be the word of god , doth consist in rational arguments and motives of credibility , do grant that private persons may have their assurance hereof from the illumination of the holy ghost , though it be not pleadable to others ; they grant what is not , that i know of , desired by any , and which in it self is not true . for this work consisting solely in enabling the mind unto that kind of assent which is faith divine and supernatural , on supposition of an external formal reason of it duely proposed , is not the reason why any do believe , nor the ground whereunto their faith is resolved . it remains only that we enquire whether our faith in this matter be not resolved into an immediate internal testimony of the holy ghost , assuring us of the divine original and authority of the scripture , distinct from the work of spiritual illumination , before described . for it is the common opinion of protestant divines , that the testimony of the holy ghost is the ground whereon we believe the scriptures to be the word of god , and in what sense it is so shall be immediately declared . but hereon are they generally charged by those of the church of rome and others , that they resolve all the ground and assurance of faith into their own particular spirits , or the spirit of every one that will pretend thereunto . and this is looked upon as a sufficient warranty to reproach them with giving countenance unto enthusiasms , and exposing the minds of men to endless delusions . wherefore this matter must be a little further enquired into . and , by an internal testimony of the spirit , an extraordinary afflatus , or new immediate revelation may be intended . men may suppose they have , or ought to have an internal particular testimony that the scripture is the word of god , whereby , and whereby alone they may be infallibly assured that so it is . and this is supposed to be of the same nature with the revelation made unto the prophets and penmen of the scripture ; for it is neither an external proposition of truth , nor an internal ability to assent unto such a proposition . and besides these there is no divine operation in this kind , but an immediate prophetical inspiration or revelation . wherefore as such a revelation or immediate testimony of the spirit is the only reason why we do believe , so it is that alone which our faith rests on and is resolved into . this is that which is commonly imputed unto those who deny either the authority of the church , or any other external arguments or motives of credibility , to be the formal reason of our faith. howbeit there is no one of them that i know of , who ever asserted any such thing . and i do therefore deny that our faith is resolved into any such private testimony , immediate revelation or inspiration of the holy ghost . and that for the ensuing reasons . 1. since the finishing of the canon of the scripture , the church is not under that conduct , as to stand in need of such new extraordinary revelations . it doth indeed live upon the internal gracious operations of the spirit , enabling us to understand , believe , and obey the perfect compleat revelation of the will of god already made , but new revelations it hath neither need nor use of . and to suppose them , or a necessity of them , not only overthrows the perfection of the scripture , but also leaveth us uncertain whether we know all that is to be believed in order unto salvation , or our whole duty , or when we may do so . for it would be our duty to live all our days in expectation of new revelations , wherewith neither peace , assurance , nor consolation are consistent . 2. those who are to believe , will not be able on this supposition to secure themselves from delusion , and from being imposed on by the deceits of satan . for this new revelation is to be tryed by the scripture , or it is not . if it be to be tried and examined by the scripture , then doth it acknowledge a superiour rule , judgment and testimony , and so cannot be that which our faith is ultimately resolved into . if it be exempted from that rule of trying the spirits , then ( 1. ) it must produce the grant of this exemption , seeing the rule is extended generally unto all things and doctrines that relate unto faith or obedience . ( 2. ) it must declare what are the grounds and evidences of its own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or self-credibility , and how it may be infallibly or assuredly distinguished from all delusions , which can never be done . and if any tolerable countenance could be given unto these things , yet we shall shew immediatly that no such private testimony though real , can be the formal object of faith , or reason of believing . 3. it hath so fallen out in the providence of god , that generally all who have given up themselves in any things concerning faith or obedience unto the pretended conduct of immediate revelations , although they have pleaded a respect unto the scripture also , have been seduced into opinions and practices directly repugnant unto it . and this with all persons of sobriety is sufficient to discard this pretence . but this internal testimony of the spirit is by others explained quite in another way . for they say , that besides the work of the holy ghost before insisted on , whereby he takes away our natural blindness , and enlightning our minds enables us to discern the divine excellencies that are in the scripture ; there is another internal efficiency of his , whereby we are moved , perswaded and enabled to believe : hereby we are taught of god , so as that finding the glory and majesty of god in the word , our hearts do by an ineffable power assent unto the truth without any hesitation . and this work of the spirit carrieth its own evidence in it self , producing an assurance above all humane judgment , and such as stands in need of no further arguments or testimonies ; this faith rests on and is resolved into . and this some learned men seem to embrace , because they suppose that the objective evidence which is given in the scripture it self , is only moral , or such as can give only a moral assurance . whereas therefore faith ought to be divine and supernatural , so must that be whereinto it is resolved , yea it is so alone from the formal reason of it . and they can apprehend nothing in this work that is immediately divine , but only this internal testimony of the spirit , wherein god himself speaks unto our hearts . but yet neither , as it is so explained , can we allow it to be the formal object of faith , nor that wherein it doth acquiesce . for , 1. it hath not the proper nature of a divine testimony . a divine work it may be , but a divine testimony it is not ; but it is of the nature of faith to be built on an external testimony . however therefore our minds may be established and enabled to believe firmly and stedfastly by an ineffable internal work of the holy ghost , whereof also we may have a certain experience ; yet neither that work nor the effect of it can be the reason why we do believe , nor whereby we are moved to believe , but only that whereby we do believe . 2. that which is the formal object of faith , or reason whereon we believe , is the same , and common unto all that do believe . for our enquiry is not how or by what means this or that man came to believe , but why any one or every one ought so to do , unto whom the scripture is proposed . the object proposed unto all to be believed is the same ; and the faith required of all in a way of duty is the same , or of the same kind and nature , and therefore the reason why we believe must be the same also . but on this supposition there must be as many distinct reasons of believing as there are believers . 3. on this supposition , it cannot be the duty of any one to believe the scripture to be the word of god , who hath not received this internal testimony of the spirit . for where the true formal reason of believing is not proposed unto us , there it is not our duty to believe . wherefore although the scripture be proposed as the word of god , yet is it not our duty to believe it so to be , until we have this work of the spirit in our hearts , in case that be the formal reason of believing . but not to press any further , how it is possible men may be deceived and deluded in their apprehensions of such an internal testimony of the spirit , especially if it be not to be tried by the scripture ; which if it be , it loseth its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or self-credibility , or if it be it casteth us into a circle which the papists charge us withal ; it cannot be admitted as the formal object of our faith , because it would divert us from that which is publick , proper , every way certain and infallible . however that work of the spirit which may be called an internal real testimony is to be granted , as that which belongs unto the stability and assurance of faith. for if he did no otherwise work in us , or upon us , but by the communication of spiritual light unto our minds , enabling us to discern the evidences that are in the scripture of its own divine original , we should often be shaken in our assent , and moved from our stability . for whereas our spiritual darkness is removed but in part , and at best whilst we are here we see things but darkly , as in a glass , all things believed having some sort of inevidence or obscurity attending them ; and whereas temptations will frequently shake and disturb the due respect of the faculty unto the object , or interpose mists and clouds between them , we can have no assurance in believing unless our minds are further established by the holy ghost . he doth therefore three ways assist us in believing , and ascertain our minds of the things believed , so as that we may hold fast the beginning of our confidence firm and stedfast unto the end . for , 1. he gives unto believers a spiritual sense of the power and reality of the things believed , whereby their faith is greatly established . and although the divine witness , whereunto our faith is ultimately resolved , doth not consist herein , yet it is the greatest corroborating testimony whereof we are capable . this is that which brings us unto the riches of the full assurance of vnderstanding , col. 2. 2. as also , 1 thes. 1. 5. and on the account of this spiritual experience is our perception of spiritual things , so often expressed by acts of sense , as tasting , seeing , feeling , and the like means of assurance in things natural . and when believers have attained hereunto , they do find the divine wisdom , goodness , and authority of god so present unto them , as that they need neither argument , nor motive , nor any thing else to perswade them unto , or confirm them in believing . and whereas this spiritual experience which believers obtain through the holy ghost , is such as cannot rationally be contended about , seeing those who have received it , cannot fully express it , and those who have not , cannot understand it , nor the efficacy which it hath to secure and establish the mind ; it is left to be determined on by them alone , who have their senses exercised to discern good aad evil. and this belongs unto the internal subjective testimony of the holy ghost . 2. he assists , helps , and relieves us against temptations to the contrary , so as that they shall not be prevalent . our first prime assent unto the divine authority of the scripture upon its proper grounds and reasons , will not secure us against future objections and temptations unto the contrary , from all manner of causes and occasions . david's faith was so assaulted by them , as that he said in his hast , that all men were liars . and abraham himself , after he had received the promise , that in his seed all nations should be blessed , was reduced unto that anxious enquiry , lord god what wilt thou give me , seeing i go childless ? gen 15. 2. and peter was so winnowed by satan , that although his faith failed not , yet he greatly failed and fainted in its exercise . and we all know what fears from within , what fightings from without we are exposed unto in this matter . and of this sort are all those atheistical objections against the scripture , which these days abound withal ; which the devil useth as fiery darts to enflame the souls of men , and to destroy their faith ; and indeed this is that work which the powers of hell are principally ingaged in at this day . having lopt off many branches , they now lay their ax to the root of faith , and thence in the midst of the profession of christian religion , there is no greater controversy than whether the scriptures are the word of god or not . against all these temptations doth the holy ghost give in such a continual supply of spiritual strength and assistance unto believers , as that they shall at no time prevail , nor their faith totally fail . in such cases the lord christ intercedes for us , that our faith fail not , and gods grace is sufficient against the buffetings of these temptations . and herein the truth of christs intercession , with the grace of god , and its efficacy , are communicated unto us by the holy ghost . what are those internal aids whereby he establisheth and assureth our minds against the force and prevalency of objections and temptations against the divine authority of the scripture , how they are communicated unto us , and received by us , this is no place to declare in particular . it is in vain for any to pretend unto the name of christians , by whom they are denied . and these also have the nature of an internal real testimony , whereby faith is established . and because it is somewhat strange , that after a long quiet possession of the professed faith , and assent of the generality of the minds of men thereunto , there should now arise among us such an open opposition unto the divine authority of the scriptures , as we find there is by experience ; it may not be amiss in our passage to name the principal causes or occasions thereof : for if we should bring them all into one reckoning , as justly we may , who either openly oppose it and reject it , or who use it or neglect it at their pleasure , or who set up other guides in competition with it or above it , or otherwise declare that they have no sense of the immediate authority of god therein ; we shall find them to be like the moors or slaves in some countries or plantations , they are so great in number and force above their rulers and other inhabitants , that it is only want of communication , with confidence , and some distinct interests , that keep them from casting off their yoak and restraint . i shall name three causes only of this surprizing and perillous event . 1. a long continued outward profession of the truth of the scripture , without an inward experience of its power , betrays men at length to question the truth it self , at least not to regard it as divine . the owning of the scriptures to be the word of god bespeaks a divine majesty , authority , and power to be present in it and with it . wherefore after men , who have for a long time so professed , do find that they never had any real experience of such a divine presence in it by any effects upon their own minds , they grow insensibly regardless of it , or to allow it a very common place in their thoughts . when they have worn off the impressions that were on their mind from tradition , education , and custom , they do for the future rather not oppose it than in any way believe it . and when once a reverence unto the word of god on the account of its authority is lost , an assent unto it on the account of truth will not long abide . and all such persons , under a concurrence of temptations and outward occasions , will either reject it , or prefer other gnides before it . 2. the power of lust rising up unto a resolution of living in those sins , whereunto the scripture doth unavoidably annex eternal ruine , hath prevailed with many to cast off its authority . for whilst they are resolved to live in an outrage of sin , to allow a divine truth and power in the scripture is to cast themselves under a present torment , as well as to ascertain their future misery : for no other can be his condition who is perpetually sensible that god always condemns him in all that he doth , and will assuredly take vengeance of him , which is the constant language of the scripture concerning such persons . wherefore although they will not immediately fall into an open atheistical opposition unto it , as that which it may be is not consistent with their interest and reputation in the world , yet looking upon it as the devils did on jesus christ , as that which comes to torment them before their time , they keep it at the greatest distance from their thoughts and minds , until they have habituated themselves unto a contempt of it . there being therefore an utter impossibility of giving any pretence of reconciliation between the owning of the scriptures to be the word of god , and a resolution to live in an excess of known sin ; multitudes suffer their minds to be bribed by their corrupt affections to a relinquishment of any regard unto it . 3. the scandalous quarrels , and disputations of those of the church of rome against the scripture and its authority , have contributed much unto the ruine of the faith of many . their great design is by all means to secure the power , authority , and infallibility of their church . of these they say continually , as the apostle in another case of the mariners , unless these stay in the ship we cannot be saved ; without an acknowledgment of these things they would have it , that men can neither at present believe , nor be saved hereafter . to secure this interest , the authority of the scripture must be by all means questioned and impaired . a divine authority in it self they will allow it , but with respect unto us it hath none but what it obtains by the suffrage and testimony of their church . but whereas authority is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and consists essentially in the relation and respect which it hath unto others , or those that are to be subject unto it ; to say that it hath an authority in it self , but none towards us , is not only to deny that it hath any authority at all , but also to reproach it with an empty name . they deal with it as the souldiers did with christ , they put a crown on his head , and cloathed him with a purple robe , and bowing the knee before him mocked him , saying , hail king of the jews . the ascribe unto it the crown and robe of divine authority in it self , but not towards any one person in the world. so , if they please , god shall be god , and his word be of some credit among men . herein they seek continually to entangle those of the weaker sort , by urging them vehemently with this question , how do you know the scripture to be the word of god ? and have in continual readyness a number of sophistical artifices to weaken all evidences that shall be pleaded in its behalf . nor is that all ; but on all occasions they insinuate such objections against it from its obscurity , imperfection , want of order , difficulties , and seeming contradictions in it , as are suited to take off the minds of men from a firm assent unto it , or reliance on it . as if a company of men should conspire by crafty multiplied insinuations , divulged on all advantages , to weaken the reputation of a chast and sober matron ; although they cannot deprive her of her vertue ; yet unless the world were wiser than for the most part it appears to be , they will insensibly take off from her due esteem . and this is as bold an attempt as can well be made in any case . for the first tendency of these courses is to make men atheists , after which success it is left at uncertain hazard whether they will be papists or no. wherefore as there can be no greater nor more dishonourable reflection made on christian religion , than that it hath no other evidence or testimony of its truth , but the authority and witness of those by whom it is at present professed , and who have notable worldly advantages thereby ; so the minds of multitudes are secretly influenced by the poison of these disputes , to think it no way necessary to believe the scripture to be the word of god ; or at least are shaken off from the grounds whereon they have professed it so to be . and the like dis-service is done unto faith and the souls of men , by such as advance a light within , or immediate inspiration into competition with it , or the room of it . for as such imaginations take place and prevail in the minds of men , so their respect unto the scripture , and all sense of its divine authority doth decay , as experience doth openly manifest . it is , i say , from an unusual concurrence of these and the like causes and occasions , that there is at present among us such a decay in , relinquishment of , and opposition unto the belief of the scripture , as it may be former ages could not parallel . but against all these objections and temptations , the minds of true believers are secured by supplies of spiritual light , wisdom , and grace from the holy ghost . there are several other especial gracious actings of the holy spirit on the minds of believers , which belong also unto this internal real testimony , whereby their faith is established . such are his anointing and sealing of them , his witnessing with them , and his being an earnest in them , all which must be elsewhere spoken unto . hereby is our faith every day more and more increased and established . wherefore although no internal work of the spirit can be the formal reason of our faith , or that which it is resolved into ; yet is it such , as without it we can never sincerely believe as we ought , nor be established in believing against temptations and objections . and with respect unto this work of the holy ghost it is , that divines at the first reformation did generally resolve our faith of the divine authority of the scripture into the testimony of the holy spirit . but this they did not do exclusively unto the proper use of external arguments and motives of credibility , whose store indeed is great , and whose fountain is inexhaustible . for they arise from all the indubitable notions that we have of god or our selves , in reference unto our present duty or future happiness . much less did they exclude that evidence thereof which the holy ghost gives unto it in and by it self . their judgment is well expressed in the excellent words of one of them . maneat ergo ( saith he ) hoc fixum , quos spiritus intus docuit solidè acquiescere in scripturâ , & hanc quidem esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , neque demonstrationi & rationibus subjici eam fas esse ; quam tamen meretur apud nos certitudinem spiritus testimonio consequi ; eisi enim reverentiam sua sibi ultro majestate conciliat , tunc tamen demum serio nos afficit , quum per spiritum obsignata est cordibus nostris . istius ergo veritate illuminati , jam non aut nostro , aut aliorum judicio credimus a deo esse scripturam ; sed supra humanum judicium certo certius constituimus , non secus ac si ipsius dei numen illic intueremur hominum ministerio , ab ipsissimo dei ore ad nos fluxisse . non argumenta , non veri similitudines quaerimus , quibus judicium nostrum incumbat ; sed ut rei extra estimandi aleam positae judicium ingeniumque nostrum subjicimus . non qualiter superstitionibus solent miseri homines captivam mentem addicere ; sed quia non dubiam vim numinis illic sentimus vigere & spirare , quam ad parendum scientes ac volentes , vividius tamen & efficacius quam pro humana aut voluntate aut scientia trahimur & accendimur . talis ergo est persuasio quae rationes non requirat , talis notitia cui optima ratio cosnstet , nempe , in qua securius constantiusque mens qui scat , quam in ullis rationibus ; talis denique sensus , qui nisi ex caelesti revelatione nequeat . non aliud loquor quam quod apud se experitur fidelium unusquisque nisi quod longe infra justam rei explicationem verba subsidunt . calv. instit. lib. 2. cap. 7 , 8 , 9. and we may here briefly call over what we have attained or passed through . for , ( 1. ) we have shewed in general both what is the nature of divine revelation , and divine illumination , with their mutual respect unto one another . ( 2. ) what are the principal external arguments or motives of credibility , whereby the scripture may be proved to b● of a divine original . ( 3. ) what kind of perswasion is the effect of them , or what is the assent which we give unto the truth of the scriptures on their account . ( 4. ) what objective evidence there is unto reason in the doctrine of the scriptures to induce the mind to assent unto them . ( 5. ) what is the nature of that faith whereby we believe the scripture to be the word of god , and how it is wrought in us by the holy ghost . ( 6. ) what is that internal testimony which is given unto the divine authority of the scriptures by the holy spirit , what is the force and use thereof . the principal part of our work doth yet remain . that which we have thus far made way for , and which is now our only remaining enquiry , is , what is the work of the holy ghost with respect unto the objective evidence which we have concerning the scripture , that it is the word of god , which is the formal reason of our faith , and whereinto it is resolved , that is , we come to enquire and to give a direct answer unto that question , why we believe the scripture to be the word of god ? what it is that our faith rests upon herein ? and what it is that makes it the duty of every man to believe it so to be , unto whom it is proposed . and the reason why i shall be the briefer herein is , because i have long since in another discourse cleared this argument , and i shall not here again call over any thing that was delivered therein , because what hath been unto this day gainsaid unto it , or excepted against it , hath been of little weight or consideration . unto this great enquiry therefore i say , we believe the scripture to be the word of god with divine faith for its own sake only ; or our faith is resolved into the authority and truth of god only , as revealing himself unto us therein and thereby . and this authority and veracity of god do infallibly manifest or evince themselves unto our faith , or our minds in the exercise of it , by the revelation it self in the scripture , and no otherwise or , thus saith the lord , is the reason why we ought to believe , and why we do so ; why we believe at all in general , and why we believe any thing in particular . and this we call the formal object or reason of faith. and it is evident that this is not god himself absolutely considered ; for so he is only the material object of our faith ; he that cometh unto god must believe that he is , heb. 11. 6. nor is it the truth of god absolutely , for that we believe as we do other essential properties of his nature : but it is the truth of god revealing himself , his mind and will unto us in the scripture . this is the sole reason why we believe any thing with divine faith. it is , or may be enquired , wherefore we do believe jesus christ to be the son of god , or that god is one in nature , subsisting in three persons , the father , son , and holy spirit ? i answer , it is , because god himself , the first truth , who cannot lie , hath revealed and declared these things so to be , and he who is our all , requireth us so to believe . if it be asked how , wherein , or whereby god hath revealed and declared these things so to be , or what is that revelation which god hath made hereof ? i answer , it is the scripture , and that only . and if it be asked , how i know this scripture to be a divine revelation , to be the word of god ? i answer , ( 1. ) i do not know it demonstratively , upon rational scientifical principles , because such a divine revelation is not capable of such a demonstration , 1. cor. 2. 9. ( 2. ) i do not assent unto it , or think it to be so upon arguments and motives highly probable , or morally uncontroulable only , as i am assuredly perswaded of many other things whereof i can have no certain demonstration , 1 thes. 2. 15. but i believe it so to be with faith divine and supernatural , resting on , and resolved into the authority and veracity of god himself , evidencing themselves unto my mind , my soul and conscience by this revelation it self , and not otherwise . here we rest , and deny that we believe the scripture to be the word of god formally for any other reason but it self , which assureth us of its divine authority . and if we rest not here , we must run on the rock of a moral certainty only ; which shakes the foundation of all divine faith , or fall into the gulf and labyrinth of an endless circle in proving two things mutually by one another , as the church by the scripture , and the scripture by the church in an everlasting rotation . unless we intend so to wander we must come to something wherein we may rest for its own sake , and that not with a strong and firm opinion , but with divine faith. and nothing can rationally pretend unto this priviledge , but the truth of god manifesting it self in the scripture . and therefore those , who will not allow it hereunto , do some of them wisely deny that the scriptures being the word of god is the object of divine faith directly , but only of a moral perswasion from eternal arguments and considerations . and i do believe that they will grant , that if the scripture be so to be believed , it must be for its own sake . for those who would have us to believe the scripture to be the word of god upon the authority of the church , proposing it unto us , and witnessing so to be , though they make a fair appearance of a ready and easy way for the exercise of faith , yet when things come to be sifted and tried , they do so confound all sorts of things , that they know not where to stand or abide . but it is not now my business to examine their pretences , i have done it elsewhere . i shall therefore prove and establish the assertion laid down , after i have made way to it by one or two previous observations . 1. we suppose herein all the motives of credibity before mentioned , that is , all the arguments ab extra , which vehemently perswade the scripture to be the word of god , and wherewith it may be protected against objections and temptations to the contrary . they have all of them their use , and may in their proper place be insisted on . especially ought they to be pleaded when the scripture is attacked by an atheism , arising from the love and practice of those lusts and sins which are severely condemned therein , and threatned with the utmost vengeance . with others they may be considered as previous inducements unto believing , or concomitant means of strengthning faith in them that do believe . in the first way , i confess , to the best of my observation of things past and present , their use is not great , nor ever hath been in the church of god. for assuredly the most that do sincerely believe the divine original and authority of the scripture , do it without any great consideration of them , or being much influenced by them . and there are many who , as austin speaks , are saved simplicitate credendi , and not subtilitate disputandi , that are not able to enquire much into them , nor yet to apprehend much of their force and efficacy , when they are proposed unto them . most persons therefore are effectually converted to god and have saving faith whereby they believe the scripture , and virtually all that is contained in it , before they have ever once considered them . and god forbid we should think that none believe the scripture aright , but those who are able to apprehend and manage the subtil arguments of learned men produced in their confirmation . yea we affirm on the contrary , that those who believe them on no other grounds have indeed no true divine faith at all . hence they were not of old insisted on for the ingenerating of faith in them to whom the word was preached , nor ordinarily are so to this day by any who understand what is their work and duty . but in the second way , wherever there is occasion from objections , oppositions , or temptations , they may be pleaded to good use and purpose . and they may do well to be furnished with them , who are unavoidably exposed unto trials of that nature . for as for that course which some take in all places and at all times to be disputing about the scriptures , and their authority ; it is a practice giving countenance unto atheism , and is to be abhorred of all that fear god , and the consequents of it are sufficiently manifest . 2. the ministry of the church , as it is the ground and pillar of truth , holding it up and declaring it , is in an ordinary way previously necessary unto believing . for faith cometh by hearing , and hearing by the word of god. we believe the scripture to be the word of god for it self alone , but not by it self alone . the ministry of the word is the means which god hath appointed for the declaration and making known the testimony which the holy spirit gives in the scripture unto its divine original . and this is the ordinary way whereby men are brought to believe the scripture to be the word of god. the church in its ministry , owning , witnessing , and avowing it so to be , instructing all sorts of persons out of it , there is together with a sense and apprehension of the truth and power of the things taught and revealed in it , faith in it self as the word of god , ingenerated in them . 3. we do also here suppose the internal effectual work of the spirit begetting faith in us as was before declared ; without which we can believe neither the scripture nor any thing else with faith divine , not for want of evidence in them but of faith in our selves . these things being supposed we do affirm , that it is the authority and truth of god , as manifesting themselves in the supernatural revelation made in the scripture , that our faith ariseth from and is resolved into . and herein consists that testimony which the spirit gives unto the word of god that it is so ; for it is the spirit that beareth witness , because the spirit is truth . the holy ghost being the immediate author of the whole scripture doth therein and thereby give testimony unto the divine truth and original of it , by the characters of divine authority and veracity impressed on it , and evidencing themselves in its power and efficacy . and let it be observed , that what we assert respects the revelation it self , the scripture , the writing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not meerly the things written or contained in it . the arguments produced by some to prove the truth of the doctrines of the scripture , reach not the cause in hand . for our enquiry is not about believing the truths revealed , but about believing the revelation it self , the scripture it self to be divine . and this we do only because of the authority and veracity of the revealer , that is of god himself , manifesting themselves therein . to manifest this fully , i shall do these things . 1. prove that our faith is so resolved into the scripture as a divine revelation , and not into any thing else , that is , we believe the scripture to be the word of god for its own sake , and not for the sake of any thing else , either external arguments , or authoritative testimony of men whatever . 2. shew how or by what means the scripture doth evidence its own divine original , or the authority of god is so evidenced in it and by it , as that we need no other formal cause or reason of our faith , whatever motives or means of believing we may make use of . and as to the first of these . 1. that is the formal reason whereon we do believe , which the scripture proposeth as the only reason why we should so do , why it is our duty to do so , and whereunto it requireth our assent . now this is to it self as it is the word of god , and because it is so . or it proposeth the authority of god in it self , and that alone , which we are to acquiesce in , and the truth of god and that alone which our faith is to rest on , and is resolved into . it doth not require us to believe it upon the testimony of any church , or on any other arguments that it gives us to prove that it is from god ; but speaks unto us immediately in his name , and thereon requires faith and obedience . some it may be , will ask , whether this prove the scripture to be the word of god , because it says so of it self , when any other writing may say the same ? but we are not now giving arguments to prove unto others the scripture to be the word of god , but only proving and shewing what our own faith resteth on , and is resolved into , or at least ought so to be . how it evidenceth it self unto our faith to be the word of god we shall afterwards declare . it is sufficient unto our present purpose , that god requires us to believe the scripture for no other reason but because it is his word , or a divine revelation from him ; and if so , his authority and truth are the formal reason why we believe the scripture or any thing contained in it . to this purpose do testimonies abound in particular , besides that general attestation which is given unto it in that sole preface of divine revelations , thus saith the lord ; and therefore they are to be believed . some of them we must mention . deut. 31. 11 , 12 , 13. when all israel is come to appear before the lord thy god in the place which he shall chuse , thou shalt read this law before all israel in their hearing ; gather the people together , men , women , and children , and the stranger that is within thy gates , that they may hear , and that they may learn , and fear the lord your god , and observe to do all the works of this law , and that their children which have not known any thing may hear and learn to fear the lord your god. it is plain that god here requireth faith and obedience of the whole people , men , women and children . the enquiry is what he requireth it unto ? it is to this law , to this law written in the books of moses , which was to be read unto them out of the book , at the hearing of which they were obliged to believe and obey . to evidence that law to be his , he proposeth nothing but it self . but it will be said , that generation was sufficiently convinced that the law was from god , by the miracles which they beheld in the giving of it . but moreover it is ordered to be proposed unto children of future generations , who knew nothing , that they may hear and learn to fear the lord. that which by the appointment of god is to be proposed unto them that know nothing that they may believe , that is unto them the formal reason of their believing . but this is the written word , thou shalt read this law unto them who have known nothing , that they may hear and learn , &c. whatever use therefore there may be of other motives or testimonies to commend the law unto us , of the ministry of the church especially , which is here required unto the proposal of the word unto men , it is the law it self , or the written word which is the object of our faith , and which we believe for its own sake ; see also chap. 29. 29. where revealed things are said to belong unto us and our children that we might do them , that is receive them on the account of their divine revelation . isa. 8. 19 , 20. and when they shall say unto you , seek unto them that have familiar spirits , and unto wizards , that peep and mutter ; should not a people seek unto their god ? for the living to the dead ? to the law , and to the testimony ; if they speak not according to this word , it is because there is no light in them . the enquiry is by what means men may come to satisfaction in their minds and consciences , or what their faith and trust is in . two things are proposed unto this end . ( 1. ) immediate diabolical revelations , real or pretended . ( 2. ) the written word of god , the law and the testimony . hereunto are we sent , and that upon the account of its own authority alone , in opposition unto all other pretences of assurance or security . and the sole reason why any one doth not acquiesce by faith in the written word , is because he hath no mornings , or light of truth shining on him . but how shall we know the law and testimony , this written word , to be the word of god , and believe it so to be , and distinguish it from every other pretended divine revelation , that is not so ? this is declared ; jerem. 23. 28 , 29. the prophet that hath a dream , let him tell a dream ; and he that hath my word , let him speak my word faithfully . what is the chaff to the wheat , saith the lord ? is not my word like as fire , saith the lord ? and like an hammer that breaketh the rock in pieces ? it is supposed that there are two persons in reputation for divine revelations esteemed prophets ; one of them only pretends so to be , and declares the dreams of his own fancy , or the divinations of his own mind , as the word of god. the other hath the word of god and declares it faithfully from him . yea but how shall we know the one from the other ? even as men know wheat from chaff , by their different natures and effects . for as false pretended revelations are but as chaff which every wind will scatter ; so the true word of god is like a fire , and like an hammer , is accompanied with that light , efficacy , and power , that it manifests it self unto the consciences of men so to be . hereon doth god call us to rest our faith on it in opposition unto all other pretences whatever . but is it of this authority and efficacy in it self ? see luk. 16. 27 , 28 , 29 , 30 , 31. then said he , [ the rich man in hell , ] i pray thee therefore father , that thou wouldest send him [ lazarus who was dead , ] unto my fathers house , for i have five brethren , that he may testify unto them lest they also come into this place of torment . abraham saith unto him , they have moses and the prophets , let them hear them . and he said , nay father abraham , but if one went unto them from the dead they would repent ; and he said unto him , if they hear not moses and the prophets , neither will they be perswaded though one rose from the dead . the question here between abraham and the rich man in this parable , indeed between the wisdom of god and the superstitious contrivances of men , is about the way and means of bringing those who are unbelievers and impenitent unto faith and repentance . he who was in hell apprehended that nothing would make them believe but a miracle , one rising from the dead and speaking unto them ; which or the like marvellous operations many at this day think would have mighty power and influence upon them to settle their minds and change their lives ; should they see one rise from the dead , and come and converse with them , this would convince them of the immortality of the soul , of future rewards and punishments , as giving them sufficient evidence thereof , so that they would assuredly repent and change their lives ; but as things are stated they have no sufficient evidence of these things , so that they doubt so far about them as that they are not really influenced by them ; give them but one real miracle and you shall have them for ever . this i say , was the opinion and judgment of him who was represented in hell , as it is of many who are posting thither apace . he who was in heaven thought otherwise , wherein we have the immediate judgment of jesus christ given in this matter , determining this controversy . the question is about sufficient evidence and efficacy to cause us to believe things divine and supernatural ; and this he determines to be in the written word , moses and the prophets . if he that will not believe on the single evidence of the written word to be from god , or a divine revelation of his will , will never believe upon the evidence of miracles nor any other motives , then that written word contains in it self the entire formal reason of faith , or all that evidence of the authority and truth of god in it , which faith divine and supernatural rests upon ; that is , it is to be believed for its own sake . but saith our lord jesus christ himself , if men will not hear , that is , believe moses and the prophets , neither will they be perswaded though one rose from the dead , and come and preach unto them , a greater miracle than which they could not desire . now this could not be spoken , if the scripture did not contain in it self the whole entire formal reason of believing ; for if it have not this , something necessary unto believing would be wanting , though that were enjoyed . and this is directly affirmed , john 20. 30 , 31. and many other signs truly did jesus in the presence of his disciples , which are not written in this book . but these are written , that you might believe that jesus is the christ the son of god , and that believing you might have life through his name . the signs which christ wrought did evidence him to be the son of god. but how come we to know and believe these signs ? what is the way and means thereof ? saith the blessed apostle , these things are written that you may believe ; this writing of them by divine inspiration is so far sufficient to beget and assure faith in you , as that thereby you may have eternal life through jesus christ. for if the writing of divine things and revelations be the means appointed of god to cause men to believe unto eternal life , then it must as such carry along with it sufficient reason why we should believe , and grounds whereon we should do so . and in like manner is this matter determined by the apostle peter , 2 pet. 1. 16 , 17 , 18 , 19 , 20 , 21. for we have not followed cunningly devised fables , when we made known unto you the power and coming of our lord jesus christ , but were eye-witnesses of his majesty . for he received from god the father honour and glory , when there came such a voice to him from the excellent glory ; this is my beloved son , in whom i am well pleased . and this voice which came from heaven we heard , when we were with him in the holy mount. we have also a more sure word of prophecy , whereunto ye do well that ye take heed , as unto a light shining in a dark place , until the day dawn , and the day-star arise in your hearts . knowing this first , that no prophecy of the scripture is of any private interpretation . for the prophecy came not in old time by the will of man ; but holy men of god spake as they were moved by the holy ghost . the question is about the gospel , or the declaration of the powerful coming of jesus christ , whether it were to be believed or no ? and if it were , upon what grounds ? some said it was a cunningly devised fable ; others , that it was a fanatical story of mad men , as festus thought of it when preached by paul , acts 26. 24. and very many are of the same mind still . the apostles on the contrary averred that what was spoken concerning him were words of truth and soberness , yea faithful sayings , and worthy of all acceptation , 1 tim. 1. 15. that is , to be believed for its worth and truth . the grounds and reasons hereof are two . ( 1. ) the testimony of the apostles , who not only conversed with jesus christ , and were eye witnesses of his majesty , beholding his glory , the glory as of the only begotten of the father , full of grace and truth , john 1. 14. which they gave in evidence of the truth of the gospel , 1 john 1. 1. but also heard a miraculous testimony given unto him immediately from god in heaven , ver . 17. 18. this gave them indeed sufficient assurance ; but whereinto shall they resolve their faith who heard not this testimony ? why they have a more sure , that is , a most sure word of prophecy , that is , the written word of god , that is sufficient of it self to secure their faith in this matter , especially as confirmed by the testimony of the apostles , whereby the church comes to be built in its faith on the foundation of the prophets and apostles , ephes. 2. 20. but why should we believe this word of prophecy ? may not that also be a cunningly devised fable , and the whole scripture be but the suggestions of mens private spirits , as is objected ? ver. 20. all is finally resolved into this , that the writers of it were immediately moved and acted by the holy ghost , from which divine original it carrieth along its own evidence with it . plainly that which the apostle teacheth us is , that we believe all other divine truths for the scriptures sake , or because they are declared therein ; but the scripture we believe for its own sake , or because holy men of god wrote it as they were moved by the holy ghost . so is the whole object of faith proposed by the same apostle , 2 pet. 3. 2. the words that were spoken before by the holy prophets , and the commandments of the apostles of the lord and saviour . and because our faith is resolved into them , we are said to be built upon the foundation of the prophets and apostles , as was said eph. 2. 20. that is , our faith rests solely , as on its proper foundation which bears the weight of it , on the authority and truth of god in their writings . hereunto we may add that of paul. rom. 16. 25 , 26. according to the revelation of the mystery which was kept secret since the world began , but now is made manifest , and by the scriptures of the prophets , according to the commandment of the everlasting god , made known unto all nations for the obedience of faith. the matter to be beleived is the mystery of the gospel , which was kept secret since the world began , or from the giving of the first promise , not absolutely , but with respect unto that full manifestation which it hath now received . this god commands to be believed , the everlasting god , he who hath sovereign authority over all , requires faith in a way of obedience hereunto . but what ground or reason have we to believe it ? this alone is proposed , namely , the divine revelation made in the preaching of the apostles , and writings of the prophets ; for faith cometh by hearing , and hearing by the word of god , rom. 10. 17. this course and no other did our saviour , even after his resurrection , take to beget and confirm faith in the disciples , luk. 24. 25 , 26 , 27. that great testimony to this purpose ; 2 tim. 3. 14 , 15 , 16 , 17. i do not plead in particular , because i have so fully insisted on it in another discourse . from these and many other testimonies to the same purpose , which might be produced , it is evident , 1. that it is the scripture it self , the word or will of god as revealed or written , which is proposed unto us as the object of our faith and obedience , which we are to receive and believe with faith divine and supernatural . 2. that no other reason is proposed unto us either as a motive to encourage us , or as an argument to assure us that we shall not be mistaken , but only its own divine original and authority , making our duty necessary , and securing our faith infallibly . and those testimonies are with me of more weight a thousand times than the plausible reasonings of any to the contrary . with some indeed it is grown a matter of contempt to quote or cite the scripture in our writings , such reverence have they for the ancient fathers , some of whose writings are nothing else but a perpetual contexture of scripture . but for such who pretend to despise those testimonies in this case , it is because either they do not understand what they are produced to confirm , or cannot answer the proof that is in them . for it is not unlikely but that some persons well conceited of their own understanding in things wherein they are most ignorant , will pride and please themselves in the ridiculousness of proving the scripture to be the word of god by testimonies taken out of it . but as was said , we must not forgo the truth because either they will not or cannot understand what we discourse about . 2. our assertion is confirmed by the uniform practice of the prophets and apostles , and all the penmen of the scripture , in proposing these divine revelations which they received by immediate inspiration from god. for that which was the reason of their faith unto whom they first declared those divine revelations , is the reason of our faith now they are recorded in the scripture . for the writing of it being by god's appointment , it comes into the room and supplies the place of their oral ministry . on what ground soever men were obliged to receive and believe divine revelations , when made unto them by the prophets and apostles , on the same are we obliged to receive and believe them now they are made unto us in the scripture , the vvriting being by divine inspiration , and appointed as the means and cause of our faith. it is true , god was pleased sometimes to bear witness unto their personal ministry by miracles , or signs and wonders , as heb. 2. 4. god bearing them witness . but this was only at some seasons , and with some of them . that which they universally insisted on , whether they wrought any miracles or no , was , that the word which they preached , declared , wrote , was not the word of man , came not by any private suggestion , or from any invention of their own , but was indeed the word of god , 1 thes. 2. 13. and declared by them as they were acted by the holy ghost . 2 pet. 1. 21. under the old testament , although the prophets sometimes referred persons unto the word already written , as that which their faith was to acquiesce in , isa. 8. 20 , mal. 4. 4. setting out its power and excellency for all the ends of faith and obedience , psal. 19. 7 , 8 , 9. psal. 119. and not to any thing else , nor to any other motives or arguments to beget and require faith , but it s own authority only ; yet as to their own especial messages and revelations , they laid the foundation of all the faith and obedience which they required , in this alone , thus saith the lord , the god of truth . and under the new testament , the infallible preachers and writers thereof do in the first place propose the writings of the old testament to be received for their own sake , or on the account of their divine original ; see john 45. 46 , 47. luk. 16. 29 , 31. mat. 21. 42. acts 18. 24 , 25 , 28. acts 24. 14. chap. 26. 22. 2 pet. 1. 21. hence are they called the oracles of god , rom. 3. 2. and oracles always required an assent for their own sakes , and other evidence they pleaded none . and for the revelations which they superadded , they pleaded that they had them immediately from god by jesus christ , gal. 1. 1. and this was accompanied with such an infallible assurance in them that received it as to be preferred above a supposition of the highest miracle to confirm any thing to the contrary ; gal. 1. 8. for if an angel from heaven should have preached any other doctrine than what they revealed and proposed in the name and authority of god , they were to esteem him accursed . for this cause they still insisted on their apostolical authority and mission , which included infallible inspiration and directions as the reason of the faith of them unto whom they preached and wrote . and as for those who were not themselves divinely inspired , or wherein those that were so did not act by immediate inspiration , they proved the truth of what they delivered by its consonancy unto the scriptures already written , referring the minds and consciences of men unto them for their ultimate satisfaction ; acts 18. 28. chap. 28. 33. 3. it was before granted , that there is required as subservient unto believing , as a means of it , or the resolution of our faith into the authority of god in the scriptures , the ministerial proposal of the scriptures and the truths contained in them , with the command of god for obedience unto them , rom. 16. 25. 26. this ministry of the church , either extraordinary or ordinary , god hath appointed unto this end , and ordinarily it is indispensible thereunto , rom. 10. 14 , 15. how shall they believe in him of whom they have not heard ? and how shall they hear without a preacher , and how shall they preach unless they are sent ? without this ordinarily we cannot believe the scripture to be the word of god , nor the things contained in it to be from him , though we do not believe either the one or the other for it . i do grant that in extraordinary cases outward providences may supply the room of this ministerial proposal ; for it is all one as unto our duty by what means the scripture is brought unto us . but upon a supposition of this ministerial proposal of the word , which ordinarily includes the whole duty of the church in its testimony and declaration of the truth , i desire to know whether those unto whom it is proposed are obliged without further external evidence to receive it as the word of god , to rest their faith in it , and submit their consciences unto it ? the rule seems plain , that they are obliged so to do , mark 16. 16. we may consider this under the distinct ways of its proposal extraordinary , and ordinary . upon the preaching of any of the prophets by immediate inspiration of the holy ghost , or on their declaration of any new revelation they had from god , by preaching or writing , suppose isaiah or jeremiah , i desire to know whether or no all persons were bound to receive their doctrine as from god , to believe and submit unto the authority of god in the revelation made by him , without any external motives or arguments , or the testimony or authority of the church witnessing thereunto ? if they were not , then were they all excused as guiltless , who refused to believe the message they declared in the name of god , and in despising the warnings and instructions which they gave them . for external motives they used not , and the present church mostly condemned them and their ministry ; as is plain , and the case of jeremiah . now it is impious to imagine that those to whom they spake in the name of god were not obliged to believe them , and it tends to the overthrow of all religion . if we shall say that they were obliged to believe them , and that under the penalty of divine displeasure , and so to receive the revelation made by them , or their declaration of it , as the word of god ; then it must contain in it the formal reason of believing , or the full and entire cause . reason and ground why they ought to believe with faith divine and supernatural . or let another ground of faith in this case be assigned . suppose the proposal be made in the ordinary ministry of the church . hereby the scripture is declared unto men to be the word of god ; they are acquainted with it , and what god requires of them therein , and they are charged in the name of god to receive and believe it . doth any obligation unto believing hence arise ? it may be some will say that immediately there is not ; only they will grant that men are bound hereon to enquire into such reasons and motives , as are proposed unto them for its reception and admission . i say , there is no doubt but that men are obliged to consider all things of that nature which are proposed unto them , and not to receive it with brutish implicit belief . for the receiving of it is to be an act of mens own minds or understandings , on the best grounds and evidences which the nature of the thing proposed is capable of . but supposing men to do their duty in their diligent enquiries into the whole matter , i desire to know , whether by the proposal mentioned there come upon men an obligation to believe ? if there do not , then are all men perfectly innocent , who refuse to receive the gospel in the preaching of it , as to any respect unto that preaching ; which to say , is to overthrow the whole dispensation of the ministry . if they are obliged to believe upon the preaching of it , then hath the word in it self those evidences of its divine original and authority , which are a sufficient ground of faith , or reason of believing ; for what god requires us to believe upon , hath so always . as the issue of this whole discourse , it is affirmed , that our faith is built on and resolved into the scripture it self , which carries with it its own evidence of being a divine revelation . and therefore doth that faith ultimately rest in the truth and authority of god alone , and not in any human testimony , such as is that of the churh , nor in any rational arguments or motives that are absolutely fallible . it may be said that if the scripture thus evidence it self to be the word of god , as the sun manifesteth it self by light , and fire by heat , or as the first principles of reason are evident in themselves without further proof or testimony ; then every one , and all men , upon the proposal of the scripture unto them , and its own bare assertion , that it is the word of god , would necessarily on that evidence alone assent thereunto , and believe it so to be . but this is not so , all experience lyeth against it ; nor is there any pleadable ground of reason that so it is , or that so it ought to be . in answer unto this objection i shall do these two things . 1. i shall shew what it is , what power , what faculty in the minds of men , whereunto this revelation is proposed , and whereby we assent unto the truth of it , wherein the mistakes whereon this objection proceedeth will be discovered . 2. i shall mention some of those things , whereby the holy ghost testifieth and giveth evidence unto the scripture in and by it self , so as that our faith may be immediately resolved into the veracity of god alone . 1. and in the first place we may consider , that there are three ways whereby we assent unto any thing that is proposed unto us as true , and receive it as such . 1. by inbred principles of natural light , and the first rational actings of our minds . this in reason answers instinct in irrational creatures . hence god complains that his people did neglect and sin against their own natural light , and first dictates of reason , whereas brute creatures would not forsake the conduct of the instinct of their natures , isa. 1. 3. in general , the mind is necessarily determined to an assent unto the proper objects of these principles ; it cannot do otherwise . it cannot but assent unto the prime dictates of the light of nature , yea those dictates are nothing but its assent . its first apprehension of the things which the light of nature embraceth , without either express reasonings or further consideration , are this assent . thus doth the mind embrace in it self the general notions of moral good and evil , with the difference between them , however it practically complies notwith what they guide unto ; jude v. 10. and so doth it assent unto many principles of reason , as that the whole is greater than the part , without admitting any debate about them . 2. by rational considerations of things externally proposed unto us . herein the mind exerciseth its discursive faculty , gathering one thing out of another , and concluding one thing from another . and hereon is it able to assent unto what is proposed unto it in various degrees of certainty , according unto the nature and degree of the evidence it proceeds upon . hence it hath a certain knowledg of some things ; of others an opinion or perswasion prevalent against the objections to the contrary , which it knows , and whose force it understands ▪ which may be true or false . 3. by faith. this respects that power of our minds , whereby we are able to assent unto any thing as true , which we have no first principles concerning , no inbred notions of , nor can from more known principles make unto our selves any certain rational conclusions concerning them . this is our assent upon testimony , whereon we believe many things , which no sense , inbred principles , nor reasonings of our own , could either give us an acquaintance with , or an assurance of . and this assent also hath not only various degrees , but is also of divers kinds , according as the testimony is which it ariseth from , and resteth on ; as being humane if that be humane , and divine if that be so also . according to these distinct faculties and powers of our souls , god is pleased to reveal or make known himself , his mind or will three ways unto us . for he hath implanted no power on our minds , but the principal use and exercise of it are to be with respect unto himself , and our living unto him , which is the end of them all . and a neglect of the improvement of them unto this end , is the highest aggravation of sin. it is an aggravation of sin , when men abuse the creatures of god otherwise than he hath appointed , or in not using them to his glory ; when they take his corn , and wine and oil , and spend them on their lusts , hos. 2. 8. it is an higher aggravation when men in sinning abuse and dishonour their own bodies ; for these are the principal external workmanship of god , being made for eternity , and whose preservation unto his glory is committed unto us in an especial manner . this the apostle declareth to be the peculiar aggravation of the sin of fornication and uncleanness in any kind , 1 cor. 6. 18 , 19. but the height of impiety consists in the abuse of the faculties aud powers of the soul , wherewith we are endowed purposely and immediately for the glorifying of god. hence proceed unbelief , prophaness , blasphemy , atheism , and the like pollutions of the spirit of mind . and these are sins of the highest provocation . for the powers and faculties of our minds being given us only to enable us to live unto god , the diverting of their principal exercise unto other ends , is an act of enmity against him , and affront unto him . 1. he makes himself known unto us by the innate principles of our nature , unto which he hath communicated as a power of apprehending , so an indelible sense of his being , his authority and his will , so far as our natural dependance on him , and moral subjection unto him do require . for whereas there are two things in this natural light and first dictates of reason ; first , a power of conceiving , discerning , and assenting ; and secondly , a power of judging and determining upon the things so discerned and assented unto : by the one god makes known his being , and essential properties ; by the other his sovereign authority over all . as to the first , the apostle affirms , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. 1. 19. that which may be known of god , ( his essence , being , subsistence , his natural , necessary , essential properties ) is manifest in them ; that is , it hath a self evidencing power , acting it self in the minds of all men indued with natural light and reason . and as unto his sovereign authority , he doth evidence it in and by the consciences of men , which are the judgment that they make , and cannot but make , of themselves and their actions , with respect unto the authority and judgment of god , rom. 2. 14 , 15. and thus the mind doth assent unto the principles of god's being and authority , antecedently unto any actual exercise of the discursive faculty of reason , or other testimony whatever . 2. he doth it unto our reason in its exercise , by proposing such things unto its consideration , as from whence it may and cannot but conclude in an assent unto the truth of what god intends to reveal unto us that way . this he doth by the works of creation and providence , which present themselves unavoidably unto reason in its exercise , to instruct us in the nature , being , and properties of god. thus the heavens declare the glory of god , and the firmament sheweth his handy-work . day unto day uttereth speech , and night unto night sheweth knowledge . there is no speech nor language where their voice is not heard , psal. 19. 1 , 2 , 3. but yet they do not thus declare , evidence and reveal the glory of god unto the first principles and notions of natural light , without the actual exercise of reason . only they do so when we consider his heavens the work of his fingers , the moon and the stars which he hath ordained , as the same psalmist speaks psal. 8. 3. a rational consideration of them , their greatness , order , beauty , and use , is required unto that testimony and evidence which god gives in them and by them unto himself , his glorious being , power . to this purpose the apostle discourseth at large concerning the works of creation , rom. 1. 20 , 21 , 22. as also of those of providence , acts 14. 15 , 16 , 17. chap. 17. 24 , 25 , 26 , 27 , 28. and the rational use we are to make of them , verse 29. so god calls unto men for the exercise of their reason about these things , reproaching them with stupidity and brutishness where they are wanting therein ; isa , 46. 7 , 8 , 9. chap. 44. 18 , 19. 20. 3. god reveals himself unto our faith , or that power of our souls whereby we are able to ass●nt unto the truth of what is proposed unto us upon testimony . and this he doth by his word , or the scriptures proposed unto us in the manner and way before expressed . he doth not reveal himself by his word unto the principles of natural light , nor unto reason in its exercise . but yet these principles , and reason it self , with all the faculties of our minds , are consequentially affected with that revelation , and are drawn forth into their proper exercise by it . but in the gospel the righteousness of god is revealed from faith to faith , rom. 1. 17. not to natural light , sense or reason in the first place . and it is faith that is the evidence of things not seen , as revealed in the word , heb. 11. 1. unto this kind of revelation , thus saith the lord , is the only ground and reason of our assent ; and that assent is the assent of faith , because it is resolved into testimony alone . and concerning these several ways of the communication or revelation of the knowledge of god , it must be always observed , that there is a perfect consonancy in the things revealed by them all . if any thing pretends from the one what is absolutely contradictory unto the other , or our senses as the means of them , it is not to be received . the foundation of the whole , as of all the actings of our souls , is in the inbred principles of natural light , or first necessary dictates of our intellectual rational nature . this , so far as it extends , is a rule unto our apprehension in all that follows . wherefore if any pretend in the exercise of reason , to conclude unto any thing concerning the nature , being , or will of god , that is directly contradictory unto those principles and dictates , it is no divine revelation unto our reason , but a paralogism from the defect of reason in its exercise . this is that which the apostle chargeth on , and vehemently urgeth against the heathen philosophers . inbred notions they had in themselves of the being and eternal power of god ; and these were so manifest in them thereby , that they could not but own them . hereon they set their rational discursive faculty at work in the consideration of god and his being . but herein were they so vain and foolish , as to draw conclusions directly contrary unto the first principles of natural light , and the unavoidable notions which they had of the eternal being of god , rom. 1. 21 , 22 , 23 , 24. and many upon their pretended rational consideration of the promiscuous event of things in the world , have foolishly concluded that all things had a fortuitous beginning , and have fortuitous events , or such as from a concatenation of antecedent causes are fatally necessarily , and are not disposed by an infinitely wise , unerring , holy providence . and this also is directly contradictory unto the first principles and notions of natural light , whereby it openly proclaims it self not to be an effect of reason in its due exercise , but a meer delusion . so if any pretend unto revelations by faith , which are contradictory unto the first principles of natural light , or reason in its proper exercise about its proper objects , it is a delusion . on this ground the roman doctrine of transubstantiation is justly rejected ; for it proposeth that as a revelation by faith , which is expresly contradictory unto our sense and reason in their proper exercise about their proper objects . and a supposition of the possibility of any such thing , would make the ways whereby god reveals and makes known himself , to cross and enterfere one with another ; which would leave us no certainty in any thing divine or humane . but yet as these means of divine revelation do harmonize and perfectly agree one with the other ; so they are not objectively equal , or equally extensive , nor are they coordinate , but subordinate unto one another . wherefore there are many things discernable by reason in its exercise , which do not appear unto the first principles of natural light. so the sober philosophers of old attained unto many true and great conceptions of god , and the excellencies of his nature , above what they arrived unto , who either did not or could not cultivate and improve the principles of natural light in the same manner as they did . it is therefore folly to pretend that things so made known of god are not infallibly true and certain , because they are not obvious unto the first conceptions of natural light , without the due exercise of reason , provided they are not contradictory thereunto . and there are many things revealed unto faith that are above and beyond the comprehension of reason , in the best and utmost of its most proper exercise . such are all the principal mysteries of christian religion . and it is the height of folly to reject them , as some do , because they are not discernable and comprehensible by reason , seeing they are not contradictory thereunto . wherefore these ways of gods revelation of himself , are not equally extensive , or commensurate , but are so subordinate one unto another , that what is wanting unto the one is supplied by the other , unto the accomplishment of the whole and entire end of divine revelation ; and the truth of god is the same in them all . the revelation which god makes of himself in the first way , by the inbred principles of natural light , doth sufficiently and infallibly evidence it self to be from him ; it doth it in , unto , and by those principles themselves . this revelation of god is infallible , the assent unto it is infallible , which the infallible evidence it gives of it self makes to be so . we dispute not now what a few atheistical scepticks pretend unto , whose folly hath been sufficiently detected by others . all the sobriety that is in the world consents in this , that the light of the knowledge of god , in and by the inbred principles of our minds and consciences , doth sufficiently , uncontroulably , and infallibly manifest it self to be from him , and that the mind neither is , nor can be possibly imposed on in its apprehensions of that nature . and if the first dictates of reason concerning god do not evidence themselves to be from god , they are neither of any use nor force ; for they are not capable of being confirmed by external arguments ; and what is written about them is to shew their force and evidence , not to give them any . wherefore this first way of gods revelation of himself unto us is infallible , and infallibly evidenceth it self in our minds according to the capacity of our natures . 2. the revelation that god maketh of himself by the works of creation and providence , unto our reason in exercise , or the faculties of our souls as discursive , concluding rationally one thing from another , doth sufficiently , yea infallibly evidence and demonstrate it self to be from him , so that it is impossible we should be deceived therein . it doth not do so unto the inbred principles of natural light , unless they are engaged in a rational exercise about the means of the revelation made ; that is , we must rationally consider the works of god , both of creation and providence , or we cannot learn by them what god intends to reveal of himself ; and in our doing so we cannot be deceived . for the invisible things of god from the creation of the world are clearly seen , being understood by the things that are made , even his eternal power and godhead , rom. 1. 20. they are clearly seen , and therefore may be perfectly understood as to what they teach of god without any possibility of mistake . and wherever men do not receive the revelation intended in the way intended , that is , do not certainly conclude that what god teaches by his works of creation and providence , namely , his eternal power and godhead , with the essential properties thereof , infinite wisdom , goodness , righteousness , and the like , is certainly and infallibly so , believing it accordingly ; it is not from any defect in the revelation , or its self-evidencing efficacy , but only from the depraved , vitious habits of their minds , their enmity against god , and dislike of him . and so the apostle saith , that they who rejected or improved not the revelation of god , did it , because they did not like to retain god in their knowledg , rom. 1. 28. for which cause god did so severely revenge their natural unbelief , as is there expressed . see isa. 46. 8. chap 44. 15 , 19 , 20. that which i principally insist on from hence is , that the revelation which god makes of himself by the works of creation and providence , doth not evidence it self unto the first principles of natural light , so as that an assent should be given thereunto without the actual exercise of reason , or the discursive faculty of our minds about them ; but thereunto it doth infallibly evidence it self . so may the scripture have and hath a self evidencing efficacy , though this appear not unto the light of first natural principles , no nor to bare reason in its exercise . for , 3. unto our faith god reveals himself by the scripture , or his word which he hath magnified above all his name , psal. 138. 2. that is , implanted on it more characters of himself , and his properties , than on any other way whereby he revealeth or maketh himself known unto us . and this revelation of god by his word , we confess , is not sufficient nor suited to evidence it self unto the light of nature , or the first principles of our understanding , so that by bare proposal of it to be from god , we should by virtue of them immediately assent unto it , as men assent unto self-evident natural principles , as that the part is lesser than the whole , or the like . nor doth it evidence it self unto our reason in its meer natural exercise , as that by virtue thereof we can demonstratively conclude that it is from god , and that what is declared therein is certainly and infallibly true . it hath indeed such external evidences accompanying it , as makes a great impression on reason it self . but the power of our souls whereunto it is proposed is that whereby we can give an assent unto the truth upon the testimony of the proposer , whereof we have no other evidence . and this is the principal and most noble faculty and power of our natures . there is an instinct in brute creatures , that hath some resemblance unto our inbred natural principles ; and they will act that instinct , improved by experience , into a great likeness of reason in its exercise , although it be not so . but as unto the power or faculty of giving an assent unto things on witness or testimony , there is nothing in the nature of irrational creatures that hath the least shadow of it or likeness unto it . and if our souls did want but this one faculty of assenting unto truth upon testimony , all that remains would not be sufficient to conduct us through the affairs of this natural life . this therefore being the most noble faculty of our minds , is that whereunto the highest way of divine revelation is proposed . 4. that our minds in this especial case to make our assent to be according unto the mind of god , and such as is required of us in a way of duty , are to be prepared and assisted by the holy ghost , we have declared and proved before . on this supposition the revelation which god makes of himself by his word , doth no less evidence it self unto our minds in the exercise of faith to be from him , or gives no less infallible evidence as a ground and reason why we should believe it to be from him , than his revelation of himself by the works of creation and providence doth manifest it self unto our minds in the exercise of reason to be from him , nor with less assurance that what we assent unto in and by the dictates of natural light. and when god revealeth himself , that is , his eternal power and godhead , by the things that are made , the works of creation , the heavens declaring his glory , and the firmament shewing his handy-work ; the reason of men stirred up and brought into exercise thereby , doth infallibly conclude upon the evidence that is in that revelation , that there is a god , and he eternally powerful and wise , without any further arguments to prove the revelation to be true . so when god by his word reveals himself unto the minds of men , thereby exciting and bringing forth faith into exercise , or the power of the soul to assent unto truth upon testimony , that revelation doth no less infallibly evidence it self to be divine or from god , without any external arguments to prove it so to be . if i shall say unto a man that the sun is risen and shineth on the earth ; if he question or deny it , and ask how i will prove it ; it is a sufficient answer to say , that it manifesteth it self in and by its own light : and if he add , that this is no proof to him for he doth not discern it ; suppose that to be so , it is a satisfactory answer to tell him that he is blind ; and if he be not so , that it is to no purpose to argue with him who contradicts his own sense , for he leaves no rule whereby what is spoken may be tried or judged on . and if i tell a man that the heavens declare the glory of god , and the firmament sheweth his handy-work , or that the invisible things of god from the creation of the world are clearly seen , being understood by the things that are made ; and he shall demand how i prove it ; it is a sufficient answer to say , that these things in and by themselves do manifest unto the reason of every man in its due and proper exercise , that there is an eternal , infinitely wise and powerful being , by whom they were caused , produced and made ; so as that whosoever knoweth how to use and exercise his reasonable faculty in the consideration of them , their original , order , nature and use , must necessarily conclude that so it is . if he shall say , that it doth not so appear unto him that the being of god is so revealed by them ; it is a sufficient reply , in case he be so indeed , to say he is phrenetick , and hath not the use of his reason ; and if he be not so , that he argues in express contradiction unto his own reason , as may be demonstrated . this the heathen philosophers granted . quid potest ( saith cicero ) esse tam apertum tamque perspicuum , cum coelum suspeximus , coelestiaque contemplati sumus , quam esse aliquod numen praestantissimae mentis , quo haec reguntur ; quod qui dubitat haud sane intelligo cur non idem sol sit , an nullus sit dubitare possit . de natura deor. lib. 2. and if i declare unto any one , that the scripture is the word of god , a divine revelation , and that it doth evidence and manifest it self so to be . if he shall say , that he hath the use and exercise of his sense and reason as well as others , and yet it doth not appear unto him so to be ; it is as unto the present enquiry , a sufficient reply for the security of the authority of the scriptures ( though other means may be used for his conviction ) to say , that all men have not faith ; by which alone the evidence of the divine authority of the scriptures is discoverable ; in the light whereof alone we can read those characters of its divine extract , which are impressed on it , and communicated unto it . if it be not so , seeing it is a divine revelation , and it is our duty to believe it so to be , it must be either because our faith is not fitted , suited , nor able to receive such an evidence , suppose god would give it unto the revelation of himself by his word , as he hath done unto those by the light of nature and works of providence ; or because god would not or could not give such an evidence unto his word as might manifest it self so to be . and neither of these can be affirmed without an high reflection on the wisdom and goodness of god. that our faith is capable of giving such an assent is evident from hence , because god works it in us , and bestows it upon us for this very end. and god requireth of us that we should infallibly believe what he proposeth unto us , at least when we have infallible evidence that it is from him . and as he appointeth faith unto this end , and approveth of its exercise , so he doth both judg and condemn them who fail therein , 2 chron. 20. 20. isa. 7. 9. mark 16. 16. yea our faith is capable of giving an assent , though of another kind , more firm and accompanied with more assurance , than any is given by reason in the best of its conclusions . and the reason is , because the power of the mind to give assent upon testimony , which is its most noble faculty , is elevated and strengthned by the divine supernatural work of the holy ghost , before described . to say that god either could not or would not give such a power unto the revelation of himself by his word , as to evidence it self to be so , is exceedingly prejudicial unto his honour and glory , seeing the everlasting welfare of the souls of men is incomparably more concerned therein than in the other ways mentioned . and what reason could be assigned why he should implant a less evidence of his divine authority on this than on them , seeing he designed far greater and more glorious ends in this than in them . if any one shall say the reason is , because this kind of divine revelation is not capable of receiving such evidences ; it must be either because there cannot be evident characters of divine authority , goodness , wisdom , power , implanted on it or mixed with it ; or because an efficacy to manifest them cannot be communicated unto it . that both these are otherwise , shall be demonstrated in the last part of this discourse , which i shall now enter upon . it hath been already declared , that it is the authority and veracity of god , revealing themselves in the scripture and by it , that is the formal reason of our faith , or supernatural assent unto it as it is the word of god. it remains only that we enquire in the second place into the way and means whereby they evidence themselves unto us , and the scripture thereby to be the word of god , so as that we may undoubtedly and infallibly believe it so to be . now because faith , as we have shewed , is an assent upon testimony , and consequently divine faith is an assent upon divine testimony . there must be some testimony or witness in this case whereon faith doth rest . and this we say is the testimony of the holy ghost , the author of the scriptures , given unto them in them and by them . and this work or testimony of the spirit may be reduced unto two heads , which may be distinctly insisted on . 1. the impressions or characters which are subjectively left in the scripture and upon it , by the holy spirit its author , of all the divine excellencies or properties of the divine nature , are the first means evidencing that testimony of the spirit which our faith rests upon ; or they do give the first evidence of its divine original and authority , whereon we do believe it . the way whereby we learn the eternal power and deity of god from the works of creation , is no otherwise but by those marks , tokens and impressions of his divine power , wisdom and goodness that are upon them . for from the consideration of their subsistence , greatness , order , and use , reason doth necessarily conclude an infinite subsisting being , of whose power and wisdom these things are the manifest effects . these are clearly seen and understood by the things that are made ; we need no other arguments to prove that god made the world , but it self . it carrieth in it and upon it the infallible tokens of its original . see to this purpose the blessed meditation of the psalmist , psal. 104. throughout . now there are greater and more evident impressions of divine excellencies left on the written word from the infinite wisdom of the author of it , than any that are communicated unto the works of god , of what sort soever . hence david comparing the works and the word of god , as to their instructive efficacy in declaring god and his glory , although he ascribe much unto the works of creation , yet doth he prefer the word incomparably before them , psal. 19. 1 , 2 , 3 , 7 , 8 , 9. and psal. 146. ver . 8 , 9. &c. and 19. 20. and these do manifest the word unto our faith to be his more clearly , than the other do the works to be his , unto our reason . as yet i do not know that it is denied by any , or the contrary asserted , namely , that god , as the immediate author of the scripture , hath left in the very word it self evident tokens and impressions of his wisdom , prescience , omniscience , power , goodness , holiness , truth , and other divine , infinite excellencies , sufficiently evidenced unto the enlightned minds of believers . some i confess speak suspitiously herein ; but until they will directly deny it , i shall not need further to confirm it , than i have done long since in another treatise . and i leave it to be considered , whether ( morally speaking ) it be possible that god should immediately by himself from the eternal counsels of his will reveal himself , his mind , the thoughts and purposes of his heart , which had been hidden in himself from eternity , on purpose that we should believe them , and yeild obedience unto him according to the declaration of himself so made , and yet not give with it , or leave upon it any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , any infallible token , evidencing him to be the author of that revelation . men who are not ashamed of their christianity , will not be so to profess and seal that profession with their blood , and to rest their eternal concernments on that security herein which they have attained , namely , that there is that manifestation made of the glorious properties of god in and by the scripture , as it is a divine revelation which incomparably excells in evidence all that their reason receives concerning his power from the works of creation . this is that whereon we believe the scripture to be the word of god with faith divine and supernatural , if we believe it so at all . there is in it self that evidence of its divine original from the characters of divine excellencies left upon it by its author the holy ghost , as faith quietly rests in , and is resolved into . and this evidence is manifest unto the meanest and most unlearned no less than unto the wisest philosophers . and the truth is , if rational arguments and external motives were the sole ground of receiving the scripture to be the word of god , it could not be , but that learned men and philosophers would have always been the forwardest and most ready to admit it , and most firmly to adhere unto it , and its profession . for whereas all such arguments do prevail on the minds of men according as they are able aright to discern their force and judge of them , learned philosophers would have had the advantage incomparably above others . and so some have of late affirmed , that it was the wise , rational , and learned men , who at first most readily received the gospel ; an assertion which nothing but gross ignorance of the scripture it self , and all the writings concerning the original of christianity , whether of christians or heathens , could give the least countenance unto ; see 1 cor. 1. 23 , 26. from hence is the scrip●ure so often compared unto light , called light , a light shining in a dark place , which will evidence it self unto all who are not blind , or do wilfully shut their eyes , or have their eyes blinded by the god of this world , lest the light of the glorious gospel of christ , who is the image of god , should shine unto them ; which consideration i have handled at large elsewhere . 2. the spirit of god evidenceth the divine original and authority of the scripture , by the power and authority which he puts forth in it and by it over the minds and consciences of men , with its operation of divine effects thereon . this the apostle expresly affirms to be the reason and cause of faith , 1 cor. 14. 24 , 25. if all prophesy , and there comes in one that believeth not , or one unlearned , he is convinced of all , he is judged of all . and thus are the secrets of his heart made manifest , and so falling down on his face , he will worship god , and report that god is in you of a truth . the acknowledgment and confession of god to be in them or among them , is a profession of faith in the word administred by them . such persons assent unto its divine authority , or believe it to be the word of god. and on what evidence or ground of credibility they did so , is expresly declared . it was not upon the force of any external arguments produced and pleaded unto that purpose . it was not upon the testimony of this or that , or any church whatever ; nor was it upon a conviction of any miracles which they saw wrought in its confirmation . yea the ground of the faith and confession declared , is opposed unto the efficacy and use of the miraculous gift of tongues , v. 23 , 24. wherefore the only evidence whereon they received the word , and acknowledged it to be of god , was that divine power and efficacy , whereof they found and felt the experience in themselves . he is convinced of all , judged of all , and thus are the secrets of his heart made manifest , whereon he falls down before it with an acknowledgment of its divine authority , finding the vvord to come upon his conscience with an irresistible power of conviction and judgment thereon [ he is convinced of all , judged of all , ] he cannot but grant that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a divine efficacy in it , or accompanying of it . especially his mind is influenced by this , that the secrets of his heart are made manifest by it . for all men must acknowledge this to be an effect of divine power ; seeing god alone is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he who searcheth , knoweth , and judgeth the heart . and if the vvoman of samaria believed that jesus was the christ , because he told her all things that ever she did , john 4. 29. there is reason to believe that vvord to be from god , which makes manifest even the secrets of our hearts . and although i do conceive that by the word of god , heb. 4. 12. the living and eternal word is principally intended , yet the power and efficacy there ascribed to him is that which he puts forth by the vvord of the gospel . and so that vvord also , in its place and use , pierceth to the dividing asunder of soul and spirit , of the joynts and marrew , and is a discerner , or passeth a critical judgment on the thoughts and intents of the heart , or makes manifest the secrets of mens hearts , as it is here expressed . hereby then doth the holy ghost so evidence the divine authority of the word , namely , by that divine power which it hath upon our souls and consciences , that we do assuredly acquiesce in it to be from god. so the thessalonians are commended that they received the word not as the word of men , but as it is in truth the word of god , which effectually works in them that believe , 1 thess. 2. 15. it distinguisheth it self from the word of men , and evidences it self to be indeed the word of god by its effectual operation in them that believe . and he who hath this testimony in himself hath a higher and more firm assurance of the truth than what can be attained by the force of external arguments , or the credit of humane testimony . vvherefore i say in general , that the holy spirit giveth testimony unto , and evinceth the divine authority of the word , by its powerful operations and divine effects on the souls of them that do believe . so that although it be weakness and foolishness unto others , yet as is christ himself unto them that are called , it is the power of god , and the vvisdom of god. and i must say , that although a man be furnished with external arguments of all sorts concerning the divine original and authority of the scriptures ; although he esteem his motives of credibility to be effectually perswasive , and have the authority of any or all the churches in the vvorld to confirm his perswasion , yet if he have no experience in himself of its divine power , authority and efficacy , he neither doth nor can believe it to be the word of god in a due manner , with faith divine and supernatural . but he that hath this experience hath that testimony in himself which will never fail . this will be the more manifest , if we consider some few of those many instances , wherein it exerts its power , or the effects which are produced thereby . the principal divine effect of the word of god is in the conversion of the souls of sinners unto god. the greatness and glory of this work we have elsewhere declared at large . and all those who are acquainted with it as it is declared in the scripture , and have any experience of it in their own hearts , do constantly give it as an instance of the exceeding greatness of the power of god. it may be they speak not improperly , who prefer the work of the new creation before the work of the old , for the express evidences of almighty power contained in it , as some of the ancients do . now of this great and glorious effect the word is the only instrumental cause , whereby the divine power operates and is expressive of it self . for we are born again , born of god , not of corruptible seed , but of incorruptible by the word of god , which abideth for ever , 1 pet. 1. 21. for of his own will doth god beget us with the word of truth , jam. 1. 18. the word is the seed of the new creature in us , that whereby our whole natures , our souls and all their faculties are changed and renewed into the image and likeness of god. and by the same word is this new nature kept and preserved , 1 pet. 2. 2. and the whole soul carried on unto the enjoyment of god. it is unto believers an ingrafted word , which is able to save their souls ; james 1. 21. the word of god's grace , which is able to build us up , and give us an inheritance among them that are sanctified , acts 20. 32. and that because it is the power of god unto salvation unto them that do believe , rom. 1. 16. all the power which god puts forth and exerts in the communication of that grace and mercy unto believers , whereby they are gradually carried on and prepared unto salvation , he doth it by the word . therein , in an especial manner , is the divine authority of the word evidenced by the divine power and efficacy given unto it by the holy ghost . the vvork which is effected by it in the regeneration , conversion , and sanctification of the souls of believers , doth evidence it infallibly unto their consciences , that it is not the vvord of man , but of god. it will be said , this testimony is private in the minds only of them on whom this vvork is wrought . and therefore do i press it no further ; but he that believeth hath the witness in himself , 1 john 5. 10. let it be granted , that all who are really converted unto god by the power of the vvord , have that infallible evidence and testimony of its divine original , authority , and power in their own souls and consciences , that they thereon believe it with faith divine and supernatural , in conjunction with the other evidences before mentioned , as parts of the same divine testimony , and it is all i aim at herein . but yet although this testimony be privately received ( for in it self it is not so , but common unto all believers ) yet is it ministerially pleadable in the church , as a principal motive unto believing . a declaration of the divine power which some have found by experience in the vvord , is an ordinance of god to convince others , and to bring them unto the faith. yea of all the external arguments that are or may be pleaded to justify the divine authority of the scripture , there is none more prevalent nor cogent , than this of its mighty efficacy in all ages on the souls of men , to change , convert , and renew them into the image and likeness of god , which hath been visible and manifest . moreover there are yet other particular effects of the divine power of the word on the minds and consciences of men , belonging unto this general work , either preceding or following of it , which are clearly sensible and enlarge the evidence . as , 1. the work of conviction of sin on those who expected it not , who desired it not , and who would avoid it if by any means possible they could . the vvorld is filled with instances of this nature ; whilst men have been full of love to their sins , at peace in them , enjoying benefit and advantage by them , the vvord coming upon them in its power , hath awed , disquieted , and terrified them , taken away their peace , destroyed their hopes , and made them , as it were whether they would or no , that is , contrary to their desires , inclinations and carnal affections , to conclude that if they comply not with what is proposed unto them in that word , which before they took no notice of , nor had any regard unto , they must be presently or eternally miserable . conscience is the territory or dominion of god in man , which he hath so reserved unto himself , that no human power can possibly enter into it , or dispose of it in any wise . but in this vvork of conviction of sin , the vvord of god , the scripture , entreth into the conscience of the sinner , takes possession of it , disposeth it unto peace or trouble by its laws or rules , and no otherwise . vvhere it gives disquietments , all the vvorld cannot give it peace ; and where it speaks peace there is none can give it trouble . vvere not this the word of god , how should it come thus to speak in his name , and to act his authority in the consciences of men as it doth ? when once it begins this vvork , conscience immediately owns a new rule , a new ▪ law , a new government , in order to the judgment of god upon it and all its actions . and it is contrary to the nature of conscience to take this upon it self , nor would it do so , but that it sensibly finds god speaking and acting in it , and by it ; see 1 cor. 14. 25 , 26. an invasion may be made on the outward duties that conscience disposeth unto ; but none can be so upon its internal actings . no power under heaven can cause conscience to think , act , or judge otherwise than it doth by its immediate respect unto god. for it is the minds self-judging with respect unto god ; and what is not so , is no act of conscience . vvherefore to force an act of conscience implies a contradiction . however it may be defiled , bribed , seared , and at length utterly debauched ; admit of a superiour power , a power above or over it self under god it cannot . i know conscience may be prepossessed with prejudices ; and by education , with the insinuation of traditions , take on it self the power of false , corrupt , superstitious principles and errors , as means of conveying unto it a sense of divine authority ; so is it with the m●humetans , and other false worshippers in the world. but the power of those divine convictions , whereof we treat , is manifestly different from such prejudicate opinions . for where these are not imposed on men by artifices and delusions easily discoverable , they prepossess their minds and inclinations by traditions , antecedently unto any right judgment they can make of themselves or other things ; and they are generally wrapt up and condited in their secular interests . the convictions we treat of come from without , upon the minds of men , and that with a sensible power , prevailing over all their previous thoughts and inclinations . those first affect , deceive and delude the notional part of the soul , whereby conscience is insensibly influenced and diverted into improper respects , and is deceived as to its judging of the voice of god ; these immediately principle the practical understanding and self-judging power of the soul. wherefore such opinions and perswasions are gradually insinuated into the mind , and are admitted insensibly without opposition or reluctancy , being never accompanied at their first admission with any secular disadvantage . but these divine convictions by the word befall men , some when they think of nothing less , and desire nothing less ; some when they design other things , as the pleasing of their ears , or the entertainment of their company ; and some that go on purpose to deride and scoff at what should be spoken unto them from it . it might also be added unto the same purpose , how confirmed some have been in their carnal peace and security , by love of sin , with innumerable inveterate prejudices ; what losses and ruine to their outward concernments many have fallen into by admitting of their convictions ; what force , diligence , and artifices have been used to defeat them , what contribution of aid and assistance hath there been from satan unto this purpose ; and yet against all hath the divine power of the word absolutely prevailed , and accomplished its whole designed effect . see 2 cor. 10. 4 , 5. jerem. 23. 29. zach. 1. 6. 2. it doth it by the light that is in it , and that spiritual illuminating efficacy wherewith it is accompanied . hence it is called a light shining in a dark place , 2 pet. 1. 19. that light whereby god shines into the hearts and minds of men , 2 cor. 4. 4 , 6. without the scripture all the world is in darkness . darkness covers the earth , and thick darkness the people , isa ▪ 60. 2. it is the kingdom of satan filled with darkness and confusion . superstition , idolatry , lying vanities , wherein men know not at all what they do , nor whither they go , fill the whole world ; even as it is at this day . and the minds of men are naturally in darkness ; there is a blindness upon them that they cannot see nor discern spiritual things , no not when they are externally proposed unto them , as i have at large evinced elsewhere . and no man can give a greater evidence that it is so , than he who denies it so to be . with respect unto both these kinds of darkness the scripture is a light , and accompanied with a spiritual illuminating efficacy , thereby evidencing it self to be a divine revelation . for what but divine truth could recall the minds of men from all their wandrings in error , superstition , and other effects of darkness , which of themselves they love more than truth ? all things being filled with vanity , error , confusion , misapprehensions about god and our selves , our duty and end , our misery and blessedness ; the scripture , where it is communicated by the providence of god , comes in as a light into a dark place , discovering all things clearly and steadily , that concern either god or our selves , our present or future condition ; causing all the ghosts , and false images of things which men had framed and fancied unto themselves in the dark , to vanish and disappear . digitus dei ! this is none other but the power of god. but principally it evidenceth this its divine efficacy , by that spiritual saving light , which it conveighs into and implants on the minds of believers . hence there is none of them who have gained any experience by the observation of god's dealings with them , but shall , although they know not the ways and methods of the spirits operations by the word , yea can say with the man unto whom the lord jesus restored his sight , one thing i know , that whereas i was born blind , now i see . this power of the word , as the instrument of the spirit of god for the communication of saving light and knowledge unto the minds of men , the apostle declares , 2 cor. 3. 18. chap. 4. 4 , 6. by the efficacy of this power doth he evidence the scripture to be the word of god. those who believe , find by it a glorious supernatural light introduced into their minds , whereby they who before saw nothing in a distinct affecting manner in spirituals , do now clearly discern the truth , the glory , the beauty , and excellency of heavenly mysteries , and have their minds transformed into their image and likelineness . and there is no person who hath the witness in himself of the kindling of this heavenly light in his mind by the word , but hath also the evidence in himself of its divine original . 3. it doth in like manner evidence its divine authority by the awe , which it puts on the minds of the generality of mankind unto whom it is made known , that they dare not absolutely reject it . multitudes there are unto whom the word is declared , who hate all its precepts , despise all its promises , abhor all its threatnings , like nothing , approve of nothing of what it declares or proposes , and yet dare not absolutely refuse or reject it . they deal with it as they do with god himself , whom they hate also , according to the revelation which he hath made of himself in his word . they wish he were not , sometimes they hope he is not , would be glad to be free of his rule , but yet dare not , cannot absolutely deny and disown him , because of that testimony for himself , which he keeps alive in them whether they will or no. the same is the frame of their hearts and minds towards the scripture , and that for no other reason but because it is the word of god , and manifesteth it selfsso to be . they hate it , wish it were not , hope it is not true , but are not by any means able to shake off a disquiet in the sense of its divine authority . this testimony it hath fixed in the hearts of multitudes of its enemies ; psal. 45. 5. 4. it evidences its divine power in administring strong consolations in the deepest and most unrelievable distresses . some such there are , and such many men fall into , wherein all means and hopes of relief may be utterly removed and taken away . so is it when the miseries of men are not known unto any that will so much as pity them , or wish them relief ; or if they have been known , and there hath been an eye to pity them , yet there hath been no hand to help them . such hath been the condition of innumerable souls , as on other accounts , so in particular under the power of persecutors ; when they have been shut up in filthy and nasty dungeons , not to be brought out but unto death by the most exquisite tortures that the malice of hell could invent , or the bloody cruelty of man inflict . yet in these and the like distresses doth the word of god by its divine power and efficacy break through all interposing difficulties , all dark and discouraging circumstances , supporting , refreshing , and comforting such poor distressed sufferers , yea commonly filling them under overwhelming calamities with joy unspeakable , and full of glory . though they are in bonds , yet is the word of god not bound ; neither can all the power of hell , nor all the diligence or fury of men keep out the word from entring into prisons , dungeons , flames , and to administer strong consolations against all fears , pains , wants , dangers , deaths , or whatever we may in this mortal life be exposed unto . and sundry other instances of the like nature might be pleaded , wherein the word gives evident demonstrations unto the minds and consciences of men of its own divine power and authority ; which is the second way whereby the holy ghost its author gives testimony unto its original . but it is not meerly the grounds and reasons whereon we believe the scripture to be the word of god , which we designed to declare . the whole work of the holy spirit enabling us to believe them so to be was proposed unto consideration . and beyond what we have insisted on , there is yet a further peculiar work of his , whereby he effectually ascertains our minds of the scriptures being the word of god , whereby we are ultimately established in the faith thereof . and i cannot but both admire and bewail that this should be denied by any that would be esteemed christians . wherefore if there be any necessity thereof , i shall take occasion in the second part of this discourse further to confirm this part of the truth thus far debated , namely , that god by his holy spirit doth secretly and effectually perswade and satisfy the minds and souls of believers in the divine truth and authority of the scriptures , whereby he infallibly secures their faith against all objections and temptations whatsoever ; so that they can safely and comfortably dispose of their souls in all their concernments , with respect unto this life and eternity , according unto the undeceivable truth and guidance of it . but i shall no further insist on these things at present . three things do offer themselves unto consideration from what hath been discoursed . 1. what is the ground and reason why the meanest and most unlearned sort of believers do assent unto this truth , that the scriptures are the word of god , with no less firmness , certainty , and assurance of mind , than do the wisest and most learned of them . yea ofttimes the faith of the former sort herein is of the best growth , and firmest consistency against oppositions and temptations . now no assent of the mind can be accompanied with any more assurance , than the evidence whose effect it is , and which it is resolved into , will afford . nor doth any evidence of truth beget an assent unto it in the mind , but as it is apprehended and understood . wherefore the evidence of this truth , wherein soever it consists , must be that which is perceived , apprehended and understood by the meanest and most unlearned sort of true believers . for , as was said , they do no less firmly assent and adhere unto it , than the wisest and most learned of them . it cannot therefore consist in such subtil and learned arguments , whose sense they cannot understand or comprehend . but the things we have pleaded are of another nature . for those characters of divine wisdom , goodness , holiness , grace , and sovereign authority , which are implanted on the scripture by the holy ghost , are as legible unto the faith of the meanest , as of the most learned believer . and they also are no less capable of an experimental vnderstanding of the divine power and efficacy of the scriptures in all its spiritual operations , than those who are more wise and skillful in discerning the force of external arguments and motives of credibility . it must therefore of necessity be granted , that the formal reason of faith consists in those things , whereof the evidence is equally obvious unto all sorts of believers . 2. whence it is that the assent of faith , whereby we believe the scriptures to be the word of god , is usually affirmed to be accompanied with more assurance than any assent which is the effect of science upon the most demonstrative principles . they who affirm this , do not consider faith as it is in this or that individual person , or in all that do sincerely believe ; but in its own nature and essence , and what it is meet and able to produce . and the schoolmen do distinguish between a certainty or assurance of evidence , and an assurance of adherence . in the latter they say the certainty of faith doth exceed that of science ; but it is less in respect of the former . but it is not easily to be conceived how the certainty of adherence should exceed the certainty of evidence , with respect unto any object whatsoever . that which seems to render a difference in this case is , that the evidence which we have in things scientifical is speculative , and affects the mind only ; but the evidence which we have by faith effectually worketh on the will also , because of the goodness and excellency of the things that are believed . and hence it is that the whole soul doth more firmly adhere unto the objects of faith upon that evidence which it hath of them , than unto other things whereof it hath clearer evidence , wherein the will and the affections are little or not at all concerned . and bonaventure giveth a reason of no small weight , why faith is more certain than science , not with the certainty of speculation , but of adherence ; quoniam fideles christiani , nec argumentis , nec tormentis , nec blandimentis adduci possunt , vel inclinari , ut veritatem quam credunt ▪ vel ore tenus negent ; quod nemo peritus alicujus scientiae faceret , si acerrimis tormentis cogeretur scientiam suam de conclusione aliqua geometrica vel arithmetica retractare . stultus enim & ridiculus esset geometra , qui pro sua scientia in controversiis geometricis mortem anderet subire , nisi in quantum dictat fides , non esse mentiendum . and whatever may be said of this distinction , i think it cannot modestly be denied , that there is a greater assurance in faith , than any is in scientifical conclusions ; until as many good and wise men will part with all their worldly concernments , and their lives , by the most exquisite tortures , in the confirmation of any truth which they have received meerly on the ground of reason acting in humane sciences , as have so done on the certainty which they had by faith , that the scripture is a divine revelation . for in bearing testimony hereunto , have innumerable multitudes of the best , the holiest and the vvisest men that ever were in the vvorld , chearfully and joyfully sacrificed all their temporal , and adventured all their eternal concernments . for they did it under a full satisfaction that in parting with all temporary things , they should be eternally blessed , or eternally miserable , according as their perswasion in faith proved true or false . vvherefore unto the firmitude and constancy which we have in the assurance of faith , three things do concur . 1. that this ability of assent upon testimony , is the highest and most noble power or faculty of our rational souls ; and therefore where it hath the highest evidence whereof it is capable , which it hath in the testimony of god , it giveth us the highest certainty or assurance , whereof in this vvorld we are capable . 2. unto the assent of divine faith there is required an especial internal operation of the holy ghost . this rendreth it of another nature than any meer natural act and operation of our minds . and therefore if the assurance of it may not properly be said to exceed the assurance of science in degree , it is only because it is of a more excellent kind , and so is not capable of comparison unto it as to degrees . 3. that the revelation which god makes of himself , his mind and will by his word , is more excellent , and accompanied with greater evidence of his infinitely glorious properties , wherein alone the mind can find absolute rest and satisfaction ( which is its assurance ) than any other discovery of truth of what sort soever is capable of . neither is the assurance of the mind absolutely perfect in any thing beneath the enjoyment of god. wherefore the soul by faith making the nearest approaches , whereof in this life it is capable , unto the eternal spring of being , truth and goodness , it hath the highest rest , satisfaction and assurance therein that in this life it can attain unto . 3. it followeth from hence , that those that would deny either of those two things , or would so separate between them , as to exclude the necessity of either unto the duty of believing , namely , the internal work of the holy spirit on the minds of men , enabling them to believe , and the external work of the same holy spirit giving evidence in and by the scripture unto its own divine original ; do endeavour to expell all true divine faith out of the world , and to substitute a probable perswasion in the room thereof . for a close unto this discourse , which hath now been drawn forth unto a greater length than was at first intended , i shall consider some objections that are usually pleaded in opposition unto the truth asserted and vindicated . it is therefore objected in the first place , that the plea hitherto insisted on cannot be managed without great disadvantage to christian religion . for if we take away the rational grounds , on which we believe the doctrine of christ to be true and divine , and the whole evidence of the truth of it be laid on things not only derided by men of atheistical spirits , but in themselves such as cannot be discerned by any but such as do believe , on what grounds can we proceed to convince an unbeliever ? answer 1. by the way , it is one thing to prove and believe the doctrine of christ to be true and divine ; another to prove and believe the scripture to be given by inspiration of god , or the divine authority of the scripture , which alone was proposed unto consideration . a doctrine true and divine may be written in and proposed unto us by writings that were not divinely and infallibly inspired ; and so might the doctrine of christ have been , but not without the unspeakable disadvantage of the church . and there are sundry arguments which forcibly and effectually prove the doctrine of christ to have been true and divine , which are not of any efficacy to prove the divine authority of the scriptures ; though on the other hand , whatever doth prove the divine authority of the scriptures , doth equally prove the divine truth of the doctrine of christ. 2. there are two ways of convincing vnbelievers ; the one insisted on by the apostles and their followers , the other by some learned men since their days . the way principally insisted on by the apostles was by preaching the word it self unto them in the evidence and demonstration of the spirit , by the power whereof manifesting the authority of god in it , they were convinced ; and falling down acknowledged god to be in it of a truth ▪ 1 cor. 2. 4 , 5. ch . 14. 25 , 26. it is likely that in this their proposal of the gospel , the doctrine and truths contained in it unto unbelievers , that those of atheistical spirits would both deride them and it ; and so indeed it came to pass , many esteeming themselves to be bablers and their doctrine to be errant folly. but yet they desisted not from pursuing their work in the same way , whereunto god gave success . the other vvay is to prove unto vnbelievers that the scripture is true and divine by rational arguments , wherein some learned persons have laboured , especially in these last ages , to very good purpose . and certainly their labours are greatly to be commended , whilst they attend unto these rules . ( 1. ) that they produce no arguments but such as are cogent , and not liable unto just exceptions . for if to manifest their own skill or learning they plead such reasons as are capable of an answer and solution , they exceedingly prejudice the truth by subjecting it unto dubious disputations , whereas in it self it is clear , firm , and sacred . ( 2. ) that they do not pretend their rational grounds and arguments to be the sole foundation that faith hath to rest upon , or which it is resolved into . for this were the ready way to set up an opinion instead of faith supernatural and divine . accept but of these two limitations , and it is acknowledged that the rational grounds and arguments intended may be rationally pleaded , and ought so to be , unto the conviction of gainsayers . for no man doth so plead the self-evidencing power of the scripture , as to deny that the use of other external motives and arguments is necessary to stop the mouths of atheists , as also unto the further establishment of them who do believe . these things are subordinate , and no way inconsistent . the truth is , if we will attend unto our own and the experience of the whole church of god , the way whereby we come to believe the scripture to be the word of god ordinarily is this and no other . god having first given his word as the foundation of our faith and obedience , hath appointed the ministry of men , at first extraordinary , afterwards ordinary , to propose unto us the doctrines , truths , precepts , promises , and threatnings contained therein . together with this proposition of them , they are appointed to declare that these things are not from themselves , nor of their own invention , 2 tim. 3. 14 , 15 , 16 , 17. and this is done variously . unto some the vvord of god in this ministry thus comes , or is thus proposed , preached or declared , whilst they are in a condition not only utterly unacquainted with the mysteries of it , but filled with contrary apprehensions and consequently prejudices against it . thus it came of old unto the pagan world , and must do so unto such persons and nations as are yet in the same state with them . unto these the first preachers of the gospel did not produce the book of the scriptures , and tell them that it was the word of god , and that it would evidence it self unto them so to be . for this had been to despise the wisdom and authority of god in their own ministry . but they preached the doctrines of it unto them , grounding themselves on the divine revelation contained therein . and this proposition of the truth or preaching of the gospel was not left of god to work it self into the reasons of men by the suitableness of it thereunto ; but being his own institution for their illumination and conversion , he accompanied it with divine power , and made it effectual unto the ends designed , rom. 1. 16. and the event hereof among mankind was , that by some this new doctrine was derided and scorned , by others whose hearts god opened to attend unto it , it was embraced and submitted unto . among those who after the propagation of the gospel are born , as they say , within the pale of the church , the same doctrine is variously instilled into persons according unto the several duties and concerns of others to instruct them . principally the ministry of the word is ordained of god unto that end wheron the church is the ground and pillar of truth . those of both sorts unto whom the doctrine mentioned is preached or proposed , are directed unto the scriptures as the sacred repository thereof . for they are told that these things come by revelation from god , and that revelation is contained in the bible , which is his word . upon this proposal with enquiry into it and consideration of it , god co-operating by his spirit , there is that evidence of its divine original communicated unto their minds through its power and efficacy , with the characters of divine wisdom and holiness implanted on it , which they are now enabled to discern , that they believe it and rest in it as the immediate word of god. thus was it in the case of the woman of samaria , and the inhabitants of sychar , with respect unto their faith in christ jesus , john 4. 42. this is the way whereby men ordinarily are brought to believe the word of god , rom. 10. 14 , 15. and that neither by external arguments or motives , which no one soul was ever converted unto god by , nor by any meer naked proposal and offer of the book unto them , nor by miracles , nor by immediate revelation or private subjective testimony of the spirit ; nor is their faith a perswasion of mind , that they can give no reason of , but only that they are so perswaded . but it will be yet further objected , that if there be such clear evidences in the thing it self , that is , in the divine original and authority of the scriptures , that none who freely use their reason can deny it ; then it lies either in the naked proposal of the things unto the understanding ; and if so , then every one that assents unto this proposition , that the whole is greater than the part , must likewise assent unto this that the scripture is the word of god ; or the evidence must not ly in the naked proposal , but in the efficacy of the spirit of god in the minds of them unto whom it is proposed . answ. 1. i know no divine , ancient or modern , popish or protestant , who doth not assert that tere is a work of the holy ghost on the minds of men necessary unto a due belief of the scriptures to be the vvord of god. and the consideration hereof ought not by any christian to be excluded . but they say not that this is the objective testimony or evidence on which we believe the scripture to be the vvord of god , concerning which alone is our enquiry . 2. we do not dispute how far or by what means this proposition , the scripture is the word of god , may be evidenced meerly unto our reason ; but unto our understanding as capable of giving an assent upon testimony . it is not said that this is a first principle of reason , though it be of faith , nor that it is capable of a mathematical demonstration . that the whole is greater than the part , is self-evident unto our reason upon its first proposal ; but such none pretends to be in the scripture , because it is a subject not capable of it . nor do those who denying the self-evidence of the scripture , pretend by their arguments for its divine authority to give such an evidence of it unto reason , as is in first principles , or mathematical demonstrations , but content themselves with that which they call a moral certainty . but it is by faith we are obliged to receive the truth of this proposition , which respects the power of our minds of assent unto truth upon testimony , infallibly on that which is infallible . and hereunto it evidenceth its own truth , not with the same , but with an evidence and certainty of an higher nature and nobler kind than that of the strictest demonstration in things natural , or the most forcible argumens in things moral . 3. it will be objected , that if this be so , then none can be obliged to receive the scripture as the word of god who hath not faith , and none have faith but those in whom it is wrought by the spirit of god , and thereinto all will be resolved at last . answ. 1. indeed there is no room for this objection ; for the whole work of the spirit is pleaded only as he is the efficient cause of believing , and not the objective , or reason why we do believe . but 2. we must not be ashamed to resolve all we do well , spiritually and in obedience to the command of god , unto the efficacious operation of the holy ghost in us , unless we intend to be ashamed of the gospel . but this still makes his internal operation to be the efficient , and not his internal testimony to be the formal reason of our faith. 3. it is another question , whether all obligation unto duty is and must be proportionate unto our own strength without divine assistance ; which we deny : and affirm that we are obliged unto many things by virtue of gods command , which we have no power to answer but by virtue of his grace . 4. where the proposal of the scripture is made in the way before described , those unto whom it is proposed are obliged to receive it as the word of god , upon the evidence which it gives of it self so to be . yea every real , true , divine revelation made unto men , or every proposal of the scripture by divine providence , hath that evidence of its being from god accompanying of it , as is sufficient to oblige them unto whom it was made to believe it , on pain of his displeasure . if this were otherwise , then either were god obliged to confirm every particular divine revelation with a miracle ( which as to its obligation unto believing wants not its difficulty ) which he did not , as in many of the prophets ; nor doth at this day at the first proposal of the gospel to the heathen ; or else when he requires faith and obedience in such ways as in his wisdom he judgeth meet , that is in the ordinary ministry of the word , they are not obliged thereby , nor is it their sin to refuse a compliance with his will. 5. if this difficulty can be no otherwise avoided , but by affirming that the faith which god requires of us with respect unto his vvord , is nothing but a natural assent unto it upon rational arguments and considerations which we have an ability for , without any spiritual aid of the holy ghost , or respect unto his testimony , as before described ; which overthrows all faith , especially that which is divine . i shall rather ten thousand times allow of all the just consequences that can follow on the supposition mentioned , than admit of this relief . but of those consequences this is none , that any unto whom the scripture is proposed are excepted from an obligation unto believing . in like manner there is no difficulty in the usual objection which respects particular books of the scripture , why we receive them as canonical , and reject others ; as namely , the book of proverbs , and not of wisdom ; of ecclesiastes , and not ecclesiasticus . for , 1. as to the books of the old testament , we have the canon of them given us in the new , where it is affirmed , that unto the church of the jews were committed the oracles of god : which both confirms all that we receive , and excludes all that we exclude . and unto the new , there are no pretenders , nor ever were to the least exercise of the faith of any . 2. all books whatever that have either themselves pretended unto a divine original , or have been pleaded by others to be of that extract , have been and may be from themselves , without further help , evicted of falshood in that pretence . they have all of them hitherto in matter or manner , in plain confessions , or other sufficient evidence , manifested themselves to be of an human original . and much danger is not to be feared from any that for the future shall set forth with the same pretence . 3. vve are not bound to refuse the ministry of the church , or the advantages of providence whereby the scripture is brought unto us , with the testimonies which either directly or collaterally any one part of it gives unto another . although the scripture be to believed for it self , yet it is not ordinarily to be believed by it self , without the help of other means . 4. on these suppositions i fear not to affirm that there are on every individual book of the scripture , particularly those named , those divine characters and criteria , which are sufficient to difference them from all other vvritings whatever , and to testify their divine authority unto the minds and consciences of believers . i say of believers ; for we enquire not on what ground unbelievers , or those who do not believe , do believe the vvord of god , nor yet directly on what outward motives such persons may be induced so to do . but our sole enquiry at present is , what the faith of them who do believe is resolved into . it is not therefore said that when our lord jesus christ ( for we acknowledg that there is the same reason of the first giving out of divine revelations , as is of the scripture ) came and preached unto the jews , that those meer vvords , i am the light of the world , or the like ▪ had all this evidence in them or with them ; for nothing he said of that kind may be separated from its circumstances ; but supposing the testimonies given in the scripture before hand to his person , work , time , and manner of coming , with the evidence of the presence of god with him in the declaration that he made of his doctrine , and himself to be the messiah , the jews were bound to believe what he taught , and himself to be the son of god the saviour of the world , and so did many of them upon his preaching only , john 4. 42. and in like manner they were bound to believe the doctrine of john baptist , and to submit unto his institutions although he wrought no miracle , and those who did not , rejected the counsel of god for their good , and perished in their unbelief . but although our lord jesus christ wrought no miracles to prove the scripture then extant to be the vvord of god , seeing he wrought them among such only as by whom that was firmly believed ; yet the vvisdom of god saw it necessary to confirm his personal ministry by them . and without a sense of the power and efficacy of the divine truth of the doctrine proposed , miracles themselves will be despised ; so they were by some who were afterwards converted by the preaching of the vvord , acts 2. 13. chap. 3. 7 , 8. or they will produce only a false faith , or a ravished assent upon an amazement , that will not abide , acts 8. 13 , 21. appendix . a summary representation of the nature and reason of that faith wherewith we believe the scripture to be the word of god , with some attestations given unto the substance of what hath been delivered concerning it , shall give a close to this discourse . as to the first part of this design , the things that follow are proposed . i. unto the enquiry , on what grounds or for what reason we believe the scripture to be the word of god , many things are supposed , as on all hands agreed upon , whose demonstration or proof belongs not unto our present work. such are , 1. the being of god , and his self-subsistence , with all the essential properties of his nature . 2. our relation unto him and dependance on him , as our creator , benefactor , preserver , judge , and rewarder , both as unto things temporal , and eternal . wherefore , 3. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whatever may be known of god by the light of nature , whatever is manifest in or from the works of creation or providence , and necessary actings of conscience , as to the being , rule and authority of god , is supposed as acknowledged in this enquiry . 4. that beyond the conduct and guidance of the light of nature , that men may live unto god , believe and put their trust in him , according to their duty , in that obedience which he requireth of them , so as to come unto the enjoyment of him , a supernatural revelation of his mind and will unto them , especially in that condition wherein all mankind are since the entrance of sin , is necessary . 5. that all those unto whom god hath granted divine revelations immediately from himself , for their own use , and that of all other men unto whom they were to be communicated , were infallibly assured that they came from god , and that their minds were no way imposed on in them . 6. that all these divine revelations , so far as they are any way necessary to guide and instruct men in the true knowledg of god , and that obedience which is acceptable unto him , are now contained in the scriptures , or those books of the old and new testament which are commonly received and owned among all sorts of christians . these things i say are supposed unto our present enquiry , and taken for granted ; so as that the reader is not to look for any direct proof of them in the preceding discourse . but on these suppositions it is alledged and proved , 1. that all men unto whom it is duly proposed as such , are bound to believe this scripture , these books of the old and new testament , to be the word of god ; that is to contain and exhibit an immediate ▪ divine , supernatural revelation of his mind and will , so far as is any way needful that they may live unto him ; and that nothing is contained in them , but what is of the same divine original . 2. the obligation of this duty of thus believing the scripture to be the word of god , ariseth partly from the nature of the thing it self , and partly from the especial command of god. for it being that revelation of the will of god , without the knowledg whereof , and assent whereunto , we cannot live unto god as we ought , nor come unto the enjoyment of him ; it is necessary that we should believe it unto those ends ; and god requireth it of us , that so we should do . 3. we cannot thus believe it in a way of duty , but upon a sufficient evidence and prevalent testimony that so it is . 4. there are many cogent arguments , testimonies , and motives to perswade , convince , and satisfy unprejudiced persons , that the scripture is the word of god , or a divine revelation , and every way sufficient to stop the mouths of gain-sayers , proceeding on such principles of reason , as are owned and approved by the generality of mankind . and arguments of this nature may be taken from almost all considerations of the properties of god , and his government of the world , of our relation unto him , of what belongs unto our present peace , and future happiness . 5. from the arguments and testimonies of this nature , a firm perswasion of mind defensible against all objections , that the scripture is the word of god , may be attained ; and that such , as that those who live not in contradiction unto their own light and reason through the power of their lusts , cannot but judg it their wisdom , duty , and interest to yield obedience unto his vvill as revealed therein . 6. but yet that perswasion of mind which may be thus attained , and which resteth wholly upon these arguments and testimonies , is not entirely that faith wherewith we are obliged to believe the scripture to be the vvord of god in a way of duty . for it is not to be meerly human , how firm soever the perswasions in it may be , but divine and supernatural , of the same kind with that whereby we believe the things themselves contained in the scripture . 7. vve cannot thus believe the scripture to be the vvord of god , nor any divine truth therein contained , without the effectual illumination of our minds by the holy ghost . and to exclude the consideration of his vvork herein is to cast the whole enquiry out of the limits of christian religion . 8. yet is not this vvork of the holy spirit in the illumination of our minds , whereby we are enabled to believe in a way of duty with faith supernatural and divine , the ground and reason why we do believe , or the evidence whereon we do so , nor is our faith resolved thereinto . 9. vvhereas also there are sundry other acts of the holy spirit in and upon our minds , establishing this faith against temptations unto the contrary , and further ascertaining us of the divine original of the scripture , or testifying it unto us ; yet are they none of them severally , nor all of them joyntly , the formal reason of our faith , nor the ground which we believe upon . yet are they such as that as without the first vvork of divine illumination we cannot believe at all in a due manner ; so without his other consequent operations we cannot believe stedfastly against temptations and oppositions . vvherefore , 10. those only can believe the scripture aright to be the vvord of god in a way of duty , whose minds are enlightned , and who are enabled to believe by the holy ghost . 11. those who believe not are of two sorts , for they are either such as oppose and gainsay the vvord as a cunningly devised fable ; or such as are willing without prejudice to attend unto the consideration of it . the former sort may be resisted , opposed , and rebuked by external arguments , and such moral considerations as vehemently perswade the divine original of the scripture , and from the same principles may their mouths be stopped as to their cavils and exceptions against it . the other sort are to be led on unto believing by the ministry of the church in the dispensation of the vvord it self , which is the ordinance of god unto that purpose . but , 12. neither sort do ever come truly to believe , either meerly induced thereunto by force of moral arguments only , or upon the authority of that church by whose ministry the scripture is proposed unto them to be believed . vvherefore , 13. the formal reason of faith divine and supernatural whereby we believe the scripture to be the vvord of god in the way of duty , and as it is required of us , is the authority and veracity of god alone , evidencing themselves unto our minds and consciences in and by the scripture it self . and herein consisteth that divine testimony of the holy ghost , which as it is a testimony gives our assent unto the scriptures the general nature of faith , and as it is a divine testimony gives it the especial nature of faith divine and supernatural . 14. this divine testimony given unto the divine original of the scripture in and by it self whereinto our faith is ultimately resolved , is evidenced and made known , as by the characters of the infinite perfections of the divine nature that are in it and upon it ; so by the authority , power and efficacy over and upon the souls and consciences of men , and the satisfactory excellency of the truths contained therein , wherewith it is accompanied . 15. wherefore although there be many cogent external arguments whereby a moral stedfast perwasion of the divine authority of the scriptures may be attained , and it be the principal duty of the true church in all ages to give testimony thereunto , which it hath done successively at all all times since first it was intrusted with it ; and so although there be many other means whereby we are induced , perswaded , and enabled to believe it , yet is it for its own sake only , efficaciously manifesting it self to be the word of god , or upon the divine testimony that is given in it and by it thereunto , that we believe it to be so with faith divine and supernatural . corel . those who either deny the necessity of an internal subjective work of the holy ghost enabling us to believe , or the objective testimony of the holy spirit given unto the scripture in and by it self , or do deny their joynt concurrence in and unto our believing , do deny all faith properly divine and supernatural . this being the substance of what is declared and pleaded for in the preceding treatise ; to prevent the obloquy of some , and confirm the judgment of others , i shall add the suffrage of antient and modern writers given unto the principal parts of it , and whereon all other things asserted in it do depend . clemens alexandrinus discourseth at large unto this purpose , stromat . 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . we have the lord himself for the principle or beginning of doctrine , who by the prophets , the gospel , and blessed apostles , in various manners and by divers degrees goeth before us , or leads us unto knowledg . [ this is that which we lay down as the reason and ground of faith , namely , the authority of the lord himself instructing us by the scriptures . ] so he adds ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and if any one suppose that he needeth any o●her principle , the principle will not be kept . [ that is , if we need any other principle whereinto to resolve our faith , the word of god is no more a principle unto us . ] but he who is faithful from himself is worthy to be believed in his sovereign writing and voice , which as it appeareth is administred by the lord for the benefit of men . and certainly we use it as a rule of judging for the invention of things . but whatever is judged , is not credible or to be believed until it is judged ; and that is no principle which stands in need to be judged . the intention of his words is , that god who alone is to believed for himself , hath given us his word as the rule whereby we are to judg of all things . and this word is so to be believed , as not to be subject unto any other judgment ; because if it be so it cannot be either a principle or a rule . and so he proceeds ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . wherefore it is meet that embracing by faith the most sufficient indemonstrable principle , and taking the demonstrations of the principle from the principle it self , we are instructed by the voice of the lord himself unto the acknowledgment of the truth . in few words he declares the substance of what we have pleaded for . no more do we maintain in this cause , but what clemens doth here assert ; namely , that we believe the scripture for it self , as that which needeth no antecedent or external demonstration ; but all the evidence and demonstration of its divine original is to be taken from it self alone ; which yet he further confirms , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for we would not attend or give credit simply to the definitions of men , seeing we have right also to define in contradiction unto them . and seeing it is not sufficient meerly to say or assert what appears to be truth , but to beget a belief also of what is spoken , we expect not the testimony of men , but confirm that which is enquired about with the voice of the lord , which is more full and firm than any demonstration , yea which rather is the only demonstration . — thus we taking our demonstrations of the scripture out of the scripture , are assured by faith , as by demonstration . and in other places , as strom. 4. he plainly affirms that the way of christians was to prove the scripture by it self , and all other things by the scripture . basilius speaks to the same purpose on psal. 115. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . faith which draws the soul to assent above all methods of reasonings , faith which is not the effect of geometrical demonstrations , but of the efficacy of the spirit . the nature , cause , and efficacy of that faith whereby we believe the scripture to be the word of god , are asserted by him . nemesius de homin . cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the doctrine of the divine oracles hath its credibility from it self , because of its divine inspiration . the words of austin , though taken notice of by all , yet may here be again reported . confess . lib. ii. cap. 3. audiam & intelligam quo modo fecisti coelum & terram . scripsit hoc moses , scripsit & abiit , transivit hinc ad te ; neque enim nunc ante me est . nam si esset , tenerem eum , & rogarem eum , & per te obsecrarem , ut mihi ista panderet , & praeberem aures corporis mei , sonis erumpentibus ex ore ejus . at si hebraea voce loqueretur , frustra pulsaret sensum meum , nec inde mentem meam quicquam tangeret . si autem latinè , scirem quid diceret , sed unde scirem an verum diceret ? quod etsi hoc scirem num & ab illo scirem ? intus utique mihi , intus in domicilio cogitationis , nec hebraea , nec graeca , nec latina , nec barbara veritas , sine oris & linguae organis , sine strepitu syllabarum diceret , verum dicit ; at ego statim erectus confidenter illi homini tuo dicerem , verum dicis ; cum ergo illum interrogare non possim , te quo plenus vera dixit , veritas , te deus meus rogo , parce peccatis meis , & qui illi servo tuo dedisti haec dicere , da & mihi haec intelligere . i would hear , i would understand how thou madest the heaven and the earth . moses wrote this , he wrote it , and is gone hence to thee ; for he is not now before me ; for if he were , i would hold him , and ask him and beseech him for thy sake , that he would open these things unto me , and i would apply the ears of my body to the sounds breaking forth from his mouth . but if he should use the hebrew language , in vain should he affect my sense , for he would not at all touch my mind ; if he should speak latin , i should know what he said ; but whence should i know that he spake the truth ? and if i should know this also , should i know it of him ? within me , in the habitation of my own thoughts , truth neither in hebrew , greek , latin , nor any barbarous language , without the organs of mouth or tongue , without the noise of syllables , would say , he speaks the truth ; and i being immediately assured or certain of it , would say unto that servant of thine , thou speakest truth . whereas therefore i cannot ask him , i ask thee , o truth , with which he being filled spake the things that are true ; o my god , i ask of thee ; pardon my sins , and thou who gavest unto this thy servant to speak these things , give unto me to understand them . that which is most remarkable in these words is , that he plainly affirms that faith would not ensue on the declaration of the prophets themselves if they were present with us , unless there be an internal work of the holy spirit upon our minds to enable us , and perswade them thereunto . and indeed he seems to place all assurance of the truth of divine revelations in the inward assurance which god gives us of them by his spirit ; which we have before considered . the second arausican council gives full testimony unto the necessity of the internal grace of the spirit , that we may believe . can. 7. siquis evangelicae proedicationi consentire posse confirmat , absque illuminatione & inspiratione spiritus sancti , haeretico fallitur spiritu . to descend unto later times wherein these things have been much disputed , yet the truth hath beam'd such light into the eyes of many , as to enforce an acknowledgment from them , when they have examined themselves about it . the words of baptista mantuanus are remarkable ; de patient . lib. 3. cap. 2. saepe mecum cogitavi , unde tam suadibilis sit ipsa scriptura , unde tam potenter influat in animos auditorum , unde tantum habeat energiae , ut non ad opinandum tantum , sed ad solide credendum omnes inflectat ? non est hoc imputandum rationum evidentiae quas non adducit ; non artis industriae aut verbis suavibus ad persuadendum accomodatis quibus non utitur ; sed vide an id in causa sit quod persuasi sumus eam a prima veritate fluxisse ? sed unde sumus ita persuasi nisi ab ipsa ? quasi ad ei credendum nos suiipsius contrahat authoritas . sed unde oro hanc authoritatem sibi vendicavit ? neque enim vidimus nos deum concionantem , scribentem , docentem , tamen ac si vidissemus , credimus & tenemus a spiritu sancto fluxisse quae legimus ; forsan fuerit haec ratio firmiter adhaerendi , quod in ea veritas sit solidior quamvis non clarior ; habet enim omnis veritas vim inclinativam , & major majorem , & maxima maximam ; sed cur ergo non omnes credunt evangelio ? respond ▪ quod non omnes trahuntur a deo. sed longa opus est disputatione ? firmiter sacris scripturis ideo credimus quod divinam inspirationem intus accipimus . i have often thought with my self whence the scripture it self is so perswasive , from whence it doth so powerfully influence the minds of its hearers , that it inclines or leads them not only to receive an opinion , but surely to believe . this is not to be imputed to the evidence of reasons which it doth not produce , nor unto the industry of art , with words smooth and fit to perswade , which it useth not ; see then if this be not the cause of it , that we are perswaded that it comes from the first truth or verity . but whence are we so perswaded but from it self alone ? as if its own authority should effectually draw us to believe it . but whence i pray hath it this authority ? we saw not god preaching , writing , or teaching of it ; but yet as if we had seen him , we believe and firmly hold , that the things which we read proceeded from the holy ghost . it may be this is the reason why we so firmly adhere unto it , that truth is more solid in it , though not more clear than in other writings ; for all truth hath a perswasive power , the greater truth , the greater power , and that which is greatest the greatest efficacy of all . but why then do not all believe the gospel ? answ. because all are not drawn of god. but what need is there of any long disputation ? we therefore firmly believe the scriptures , because we have received a divine inspiration assuring of us . and in what sense this is allowed hath been declared in the preceding discourse . i shall close the whole with the testimony of them , by whom the truth which we assert is most vehemently opposed , when it riseth in opposition unto an especial interest of their own . two things there are which are principally excepted against in the doctrine of protestants , concerning our belief of the scripture . the first is with respect unto the holy spirit as the efficient cause of faith , for whereas they teach that no man can believe the scripture to be the word of god in a due manner and according unto his duty , without the real internal aid and operation of the holy ghost , however it be proposed unto him , and with what arguments soever the truth of its divine original be confirmed ; this is charged on them as an error and a crime . and secondly , whereas they also affirm that there is an inward testimony or witness of the holy spirit , whereby he assures and confirms the minds of men in the faith of the scriptures with an efficacy exceeding all the perswasive evidence of outward arguments and motives ; this also by some they are traduced for . and yet those of the roman church who are looked on as most averse from that resolution of faith which most protestants acquiesce in , do expresly maintain both these assertions . the design of stapleton , de principiis fidei , controver . 4. lib. 8. cap. 1. is to prove , impossibile esse sine speciali gratia , ac dono fidei divinitùs infuso , actum verae fidei producere , aut ex veri nominis fide credere . which he there proves with sundry arguments , namely , that it is impossible to produce any act of faith , or to believe with faith rightly so called , without special grace , and the divine infusion of the gift of faith. and bellarmin speaks to the same purpose ; argumenta quae articulos fidei nostrae credibiles faciunt , non talia sunt ut fidem omnino indubitatam reddant , nisi mens divinitùs adjuvetur . de grat. & lib. arbit . lib. 6. cap. 3. the arguments which render the articles of our faith credible , are not such as produce an undoubted faith , unless the mind be divinely assisted . melchior canus , loc . theol. lib. 2. cap. 8. disputes expresly to this purpose ; id statuendum est , authoritatem humanam & incitamenta omnia illa praedicta , sive alia quaecunque adhibita ab eo qui proponit fidem , non esse sufficientes causas ad credendum ut credere tenemur , sed praeterea opus esse interiori causa efficiente , id est , dei speciali auxilio moventis ad credendum . this is firmly to be held , that human authority , and all the motives before mentioned , nor any other which may be used by him who proposeth the object of faith to be believed , are not sufficient causes of believing as we are obliged to believe ; but there is moreover necessary an internal efficient cause moving us to believe , which is the especial help or aid of god. and a little after he speaks yet more plainly . externae igitur omnes & humanae persuasiones non sunt satis ad credendum , quantumcunque ab hominibus competenter ea quae sunt fidei proponantur ; sed necessaria est insuper causa interior , hoc est , divinum quoddam lumen incitans ad credendum , & oculi quidam interiores dei beneficio ad videndum dati . wherefore all external human perswasions or arguments are not sufficient causes of faith , however the things of faith may be sufficiently proposed by men ; there is moreover necessary an internal cause , that is , a certain divine light , inciting to believe , or certain internal eyes to see , given us by the grace of god. yea all other learned men of the same profession do speak to the same purpose . the other assertion also they do no less comply withal ; arcanum divini spiritus testimonium prorsus necessarium est , ut quis ecclesiae testimonio ac judicio circa scripturarum approbationem credat , ( saith stapleton ) . the secret testimony of the spirit is altogether necessary that a man may believe the testimony and judgment of the church about the scriptures . and the words of gregory de valentia are remarkable . cum hactenus ejusmodi argumenta pro authoritate christianae doctrinae fecerimus , quae per seipsa satis prudentibus esse debeant , ut animum inducant velle credere ; tamen nescio an non sit argumentum iis omnibus majus , quod qui vere christiani sunt , ita se animo affectos esse , quod ad fidem attinet , sentiunt , ut praecipue quidem propter nullum argumentum , quod vel hactenus fecimus vel ratione similiter excogitari possit , sed propter aliud nescio quid , quod alio quodam modo & longe fortius quam ulla argumenta persuadet , at ad firmiter credendum se intelligant . tom. 3. in thom. disp. 7. qu. 1. punc . 4. §. 2. let any man compare these words with those of calvin . institut . lib. 1. cap. 7. sect . 5. which as i remember i have cited before , and he will know whence the sense of them was taken . whereas ( saith he ) we have hitherto pleaded arguments for the authority of christian doctrine , which even by themselves ought to suffice prudent persons to induce their minds to belief , yet i know not whether there be not an argument greater than they all , namely , that those who are truly christians do find or feel by experience their minds so affected in this matter of faith , that they are moved ( and obliged ) firmly to believe , neither for any argument that we have used , nor for any of the like sort that can be found out by reason , but for somewhat else which perswades our minds in another manner , and far more effectually than any arguments whatever . and to shew what he means by this internal argument and perswasion , he affirms elsewhere , that , deus ipse imprimis est , qui christianam doctrinam atque adeo scripturam sacram veram esse , voce revelationis suae & interno quodam instinctu & impulsu , humanis mentibus contestatur . it is god himself who by the voice of his revelation , and by a certain internal instinct and impulse witnesseth unto the minds of men the truth of christian doctrine , or of the holy scripture . these few testimonies have i produced amongst the many that might be urged to the same purpose , not to confirm the truth which we have pleaded for , which stands on far surer foundations ; but only to obviate prejudices in the minds of some , who being not much conversant in things of this nature , are ready to charge what hath been delivered unto this purpose with singularity . finis . notes, typically marginal, from the original text notes for div a53726-e280 de naturae theologiae , lib. 3. ‖ de naturae theologiae lib. cap. * vbi supra de origine & progressu idololatriae . * exercitat . on the epist. to the heb. exer. 1. theomachia autexousiastikē: or, a display of arminianisme. being a discovery of the old pelagian idol free-will, with the new goddesse contingency, advancing themselves, into the throne of the god of heaven to the prejudice of his grace, providence, and supreme dominion over the children of men. wherein the maine errors of the arminians are laid open, by which they are fallen off from the received doctrine of all the reformed churches, with their opposition in divers particulars to the doctrine established in the church of england. discovered out of their owne writings and confessions, and confuted by the word of god. / by iohn owen, master of arts of queens colledge in oxon. owen, john, 1616-1683. 1643 approx. 437 kb of xml-encoded text transcribed from 87 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a90293 wing o811 thomason e97_14 estc r21402 99871419 99871419 155835 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a90293) transcribed from: (early english books online ; image set 155835) images scanned from microfilm: (thomason tracts ; 17:e97[14]) theomachia autexousiastikē: or, a display of arminianisme. being a discovery of the old pelagian idol free-will, with the new goddesse contingency, advancing themselves, into the throne of the god of heaven to the prejudice of his grace, providence, and supreme dominion over the children of men. wherein the maine errors of the arminians are laid open, by which they are fallen off from the received doctrine of all the reformed churches, with their opposition in divers particulars to the doctrine established in the church of england. discovered out of their owne writings and confessions, and confuted by the word of god. / by iohn owen, master of arts of queens colledge in oxon. owen, john, 1616-1683. [16], 150 p. printed by i.l. for phil. stephens, at the golden lion in pauls church-yard, london : 1643. first two words of title in greek characters. running title reads: a display of arminianisme. annotation on thomason copy: "aprill 19". reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every 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as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of england -apologetic works -early works to 1800. arminianism -controversial literature -early works to 1800. free will and determinism -early works to 1800. 2007-06 tcp assigned for keying and markup 2007-06 aptara keyed and coded from proquest page images 2007-09 david karczynski sampled and proofread 2007-09 david karczynski text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : or , a display of arminianisme . being a discovery of the old pelagian idol free-will , with the new goddesse contingency , advancing themselves , into the throne of the god of heaven to the prejudice of his grace , providence , and supreme dominion over the children of men . wherein the maine errors of the arminians are laid open , by which they are fallen off from the received doctrine of all the reformed churches , with their opposition in divers particulars to the doctrine established in the church of england . discovered out of their owne writings and confessions , and confuted by the word of god. by iohn owen , master of arts of queens colledge in oxon. produce your cause , saith the lord , bring forth your strong reasons , saith the king of iacob : isa . 41. 21. woe unto him that striveth with his maker , let the pot sheards strive with the potsheards of the earth : chap. 45. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . constant : apud socrat. lib. 1. cap. 10. london printed by i. l. for phil. stephens , at the golden lion in pauls church-yard . 1643. to the right honovrable the lords and gentlemen of the committee for religion . the many ample testimonies of zealous reverence to the providence of god , as well , as affectionate care , for the priviledges of men , which have beene given , by this honourable assembly of parliament , incourage the adorers of the one , no lesse then the lovers of the other , to vindicate that also , from the incroachments of men . and as it was not doubtlesse without divine disposition , that those should be the chiefest agents , in robbing men of their priviledges , who had nefariously attēpted to spoile god of his providence : so we hope , the same all-ruling hand , hath disposed of them , to be glorious instruments , of re-advancing his right , and supreme dominion over the hearts of men , whose hearts , he hath prepared with courage and constancy , to establish men , in their inviolated rights : by reducing a sweet harmony , between awfull sovereigntie , and a well moderated libertie . now the first of these , being demandated to your particular care , i come unto you , with a bill of complaint , against no small number in this kingdome ; who have wickedly violated , our interest in the providence of god , and have attempted to bring in , the forreigne power of an old idol , to the great prejudice , of all the true subjects , and servants of the most high. my accusation i make good , by the evidence of the fact , joyned with their owne confessions . and because to wave the imputation of violent intrusion , into the dominion of another , they lay some claime , and pretend some title unto it . i shall briefely shew how it is contrary to the expresse termes of the great charter of heaven , to have any such power , introduced amongst men : your knowne love to truth , and the gospel of christ , makes it altogether needlesse for me , to stirre you up by any motives , to hearken to this just complaint , and provide a timely remedy for this growing evill : especially since experience , hath so cleerely taught us here in england , that not onely eternall , but temporall happinesse also , dependeth on the flourishing of the truth of christs gospel . iustice and religion , were alwaies conceived , as the maine columnes and upholders of any state , or common-wealth ; like two pillars in a building , whereof the one cannot stand , without the other ; nor the whole fabricke without them both . as the philosopher spake of logick and rhetoricke , they are artes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mutually ayding each other , and both ayming at the same end , though in different manners : so they , without repugnancie concurre , and sweetely fall in , one with another , for the reiglement and direction , of every person in a common-wealth , to make the whole happy and blessed : and where they are both thus united , there , and onely there , is the blessing , in assurance whereof , hezekiah rejoyced : truth and peace . an agreement without truth , is no peace , but a covenant with death , a league with hell , a conspiracie against the kingdome of christ , a stout rebellion against the god of heaven ; and without iustice , great common-wealths , are but great troopes of robbers : now the result of the one of these , is civill peace , of the other ecclesiasticall , betwixt which two , there is a great sympathie , a strict connexion : having on each other a mutuall dependence : is there any disturbance of the state ? it is usually attended with schismes , and factions in the church , and the divisions of the church , are too often , even the subversions of the common-wealth . thus it hath beene ever since that unhappy difference , betweene cain and abel : which was not , concerning the bounds and limits of their inheritance , nor which of them should be heire to the whole world : but about the dictates of religion , the offering of their sacrifices . this fire also of dissention , hath beene more stirred up , since the prince of peace , hath by his gospel , sent the sword amongst us : for the preaching thereof , meeting with the strong holds of satan , and the depraved corruption of humane nature , must needs occasion a great shaking of the earth . but most especially , distracted christendome , hath found fearefull issues of this discord , since the proud romish prelates , have sought to establish their hell-broached errors , by inventing , and maintaining , uncharitable destructive censures against all that oppose them : which first causing schismes , and distractions in the church , & then being helped forwards , by the blindnesse and cruelty , of ambitious potentates , have raised war of nation against nation , witnesse the spanish invasion of 88. of a people within themselves , as in the late civill wars of france , where after divers horrible massacres , many chose rather to die souldiers , then martyrs . and oh , that this truth , might not at this day , be written with the blood of almost expiring ireland . yea , it hath lastly descended to dissention , betwixt private parties , witnesse the horrible murder of diazius , whose brains were chopt out with an axe , by his own brother alphonsus , for forsaking the romish religion : what rents in state , what grudgings , hatreds and exasperations of mind , among private men , have happened by reason of some inferiour differences , we all at this day grieve to behold ; tantum religio potuit suadere malorum : most concerning then is it for us to endevour obedience , to our saviours precept , of seeking first the kingdome of god , that we may be partakers , of the good things , comprised in the promise annexed : were there but this one argument , for to seek the peace of the church , because thereon depends the peace of the common wealth , it were sufficient to quicken our utmost industry , for the attaining of it . now what peace in the church , without truth ? all conformitie to any thing else , is but the agreement of herod and pilate , to destroy christ and his kingdome , neither is it this , or that , particular truth , but the whole counsell of god , revealed unto us , without adding , or detracting , whose embracement is required , to make our peace firme and stable . no halting betwixt iehovah and baal ; christ and antichrist , as good be all philistine , and worshippers of dagon , as to speake part the language of ashdod , and part the language of the iewes : hence , hence hath been the rise of all our miseries , of all our dissentions , whilest factious men , laboured every day , to commend themselves to them , who sate aloft in the temple of god , by introducing new popish arminian errors , whose patronage they had wickedly undertaken : who would have thought , that our church , would ever have given entertainment , to these belgicke semipelagians , who have cast dirt upon the faces , and raked up the ashes , of all those great and pious soules , whom god magnified , in using as his instruments to reforme his church ; to the least of which , the whole troope of arminians , shall never make themselves equall , though they swell till they breake ? what benefit did ever come to this church , by attempting to prove , that the chiefe part , in the severall degrees of our salvation , is to be ascribed unto our selves , rather then god ? which is the head and summe , of all the controversies , between them and us : and must not the introducing and fomenting of a doctrine , so opposite to that truth our church hath quietly enjoyed , ever since the first reformation necessarily bring along with it schismes and dissentions , so long as any remaine who love the truth , or esteeme the gospel above preferment : neither let any deceive your wisdomes , by affirming , that they are differences of an inferiour nature , that are at this day agitated , between the arminians and the orthodox divines of the reformed church , be pleased but to cast an eye on the following instances , and you will finde them hewing , at the very root of christianity . consider seriously their denying of that fundamentall article of originall sin : is this but a small escape in theologie ? why , what need of the gospel ? what need of christ himselfe , if our nature be not guilty , depraved , corrupted ? neither are many of the rest of lesse importance ; surely these are not things , in quibus possimus dissentire salva pace ac charitate , as austin speaks , about which we may differ , without losse of peace or charitie , one church cannot wrap in her communion , austin and pelagius ; calvine , and arminius . i have here onely given you a taste , whereby you may judge of the rest of their fruit : mors in olla , mors in olla ; their doctrine of the finall apostasie of the elect , of true beleevers , of a wavering haesitancy , concerning our present grace , and future glory , with divers others , i have wholly omitted : those i have produced , are enough to make their abettors uncapable of our church communion : the sacred bond of peace , compasseth onely the unitie of that spirit which leadeth into all truth . we must not offer the right hand of fellowship , but rather proclaime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an holy warre , to such enemies , of gods providence , christs merit , and the powerfull operation of the holy spirit ▪ neither let any object that all the arminians do not openly professe , all these errours , i have recounted ; let ours then shew wherein they differ from their masters , we see their owne confessions , we know their arts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the depths and crafts of satan , we know the several wayes they have to introduce , and insinuate their heterodoxies into the mindes of men : with some they appeare onely to dislike our doctrine of reprobation : with others to claime an allowable libertie of the will : but yet for the most part , like the serpent , where ever she gets in her head , she will wriggle in her whole body sting and all : give but the least admission , and the whole poyson must be swallowed . what was the intention of the maintainers of these strange assertions amongst us , i know not : whether the efficacie of errour prevailed really with them , or no ? or whether it were the better to comply with popery , and thereby to draw us back againe unto egypt , but this i have heard , that it was affirmed on knowledge in a former parliament , that the introduction of arminianisme amongst us , was the issue of a spanish consultation : it is a strange story that learned zanchius tels us , how upon the death of the cardinall of lorraigne there was found in his study a note , of the names of divers germane doctors and ministers , being lutherans , to whom was paid an annuall pension , by the assignment of the cardinall , that they might take pains to oppose the calvinists , and so by cherishing dissention , reduce the people againe to popery . if there be any such amongst us , who upon such poore inconsiderable motives , would be wonne to betray the gospel of christ , god grant them repentance ▪ before it be too late ; however , vpon what grounds , with what intentions , for what ends soever , these tares have been sowed amongst us by envious men , the hope of all the piously learned in the kingdome is , that by your effectuall care and diligence , some meanes may be found to root them out . now god almightie increase and fill , your whole honourable societie , with wisedome , zeale , knowledge , and all other christian graces , necessary for your great calling and employments , which is the daily prayer of your most humble and devoted servant iohn ovven . to the christian reader . reader , thou canst not be such a stranger in our izrael , as that it should be necessary for me , to acquaint thee , with the first sowing and spreading of these tares in the field of the church , much lesse to declare , what divisions and thoughts of heart , what open bitter contentions , to the losse of ecclesiasticall peace , have beene stirred up amongst us about them : onely some few things relating to this my particular endeavour , i would willingly premonish thee of . first , never were so many prodigious errours introduced into a church , with so high a hand , and so little opposition , as these into ours , since the nation of christians was known in the world , the chiefe cause i take to be , that which aeneas sylvius gave , why more maintained the pope to be above the councel , then the councel above the pope , because popes gave archbishopricks , bishopricks , &c. but the councels sued in forma pauperis , and therefore could scarse get an advocate to plead their cause : the fates of our church having of late devolved the government thereof into the hands of men tainted with this poyson , arminianisme became backed , with the powerfull arguments , of praise and preferment , and quickly prevailed , to beat poore naked truth into a corner : it is high time then for all the lovers of the old way , to oppose this innovation , prevailing by such unworthy means , before our breach grow great like the sea , and there be none to heale it . my intention in this weake indeavour , ( which is but the undigested issue of a few broken houres , too many causes in these furious malignant dayes , continually interrupting the course of my studies ) is but to stirre up such , who having more leasure , and greater abilities , will not as yet move a finger , to help vindicate oppressed truth . in the meane time i hope this discovery may not be unusefull , especially to such who wanting either , will or abilities , to peruse larger discourses , may yet be allured by their words which are smoother then oyle , to tast the poyson of aspes that is under their lips : satan hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , depths where to hide , and methods how to broach his lies : and never did any of his emissaries employ his received talents with more skill and diligence , then our arminians : labouring earnestly in the first place to in still some errors that are most plausible , intending chiefly an introduction of them that are more palpable , knowing that if those be for a time suppressed , untill these be well digested , they will follow of their owne accord : wherefore i have endeavoured , to lay open to the view of all , some of their foundation errors , not usually discussed , on which the whole inconsistent superstructure is erected , whereby it will appeare , how under a most ●●ine pretence of furthering piety , they have prevaricated against the very grounds of christianitie : wherein first , i have not observed the same method in handling each particular controversie , but followed such severall waies as seemed most convenient to cleere the truth and discover their heresies : secondly some of their errors i have not touched at all , as those concerning universall grace , justification , the finall apostacy of true beleevers : because they came not within the compasse of my proposed method , as you may see chap. 1. where you have the summe of the whole discourse . thirdly , i have given some instances , of their opposing the received doctrine of the church of england , contained in divers of the 39. articles : which would it did not yeeld us iust cause of further complaint , against the iniquitie of those times whereinto we were lately fallen : had a poor puritan offended against halfe so many canons , as they opposed articles , he had forfeited his livelihood , if not endangered his life : i would i could heare any other probable reason , why divers prelates were so zealous for the discipline , and so negligent of the doctrine of the church : but because the one was reformed by the word of god : the other remaining as we found it in the times of popery . fourthly , i have not purposely undertaken to answer any of their arguments , referring that labour to a further designe : even a clearing of our doctrine of reprobation , and of the administration of gods providence , towards the reprobates and over all their actions , from those calumnious aspersions they cast upon it , but concerning this , i feare the discouragements of these wofull dayes , will leave me nothing but a desire : that so necessary a worke , may finde a more able pen : iohn ovven . arma : vt omnis controversia dirimatur per verbum dei , consilium hoc suspectum videre debet & non uno nomine pernitiosum est : remon : vindic . ad videl . p. 30. 1. lib. arbitrium . 2. contingentia . 3. indifferentia ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 velle & nolle 4. supremum actus sui dominium . 5. ens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 independens in agendo divinam 1. voluntatem mutabilem , 2 scientiam fallibilem , conjecturalem , 3. providentiam otiosam , constituentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 specimen : primus copiarum impetus , in campo qui de nomine alterius ducis , lib. arbit . dicitur seu humanarum actionum ditio vtrinque autem á voluntate humana remota & confossa jacent , 1. coactio 2. necessitas absoluta interna 3. mera seu solitaria spontaneitas arma : ad legem ad prophetas scrutamini scripturas : iohan. 5. 39. 1. decretum absolutum immutabile , 2. praescientia infallibilis , 3. providentia , per 1. sustentationem , 2. determinationem , 3. gubernationem , 4. directionem , summe effica● . quibus omnem creaturam , 1. essentiam . 2. subsistentiam , 3. motionem , 4. determinationem ad actum , 5. efficientiam in agendo realem , debere necesse est . 1. lib. arbit . 2. integritas naturae 3. lumen naturale 4. actus elicitus , 5. faciens quod in se est 6. faedus novum universale . 7. vires credendi per lapsum non amissae . 8. potentia active obedientialis ad bonum morale 9. suasio moralis lingua nostra praevaleamus , labia nostra penes nos sunt , quis esset nobis dominus : psal . 12. his tu gradibus romule arpin : ascendisti in coelum . dei munus est quod vivimus , nostrum vero , quod bene sancteque vivimus , — fortunam a deo petendam , à seipso sumendam esse sapientiam quia sibi quisque virtutem a●quirit nemo de sapientibus de ea gratias deo egit impetus copiarum secundus , circa gratiam & naturam , ubi adversis frontibus & cominus pugnatur campus autem hic status naturae post lapsum vocetur , cujus loca praecipua quae in mappa — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delineantur , sunt . 1. reatus primi peccati , 2. corruptio naturae , 3. mors spiritualis , ubi multa mortuorum sepulchra , e quibus resurgente christo , exierunt pauci . 4. impotentia credendi : 5. caecitas intellectus : 6. pravitas voluntatis : 7. obduratio cordis : 8. aversio à bono incommutabili : 9. propensio ad bonum commutabile . 1. praedestinatio gratuita 2. meritum christi 3. operatio spiritus 4. gratia efficax : 5. infusio habituum 6. vocatio secundum immutabile dei propositū 7. evangelium iesu christi 8. liber vitae non nobis domine non nobis , sed nomini tuo da honorem : psal . 114. nam quos praescivit etiam praedestinavit conformandos imagini filii sui ut is sit primogenitus inter multos fratres , quos vero praedestinavit eos etiam vocavit & quos vocavit eos etiam iustificavit , & quos justificavit eos etiam glorificavit : rom. 8. cui soli sapienti gloria sit per iesum christum in secula . reader , some sheets of this treatise being printed after the first draught of the authour , and a great part of it in his absence , makes it require thy courtesie favourably to correct any misprinting or greater oversight that may prejudice the sense thereof : to take notice also of these follow errata , but account them as not committed , because corrected . pag. 17. l 9. read , mutability . p. 25. l. 5 dele , and : p. 29. l. 23. r. cap. p. 34. l. 17. for essence , r. esteeme : p. 36. l 21 , 22. r. his law , cannot possibly aime at nothing : p. 37. l. 20. d. it : p. 40. l. 5. r. tolerable , l 6. r. them : p. 42. l. 1. r. and yet it is not : l. 2. d ▪ yet l. 8. d neither , l. 22. r. that we : p. 44. l 18. or no. in , p. 45. l. 24. r. not unneces . 〈◊〉 〈◊〉 corrupted : p. 53. l. 15. r. can be deriv : p. 56. l. 25. r. as equall an as : p. 59. l. 3 ● r. laid downe : p. 62. l. 25. us : first , p. 63. l. 2. for events , r deserts : p. 68. l. 27. of god. in , p. 78. l 36. r. sinners deserve , p. 116. l. 12. r. for granted , p. 119. l. 12. by those , p. 120. l. 25. r. his will and heavenly instructions , p. 128. l. 1. agent . p. 130. l. 21. r. nor any thing . in the margin . pag. 7. h omiss grat : p. 15. c datrib . lib. 3 : p. 24 c dele aristot : p 46. f vellet , p. 47. m desiderio , p. 65. m de bono perseve : p. 75. k dimanet 3 p. 117. c fest , hom. & peltium . p. 134. f praecipienti , p. 135. 1. cor. ad molin . a display of arminianisme , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chap. i. the soule of man , by reason of the corruption of nature , is not only a darkened , with a mist of ignorance , whereby he is dis-inabled , for the comprehending of divine truth , but is also armed , with b prejudice and opposition , against some parts thereof , which are either , most above , or most contrarie , to some false principles , which he hath framed unto himselfe . as a desire of selfe-sufficiencie , was the first cause of this infirmitie , so a conceit thereof , is that where with he still languisheth , nothing doth he more contend for , then an independencie of any supreme power , which might either helpe , hinder , or controll him , in his actions . this is that bitter root , from whence have sprung , all those heresies , and wretched contentions , which have troubled the church ; concerning the power of man in working his owne happinesse , and his exemption , from the over-ruling providence of almightie god. all which wrangling disputes of carnall reason , against the word of god : come at last to this head , whether the first and chiefest part , in disposing of things in this world , ought to be ascribed to god , or man : men for the most part have vindicated this preheminence , unto themselves , by exclamations , that so it must be , or else , that god is unjust , and his waies unequall : never did any men postquam christiana gens esse caepit : more eagerly endeavour the erecting of this babel , then the arminians , the modern blinded patrons of humane selfe-sufficiencie ; all whose innovations in the received doctrine of the reformed churches , aime at , and tend to , one of these two ends . first , to exempt themselves from gods jurisdiction , to free themselves from the supreme dominion of his all-ruling providence , not to live , and move , in him : but to have an absolute independent power , in all their actions , so that the event of all things , wherein they have any interest , might have a considerable relation , to nothing , but chance , contingencie , and their owne wils ; a most nefarious , sacrilegious attempt : to this end . first , they deny the eternitie , and unchangeablenesse of gods decrees : for those being established , they feare , they should be kept within bounds , from doing any thing , but what his counsel hath determined should be done , if the purposes of the strength of israel , be eternall , and immutable , their idoll free-will , must be limited , their independencie prejudiced : wherefore , they chuse rather to affirme , that his decrees , are temporary and changeable , yea that he doth really change them , according to the severall mutations he sees in us : which how a wild a conceit it is , how contrary to the pure nature of god , how destructive to his attributes : i shall shew in the second chapter . secondly , they question the praescience , or foreknowledge of god : for if knowne unto god , are all his workes , from the beginning , if he certainely foreknow all things , that shall hereafter come to passe , it seemes to cast an infallibilitie of event , upon all their actions , which encroaches upon the large territory , of their new goddesse contingencie , nay it would quite dethrone the queene of heaven , and induce a kinde of necessitie , of our doing all , and nothing but , what god foreknows : now that to deny this praescience is destructive to the very essence of the deitie , and plain atheisme , shall be declared , chapter the third . thirdly , they depose the all-governing providence of this king of nations , denying its energeticall , effectuall power , in turning the hearts , ruling the thoughts , determining the wils , and disposing the actions of men , by granting nothing unto it , but a generall power , and influence , to be limited , and used , according to the inclination , and will of every particular agent : so making almighty god a desirer , that many things , were otherwise , then they are , and an idle spectator of most things that are done in the world , the falsenesse of which assertions shall be proved : chapter the fourth . fourthly , they denie the irresistibilitie , and uncontrolable power of gods will , affirming , that oftentimes he seriously willeth , and intendeth what he cannot accomplish , and so is deceived of his ayme : nay whereas he desireth , and really intendeth , to save every man , it is wholly in their owne power whether he shall save , any one or no , otherwise , their idol free-will , should have but a poore deitie , if god , could how , and when , he would , crosse and resist him , in his dominion : concerning this see chapter the fifth . his gradibus itur in coelum , corrupted nature , is still readie , either nefariously with adam , to attempt to be like god , or to thinke foolishly , that he is altogether like unto us : one of which inconveniences , all men runne into , who have not learned , to submit their fraile wils , to the almightie will of god , and captivate their understandings , to the obedience of faith . secondly , the second end , at which the new doctrine of the arminians aimeth , is to cleere humane nature , from the heavie imputation , of being sinfull , corrupted , wise to doe evill , but unable to doe good : and so to vindicate unto themselves , a power , and abilitie , of doing all that good , which god can justly require to be done , by them , in the state wherein they are , of making themselves , differ from other , who will not make so good use , of the endowments of their natures , that so the first , and chiefest part , in the worke of their salvation , may be ascribed unto themselves : a proud luciferian endeavour ; to this end : first , they deny , that doctrine of predestination , whereby god is affirmed , to have chosen certaine men , before the foundation of the world , that they should be holy , and obtaine everlasting life , by the merit of christ , to the praise of his glorious grace : any such predestination which may be the fountaine , and cause of grace , or glory , determining the persons , according to gods good pleasure , on whom they shall be , bestowed : for this doctrine , would make the speciall grace of god , to be the sole cause , of all the good , that is in the elect , more then the reprobates , would make faith , the worke , and gift of god : with divers other things , which would shew their idol to be nothing , of no value : wherefore what a corrupt heresie they have substitute into the place hereof , see chapter the sixth . secondly , they denie originall sinne , and its demerit , which being rightly understood , would easily demonstrate , that notwithstanding , all the labour , of the smith , the carpenter , and the painter , yet their idol , is of its owne nature , but an unprofitable blocke , it will discover , not onely the impotencie of doing good , which is in our nature , but shew also , whence we have it : see chapter the seventh . thirdly , if ye will charge our humane nature , with a repugnancie to the law of god , they will maintaine , that it was also in adam , when he was first created , and so comes from god himselfe : chapter the eighth . fourthly , they denie the efficacie , of the merit , of the death of christ , both , that god intended by his death , to redeeme his church , or to acquire unto himselfe , an holy people , as also , that christ by his death , hath merited , and procured for us , grace , faith , or righteousnesse , and power to obey god , in fulfilling the condition of the new covenant ; nay this were plainely to set up an arke , to breake their dagons necke : for what praise ( say they ) can be due , to our selves , for beleeving , if the blood of christ , hath procured god to bestow faith , upon us : increpet te deus ô satan , see chapter nine and ten . fiftly , if christ will claime such a share in saving of his people , of them that beleeve in him , they will grant , some to have salvation , quite without him , that never heard , so much as a report , of a saviour : and indeed in nothing , doe they advance their idol , neerer the throne of god , then in this blasphemie , chapter 11. sixthly , having thus robbed god , christ , and his grace , they adorne their idol free-will , with many glorious properties , no way due unto it , discussed , chapter 12. where you shall finde how , movet cornicula risum , furtivis undata coloribus . seventhly , they doe not onely claime , to their new made deitie , a saving power , but also affirme , that he is very active , and operative in the great worke of saving our soules . first , in fitly preparing us for the grace of god , and so disposing of our selves , that it becomes due unto us : chapter 13. secondly , in the effectuall working of our conversion , together with it : chapter 14. and so at length with much toyle , and labour , they have placed an altar for their idol , in the holy temple , on the right hand of the altar of god : and on it , offer sacrifice , to their owne net , and dragge ; at least nec deo , nec libero arbitrie , sed dividatur : not all to god , nor all to free-will , but let the sacrifice of praise , for all good things , be divided betweene them . chap. ii. of the eternitie and immutabilitie of the decrees of almightie god , denied and overthrown by the arminians . it hath been alwayes beleeved among christians , and that upon infallible grounds , as i shall shew hereafter , that all the decrees of god , as they are internall , so they are eternall acts of his will , and therefore unchangeable , and irrevocable : mutable decrees , and occasionall resolutions , are most contrary , to the pure nature , of almightie god : such principles as these , evident , and cleere , by their own light , were never questioned , by any , before the arminians began , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to professe themselves , to delight , in opposing common notions of reason , concerning god and his essence , that they might exalt themselves into his throne : to ascribe the least mutabilitie , to the divine essence , with which , all the attributes , and internall free acts of god , are one and the same , was ever accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transcendent atheisme , in the highest degree : now be this crime of what nature it will , it is no unjust imputation , to charge it on the arminians , because , they confesse themselves guiltie , and glory in the crime . 1. they undermine , and overthrow , the eternitie of gods purposes , by affirming , that ( in the order of the divine decrees , there are some which precede , every act of the creature , and some againe , that follow them ) so a corvinus the most famous , of that sect ; now all the acts of every creature , being but of yesterday , temporary , like themselves , surely , those decrees of god , cannot be eternall , which follow them in order of time : and yet they presse this , especially , in respect of humane actions , as a certaine , unquestionable veritie : ( it is certaine that god willeth or determineth , many things , which he would not , did not some act of mans will , goe before it ) saith their greater master b arminius : the like affirmeth , with a little addition , ( as such men do alwayes proficere in peius , ) his genuine scholler nic. c grevinchovius , i suppose ( saith he ) that god willeth many things , which he neither would , nor iustly could will , and purpose , did not some action of the creature precede : and here observe that in these places , they speak not of gods externall works , of those actions , which out wardly are of him , as inflicting of punishments , bestowing of rewards , and other such outward acts of his providence , whose administration we confesse to be various , and diversly applyed to severall occasions : but of the internall purposes of gods will , his decrees , and intentions which have no present influence upon , or respect unto , any action of the creature : yea they deny that concerning many things , god hath any determinate resolution at all , or any purpose , further , then a naturall affection towards them : god doth , or omitteth , that , towards which , in his owne nature , and his proper inclination , he is affected , as he findes man , to comply , or not to comply , with that order , which he hath appointed , saith d corvinus : surely , these men care not , what indignities they cast upon the god of heaven , so they may maintaine the pretended endowments of their own wils ; for such an absolute power do they here ascribe unto them , that god himself , cannot determine of a thing , whereunto , as they strangely phrase it , he is well affected , before , by an actuall coucurrence , he is sure of their complyance : now this imputation , that they are temporary , which they cast upon the decrees of god in generall , they presse home upon that particular , which lies most in their way , the decree of election : concerning this , they tell us roundly , that it is false that election is confirmed from eternitie , so the e remonstrants in their apologie ; not withstanding , that saint paul tels us , that it is the purpose of god , rom. 9. 11. and that we were chosen before the foundation of the world , ephes . 1. 4. neither is it any thing materiall , what the arminians there grant , viz , that there is a decree , preceding this , which may be said to be from everlasting , for seeing that saint paul teacheth us , that election , is nothing but gods purpose , of saving us , to affirme that god eternally decreed , that he would elect us , is all one , as to say , that god purposed , that in time he would purpose to save us : such resolutions , may be fit , for their own wild heads , but must not be ascribed to god only wise . secondly , as they affirme them to be temporary , and to have had a beginning , so also to expire and have an ending , to be subject , to change and variablenesse : some acts of gods will , doe cease at a certaine time , saith f episcopius : what ? doth any thing , come into his minde , that changeth his will , yes saith g arminius , he would have all men to be saved , but compelled , with the stubborne , and incorrigible malice of some , he will have them to misse it : however this is some recompence , denying god a power to do what he will , then grant him to be contented to do what he may : and not much repine at his hard condition : certainly , if but for this favour , he is a debtor to the arminians , theeves give , what they do not take , having robbed god of his power , they will yet leave him so much goodnesse , as that he shall not be troubled at it , though he be sometimes compelled to , what he is very loath to do : how doe h they and their fellows the iesuits , exclaime upon poore calvin , for sometimes using the harsh word of compulsion , describing the effectuall , powerfull working of the providence of god , in the actions of men , but they , can fasten the same terme , on the will of god , and no harme done : surely , he will one day plead his own cause against them : but yet blame them not , si violandum est ius , regnandi causa violandum est : it is to make themselves absolute , that they thus cast off the yoke of the almightie : and that both in things concerning this life , and that which is to come , they are much troubled , that it should be said , that i every one of us , bring along with us , into the world , an unchangeable preordination , of life and death eternall ; for such a supposall , would quite overthrow , the maine foundation of their heresie , viz. that men can make their election , voide and frustrate , as they joyntly lay it down , in their k apologie , nay it is a dreame , saith dr. l iackson , to thinke of gods decrees , concerning things to come , as of acts , irrevocably finished , which would hinder that which welsingius laies down for a truth , to wit , m that the elect , may become reprobates , and the reprobates , elect , now to these particular sayings , is their whole doctrine concerning the decrees of god , inasmuch , as they have any reference to the actions of men , most exactly conformable , as : first , n their distinction of them , into peremptory , and not peremptory , ( termes , rather used in the citations of litigious courts , then as expressions of gods purpose , in sacred scripture ) is not , ( as by them applyed ) compatible , with the unchangeablenesse of gods eternall purposes : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , say they , or temporary beleevers , are elected , ( though not peremptorily ) with such an act of gods will , as hath a coexistence every way commensurate , both in its originall , continuance , and end , with their fading faith : which sometimes , like ionas gourd , is but filia unius noctis , in the morning it flourisheth , in the evening it is cut down , dried up , and withereth : a man in christ by faith , or actually beleeving , ( which to do , is as they say , in every one 's own power ) o is in their opinion the proper object , of election ; of election , i say , not peremptory which is an act pendent , expecting the finall perserverance , and consummation of his faith : and therefore immutable , because man having fulfilled his course , god hath no cause to change his purpose , of crowning him with reward ; thus also , ( as they teach ) a man according to his infidelitie , whether present , and removeable , or obdurate and finall , is the only object of reprobation : which in the latter , cause , is peremptory , and absolute , in the former conditionall and alterable ; it is the qualities of faith , and unbeliefe , on which their election , and reprobation doe attend . p now let a faithfull man , elected of god , according to his present righteousnesse , apostate totally from grace , ( as to affirme that there is any promise of god , implying his perseverance is with them to overthrow all religion ) and let the unbeleeving reprobate , depose his incredulitie and turne himselfe unto the lord ; answerable to this mutation of their conditions , are the changings of the purpose of the almightie , concerning their everlasting estate : againe , suppose these two by alternate courses , ( as the doctrine of apostacie maintaineth they may ) should returne each to their former estate , the decrees of god concerning them , must againe be changed , for it is injust with him , either not to elect him that beleeves , though it be but for an houre , or not to reprobate unbeleevers : now what unchangeablenesse can we affixe to these decrees , which it lies it in the power of man to make as inconstant as euripus : making it beside to be possible , that all the members of christs church , whose names are written in heaven , should within one houre be enrolled in the blacke book of damnation ; secondly , as these not-peremptory decrees , are mutable , so they make the peremptory decrees of god , to be temporall : finall impenitencie , say they , is the only cause , and the finally unrepenting sinner , is the only object of reprobation , peremptory and irrevocable : as the poet thought none happy , so they thinke no man to be elected , or a reprobate , before his death : now that denomination , he doth receive from the decree of god concerning his eternall estate , which must necessarily then be first enacted ; the relation that is betweene the act of reprobation , and the person reprobated , importeth a coexistence of denomination : when god reprobates a man , he then becomes a reprobate : which , if it be not before he hath actually fulfilled the measure of his iniquitie , and sealed it up with the talent of finall impenitencie in his death , the decree of god , must needs be temporall , the just judge of all the world , having till then suspended his determination , expecting the last resolution of this changeable proteus : nay that gods decrees concerning mens eternall estates , are in their judgement temporall , and not beginning untill their death , is plaine from the whole course of their doctrine ; especially , where they strive to prove , that if there were any such determination , god could not threaten punishments , or promise rewards : q who , say they , ean threaten punishment , to him , whom by a peremptory decree , he will have to be free from punishment : it seemes he cannot have determined , to save any whom he threatens to punish if they sinne , which is evident he doth all so long as they live in this world , which makes god not only mutable , but quite deprives him of his foreknowledge : and makes the forme of his decree run thus : if man will beleeve , i determine he shall be saved , if he will not , i determine he shall be damned , that is , i must leave him in the meane time , to doe what he will , so i may meet with him in the end . thirdly , they affirme no decree of almightie god concerning men is so unalterable , r but , that all those who are now in rest , or misery , might have had contrary lots : that those which are damned , as pharaoh , iudas , &c. might have been saved , and those which are saved , as the blessed virgin , poten , iohn , might have been damned , which must needs reflect with a strong charge of mutabilitie on almightie god , who knoweth who are his : divers other instances in this nature i could produce , whereby it would be further evident , that these innovators in christian religion , doe overthrow the eternitie , and unchangeablenesse of gods decrees , but these are sufficient to any discerning man : and i will adde in the close , an antidote against this poyson , briesly shewing what the scripture and right reason , teach us concerning these secrets of the most high. first , knowne unto god , saith saint iames , are all his works , from the beginning , acts 15. 18. whence , it hath hitherto been concluded , that , what ever god doth in time bring to passe , that , he decreed from all eternitie so to doe , all his works were from the beginning knowne unto him ; consider it particularly in the decree of election , that fountaine of all spirituall blessings ; that a saving sence , and assurance thereof , ( 2 pet. 1. 10. ) being attained , might effect a spirituall rejoycing in the lord , 1 cor. 15. 31. such things , are every where taught , as may raise us to the consideration of it , as of an eternall act , irrevocably and immutably established ; he hath chosen us before the foundation of the world , ephes . 1. 4. his purpose according to election , before we were borne must stand , rom. 9. 11. for to the irreversible stability of this act of his will , he hath set to the seale of his infallible knowledge , 2 tim. 2. 19. his purpose of our salvation by grace , not according to works , was before the world began , 2 tim. 1. 9. an eternall purpose , proceeding from such a will , as to which , none can resist : joyned with such a knowledge , as to which all things past , present , and to come , are open , and evident : directed by an infallible wisdome , and counsell : must needs also , be like the laws of the medes , and persians , permanent and unalterable . secondly , the decrees of god being conformable to his nature , and essence , doe require eternitie , and immutabilitie , as their unseparable properties : god , and he only , never was , nor ever can be , what now he is not ; passive possibilitie to any thing , which is the fountaine of all change , can have no place in him who is actus simplex , & purely free from all composition , whence saint iames affirmeth , that with him there is no variablenesse , nor shadow of turning , iam. 1. 17. with him , that is in his will , and purposes : and himselfe by his prophet , i am the lord , and i change not , therefore ye sons of iacob , are not consumed , mal. 3. 6. where , he proveth the not changing of his gracious purposes , because he is the lord : the eternall acts of his will , not really differing from his unchangeable essence , must needs be immutable . thirdly , whatsoever god hath determined according to the counsell of his wisdome , and good pleasure of his will , to be accomplished to the praise of his glory , standeth sure , and immutable : for the strength of israel , will not lye , nor repent , for he is not a man , that he should repent , 1 sam 15. 29. he declareth the end , from the beginning , and from ancient times , the things that are not yet done , saying , my counsell shall stand : and i will doe all my pleasure . isa . 46. 10. which certaine and infallible execution of his pleasure , is extended to particular contingent events , chap. 48. 17. yea , it is an ordinary thing with the lord , to confirme the certaintie of those things that are yet for to come , from his own decree : as ▪ the lord of hosts hath sworne saying , surely as i have thought , so it shall come to passe , and as i have purposed it shall stand , that i will breake the assyrian , &c. isa . 14. 24 , 25. it is certaine , the assyrian shall be broken , because the lord hath purposed it : which were a weake kinde of reasoning , if his purpose might be altered : nay , he is of one minde and who can turne him , and what his soule desireth , that he doth , ioh 23. 13. the lord of hosts hath purposed , and who shall disanull it , isa . 14. 7. so that the purpose of god , and immutabilitie of his counsell , heb. 6. 16. have their certaintie , and firmnesse , from eternitie : and doe not depend on the variable lubricity of mortall men , which we must needs grant , unlesse we intend to set up impotency against omnipotency , and arme the clay , against the potter . fourthly , if gods determination concerning any thing , should have a temporall originall ; it must needs be , either because he then perceived some goodnesse in it , of which before he was ignorant ; or else , because some accident did affixe a reall goodnesse , to some state of things , which it had not from him : neither of which , without abominable blasphemy can be affirmed ; seeing he knoweth the end from the beginning , all things from everlasting ; being alwayes the same , the fountaine of all goodnesse of which other things doe participate , in that measure which it pleaseth him to communicate it unto them : adde to this , the omnipotency of god , there is power and might in his hand , that none is able to withstand him , 2 chron. 2. 6. which will not permit that any of his purposes be frustrate ; in all our intentions , if the defect be not in the errour of our understandings , which may be rectified by better information ; when we cannot doe that which we would , we will doe that which we can , the alteration of our purpose , is for want of power to fulfill it ; which impotency cannot be ascribed to almightie god : who is in heaven , and hath done whatsoever he pleased , psal . 115. vers . 3. so that the immutability of gods nature , his almightie power , the infallibility of his knowledge , his immunity from error in all his counsels ; do shew , that he never faileth , in accomplishing any thing , that he proposeth for the manifestation of his glory . to close up this whole discourse , wherein i have not discovered halfe the poyson contained in the arminian doctrine , concerning gods decrees , i will in briefe , present to your view , the opposition that is in this matter , betwixt the word of god , and the patrons of free-will . s. s. he hath chosen us in him before the foundation of the world : ephes . 1. v. 4. he hath called us according to his owne purpose and grace before the world began : 2 tim. 1. 9. knowne unto god are all his workes from the beginning of the world : act. 15. 18. declaring the end from the beginning , and from ancient times the things that are not yet done , saying , my counsell shall stand , and i will doe all my pleasure : isa . 46. 10. for the children being not yet borne , neither having done either good or evill , that the purpose of god according to election might stand : as rom. 9. 11. the foundation of god standeth sure , having this seale , the lord knoweth who are his : 2 tim. 2. 19. the counsell of the lord standeth for ever , and the thoughts of his heart to all generations . psal . 33. 12. s. s. my counsell shall stand , and i will doe all my pleasure : isa . 46. 10. i am the lord , and i change not . mal. 3. 6. with the father of lights there is no variablenesse , nor shadow of turning , iames chap. 1. 17. see exod. 3. 13 , 14. psal . 102. 27. 2 tim. 2. 13. 1 sam. 15. 29. isa . 14. 7. iob 23. 13. psal . 115. 3. lib. arbit . it is false , to say that election , is confirmed from everlasting , rem . apol. it is certaine , that god determineth divers things , which he would not , did not some act of mans will , goe before : armin. some decrees of god , praecede all acts of the will of the creature , and some follow : cor. men may make their election voide , and frustrate : rem . apol . it is no wonder , if men , doe sometimes of elect , become reprobate , and of reprobate , elect : welsin . election is uncertaine , and revocable , and who ever denies it , overthrowes the gospel : grevin . many decrees of god , cease at a certaine time : episcop . lib. arbit . god would have all men to be saved , but compelled with the stubborne malice of some , hee changeth his purpose , and will have them to perish : armin. as men may change themselves from beleevers to unbeleevers , so gods determination concerning them , changeth : rem . all gods decrees are not peremptory , but some conditionate and changeable : sermon at oxford . chap. iii. of the praescience , or foreknowledge of god , and how it is questioned and overthrowne by the arminians . the praescience , or foreknowledge of god , hath not hitherto in expresse termes beene denied by the arminians , but onely questioned , and overthrowne by consequence : in as much as they denie the certaintie and unchangeablenesse of his decrees , on which it is founded : it is not a foreknowledge of all , or any thing , which they oppose , but onely , of things free and contingent : and that onely to comply with their formerly exploded error , that the purposes of god concerning such things , are temporall and mutable ; which obstacle being once removed , the way is open how to ascribe the presidentship of all humane actions , to omnipotent contingencie , and her sire free-will : now , we call that contingent , which in regard of its next and immediate cause , before it come to passe , may be done , or may be , not done : as , that a man shall doe such a thing to morrow , or any time hereafter : which he may chuse whether ever he will doe , or no. such things as these are free and chanceable , in respect of men their immediate , and second causes , but if we ( as a we ought to doe ) looke up unto him who fore-seeth , and hath ordained the event of them , or their omission , they may be said necessarily to come to passe , or to be omitted : it could not be , but as it was : christians hitherto , ( yea and b heathens ) in all things of this nature , have usually upon their event , reflected on god , as one , whose determination was passed on them from eternitie , and who knew them long before : as the killing of men by the fall of a house , who might in respect of the freedome of their owne wils , have not beene there : or if a man fall into the hands of theeves , we presently conclude , it was the will of god : it must be so , he knew it before . divines c for distinction sake , ascribe unto god a two fold knowledge ; one , intuitive , or intellective whereby , he foreknoweth and seeth all things that are possible : that is , all things that can be done by his almightie power : without any respect to their future existence , whether they shall come to passe , or no : yea , infinite things whose actuall being , eternitie shall never behold , are thus open and naked unto him : for , was there not strength and power in his hand to have created another world ? was there not counsell , in the storehouse of his wisdome , to have created this otherwise ? or not to have created it at all ? shall we say , that his providence extends it selfe every way , to the utmost of its activitie ? or can he not produce innumerable things in the world , which now he doth not ? now all these , and every thing else , that is feazable to his infinite power , he fore-sees and knowes , scientia ( as they speake ) simplicis intelligentiae , by his essentiall knowledge . out d of this large and boundlesse territory of things possible , god by his decree freely determineth what shall come to passe ; and makes them future , which before were but possible . after this decree ( as they commonly speake ) followeth , or together with it , ( as e others more exactly ) taketh place , that praescience of god , which they call f visionis of vision , whereby he infallibly seeth all things in their proper causes ; and how and when they shall come to passe : now these two sorts of knowledge g differ , in as much as by the one , god knoweth what it is possible may come to passe ; by the other , onely what it is impossible , should not come to passe : things are possible , in regard of gods power , future , in regard of his decree . so , ( that if i may so say ) the measure of the first kinde of science , is gods omnipotencie what he can doe : of the other , his purpose what certainly he will doe , or permit to be done . with this praescience then , god foreseeth all , and nothing but what he hath decreed shall come to passe . for h every thing to be produced next and under him , god hath prepared divers and severall kindes of causes : diversly operative in producing their effects : some whereof , are said to worke necessarily : the institution of their nature , being to doe as they doe , and not otherwise : so the sunne giveth light , and the fire heat . and yet in some regard , their effects and products may be said to be contingent , and free : in as much , as the concurrence of god the first cause is required to their operation , who doth all things most freely , according to the counsell of his will ; thus the sunne stood still in the time of ioshua : and the fire burned not the three children : but ordinarily such agents working necessitate naturae , their effects are said to be necessarie . secondly , to some things god hath fitted free and contingent causes : which either apply themselves to operation in particular , according to election : chusing to doe this thing , rather then that : as angels , and men , in their free and deliberate actions , which they so performe , as that they could , have not done them : or else , they produce effects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , meerely by accident : and the operation of such things , we say to be casuall : as if a hatchet falling out of the hand of a man , cutting downe a tree , should kill another , whom he never saw : now nothing in either of these waies comes to passe , but god hath determined it , both for matter , and the manner : i even so , as is agreeable to their causes ; some necessarily , some freely , some casually , or contingently , yet all so , as having a certaine futurition from his decree ; he infallibly foreseeth that they shall so come to passe : but yet , that he doth so , in respect of things free , and contingent is much questioned by the arminians in expresse termes , and denied by consequence , notwithstanding k saint hierome affirmeth , that so to doe , is destructive to the very essence of the deitie . first , their doctrine , of the immutabilitie of gods decrees , on whose firmenesse is founded the infallibilitie of this praescience , doth quite overthrow it ; god thus foreknowing onely what he hath so decreed shall come to passe ; if that be no firmer settled , but that it may , and is often altered , according to the divers inclinations of mens wils , ( which i shewed before they affirme , ) he can have at best but a conjecturall fore-knowledge , of what is yet for to come : not founded on his own unchangable purpose ; but upon a guesse , at the free inclination of mens wils . for instance : l god willeth that all men should be saved : this act of his will , according to the arminian doctrine , is his conditionate decree to save all men if they will beleeve ; well , among these is judas , as m equall a sharer in the benefit of this decree as peter ? god then will have him to be saved , and to this end , allows him all those meanes , which are necessarie to beget faith in him , and are every way sufficient to that purpose , and doe produce that effect in others : what can god foresee then but that iudas , as well as peter , will beleeve ? he intendeth he should , he hath determined nothing to the contrarie : let him come then , and act his owne part , why , he proves so n obstinately malicious , that god with all his omnipotencie as they speake , by any way , that becomes him , which must not be by any irresistible efficacie , cannot change his obdurate heart : well then , he determineth according to the exigence of his justice , that he shall be damned for his impenitencie ; and foreseeth that accordingly : but now , suppose this wretch even at his last moment , should bethinke himselfe and returne to the lord , which in their conceit he may , not withstanding his former reprobation : ( which o as they state it , seemes a great act of mercy ) : p god must keepe to the rules of his justice and elect or determine to save him : by which the varlet hath twice , or thrice , deceived his expectation . secondly , q they affirme , that god is said properly to expect , and desire , divers things , which yet never come to passe : we grant saith corvinus , that there are desires in god , that never are fulfilled : now surely to desire what one is sure , will never come to passe is not an act regulated by wisdome , or counsell : and therefore they must grant , that before , he did not know , but perhaps so it might be : r god wisheth and desireth some good things , which yet come not to passe , say they , in their confession : whence one , of these two things , must needs follow : either first , that there is a great deale of imperfection in his nature , to desire , and expect , what he knowes shall never come to passe : or else , he did not know but it might ; which overthrowes his praescience : yea , and say they expressely , ſ that the hope , and expectation of god , is deceived by man : and confesse , that the strength , of their strongest argument ; lies in this , that god hoped , and expected , obedience from israel . secondly , that he complaineth that his hope is deluded : which being taken properly , and as they urge it , cannot consist with his eternall praescience . for they dis-esteeme the usuall answer of divines , that hope , expectation , and such like passions , which include in them any imperfection , are ascribed unto god per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in regard of that analogie , his actions hold with such of ours , as we performe having those passions . thirdly , t they teach , that god hath determined nothing , concerning such things , as these in question : that god hath determined future contingent things unto either part , ( i meane such as issue from the free-will of the creature ) i abominate , hate , and curse , as false , absurd , and leading us on unto blasphemy , saith arminius : to determine of them to either part , is , to determine , and ordain , whether they shall be , or whether they shall not be : as that david shall , or shall not goe up to morrow , against the philistines and prevaile . now the infallibilite of gods foreknowing of such things , depending on the certaintie of his decree , and determination : if there be no such thing as this ; that also , must needs fall to the ground , fourthly , u see what positively they write , concerning this everlasting fore-knowledge of god. first , they call it a troublesome question : secondly , they make it a thing disputable , whether there be any such thing , or no ? and though happily it may be ascribed unto god : yet , thirdly , they thinke it no motive to the worship of him : fourthly , they say , better it were quite exploded , because the difficulties that attend it , can scarcely be reconciled , with mans libertie , gods threatnings and promises : yea , fifthly , it seemes rather to be invented , to crucifie poore mortals : then to be of any moment in religion ; so episcopius : it may be excepted , that this is but one doctors opinion : it is true ; they are one mans words ; but the thing it selfe , is countenanced by the whole sect . as first , in the large prolix declaration of their opinions , they speake not one word of it , and being taxed for this omission , by the professors of leyden : they vidicate themselves so coldly in their apologie , that some w learned men doe from hence conclude ; that certainly in their most secret judgements , all the arminians , doe consent with socinus , in ascribing unto god , onely a conjecturall fore-knowledge . and x one great prophet of their owne affirmes roundly , that god after his manner oftentimes feareth , that is , suspecteth and that not without cause , and prudently coniectureth , that this or that evill may arise ; vorst : and their chiefest patriarchs , y that god doth often intend , what he doth not foresee will come to passe , armin. corvin . now whether this kinde of atheisme be tolerable among christians or no , let all men judge who have their senses exercised in the word of god , which i am sure teacheth us another lesson . for : first : it is laid downe , as a firme foundation : that knowne unto god , are all his workes , from the beginning of the world , acts 15. 18. every thing then , that in any respect may be called his worke , is knowne unto him from all eternitie : now , what in the world , if we may speake as he hath taught us , can be exempted from this denomination ? even actions in themselves sinfull ; are not ; though not as sinfull , yet in some other regard , as punishments of others ; behold , saith nathan , to david , ( in the name of god ) i will take thy wives before thine eies , and give them unto thy neighbour , and he shall lie with thy wives , in the sight of this sunne : for thou diddest it secretly , but i will doe this thing before all israel : 2 sam. 12 , v. 11 , 12. so also , when wicked robbers had nefariously spoyled job of all his substance ; the holy man concludeth , the lord gave , and the lord hath taken away : job 1. 1. now , if the working of gods providence be so mighty , and effectuall , even in , and over those actions , wherein the devil , and men , doe most maliciously offend , as did absolom , and the sabean , with the caldean theeves , that it may be said to be his worke , and he may be said to doe it , ( i crave libertie to use the scripture phrase ) then certainly nothing in the world , in some respect or other , is independent of his all-disposing hand : yea , judas himselfe betraying our saviour , did nothing , but what his hand and counsell before determined should be done , acts. 4. 28. in respect of the event of the thing it selfe : and if these actions , notwithstanding these two hinderances , first , that they were contingent , wrought by free agents , working according to election and choyce : secondly , that they were sinfull and wicked in the agents , had yet their dependance on his purpose and determinate counsell ; surely , he hath an interest of operation in the acts of every creature ; but his workes , as it appeares before , are all knowne unto him from the beginning : for he worketh nothing by chance , or accidentally , but all things determinately , according to his owne decree , or the counsell of his owne will : ephes . 1. v. 11. secondly : the manner of gods knowing of things , doth evidently shew , that nothing that is , or may be , can be hid from him : z which is not by discourse and collection of one thing out of another , conclusions out of principles : but altogether and at once , evidently , cleerely , and distinctly , both in respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by one most pure act of his owne essence he discerneth all things : for there is no creature that is not manifest in his sight , but all are naked and opened unto his eyes , heb. 4. 13. so a that those things , concerning which we treat , he knoweth three waies : first , in himselfe and his owne decree , as the first cause , in which respect they may be said to be necessary , in respect of the certaintie of their event : secondly , in their immediate causes , wherein their contingencie doth properly consist : thirdly , in their owne nature as future , but to his infinite knowledge even present . thirdly : the scripture b is full of expressions to this purpose , to wit ; that god knoweth all secrets , and revealeth hidden things : he searcheth the reines , and the heart : he knoweth the number of the starres : and the birds of the ayre : the lillies of the field the falling of sparrowes , the number of the haires of our heads : some places are most remarkable , as that of the psalmist , he knoweth my thoughts long before : even before ever they come into our minds , before their first rising ; and yet many actions that are most contingent , depend upon those thoughts known unto god from eternitie : nay , which breaketh the very neck of the goddesse contingencie , those things wherein her greatest power is imagined to consist , are directly ascribed unto god : as our words the answer of the tongue , prov. 16. 1. the directing of an arrow , shot by chance , to a marke not aimed at , 1 king. 22. 34. surely god must needs foreknow the event of that contingent action ; he must needs know the man would so shoot who had determined his arrow should be the death of a king : he makes men poore and rich : prov. 22. 1. he lifteth up one , and pulleth downe another : psal . 75. how many contingencies did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his piercing eye runne through , to foresee the crowning of hester , for the deliverance of his people : in a word ; knowne unto god are all his workes : now what can possibly be imagined to be more contingent , then the killing of a man by the fall of an axe from out of his hand , who intended no such thing ; yet this god assumeth as his owne work : exod. 21. 13. deut. 9. v. 4 , 5. and so surely was by him foreknowne . fourthly : do but consider the prophesies in scripture ; especially those concerning our saviour , how many free and contingent actions did concurre for the fulfilling of them : as isa . 7. v. 14. cap. 9. v. 5. & cap. 53. gen. 3. 15 , &c. the like may be said of other predictions : as of the wasting of ierusalem by the babylonians , which though in regard of gods praescience , it was certainly to come to passe : yet they did it most freely , not onely following the counsell of their owne wils ; but also using divination , or chanceable lots for their direction : ezek. 21. 21. yet he who made the eye seeth all these things : psal . 94. 9. divers other reasons and testimonies might be produced to confirme our doctrine , of gods everlasting praescience ; which notwithstanding episcopius blasphemy , that it serves for nought but to cruciate poore mortals ; we beleeve to be a good part of the foundation of all that consolation which god is pleased to afford us in this vale of teares ; amidst all our afflictions , and temptations , under whose pressure , we should else faint and despaire ; it is no small comfort to be assured , that we doe , nor can suffer nothing , but what his hand and counsell guide unto us : what is open , and naked before his eies , and whose end and issue he knoweth long before : which is a strong motive to patience , a sure anchor of hope , a firme ground of consolation ; now to present in one view , how opposite the opinions of the worshippers of the great goddesse contingencie , are to this sacred truth : take this short antithesis . s. s. knowne unto god are all his workes from the beginning of the world : acts 15. 18. neither is there any creature that is not manifest in his sight : but all things are naked , and opened unto the eyes of him with whom we have to doe : heb. cap. 4. ver . 13. he that formed the eye shall he not see , psal . 94. 9. when a man goeth into the wood with his neighbour to hew wood , and his hand fetcheth a stroke with the axe to cut downe the tree , and the head slippeth from the helve , and lighteth upon his neighbour that he die : deut. 19. 5. god delivers him into his hand : exod. 21. 13. take no thought , saying , what what shall we eate , or what shall we drinke , or wherewithall shall we be cloathed , for your heavenly father knoweth that you have need of all these things : matth. 6. 31 , 32. take away gods praescience and you overthrow his deitie : hierom. lib. arbit . god sometims feareth and prudently coniectureth , that this , or that evill may arise , vorsti : god doth not alwaies foresee the event of what he intendeth , corvin . ad mol. future contingencies are not determined unto either part , armin . that is , god hath not determined , and so consequently doth not fore-know , whether they shall come to passe or no. god hopeth and expecteth , divers things that shall never come to passe : rem . the doctrine of praescience seemes to be invented onely to vexe and cruciate poore mortall men : episcop . chap. iiii. of the providence of god in governing the world diversly , thrust from this preheminence by the arminian idoll of free-will . i come now to treat of that , betwixt which and the pelagian idoll , there is bellum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implacable warre and immortall hatred , absolutely destructive to the one side ; to wit , the providence of god. for this , in that notion christiantie hath hitherto embraced it : and that , in such a sence as the arminians maintaine it can no more consist together , then fire and water , light and darknesse , christ and belial : and he that shall goe to conjoyne them , ploughs with an oxe , and an asse , they must be tied together with the same ligament quo ille mortua iungebat corpora vivis , wherewith the tyrant tied dead bodies to living men . this strange advancement of the clay against the potter , not by the way of repining and to say why hast thou made me thus ; but by the way of emulation , i wil not be so i wil advance my self , to the skie , to the sides of thy throne , was heretofore unknown to the more refined a paganisme : as these of contingency , so they with a better error made a goddesse of providence ; because as they faigned , she helped latona to bring forth in the i le of delos : intimating that latona or nature though bigge and great with sundry sorts of effects , could yet produce nothing , without the interceding helpe of divine providence : which mythologie of theirs , seemes to containe a sweeter gust of divine truth , then any we can expect from their towring fancies , b who are inclinable to beleeve that god for no other reason , is said to sustaine all things but because he doth not destroy them : now that their proud god-opposing errors may the better appeare , according to my former method , i will plainly shew what the scripture teacheth us concerning this providence , with what is agreeable to right , and christian reason , not , what is dictated by tumultuating affections . providence , is a word which in its proper signification may seeme to comprehend all the actions of god , that outwardly are of him : that have any respect unto his creatures , all his works that are not ad intra essentially belonging unto the deitie : now because god worketh all things according to his decree or the counsell of his will , ephes . 1. 11. for , whatsoever he doth now , it pleased him from the beginning , psal . 115. seeing also that knowne unto god are all his works from eternitie , therefore three things concerning his providence are considerable . 1. c his decree or purpose , whereby he hath disposed of all things in order , and appointed them for certaine ends , which he hath foreordained : 2. his prescience , whereby , he certainly foreknoweth all things that shall come to passe : 3. his temporall operation , or working in time ( my father worketh hitherto , ioh. 5. 17. whereby he actually executeth all his good pleasure : the first and second of these have been the subject of the former chapters , the latter only now requireth our consideration . this then we may conceive , as an ineffable act or worke of almightie god : whereby he cherisheth , sustaineth , and governeth the world , or all things by him created , moving them agreeably to those natures , which he endowed them withall in the beginning , unto those ends , which he hath proposed : to confirme this , i will first prove this position , that the whol world is cared for by god , and by him governed , and therein all men , good , or bad , all things , in particular , be they never so small and in our eyes inconsiderable : secondly , shew the manner , how god worketh all , in all things , and according to the diversitie of secondary causes which he hath created : whereof , some are necessary , some free , others contingent , which produce their effects , nec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , meerely by accident . the providence of god in governing the world , is plentifully made knowne unto us , both by his works , and by his word . i will give a few instances of either sort . 1. in generall , that the almightie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and framer of this whole universe , should propose unto himselfe no end in the creation of all things : that he should want either power , goodnesse , will , or wisdome , to order , and dispose the works of his own hands is altogether impossible . 2. take a particular instance , in one concerning accident , the knowledge whereof by some means or other , in some degree or other hath spread it selfe throughout the world : and that is that almost universall destruction of all by the flood , whereby the whole world was well-nigh reduced to its primitive confusion , is there nothing but chance to be seene in this ? was there any circumstance about it that did not show a god , and his providence ? not to speake of those revelations , whereby god foretold that he would bring such a deluge : what chance fortune could collect , such a small number of individuals of all sorts , wherein the whole kinde might be preserved ? what hand guided that poor vessell from the rocks , and gave it a resting place on the mountains ? certainly , the very reading of that story , gen. 7. having for confirmation , the catholike tradition of all mankinde , were enough to startle the stubborne heart of an atheist . the word of god doth not lesse fully relate it , then his works doe declare it , psal . 19. my father worketh hitherto saith our saviour , ioh. 5. 17. but did not god end his worke on the seventh day , and did he not then rest from all his works ? gen. 2. 2. true ; from his worke of creation by his omnipotence : but his worke of gubernation by his providence ; as yet knows no end : yea , and divers particular things he doth , besides the ordinary course , only to make known that he thus worketh , ioh. 9. 3. as he hath framed all things by his wisdome , so he continueth them , by his providence in excellent order ; as is at large declared in that golden psal . 104. and this is not bounded to any particular places , or things , but his eyes are in every place beholding the evill , and the good , prov. 15. 3. so that none can hide himselfe , in secret places , that he shall not see him : ierem. 23. 24. acts 17. 24. iob 5. 10 , 11. exod. 4. 11. and all this he saith , that men may know from the rising of the sun , and from the west , that there is none besides him , he is the lord , and there is none else , he formeth the light , and createth darknesse , he maketh peace , and createth evill , he doth all these things , isaiah 45. 7. in these and innumerable like places , doth the lord declare that there is nothing which he hath made , that with the good hand of his providence he doth not govern and sustaine . now , this generall extent of his common providence to all , doth no way hinder , but that he may exercise certaine speciall acts thereof , towards some in particular : even by how much neerer then other things they approach unto him , and are more assimilated unto his goodnesse . i meane his church here on earth , and those whereof it doth consist : for what nation is there so great that hath god so nigh unto them , deut. 4. 7. in the government hereof he most eminently sheweth his glory , and exerciseth his power ; joyne here his works , with his word , what he hath done , with what he hath promised to doe for the conservation of his church , and people , and you will finde admirable issues of a more speciall providence : against this he promiseth , the gates of hell shall not prevaile : mat. 16. 18. amiddest of those he hath promised to remaine , matth. 18. 20. supplying them with an addition of all things necessary , matth. 6. 33. desiring , that all their care might be cast upon him , who careth for them , 1 pet. 5. 7. forbidding any to touch his anoynted ones : psal . 105. 15. and that because they are unto him as the apple of his eye : zach. 2. 8. now this speciall providence hath respect unto a supernaturall end , to which that , and that alone is to be convayed . for wicked men , as they are excepted from this speciall care and government , so they are not exempted from the dominion of his almightie hand : he who hath created them for the day of evill , prov. 16. 4. and provided a place of their own , acts 1. 25. for them to goe unto : doth not in this world , suffer them to live without the verge of his all-ruling providence : but by suffering and enduring their iniquities with great patience , and long-suffering , rom. 9. 20. defending them oftentimes , from the injuries of one another , gen. 4. 15. by granting unto them many temporall blessings : matth. 5. 45. disposing of all their works , to the glory of his great name , prov. 21. 1 , 2. he declareth , that they also live , and move , and have their being in him , and are under the government of his providence : nay , there is not the least thing in this world to which his care and knowledge doth not descend : ill would it become his wisdome not to sustaine , order and dispose of all things by him created , but leave them to the ruine of uncertaine chance : d hierome then was injurious to his providence , and cast a blemish on his absolute perfection , whilest he thought to have cleered his maiestie , from being defiled with the knowledge and care of the smallest reptiles and vermine every moment and st. e austine is expresse to the contrary , who saith he , hath disposed the severall members of the flea , and gnat , that hath given unto them order , life , and motion , &c. even most agreeable to holy scriptures , so psal . 104. 20 , 21. and 145. 15. matth. 6. 26. he feedeth the fowles and cloatheth the grasse of the field , iob 39. 1 , ● . and ionah . 4. 6 , 7. sure it is not troublesome to god to take notice of all that he hath created : did he use that great power in the production , of the least of his creatures , so farre beyond the united activitie of men and angels , for no end at all ? doubtlesse even they also must have a well disposed order , for the manifestation of his glory , not a sparrow falls to the ground , without our father : matth. 10. 29 , 30. even the haires of our head are numbred , he cleatheth the lillies and grasse of the field which is to be cast into the even , luke 12. 27 , 28. behold his knowledge , and care of them , again he used frogs , and lice , for the punishment of the egyptians , exod. 8. with a gourd , and a worme he exercised his servant ionah : chap. 3. yea he cals the locusts his terrible army , and shall not god know and take care of the number of his souldiers , the ordering of his dreadfull hoast . that god by his providence governeth and disposeth of all things by him created , is sufficiently proved ; the manner how he worketh all in all , how he ordereth the works of his owne hands , in what this governing and disposing of his creatures doth chiefly consist , comes now to be considered . and here foure things are principally to be observed : first , the sustaining , preserving and upholding of all things by his power . for he upholdeth all things by the word of his power : heb. 1. 3. secondly , his working together with all things , by an influence of causalitie , into the agents themselves , for he also hath wrought all our works in us : isaiah 26. 12. thirdly , his powerfull over-ruling of all events , both necessary , free , and contingent , and disposing of them to certaine ends for the manifestation of his glory : so ioseph tels his brethren , as for you , you thought evill against me , but god meant it unto good , to bring to passe , as it is at this day , to save much people alive , gen. 50. 20. fourthly , his determining and restraining second causes to such and such effects : even the kings heart is in the hand of the lord , as the rivers of water , he turneth it whither soever he will , prov. 21. 1. first , his sustentation or upholding of all things , is his powerfull continuing of their being , naturall strength and faculties bestowed on them at their creation ; in him we live , and move , and have our being : acts 17. so that he doth neither worke all himselfe in them , without any cooperation of theirs , which would not only turn all things into stocks , yea and take from stocks , their own proper nature , but also is contrary to that generall blessing he spread over the face of the whole world , in the beginning , increase , and multiply : gen. 1. 22. nor yet , leave them to a selfe subsistance , he in the meane time only not destroying them , which would make him an idle spectator of most things in the world , not to worke hitherto as our saviour speaks : and grant to divers things here below , an absolute being , not derivative from him ; the first whereof is blasphemous , the latter impossible . secondly , for gods working in , and together with all second causes , for the producing of their effects : what part or portion in the worke , punctually to assigne unto him , what to the power of the inferiour causes , seemes beyond the reach of mortals , neither is an exact comprehension thereof , any way necessary , so that we make every thing beholding to his power for its being , and to his assistance for its operation . thirdly , his supreame dominion , exerciseth it selfe in disposing of all things , to certaine and determinate ends for his owne glory : and is chiefly discerned , advancing it self over those things which are most contingent : and making them in some sort necessary , inasmuch as they are certainly disposed of to some proposed ends : betweene the birth and death of a man , how many things meerely contingent doe occurre ? how many chances ; how many diseases , in their owne nature all evitable ; and in regard of the event not one of them but to some prove mortall : yet certaine it is , that a mans dayes are determined , the number of his moneths are with the lord , he hath appointed his bounds which he cannot passe : iob 14. 5. and oftentimes by things purely contingent and accidentall , he executeth his purposes , bestoweth rewards , inflicteth punishments , and accomplisheth his judgements ; as when he delivereth a man to be slaine by the head of an axe , flying from the helve in the hand of a man cutting a tree by the way : but in nothing is this more evident , then in the ancient casting of lots , a thing as casuall and accidentall as can be imagined , hudled in the cap at a venture ; yet god overruleth them to the declaring of his purpose , freeing truth from doubts , and manifestation of his power , prov. 16. 33. the lot is cast into the lap , but the whole disposing of it is from the lord : as you may see in the examples of achan : iosh . 7. 16 , 17. saul , 1 sam. 10. 21. ionathan , 1 sam. 14. 41. ionah , chap. 1. 8. matthias , act. 1. 26. and yet this overruling act of gods providence , ( as no other decree or act of his ) doth not rob things contingent of their proper nature : for cannot he who effectually causeth that they shall come to passe , cause also that they shall come to passe contingently . fourthly , gods predetermination of second causes , ( which i name not last as though it were the last act of gods providence about his creatures , for indeed it is the first that concerneth their operation : ) is that effectuall working of his , according to his eternall purpose , whereby though some agents , as the wils of men , are causes most free and indefinite , or unlimited lords of their owne actions , in respect of their internall principle of operation , that is their owne nature , are yet all in respect of his decree , and by his powerfull working determined to this or that effect , in particular : not that they are compelled to doe this , or hindered from doing that ; but are inclined and disposed to doe this or that , according to their proper manner of working , that is most freely : for truly such testimonies are every where obvious in scripture , of the stirring up of mens wils and minds , of bending and inclining them to divers things : of the governing of the secret thoughts and motions of the heart ; as cannot by any means be referred to a naked permission , with a government of externall actions , or to a generall influence , whereby they should have power to doe this or that , or any thing else , wherein as some suppose his whole providence consisteth . let us now joyntly apply these severall acts to free agents , working according to choyce , or relation , such as are the wils of men : and that will open the way to take a view of arminian heterodoxies , concerning this article of christian beliefe : and here two things must be premised : first , that they be not deprived of their own radicall , or originall internall libertie : secondly , that they be not exempt from the moving influence & gubernation of gods providence ; the first whereof , would leave no just roome for rewards and punishments ; the other , as i said before , is injurious to the majestie and power of god : f st. augustine judged cicero worthy of special blame even among the heathens , for so attempting to make men free , that he made them sacrilegious : by denying them to be subject to an over-ruling providence : which grosse errour was directly maintained by g damascen , a learned christian , teaching , things whereof we have any power not to depend on providence , but on our owne free-will : an opinion fitter for a hogge of the epicures heard , then for a scholler in the schoole of christ : and yet , this proud prodigious error is now , though in other termes , stifly maintained . for what doe they else , who ascribe such an absolute independent libertie to the will of man ; that it should have in its owne power every circumstance , every condition whatsoever , that belongs to operation ; so that all things required on the part of god , or otherwise to the performance of an action being accomplished : it remaineth solely , in the power of a mans owne will , whether he will doe it , or no : which supreame and plainely divine liberty , joyned with such an absolute uncontrollable power and dominion over all his actions , would exempt and free the will of man , not onely from all fore-determining , to the production of such and such efffects ; but also , from any effectuall working or influence of the providence of god into the will it selfe , that should sustaine , helpe or co-operate with it , in doing or willing any thing : and therefore the authours of this imaginarie liberty , have wisely framed an imaginary concurrence of gods providence , answerable unto it : viz. a generall and indifferent influence , alwaies wayting , and expecting the will of man to determine it selfe to this , or that effect , good or bad : god being as it were alwaies ready at hand , to doe that small part which he hath in our actions , whensoever we please to use him : or , if we please to let him alone , he no way moveth us to the performance of any thing : now god forbid that we should give our consent to the choyce of such a captaine , under whose conduct we might goe downe againe unto paganisme ; to the erecting of such an idol , into the throne of the almightie : no doubtlesse ; let us be most indulgent to our wils , and assigne them all the libertie that is competent unto a created nature , to doe all things freely according to election and foregoing counsell , being free from all naturall necessity , and outward compulsion : but for all this , let us not presume to denie gods effectuall assistance , his particular powerfull influence , into the wils and actions of his creatures , directing of them to a voluntary performance of what he hath determined : which the arminians opposing in the behalfe of their darling free-will , doe worke in the hearts of men , an overweening of their owne power , and an absolute independence of the providence of god. for : first , they deny that god ( in whom we live and move and have our being ) doth any thing by his providence , h whereby the creature should be stirred up , or helped in any of his actions : that is , god wholly leaves a man in the hand of his owne counsell , to the disposall of his owne absolute independent power , without any respect to his providence at all : whence , as they doe , they may well conclude : i that those things , which god would have to be done of us freely , ( such as are all humane actions , ) he cannot himselfe , will or worke , more powerfull and effectually , then by the way of wishing or desiring , as vorstius speakes : which is no more , then one man can doe concerning another , perhaps farre lesse then an angel : i can wish or desire that another man would doe , what i have a minde , he should : but truly to describe the providence of god by such expressions , seemes to me intollerable blasphemie : but thus it must be , without such helpes as these , dagon cannot keepe on his head , nor the idoll of uncontroulable free-will enioy his dominion . k hence corvinus will grant , that the killing of a man by the slipping of an axes head from the helve , although contingent , may be said to happen according to gods counsel , and determinate will ; but on no termes will he yeeld , that this may be applied to actions wherein the counsell and freedome of mans will , doe take place : as though , that they also , should have dependance , on any such overruling power : whereby , he absolutely excludeth the providence of god , from having any soveraigntie within the territory of humane actions , which is plainly to shake off the yoke of his dominion , and to make men lords paramount within themselves : so that they may well ascribe unto god , ( as they doe ) l onely a deceiveable expectation , of those contingent things , that are yet for to come : there beeing no act of his owne , in the producing of such effects , on which he can ground any certainty : onely , he may take a conjecture , according to his guesse at mens inclinations : and indeed this is the helena for whose enjoyment , these thrice tenne yeeres ▪ they have maintained warfare with the hosts of the living god : their whole endeavour being to prove , that notwithstanding the performance of all things on the part of god required for the production of any action , m yet the will of man remaines absolutely free , yea in respect of the event , as well as its manner of operation , to doe it , or not to doe it : that is , notwithstanding gods decree that such an action shall be performed , and his fore-knowledge that it will so come to passe , notwithstanding his co-operating with the will of man ( as farre as they will allow him ) for the doing of it , and though he hath determined , by that act of man to execute some of his owne judgements : n yet there is no kinde of necessitie , but that he may as well omit , as doe it : which is all one as if they should say , our tongues are our owne , we ought to speake , who is lord over us ? we will vindicate our selves into a libertie , of doing what , and how , we will : though for it we cast god out of his throne : and indeed if we marke it , we shall finde them undermining , and pulling downe , the actuall providence of god , at the root and severall branches thereof . for : first , for his conservation or sustaining of all things , they affirme o it to be very likely , that this is nothing but a negative act of his will , wherby he willeth or determineth , not to destroy the things by him created : and when we produce places of scripture which affirme that it is an act of his power , they say , they are foolishly cited . so that truely let the scripture say what it will , ( in their conceit ) god doth no more sustaine and uphold all his creatures , then i doe a house , when i doe not set it on fire , or a worme , when i doe not tread upon it . secondly , for gods concurring with inferiour causes in all their acts , and working , they affirme it to be onely p a generall influence alike upon all , and every one , which they may use , or not use at their pleasure ; and in the use , determine it to this or that effect , be it good or bad , so corrinus , as it seemes best unto them : in a word , to the will of man q it is nothing but what suffers it to play its owne part freely according to its inclination , as they ioyntly speake in their confession : observe also , that they account this influence of his providence , not to be into the agent , the will of man , whereby that should be helped or inabled to doe any thing , ( no that would seeme to grant a selfe-insufficiencie , ) r but onely into the act it selfe for its production , as if i should helpe a man to lift a logge , it becomes perhaps unto him so much the lighter , but he is not made one jot the stronger : which takes off the proper worke of providence , consisting in an internall assistance . thirdly , for gods determining , or circumscribing the will of man to doe this or that in particular : they absolutely explode it as a thing destructive to their adored libertie : ſ it is no way consistent with it , say they in their apologie : so also t arminius , the providence of god doth not determine the will of man to one part of the contradiction : that is , god hath not determined that you shall , nor doth by any meanes over-rule your wils , to doe this thing , rather then that ; to doe this , or to omit it : so that the summe of their endeavour is to prove that the will of man , is so absolutely free , independent , and uncontrouleable , that god doth not , nay with all his power cannot determine it , certainly and infallibly to the performance of this or that particular action , thereby to accomplish his owne purposes , to attaine his owne ends : truly it seemes to me the most unfortunate attempt that ever christians lighted on , which if it should get successe answerable to the greatnesse of the undertaking , the providence of god in mens essence , would be almost thrust quite out of the the world : tantae molis erat : the new goddesse contingencie , could not be erected , untill the god of heaven was utterly dispoyled of his dominion over the sons of men , and in the roome thereof a home-bred idol of selfe-sufficiencie set up , and the world perswaded to worship it : but that the building climbe no higher , let all men observe how the word of god overthrowes this babylonian tower . first , in innumerable places it is punctuall , that his providence doth not onely beare rule in the counsels of men , and their most secret resolutions , whence the prophet inferreth that he knoweth that the way of man is not in himself , that it is not in man that walketh to direct his wayes : ierem. 10. 23. and solomon , that a mans heart deviseth his way , but the lord directeth his steps , prov. 16. 9. david also having laid this ground , that the lord bringeth the counsell of the heathen to nought , and maketh the devices of the people to be of none effect , but his owne counsell abideth for ever , and the thoughts of his heart to all generations : psam . 33. 10 , 11. proceedeth accordingly in his owne distresse to pray , that the lord would infatuate , and make u foolish the counsell of achitophel , 2 sam. 15. 33. which also the lord did , by working in the heart of absolom , to hearken to the crosse counsell of hushai . but also secondly , that the working of his providence is effectuall even in the hearts and wils of men , to turne them which way he will , and to determine them to this , or that in particular according as he pleaseth : the preparations of the heart , in man , and the answer of the tongue is from the lord , saith solomon , prov. 16. 1. which iacob trusted and relied on , when he prayed , that the lord would grant his sonnes to finde favour and mercy , before that man , gen. 43. 14. whom then he supposed to be some atheistical aegyptian ; whence we must grant , if either the good old man , beleeved that it was in the hand of god , to incline and unalterably turne and settle the heart of ioseph , to favour his brethren , or else his prayer must have had such a senslesse sense as this : grant o lord , such a generall influence of thy providence , that the heart of that man , may be turned to good towards my sons , or else that it may not , being left to its own freedome ; a strange request ; yet how it may be bettered , by one beleeving the arminian doctrine i cannot conceive : thus solomon affirmeth , that the heart of the king is in the hand of the lord , like the rivers of water he turneth it which way he will , pro. 21. 1. if the heart of a king who hath an inward naturall libertie equall with others , and an outward libertie belonging to his state and condition above them , be yet so in the hand of the lord , as that he alwaies turneth it , to what he pleaseth in particular , then certainly other men , are not excepted from the rule of the same providence : which is the plaine sense of these words , and the direct thesis , which we maintaine , in opposition to the arminian idol of absolute independent free-will : so daniel also reproving the babylonian tyrant , affirmeth that he glorified not god in whose hand was his breath , and whose were all his wayes , dan. 5. 23. not onely his breath and life , but also all his wayes , his actions , thoughts and words , were in the hand of god. yea , secondly , sometimes the saints of god , as i touched before , doe pray that god would be pleased thus to determine their hearts , and bend their wils , and wholly incline them to some one certaine thing , and that without any prejudice to their true and proper libertie : so david , psal . 119. 36. incline my heart unto thy testimonies , and not unto covetousnesse . this prayer being his , may also be ours , and we may aske it in faith , relying on the power , and promise of god in christ , that he will performe our petitions , iohn 14. 14. now i desire any christian to resolve , whether by these and the like requests , he intendeth to desire at the hand of god , nothing but such an indifferent motion to any good , as may leave him to his owne choice whether he will doe it or no ; which is all the arminians will grant him : or rather that he would powerfully bind his heart and soule unto his testimonies , and worke in him an actuall embracing of all the waies of god , not desiring more libertie , but onely enough to doe it willingly : nay surely the prayers of gods servants requesting with solomon , that the lord would be with them , and encline their heart unto him to keepe his statutes , and walke in his ▪ commandements , 1 kings 8. 5. 7. and with david , to create in them a cleane heart , and renew a right spirit within them : psal . 51. when according to gods promises , they intreat him to put his feare into their hearts : ierem. 31. 32. to unite their hearts to feare his name , psal . 86. 11. to worke in them , both the will and the deed , an actuall obedience unto his law cannot possibly aime at any thing but a generall influence , enabling them alike , either to doe , or not to doe , what they so earnestly long after . thirdly , the certaintie of divers promises and threatnings of almightie god , dependeth upon his powerfull determining , and turning the wils and heart of men which way he pleaseth : thus to them that feare him , he promiseth that they shall finde favour in the sight of man , prov. 3. 4. now if notwithstanding , all gods powerfull operation in their hearts , it remaineth absolutely in the hands of men , whether they will favour them that feare him or no : it is wholly in their power whether god shall be true in his promises or no : surely when jacob wrastled with god on the strength of some such promise , gen. 32. 12. he little thought of any question , whether it were in the power of god to performe it : yea and the event shewed that there ought to be no such question , g●n . 33. for the lord turned the heart of his brother esau , as he doth of others , when he makes them pitty his servants when at any time they have carried away captives , psal . 106. 46. see also the same powerfull operation , required to the execution of his judgements : job 12. 17. and chap. 20. 21 , &c. in briefe , there is no prophesie nor prediction in the whole scripture , no promise to the church or faithfull , to whose accomplishment , the free actions and concurrence of men is required , but evidently declareth , that god disposeth of the hearts of men , ruleth their wils , inclineth their affections , and determines them freely to choose , and doe , what he in his good pleasure hath decreed shall be performed ; such as were the prophesies of deliverance from the babylonish captivitie by cyrus , isa . 42. of the conversion of the gentiles , of the stabilitie of the church , matth. 16. of the destruction of ierusalem by the romans , matth. 24. with innumerable others : i will adde onely some few reasons for the close of this long discourse . this opinion that god hath nothing but a generall influence into the actions of men , not effectually moving their wils , to this , or that , in particular . first , it granteth a goodnesse of entitie or being unto divers things , whereof god is not the authour : as those speciall actions which men performe without his speciall concurrence ; which is blasphemous : the apostle affirmes that of him are all things . secondly , it denieth god to be the authour of all morall goodnesse : for an action is good in as much as it is such an action in particular : which that any is so , according to this opinion is to be attributed meerely to the will of man : the generall influence of god moveth him no more to prayer , then to evill communications tending to the corruption of good manners . thirdly , it maketh all the decrees of god , whose execution dependeth on humane actions , to be altogether uncertaine , and his fore-knowledge of such things to be fallible , and easily to be deceived : so that there is no reconciliation possible to be hoped for , betwixt these following and the like assertions . s. s. in him we live and move and have our being , act. 17. 28. he upholdeth all things by the word of his power , heb. 1. 3. thou hast wrought all our workes in us : isa . 26. 12. my father worketh hitherto : iohn 5. 17. the preparations of the heart in man and the answer of the tongue is from the lord , pr. 16. 1. the heart of the king is in the hand of the lord , like the rivers of water he turneth it which way he will : prov. 21. 1. incline my heart unto thy testimonies , and not unto covetousnesse : psal . 119. 36. vnite my heart to feare thy name , psal . 86. 11. thou hast not glorified god in whose hand is thy breath , and whose are all thy wayes : dan. 5. 23. see matth. 27. 1. compared with act. 2. 23. and chap. 4. 27 , 28. luk. 24. 26. iohn 19. 34. 36. for the necessitie of other events , see exod. 21. 17. iob 14. 5. matth. 19. 7. &c. lib. arbit . gods sustaining of all things is not an affirmative act of his power but a negative act of his will : rem . apol . whereby he will not destroy them . god by his influence bestoweth nothing on the creature whereby it may be incited or helped in its actions : corvinus . those things god would have us freely doe our selves : he can no more effectually worke or will then by the way of wishing : vorstius . the providence of god doth not determine the free-will of man to this or that particular , or to one part of the contradiction : arminius . the will of man ought to be free from all kind of internall and externall necessitie in its actions : rem . that is , god cannot lay such a necessitie upon any thing as that it shall infallibly come to passe as he intendeth : see the contrary in the places cited . chap. v. whether the will and purpose of god may be resisted and he be frustrate of his intentions . by the former steps , is the altar of ahaz , set on the right hand of the altar of god : the arminian idol , in a direct opposition exalted to an equall pitch , with the power , and will of the most high : i shall now present unto you , the spirit of god once more contending , with the towring imaginations of poore mortals , about a transcendent priviledge of greatnesse , glory and power : for having made his decrees mutable , his prescience fallible , and almost quite devested him of his providence ; as the summe and issue of all their endeavours , they affirme that his will may be resisted , he may faile of his intentions , be frustrate of his ends , he may , and doth propose , such things , as he neither doth , nor can at any time accomplish : and that , because the execution of such acts of his will , might haply clash against the freedome of the wills of men : which if it be not an expression of spirituall pride , above all that ever the devill attempted in heaven , divines doe not well explicate that sinne of his : now because there may seeme some difficultie in this matter , by reason of the severall acceptations of the will of god : especially in regard of that whereby it is affirmed that his law and precepts , are his will , which alas we all of us too often resist or transgresse , i will unfold one distinction of the will of god , which will leave it cleare , what it is , that the arminians oppose , for which we count them worthy of so heavy a charge . divinum velle est eius esse , say the schoolemen , the will of god is nothing but god willing , not differing from his essence , secundum rem , in the thing it selfe , but only secundum rationem , in that it importeth a relation to the thing willed : the essence of god then , being a most absolute pure simple act or substance : his will consequently can be but simply one , whereof we ought to make neither division , nor distinction : if that whereby it is signified , were taken alwayes properly and strictly for the eternall will of god : the differences hereof , that are usually given , are rather distinctions of the signification of the word , then of the thing . in which regard , they are not onely tolerably , but simply necessary ; because without him , it is utterly impossible to reconcile some places of scripture , seemingly repugnant : in the 22. chapter of genesis v. 2. god commandeth abraham , to take his onely sonne isaac ; and offer him for a burnt offering in the land of moriah . here the words of god are declarative of some will of god unto abraham : who knew it ought to be , and little thought , but that it should be performed : but yet , when he actually addressed himself , to his dutie in obedience to the will of god : he receiveth a countermand , vers . 12. that he should not lay his hand upon the childe , to sacrifice him : the event plainly manifesteth , that it was the will of god that isaac should not be sacrificed : and yet notwithstanding , by reason of his command ; abraham seemes before bound to beleeve , that it was well-pleasing unto god , that he should accomplish what he was enjoyned : if the will of god in the scripture be used but in one acceptation , here is a plaine contradiction : thus god commands pharaoh to let his people goe : could pharaoh thinke otherwise , nay was he not bound to beleeve , that it was the will of god , that he should dismisse the israelites at the first hearing of the message : yet god affirmes , that he would harden his heart , that he should not suffer them to depart , untill he had shewed his signes and wonders in the land of egypt : to reconcile these , and the like places of scripture , both the ancient fathers , and schoolemen , with moderne divines , doe affirme that the one will of god , may be said to be divers or manifold , in regard of the sundry manners , whereby he willeth those things to be done , which he willeth , as also in other respects : and yet taken in its proper signification , is simply one and the same : the vulgar distinction of gods secret and revealed will , is such , as to which all the other may be reduced : and therefore i have chosen it to insist upon . the secret will of god , in his eternall , unchangeable purpose , concerning all things which he hath made , to be brought by certaine means to their appointed ends : of this himselfe affirmeth , that his counsell shall stand and he will doe all his pleasure , isaiah . 46. 10. this some call the absolute efficacious will of god , the will of his good pleasure alwayes fulfilled : and indeed this is the only proper , eternall , constant , immutable will of god , whose order can neither be broken , nor its law transgressed , so long as with him there is neither change , nor shadow of turning . the revealed will of god , containeth not his purpose and decree , but our dutie , not what he will doe according to his good pleasure , but what we should doe if we will please him : and this , consisting in his word , his precepts and promises , belongeth to us and our children , that we may doe the will of god : now this indeed is rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which god willeth , then his will , but tearmed so , as we call that the will of a man which he hath determined , shall be done : this is the will of him that sent me , that every one which seeth the sonne and beleeveth on him , may have everlasting life , saith our saviour : ioh. 6. 40. that is , this is that which his will hath appointed : hence it is called voluntas signi , or the signe of his will , metaphorically only called his will , saith a aquinas : for in as much , as our commands are the signes of our wils , the same is said of the precepts of god : this is the rule of our obedience , and whose transgression makes an action sinfull , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sinne is the transgression of a law , and that such a law , as is given to the transgressor to be observed : now god hath not imposed on us the observation of his eternall decree and intention , which as it is utterly impossible for us to transgresse or frustrate : so were we unblameable if we should : a master requires of his servant , to doe what he commands , not to accomplish what he intends : which perhaps he never discovered unto him : nay , the commands of superiours , are not alwayes signes that the commander will have the things commanded actually performed , as in all precepts for triall : but only that they who are subjects to this command , shall be obligd to obedience , as farre as the sense of it doth extend , & hoc clarum est in praeceptis divinis , saith b durand . &c. and this is cleere in the commands of god : by which we are obliged to doe , what he commandeth , and it is not alwayes his pleasure , that the thing it selfe , in regard of the event , shall yet be accomplished : as we saw before in the examples of pharaoh , and abraham . now the will of god in the first acceptation , is said to be hid or secret , not because it is so alwayes , for it is in some particulars revealed and made knowne unto us , two wayes . first , by his word , as where god affirmeth that the dead shall rise , we neither doubt not , but that they shall rise , and that it is the absolute will of god that they shall doe so . secondly , by the effects , for when any thing cometh to passe , we may cast the event on the will of god as its cause , and looke upon it as a revelation of his purpose . iacobs sonnes little imagined , that it was the will of god , by them to send their brother into egypt : yet afterward , ioseph tels them plainly , it was not they , but god that sent him thither , gen. 45. but it is said to be secret for two causes : first , because for the most part it is so , there is nothing in divers issues declarative of gods determination but only the event : which while it is future is hidden to them who have faculties to judge of things past and present , but not to discerne things for to come . hence saint iames bids us not be too peremptory in our determinations , if we will doe this , or that , not knowing how god will close with us , for its performance . secondly , it is said to be secret , in reference to its cause , which for the most part is past our finding out : his paths are in the deeps and his footsteps are not known . it appeareth then , that the secret and revealed will of god are divers , in sundry respects , but chiefly , in regard of their acts , and their objects . first , in regard of their acts , the secret will of god is his eternall decree , and determination , concerning any thing to be done , in its appointed time : his revealed will is an act , whereby he declareth himself to love , or approve any thing , whither ever it be done , or no. secondly , they are divers in regard of their objects , the object of gods purpose and decree , is that which is good in any kinde , with reference to its actuall existence , for it must infallibly be performed : but the object of his revealed will , is that only which is morally good , ( i speake of it inasmuch as it approveth or commandeth , ) agreeing to the law , and the gospell : and that considered , only inasmuch as it is good : for whither it be ever actually performed , or no , is accidentall to the object of gods revealed will. now of these two differences , the first is perpetuall , in regard of their severall acts , but not so the latter , they are sometimes coincident in regard of their objects : for instance , god commandeth us to beleeve , here his revealed will , is that we should so do : withall he intendeth we shall doe so , and therefore ingenerateth faith in our hearts that we may beleeve : here his secret and revealed will , are coincident , the former being his precept , that we should beleeve , the latter his purpose that we shall beleeve : in this case , i say , the object of the one , and the other , is the same , even what we ought to doe , and what he will doe . and this inasmuch , as he hath wrought all our works in us : isaiah 26. 12. they are our own works , which he works in us : his act in us , and by us , is ofttimes our dutie towards him : he commands us by his revealed will to walke in his statutes , and keep his laws , upon this , he also promiseth that he will so effect all things , that of some this shall be performed : ezek. 36. 26 , 27. a new heart also will i give you , and a new spirit will i put within you , and i will take away the stony heart out of your flesh , and i will give you an heart of flesh : and i will put my spirit within you , and cause you to walke in my statutes , and you shall keepe my iudgements and doe them : so that the selfe same obedience of the people of god , is here the object of his will , taken in either acceptation : and yet the precept of god , is not here as some learned men suppose , declarative of gods intention , for then , it must be so to all , to whom it is given , which evidently it is not , for many are commanded to beleeve , on whom god never bestoweth faith : it is still to be looked upon , as a meere declaration of our dutie , its closing with gods intention , being accidentall unto it : there is a wide difference betwixt , doe such a thing , and you shall doe it : if gods command to iudas to beleeve , imported as much as it is my purpose , and intention that iudas shall beleeve , it must needs contradict that will of god , whereby he determined that iudas for his infidelitie should goe to his own place : his precepts are in all obedience of us to be performed , but doe not signifie his will , that we shall actually fulfill his commands . abraham was not bound to beleeve , that it was gods intention that isaac should be sacrificed , but , that it was his duty ; there was no obligation on pharaoh to thinke , it was gods purpose the people should depart , at the first summons , he had nothing to doe with that : but there was one , to beleeve that if he would please god , he must let them goe . hence divers things of good use in these controversies may be collected . first , that god may command many things by his word , which he never decreed that they should actually be performed : because , in such things , his words are not a revelation of his eternall decree and purpose : but only a declaration of some thing where with he is well pleased , be it by us performed or no in the forecited case , he commanded pharaoh , to let his people goe , and plagued him for refusing to obey his command : hence we may not collect , that god intended the obedience and conversion of pharaoh by this his precept , but was frustrated of his intention , for the scripture is evident and cleere , that god purposed by his disobedience , to accomplish an end farre different , even a manifestation of his glory by his punishment : but only that obedience unto his commands is pleasing unto him : as 1 sam. 15. 22. secondly , that the will of god to which our obedience is required , is the revealed will of god , contained in his word , whose compliance with his decree is such , that hence we learne three things tending to the execution of it . first , that it is the condition of the word of god , and the dispensation thereof , instantly to perswade to faith and obedience : secondly , that it is our duty , by all means to aspire to the performance of all things by it enjoyned , and our fault if we doe not . thirdly , that god by these means , will accomplish his eternall decree of saving his elect , and that he willeth the salvation of others , inasmuch as he calleth them unto the performance of the condition thereof : now our obedience is so to be regulated by this revealed will of god , that we may sin , either by omission , against its precepts : or commission against its prohibitions : although by our so omitting , or committing of any thing , the secret will or purpose of god be fulfilled . had abraham disobeyed gods precept , when he was commanded to sacrifice his sonne isaac : though gods will had been accomplished thereby , who never intended it : yet abraham had grievously sinned against the revealed will of god , the rule of his duty : the holinesse of our actions , consisteth in a conformity unto his precepts , and not unto his purposes : on this ground ( c gregory affirmeth ) that many fulfill the will of god ( that is his intentions ) when they thinke to change it , ( by transgressing his precepts ) and by resisting , imprudently obey gods purpose : and to shew how meerely we in our actions are tied to this rule of our duty . d saint austine shews how a man may do good in a thing crosse to gods secret will : and evill in that which complyeth with it : which he illustrates by the example of a sicke parent having two children , the one wicked , who desires his fathers death , the other godly , and he prayes for his life : but the will of god is he shall die , agreeably to the desire of the wicked childe : and yet it is the other , who hath performed his duty , and done what is pleasing unto god. thirdly , to returne from this unnecessarie digression : that which we have now in agitation , is the secret will of god , which we have before unfolded , and this it is that we charge the arminians for affirming , that it may be resisted : that is , that god may faile in his purposes , come short of what he earnestly intendeth ; or be frustrated of his aime and end : as if he should determinately resolve the faith and salvation of any man : it is in the power of that man , to make void his determination , and not beleeve , and not be saved : now it is onely in cases of this nature , wherein our owne free-wils have an interest , that they thus limit and circumscribe the power of the most high : in other things , they grant his omnipotencie to be of no lesse extent then others doe : but in this case , they are peremptory and resolute , without any colouring or tergiversation , for whereas there is a question proposed by the apostle , rom. 9. 19. who hath resisted his will ? which that none hath or can , he grants in the following verses : e corvinus affirmes , it is onely an obiection of the jewes reiected by the apostle : which is much like an answer young schollers usually give to some difficult place in aristotle , when they cannot thinke of a better , loquitur ex aliorum sententia : for there is no signe of any such rejection of it by the apostle , in the whole following discourse : yea , and it is not the iewes , that saint paul disputeth withall here , but weaker brethren concerning the iewes ; which is manifest from the first verse , of the next chapter , where he distinguisheth betweene brethren to whom , and israel of whom he spake . secondly , he speakes of the iewes in the whole treatise in the third person , but of the disputer in the second . thirdly , it is taken for a confessed principle , betweene saint paul , and the disputer as he cals him ; that the iewes were rejected , which surely themselves would not readily acknowledge : so that corvinus rejects as an objection of the iewes , a granted principle of saint paul , and the other f christians of his time : with the like confidence , the same authour affirmeth , that they nothing doubt but that many things are not done which god would have to be done : g vorstius goes further , teaching that not onely many things are done , which he would have done , but also that many things are done , which he would not have done : he meanes not our transgressing of his law , but gods failing in his purpose ; as corvinus cleares it , acknowledging , that the execution of gods will , is suspended or hindered by man : to whom h episcopius subscribes ; as for example : god purposeth and intendeth the conversion of a sinner , suppose it were mary magdalen : can this intention of his be crossed and his will resisted ? yea , say the arminians ; for god converts sinners by his grace ; but we can resist god when he would convert us by his grace ; say i sixe of them ioyntly in their meeting at the hague : but some one may here object , say they , that thus god faileth of his intention , doth not attaine the end , at which he aimes : we answer , this we grant : or be it the salvation of men , they say they are certain k that god intendeth that for many , which never obtaine it ; that end he cannot compasse . and here me thinkes they place god in a most unhappy condition , by affirming that they are often damned , whom he would have to be saved , though he desires their salvation with a most l vehement desire and naturall affection , such i thinke , as crowes have to the good of their young ones , for that there are in him m such desires as are never fulfilled , because not regulated by wisedome and iustice ; they plainly affirme : for although by his infinite power perhaps , he might accomplish them , yet it would not become him so to doe . now let any good natured man , who hath beene a little troubled for poore jupiter in homer , mourning for the death of his sonne sarpedon , which he could not prevent : or hath beene grieved for the sorrow of a distressed father , not able to remove the wickednesse and inevitable ruine , of an onely sonne ; droppe one teare for the restrained condition of the god of heaven : who , when he would have all and every man in the world to come to heaven to escape the torments of hell , and that with a serious purpose and intention , that it shall be so : a vehement affection and fervent naturall desire , that it should be so , yet being not in himselfe alone able to save one , must be forced to loose his desire , lay downe his affection , change his purpose , and see the greatest part of them to perish everlastingly : n yea notwithstanding that he had provided a sufficient meanes for them all to escape , with a purpose and intention that they should so doe . in briefe , their whole doctrine in this point is laid downe by corvinus , chap. 3. against moulin , and the third section : where first , he alloweth of the distinction of the will of god , into that whereby he will have us doe something , and that whereby he will doe any thing himselfe : the first is nothing but his law and precepts , which we with him affirme may be said to be resisted , in as much as it is transgressed : the latter he saith , if it respect any act of mans , may be considered as praeceding that act , or following it : if praeceding it , then it may be resisted , if man will not co-operate : now this is the will of god whereby himselfe intendeth to doe any thing : the summe of which distinction is this , the will of god concerning the future being of any thing , may be considered as it goeth before the actuall existence of the thing it selfe , and in this regard it may be hindered or resisted ; but as it is considered to follow any act of man , it is alwaies fulfilled : by which latter member , striving to mollifie the harshnesse of the former , he runs himselfe into inexplicable non-sense , affirming , that , that act of the will of god , whereby he intendeth men shall doe any thing , cannot be hindered after they have done it , that is , god hath irresistibly purposed they shall doe it , provided they doe it : in his following discourse also , he plainly grants , that there is no act of gods will about the salvation of men , that may not be made voide and of none effect , but onely that generall decree , whereby he hath established an inseparable connexion betweene faith and salvation , or whereby he hath appointed faith in christ , to be the meanes of attaining blessednesse : which is onely an immanent act of gods will , producing no outward effect : so that every act thereof , that hath an externall issue by humane co-operation , is frustrable and may fall to the ground : which in what direct opposition it stands to the word of god , let these following instances declare . first , our god is in heaven , saith the psalmist , he hath done whatsoever he pleased , psal . 115. 5. not onely part , but all , whatsoever he pleased should come to passe by any meanes : he ruleth in the kingdome of men , and giveth it to whom he will , dan. 4. 23. the transposition of kingdomes , is not without the mixture of divers free and voluntary actions of men , and yet in that great worke , god doth all that he pleaseth ; yea , before him , all the inhabitants of the earth are reputed as nothing , and he doth according to his will , in the armie of heaven and among the inhabitants of the earth , and none can stay his hand , or say unto him , what dost thou ? vers . 35. my counsell , saith he , shall stand , and i will doe all my pleasure , isa . 46. 10. i have purposed i will also doe it , vers . 11. nay , so certaine is he of accomplishing all his purposes ; that he confirmes it with an oath , the lord of hoasts hath sworne , surely as i have thought , so it shall come to passe , and as i have purposed so it shall stand : isa . 14. 24. and indeed it were a very strange thing , that god should intend what he fore-seeth will never come to passe : but i confesse this argument will not be pressing against the arminians who question that praescience : but yet , would they also would observe from the scripture , that the faylings of wicked mens counsels and intentions is a thing that god is said to deride in heaven , as psal . 2. 4. he threatens them with it , take counsell , saith he , together and it shall come to nought , isa . 8. 10. speake the word and it shall not stand : see also chap. 29. 7 , 8. and shall they be enabled to recriminate , and cast the like aspersion on the god of heaven ? no surely , saith saint o austine : let us take heed we be not compelled to beleeve that almightie god would have any thing done which doth not come to passe : to which truth also that the schoole-men have universally consented is shewed by alvarez disput . 32. pro. 3. and these few instances will manifest the arminian opposition to the word of god in this particular . s. s. our god is in heaven and hath done whatsoever pleaseth him , psal . 115. 3. i will doe all my pleasure , isa . 46. who can stay his hand or say unto him , what dost thou ? dan. 4. 35. i have purposed , i will also doe it , isa . 45. as i have purposed so it shall stand , chap. 14. 24. lib. arbit . we nothing doubt but many things which god willeth , or that it pleaseth him to have done , do yet never come to passe : corvin . we grant that some of gods desires are never fulfilled , idem . it is in the power of man to hinder the execution of gods will. idem . it is ridiculous to imagine that god doth not seriously will any thing but what taketh effect : episcopius . it may be obiected that god faileth of his end : this we readily grant : remonstr . synod . chap. vi. how the whole doctrine of predestination is accounted by the arminians . the cause of all these quarrels , wherewith the arminians and their abettors , have troubled the church of christ , comes next unto our consideration : the eternall predestination of almightie god , that fountaine of all spirituall blessings , of all the effects of gods love derived unto us through christ : the demollishing of this rocke of our salvation , hath been the chiefe indeavour of all the patrons of humane selfe-sufficiencie : so to vindicate unto themselves , a power , and independent abillitie of doing good , of making themselves to differ from others , of attaining everlasting happinesse , without going one steppe from without themselves : and this is their first attempt , to attaine their second proposed end , of building a tower , from the toppe whereof they may mount into heaven , whose foundation is nothing but the sand of their owne free-will and indeavours : quite on the sudden ( what they have done in effect ) to have taken away this divine praedestination , name , and thing , had beene an attempt as noted as notorious , and not likely to attaine the least successe amongst men professing to beleeve the gospel of christ : wherefore , suffering the name to remaine , they have abolished the thing it selfe , and substituted another so unlike it in the roome thereof , that any one may see they have gotten a bleare-eyed leah instead of rachel , and hugge a cloud instead of a deitie . the true doctrine it selfe , hath beene so excellently delivered by divers learned divines , so freed from all objections , that i shall onely briefely and plainly lay it downe , and that with speciall reference to the seventeenth article of our church , where it is cleerely avowed ; shewing withall which is my chiefe intention , how it is thwarted , opposed , and overthrowne by the arminians : predestination in the usuall sense it is taken , is a part of gods providence , concerning his creatures , distinguished from it by a double restriction . first , in respect of their obiects , for whereas the decree of providence comprehendeth his intentions towards all the works of his hands , predestination respecteth onely rationall creatures . secondly , in regard of their ends , for whereas his providence directeth all creatures in generall , to those severall ends to which at length they are brought , whether they are proportionated unto their natures , or exceeding the sphere of their naturall activitie : predestination is exercised onely in directing rationall creatures , to supernaturall ends : so that in generall it is the counsell , decree , or purpose of almightie god , concerning the last and supernaturall end of his rationall creatures , to be accomplished for the praise of his glory : but this also must receive a double restriction , before we come precisely , to what , we in this place aime at : and these againe in regard of the objects or the ends thereof . the object of predestination is , all rationall creatures ; now these are either angels or men , of angels i shall not treat : secondly , the end by it provided for them is either eternall happinesse , or eternall miserie : i speake onely of the former , the act of gods predestination , transmitting men to everlasting happinesse : and in this restrained sense , it differs not at all from election , and we may use them as synonyma , termes of the same importance : though by some affirming that god predestinateth them to faith whom he hath chosen , they seeme to be distinguished as the decrees of the end , and the meanes conducing thereunto ; whereof the first is election , intending the end , and then takes place predestination providing the meanes ; but this exact distinction appeareth not directly in the scripture . this election the word of god proposeth unto us , as the gracious immutable decree of almightie god , whereby , before the foundation of the world , out of his owne good pleasure , he chose certaine men , determining to free them from sinne and miserie , to bestow upon them grace and faith , to give them unto christ , to bring them to everlasting blessednesse for the praise of his glorious grace : or as it is expressed in our church articles , predestination to life is the everlasting purpose of god , whereby before the foundations of the world were laid , he hath constantly decreed by his counsell secret to us , to deliver from curse and damnation , those whom he hath chosen in christ out of mankinde , and to bring them by christ unto everlasting salvation , as vessels made unto honour : wherefore they who are endued with so excellent a benefit of god , be called according to gods purpose , &c. now to avoid prolixitie i will annex onely such annotations , as may cleere the sense , and confirme the truth of the article , by the scriptures : and shew briefly how it is overthrowne by the arminians in every particular thereof . first , the article consonantly to the scripture affirmeth , that it is an eternall decree , made before the foundations of the world were laid , so that by it we must needs be chosen before we are borne , before we have done either good or evill : the words of the article are cleere , and so also is the scripture , he hath chosen us in him before the foundation of the world : ephes . chap. 1. vers . 4. the children being not yet borne , before they had done either good or evill , it was said , &c. rom. 9. 11. we are called with an holy calling , not according to our workes , but according to his owne purpose and grace , which was given us in jesus christ before the world began : 2 tim. 1. 9. now from hence it would undoubtedly follow , that no good thing in us , can be the cause of our election , for every cause must in order praecede its effect , but all things whereof we by any meanes are partakers , in as much as they are ours are temporarie , and so cannot be the cause of that which is eternall : things with that qualification , must have reference to the sole will and good pleasure of god , which inference would breake the necke of the arminian election : wherefore to prevent such a fatall ruine , they deny the principle , to wit , that election is eternall : a so the remonstrants in their apologie ; b compleate election regardeth none but him that is dying , for this peremptorie election decreeth the whole accomplishment and consummation of salvation , and therefore requireth in the obiect the finished course of faith and obedience , saith grevinchovius : which is to make gods election nothing but an act of his justice , approving our obedience : and such an act as is incident to any weake man , who knowes not what will happen in the next houre that is yet for to come : and is this post-destination , that which is proposed to us in the scripture , as the unsearchable fountaine of all gods love towards us in christ ? c yea , say they , we acknowledge no other predestination to be revealed in the gospel , besides that whereby god decreeth to save them who should persevere in faith , that is gods determination concerning their salvation is pendulous , untill he finde by experience , that they will persevere in obedience . but i wonder why , seeing election is confessedly one of the greatest expressions of gods infinite goodnesse , love , and mercy towards us ; if it follow our obedience , we have it not like all other blessings and mercies promised unto us , is it because such propositions as these , beleeve peter and continue in the faith unto the end , and i will choose thee before the foundation of the world , are fitter for the writings of the arminians then the word of god ? neither will we be their rivals in such an election , as d from whence , no fruit , no effect , no consolation , be derived to any mortall man whilest he lives in this world . secondly , the article affirmeth that it is constant , that is , one immutable decree , agreeably also to the scriptures , teaching but one purpose , but one fore-knowledge , one good pleasure , one decree of god , concerning the infallible ordination of his elect unto glory : although of this decree , there may be said to be two acts , one concerning the means , the other concerning the end , but both knit up in the immutabilitie of gods will : heb. 6. 17. the foundation of god , standeth sure : having this seale , god knoweth who are his : 2 tim. 2. 19. his gifts and calling are without recalling not be repented of , rom. 11. 29. now what say our arminians to this , why a whole multitude of new notions , and termes have they invented , to obscure the doctrine ; election say they is e either legall , or evangelicall , generall or particular , complete , or incomplete , revocable or irrevocable , peremptory , or not peremptory , with i know not how many more distinctions of one single eternall act of almightie god : whereof there is neither volanec vestigium , signe or token in the whole bible , or any approved author : and to these quavering divisions they accommodate their doctrine , or rather they purposely invented them to make their errours unintelligible : yet something agreeably thus they dictate ; there f is a complete election , belonging to none but those that are dying , and there is another incomplete , common to all that beleeve , as the good things of salvation are incomplete which are continued whilest faith is continued , and revoked when that is denied , so election is complete in this life , and revocable : againe , there are say they in their confession , g three orders of beleevers , and repenters in the scripture , whereof some are beginners , others having continued for a time , and some perseverants , the two first orders are chosen , vere truly , but not absolute prorsus , absolutely , but only for a time , so long as they will remaine as they are , the third are chosen finally and peremptorily ; for this act of god is either continued or interrupted according as we fulfill the condition : but whence learned the arminians this doctrine ? not one word of it from the word of truth , no mention there of any such desultory election , no speech of faith , but such as is consequent to the one eternall irrevocable decree of predestination , they beleeved who were ordained to eternall life , acts 13. 48. no distinction of men halfe and wholly elected , where it is affirmed that it is impossible the elect should be seduced , matth. 24. 24. that none shall snatch christs sheep out of his fathers hand , ioh. 11. 28 , 29. what would they have more ? gods purpose of election is sealed up , 2 tim. 2. 19. and therefore cannot be revoked : it must stand firme , rom. 9. 11. in spight of all opposition : neither will reason allow us to thinke any immanent act of god , to be incomplete or revocable , because of the neere alliance it hath with his very nature : but reason , scripture , god himselfe , all must give place to any absurdities if they stand in the arminian way , bringing in their idoll with shouts , and preparing his throne , by claiming the cause of their predestination to be in themselves . thirdly , the article is cleere , that the object of this predestion , is some particular men chosen out of mankinde , that is , it is such an act of god , as concerneth some men in particular : taking them as it were aside from the middest of their brethren , and designing them for some speciall end and purpose , the scripture also aboundeth in asserting this veritie , calling them that are so chosen , a few : mat. 20. 16. which must needs denote some certaine persons ; and the residue according to election , rom. 11. 5. those whom god knows to be his , 2 tim. 2. 19. men ordained to eternall life , acts 13. 48. us rom. 8. 39. those that are written in the lambes booke of life , revel . 21. 27. all which and divers others clearely prove , that the number of the elect is certaine , not only materially as they say , that there are so many , but formally also that these particular persons and no other are they , which cannot be altered : nay the very nature of the thing it selfe doth so demonstratively evince it , that i wonder it can possibly be conceived , under any other notion : to apprehend an election of men , not circumscribed with the circumstance of particular persons , is such a conceited platonicall abstraction , as it seemes strange that any one dares professe to understand : that there should be a predestination and none predestinated , an election and none elected , a choise amongst many yet none left or taken , a decree to save men , and yet thereby salvation destinated to no one man , either re aut spe , indeed or in expectation , in a word that there should be a purpose of god to bring men unto glory , standing inviolable though never any one attained the proposed end , is such a riddle as no oedipus can unfold : now such an election , such a predestination have the arminians substituted , in the place of gods everlasting decree : we h deny say they that gods election , extendeth it selfe to any singular persons , as singular persons : that is , that any particular persons , as peter : paul , iohn , are by it elected : no ? how then ? i why god hath appointed without difference , to dispense the means of faith , and as he seeth these persons to beleeve , or not to beleeve , by the use of those means , so at length he determineth of them : as saith corvinus : well then ; god chooseth no particular man to salvation , but whom he seeth beleeving by his own power , with the helpe only of such means as are affoorded unto others , who never beleeve , and as he maketh himselfe , thus differ from them , by a good use of his own abilities , so also he may be reduced againe into the same predicament , and then his election which respecteth not him in his person , but only his qualification , quite vanisheth : but is this gods decree of election ? yes say they ; and k make a dolefull complaint , that any other doctrine should be taught in the church , it is obtruded ( say the true born sons of arminius ) on the church as a most holy doctrine , that god by an absolute immutable decree , from all eternitie , out of his own good pleasure , hath chosen certaine persons , and those but a few in comparison , without any respect had to their faith and obedience ; and predestinated them to everlasting life : but what so great exception is this doctrine lyable unto ; what wickednesse doth it include , that it should not be accounted most holy ? nay , is not only the matter , but the very tearmes of it contained in the scripture : doth not it say the elect are few , and they chosen before the foundation of the world ; without any respect to their obedience or any thing that they had done : out of gods meere gracious good pleasure , that his free purpose according to election might stand ; even because so it pleased him : and this that they might be holy , beleeve , and be sanctified , that they might come unto christ and by him be preserved into everlasting life ; yea , this is that which gals them , l no such will can be ascribed unto god whereby he so willeth any one to be saved , as that thence their salvation should be sure and infallible , saith the father of those children . well then let m st. austine his definition be quite rejected , that predestination is a preparation of such benefits , whereby some are most certainly freed and delivered from sinne , and brought to glory : and that also of saint paul , that ( by reason of this ) nothing can separate us from the love of god , that is in christ : what is this election in your judgement ? n nothing but a decree whereby god hath appointed to save them that beleeve in christ : saith corvinus , be they who they will : or a generall purpose of god , whereby he hath ordained faith in christ , to be the means of salvation : yea , but this belongs to iudas , as well as to peter , this decree carrieth an equall aspect to those that are damned , as to those that are saved , salvation under the condition of faith in christ , was also proposed to them , but was iudas and all his company elected ? how came they then to be seduced and perish ? that any of gods elect goe to hell , is as yet a strange assertion in christianity ; notwithstanding this decree , none may beleeve , or all that doe may fall away , and so none at all be saved , which is a strange kinde of predestination : or all may beleeve , continue in faith , and be saved : which were a more strange kinde of election . we poore souls thought hitherto , that we might have beleeved according unto scripture , that some by this purpose were in a peculiar manner made the fathers , ( thine they were ) and by him given unto christ , that he might bring them unto glory , and that these men were so certaine and unchangeable a number , that not only god knoweth them as being his , but also , that christ calleth them all by name : ioh. 10. 3. and looketh , that none taketh them out of his hand : we never imagined before , that christ hath been the mediatour of an uncertaine covenant , because there are no certaine persons covenanted withall , but such as may or may not fulfill the condition : we alway thought , that some had been separated before by gods purpose from the rest of the perishing world , that christ might lay down his life for his friends , for his sheepe , for them that were given him of his father : but now it should seeme he was ordained to be a king , when it was altogether uncertaine whether he should ever have any subjects , to be a head without a body , or to such a church whose collection and continuance depends wholly and solely on the will of men . these are doctrines that i beleeve searchers of the scripture , had scarse ever been acquainted withall , had they not lighted on such expositors , as teach , o that the only cause why god loveth , ( or chooseth ) any person , is , because the honesty , faith and pietie , wherewith , according to gods command and his own dutie , he is endued , are acceptable to god : which though we grant it true of gods consequent , or approving love ; yet surely there is a divine love , wherewith he looks upon us otherwise , when he gives us unto christ : else , either our giving unto christ is not out of love , or , we are pious , just , and faithfull , before we come unto him , that is , we have no need of him at all : against either way , though we may blot these testimonies out of our hearts , yet they will stand still recorded in holy scripture , viz. that god so loved us when we were his enemies , rom. 5. 8. sinners , vers . 10. of no strength , that he sent his only begotten sonne to die , that we should not perish but have life everlasting , ioh. 3. 16. but of this enough . fourthly , another thing that the article asserteth according to the scripture is , that there is no other cause of our election , but gods own counsell , it recounteth no motives in us , nothing impelling the will of god , to choose some out of mankinde , rejecting others , but his own decree that is his absolute will and good pleasure , so that as there is no cause , in any thing without himselfe , why he would create the world or elect any at all , for he doth all these things for himselfe for the praise of his own glory , so there is no cause in singular elected persons , why god should choose them , rather then others ; he looked upon all mankinde in the same condition , vested with the same qualifications , or rather without any at all , for it is the children not yet borne , before they do either good or evill , that are chosen or reiected , his free grace embracing the one , and passing over the other , yet here we must observe , that although god freely without any desert of theirs chooseth some men to be partakers , both of the end and the means , yet he bestoweth faith or the means , on none , but for the merit of christ : neither doe any attaine the end or salvation , but by their own faith through that righteousnesse of his : the free grace of god notwithstanding choosing iacob , when esau is rejected , the only antecedent cause of any difference , betweene the elect and reprobates , remaineth firme and unshaken : and surely unlesse men were resolved to trust wholly to their own bottomes , to take nothing gratis at the hands of god , they would not endeavour to rob him of his glory : of having mercy on whom he will have mercy , of loving us without our desert , before the world began : if we must claime an interest in obtaining the temporall acts of his favour , by our own indeavours ; yet oh , let us grant him the glory of being good unto us , only for his own sake , when we were in his hand as the clay in the hand of the potter : what made this piece of clay , fit for comely service and not a vessell wherein there is no pleasure , but the power , and will of the framer ? it is enough , yea , too much for them to repine and say , why hast thou made us thus , who are vessels fitted for wratth ? let not them who are prepared for honour , exalt themselves against him , and sacrifice to their own nets , as the sole providers of their glory : but so it is ? humane vilenesse will still be declaring it selfe , by claiming a worth no way due unto it : of a furtherance of which claim , if the arminians be not guiltie , let the following declaration of their opinions in this particular determine . we p confesse say they , roundly , that faith in the consideration of god choosing us unto salvation , doth precede , and not follow as a fruit of election , so that whereas christians have hitherto beleeved , that god bestoweth faith , on them that are chosen , it seemes now it is no such matter , but that those whom god findeth to beleeve , upon the stocke of their own abilities , he afterwards chooseth . neither is faith in their judgement , only required as a necessary condition in him that is to be chosen , but as a cause moving the will of god to elect him that hath it , q as the will of the iudge is moved to bestow a reward on him , who according to the law hath deserved it ; as grevinchovius speaks , which words of his , indeed corvinus strives to temper , but all in vaine , though he wrest them contrary to the intention of the author : for with him agree all his fellows : r the one , only , absolute cause of election , is not the will of god , but the respect of our obedience , saith episcopius : at first they required nothing but faith , and that as a condition , not as ſ a cause , then perseverance in faith , which at length they began to call obedience ; comprehending all our dutie to the precepts of christ : for the cause say they of this love to any person , is the righteousnesse faith and pietie wherewith he is endued , which being all the good works of a christian , they in effect affirme a man to be chosen for them : that our good works are the cause of election , which whither it were ever so grossely taught , either by pelagians or papists i something doubt . and here observe , that this doth not thwart my former assertion , where i shewed , that they deny the election of any particular persons , which here they seeme to grant upon a fore-sight of their faith , and good workes : for there is not any one person , as such a person , notwithstanding all this , that in their judgement is in this life elected : but onely as he is considered with those qualifications , of which he may at any time divest himselfe , and so become againe to be no more elected then iudas . the summe of their doctrine in this particular , is laid by one of ours in a tract intituled gods love to mankinde , &c. a booke full of palpable ignorance , grosse sophistrie , and abominable blasphemie , whose authour seemes to have proposed nothing unto himselfe , but to rake all the dunghils of a few the most invective arminians , and to collect the most filthy scumme and pollution of their railings to cast upon the truth of god , and under i know not what selfe-coyned pretences , belch out odious blasphemies against his holy name . the summe , saith he , of all these speeches ( he cited to his purpose ) is , t that there is no decree of saving men , but what is built on gods fore-knowledge of the good actions of men : no decree ? no not that whereby god determineth to give some unto christ , to ingraft them in him by faith , and bring them by him unto glory : which giveth light to that place of u arminius , where he affirmeth , that god loveth none precisely to eternall life , but considered as iust either with legall or evangelicall righteousnesse . now to love one to eternall life , is to destinate one to obtaine eternall life by christ : and so it is co-incident with the former assertion that our election or choosing unto grace and glory is upon the fore-sight of our good workes : which containes a doctrine so contradictorie to the words , and meaning of the apostle , rom. 9. 11. condemned in so many councels , suppressed by so many edicts and decrees of emperours and governours : opposed as a pestilent heresie , ever since it was first hatched , by so many orthodoxe fathers and learned schoole men : so directly contrary to the doctrine of this church , so injurious to the grace and supreame power of almightie god : that i much wonder , any one in this light of the gospel , and flourishing time of learning , should be so boldly ignorant or impudent , as to broach it amongst christians : to prove this to be a heresie , exploded by all orthodoxe , and catholique antiquitie , were to light a candle in the sunne : for it cannot but be knowne , to all and every one , who ever heard or read any thing of the state of christs church , after the rising of the pelagian tumults . to accumulate testimonies of the ancient is quite beside my purpose : i will onely adde the confession of w bellarmine , a man otherwise not over-well affected to truth : predestination saith he , from the fore-sight of workes , cannot be maintained , unlesse we should suppose something in the righteous man , which should make him differ from the wicked that he doth not receive from god : which truly all the fathers with unanimous consent doe reiect : but we have a more sure testimonie to which we will take heed , even the holy scripture pleading strongly for gods free and undeserved grace . first , our saviour christ , matth. 11. 26. declaring how god revealeth the gospel unto some , which is hidden from others : a speciall fruit of election : resteth in his will and good pleasure as the onely cause thereof : even so o father , for so it seemed good in thy sight : so comforting his little flock , luk. 12. 32. he bids them feare not , for it is your fathers good pleasure to give you the kingdome : his good pleasure is the onely cause why his kingdome is prepared for you , rather then others : but is there no other reason of this discrimination ? no ; he doth it all , that his purpose according to election might stand firme , rom. 9. 11. for we are predestinated according to the purpose of him , who worketh all things after the counsell of his owne will , ephes . 1. 11. but did not this counsell of god direct him to choose us rather then others ? because we had something to commend us more then they ? no ; the lord did not set his love upon you , nor choose you because you were more in number then any people , but because the lord loved you : deut. 7. 7 , 8. he hath mercy , on whom he will have mercy , yea , before the children were borne and had done either good or evill , that the purpose of god according to election might stand , not of workes , but of him that calleth it was said unto her , the elder shall serve the younger , as it is written , jacob have i loved , but esau have i hated : rom. 9. 11 , 12. in briefe , where ever there is any mention of election or predestination , it is still accompanied with the purpose , love , or will , of god ; his foreknowledge , whereby he knoweth them that are his , his free power and supreame dominion over all things : of our faith , obedience or any thing importing so much , not one syllable , no mention , unlesse it be as the fruit and effect thereof : it is the sole act of his free grace and good pleasure , that he might make knowne the riches of his glory towards the vessels of mercy : rom. 9. 23. for this onely end hath he saved us and called us with an holy calling , not according to our workes , but according to his owne purpose and grace , which was given in iesus christ before the world began , 2 tim. 1. 9. even our calling is free and undeserved , because flowing from that most free grace of election , whereof we are partakers before we are : it were needlesse to heape up more testimonies , in a thing so cleere and evident : when god and man stand in competition , who shall be accounted the cause of an eternall good , we may be sure the scripture will passe the verdict on the part of the most high : and the sentence in this case may be derived from thence by these following reasons . first , if finall perseverance in faith and obedience , be the cause of , or a condition required unto election , then none can be said in this life to be elected : for no man is a finall perseverer untill he be dead , untill he hath finished his course and consummated the faith : but certaine it is that it is spoken of some in the scripture , that they are even in this life elected : few are chosen , mat. 20. 16. for the elects sake those dayes shall be shortned , matth. 24. and shall seduce if it were possible the very elect , vers . 24. where it is evident , that election is required to make one persevere in the faith : but no where is perseverance in the faith required , to election : yea and peter gives us all a command , that we should give all diligence , to get an assurance of our election even in this life , 2 pet. 1. 10. and therefore surely it cannot be a decree presupposing consummated faith and obedience . secondly , consider two things of our estate , before the first temporall act of gods free grace , ( for grace is no grace if it be not free ) which is the first effect of our predestination , comprehendeth us : were we better then others , no in no wise ? both iewes and gentiles , were all under sinne , rom. 3. 9. there is no difference for we have all sinned and come short of the glory of god , vers . 23. being all dead in trespasses and sinnes , ephes . 2. 1. being by nature children of wrath as well as others , vers . 3. a farre off untill we are made nigh by the blood of christ , vers . 12. we were enemies against god , rom. 5. 10. titus . 3. 3. and looke what desert there is in us with these qualifications , when our vocation the first effect of our predestination , as saint paul sheweth , rom. 8. 30. and as i shall prove hereafter , separateth us from the world of unbeleevers , so much there is in respect of predestination it selfe ; so that if we have any way deserved it , it is by being sinners , enemies , children of wrath , and dead in trespasses : these are our events , this is the glory whereof we ought to be ashamed . but secondly , when they are in the same state of actuall alienation from god , yet then in respect of his purpose to save them by christ : some are said to be his ; thine they were and thou gavest them unto me , iohn 17. 6. they were his before they came unto christ by faith ; the sheepe of christ before they are called , for he calleth his sheepe by name , iohn 10. 30. before they come into the flocke or congregation : for other sheepe , saith he , i have which are not of this fold : which must also be gathered , ioh. 10. 16. to be beleved of god before they love him , herein is love , not that we loved god , but that he loved us : 1 ioh. 4. 10. now all this must be with reference to gods purpose of bringing them unto christ , and by him unto glory : which we see goeth before all their faith and obedience . thirdly , election is an eternall act of gods will , he hath chosen us before the foundation of the world , ephes . 1. 4. consummated antecedently to all dutie of ours , rom. 9. 11. now every cause must in order of nature , praecede its effect ; nothing hath an activitie in causing , before it hath a being : operation , in every kinde is a second act , flowing from the essence of a thing , which is the first : but all our graces and workes , our faith , obedience , pietie and charitie , are all temporall , of yesterday , the same standing with our selves , and no longer , and therefore cannot be the cause of , no nor so much as a condition necessarily required for the accomplishment of an eternall act of god ; irrevocably established before we are . fourthly : if predestination be for faith foreseene , these three things , with divers such absurdities will necessarily follow : first , that election is not of him that calleth , as the apostle speakes , rom. 9. 11. that is of the good pleasure of god , who calleth us with an holy calling , but of him that is called : for depending on faith it must be his whose faith is , that doth beleeve : secondly , god cannot have mercy on whom he will have mercy , for the very purpose of it is thus tied to the qualities of faith and obedience , so that he must have mercy only on beleevers , antecedently to his decree , which thirdly , hinders him from being an absolute free agent , and doing of what he will with his owne : of having such a power over us , as the potter hath over his clay , for he findes us of different matter , one clay , another gold , when he comes to appoint us to different uses and ends . fifthly , god sees no saith , no obedience , perseverance ; nothing but sinne and wickednesse in any man , but what himselfe intendeth graciously and freely to bestow upon them , for faith is not of our selves , it is the gift of god , it is the worke of god that we doe beleeve , iohn 6. 29. he blesseth us with all spirituall blessings in christ , ephes . 1. now all these gifts and graces , god bestoweth onely upon those whom he hath antecedently ordained to everlasting life : for the election obtained it and the rest were blinded , rom. 11. 7. god added to his church daily those that should be saved , acts 2. 47. therefore surely god chooseth us not , because he foreseeth those things in us , seeing he bestoweth those graces because he hath chosen us : x wherefore saith austine , doth christ say , you have not chosen me , but i have chosen you , but because they did not chuse him that he should chuse them : but he chose them that they might chuse him . we choose christ by faith , god chooseth us by his decree of election , the question is whether we choose him , because he hath chosen us , or he chooseth us , because we have chosen him , and so indeed choose our selves : we affirme the former , and that because our choyce of him , is a gift he himselfe bestoweth onely on them whom he hath chosen . sixthly , and principally , the effects of election infallibly following it , cannot be the causes of election , certainly praeceding it : this is evident , for nothing can be the cause , and the effect , of the same thing ; before and after it selfe : but all our faith , our obedience , repentance , good workes , are the effects of election flowing from it , as their proper fountaine , erected on it , as the foundation of this spirituall building : and for this the article of our church is evident and cleere ; those , saith it , that are indued with this excellent benefit of god , are called according to gods purpose , are iustified freely , are made the sonnes of god by adoption , they be made like the image of christ , they walke religiously in good workes , &c. where first they are said to be partakers of this benefit of election , and then by vertue thereof , to be entitled to the fruition of all those graces : secondly , it saith , those who are endued with this benefit , enioy those blessings ; intimating that election , is the rule whereby god proceedeth in bestowing those graces ; restraining the objects of the temporall acts of gods speciall favour , to them onely whom his eternall decree doth embrace ; both these indeed are denied by the arminians , which maketh a further discovery of their heterodoxies in this particular . y you say , saith arminius to perkins , that election is the rule of giving , or not giving of faith , and therefore election is not of the faithfull , but faith of the elect : but by your leave this i must deny : but yet what ever it is the sophisticall heretique here denies , either antecedent or conclusion , he fals foule on the word of god : they beleeved , saith the holy ghost , who were ordained to eternall life , act. 3. 48. and the lord added daily to his church such as should de saved , act. 2. 47. from both which places it is evident , that god bestoweth faith onely on them whom he hath praeordained eternall life : but most cleerely , rom. 8. 29 , 30. for whom he did fore-know , he also predestinated to be conformed to the image of his sonne , moreover , whom he did predestinate , them also he called , and whom he called , them he also iustified , and whom he iustified , them also glorified , saint austin interpreted this place , by adding in every linke of the chaine , onely those , how ever the words directly import a precedency of predestination , before the bestowing of other graces : and also a restraint of those graces , to them onely , that are so predestinate : now the inference from this , is , not onely for the forme logicall , but for the matter also , it containeth the very words of scripture , faith is of gods elect : titus 1. 1. for the other part of the proposition , that faith and obedience are the fruits of election , they cannot be more peremptory in its denyall , then the scripture is plentifull in its confirmation : he hath chosen us in christ , that we should be holy , ephes . 1. 4. not because we were holy , but that we should be so : holinesse whereof faith is the root , and obedience the body , is that whereunto , and not for which we are elected : the end , and the meritorious cause , of any one act cannot be the same , they have divers respects , and require repugnant conditions : againe we are predestinated unto the adoption of children by iesus christ : vers . 5. adoption is that whereby we are assumed into the family of god , when before we are forreigners , aliens , strangers , a far off , which we see is a fruit of our predestination , though it be the very entrance , into that estate , wherein we begin first to please god in the least measure : of the same nature , are all those places of holy writ which speake of gods giving some unto christ , of christs sheepe hearing his voyce , and of others not hearing , because they are not of his sheepe : all which , and divers other invincible reasons i willingly omit : with sundry other false assertions , and hereticall positions , of the arminians about this fundamentall article , of our religion , concluding this chapter with the following scheme . s. s. whom he did foreknow he also did predestinate to be conformed to the image of his sonne , that he might be the first borne among many brethren : moreover whom he did predestinate , them he also called , and whom he called , them he also iustified , and whom he iustified , them he also glorified ; so that nothing shall be able to separate us from the love of god in christ , rom. 8. 29 , 30. — 39. he hath chosen us in him before the foundation of the world , that we should be holy , ephes . 1. 4. not for the workes that we have done , but according to his owne purpose and grace which was given us in iesus christ before the world began , 2 tim. 1. 9. for the children being not yet borne , before they had done either good or evill , that the purpose of god which is according to election might stand , not of works but of him that calleth , &c. rom. 9. 11. whatsoever the father giveth that cometh unto me , ioh. 11. many are called , but few are chosen , matth. 22. 14. feare not little flock , it is your fathers pleasure to give you the kingdome , luk. 12. 32. what hast thou that thou hast not received , 1 cor. 4. 7. are we better then they ? no in no wise , rom. 3. 9. but we are predestinated to the adoption of children by iesus christ according to the good pleasure of his will , ephes . 1. 5. iohn 6. 37. — 39. iohn 10. 3. chap. 13. 18. and 17. 6. act. 13. 48. titus 1. 1. 2 tim. 2. 19. iames 1. 17 , &c. lib. arbit . no such will can be ascribed unto god , whereby he so would have any to be saved , that from thence his salvation should bee sure and infallible , arminius . i acknowledge no sense no perception of any such election in this life : grevinch . we deny that gods election unto salvation extendeth it selfe to singular persons : remonst . coll. hag. as we are iustified by faith , so we are not elected but by faith : grevinch . we professe roundly that faith is considered by god as a condition preceding election , and not following as a fruit thereof : rem . coll. hag. the sole and onely cause of election is not the will of god , but the respect of our obedience : episcopius . for the cause of this love to any person , is the goodnesse , faith and piety , wherewith according to gods command and his owne dutie he is endued , is pleasing to god : rem . apol. god hath determined to grant the meanes of salvation unto all without difference , and according as he fore-seeth men will use those meanes so he determineth of them : corvin . the summe of their doctrine is : god hath appointed the obedience of faith to be the meanes of salvation , if men fulfill this condition he determineth to save them which is their election , but if after they have entred the way of godlines , they fall frō it they loose also their predestination , if they will returne againe they are chosen anew , and if they can hold out to the end , then , and for that continuance they are peremptorily elected , or postdestinated , after they are saved : now whether these positions may be gathered from those places of scripture which deliver this doctrine , lot any man iudge . chap. vii . of originall sinne , and the corruption of nature . herod the great imparting his counsell of rebuilding the temple unto the iewes , they much feared , he would never be able to accomplish his intention ; but like an unwise builder having demolished the old , before he had sate downe and cast up his account , whether he were able to erect a new , they should ( by his project ) be deprived of a temple : wherefore to satisfie their jealousies , he resolved as he tooke downe any part of the other , presently to erect a portion of the new in the place thereof . right so the arminians , determining to demolish the building of divine providence , grace , and favour , by which men have hitherto ascended into heaven , and fearing lest we should be troubled , finding our selves on a sudden deprived of that wherein we reposed our confidence for happinesse , they have by degrees erected a babylonish tower in the roome thereof , whose top they would perswade us shall reach unto heaven : first therefore the foundation stones they bring forth , crying haile , haile , unto them , and pitch them on the sandy rotten ground , of our owne natures . now because heretofore , some wise master-builders , had discovered this ground , to be very unfit to be the basis of such a lofty erection , by reason of a corrupt issue of blood and filth , arising in the middest thereof , and over-spreading the whole platforme : to incourage men to an association in this desperate attempt , they proclaime to all , that there is no such evill fountaine in the plaine which they have chosen , for the foundation of their proud building , setting up it selfe against the knowledge of god in plaine termes , having rejected the providence of god , from being the originall of that goodnesse of entity which is in our actions , and his predestination , from being the cause of that morall and spirituall goodnesse where with any of them are cloathed , they endeavour to draw the praise of both , to the rectitude of their nature , and the strength of their owne endeavours : but this attempt in the latter case , being thought to be altogether vaine , because of the disabilitie and corruption of nature , by reason of originall sinne propagated unto us all by our first parents , whereby it is become wholly voyd of integritie and holinesse , and we all become wise and able to doe evill , but to doe good have no power , no understanding ; therefore they utterly reject this imputation of an inherent originall guilt , and demerit of punishment , as an enemie to our upright and well deserving condition : and oh , that they were as able , to root it out of the hearts of all men , that it should never more be there , as they have been to perswade the heads of divers , that it was never there at all . if any would know , how considerable this article concerning originall sinne , hath ever been accounted in the church of christ , let him but consult the writings of saint augustine , prosper , hilary , fulgentius , any of those learned fathers , whom god stirred up to resist , and enabled to overcome , the spreading pelagian heresie , or looke on those many counsels edicts decrees of emperours , wherein that hereticall doctrine , of denying this originall corruption , is condemned , cursed , and exploded ; now amongst those many motives they had to proceed so severely against this heresie one especially inculcated deserves our consideration : viz. that it overthrew the necessitie of christs coming into the world to redeeme mankinde : it is sinne onely that makes a saviour necessary , and shall christians tollerate such an errour , as by direct consequence , inferres the coming of iesus christ into the world to be needlesse , my purpose for the present , is not to alleadge any testimonies of this kinde , but holding my selfe close to my first intention , to shew how farre in this article as well as others , the arminians have apostated , from the pure doctrine of the word of god , the consent of orthodox divines , and the confession of this church of england . in the ninth article of our church , which is concerning originall sinne , i observe especially foure things : first , that it is an inherent evill , the fault and corruption of the nature of every man : secondly , that it is a thing not subject , or conformable to the law of god : but hath in it selfe , even after baptisme , the nature of sinne : thirdly , that by it , we are averse from god and inclined to all manner of evill : fourthly , that it deserveth gods wrath and damnation , all which are frequently , and evidently taught in the word of god , and every one denyed by the arminians , as it may appeare by these instances , in someof them . first , that it is an inherent sinne and pollution of nature , having a proper guilt of its owne , making us responsable to the wrath of god : and not a bare imputation of anothers fault , to us his posteritie , which because it would reflect upon us all with a charge of a native imbecillitie and insufficiency to good , is by these self-idolizers , quite exploded . a infants are simply in that estate , in which adam was , before his fall , saith venator : b neither is it all considerable , whether they be the children of beleevers , or of heathens and infidels : for infants , as infants have all the same innocency , say they , joyntly in their apologie : nay more plainly , c it can be no fault wherewith we are born : in which last expression , these bold innovators , with one dash of their pens , have quite overthrowne a sacred verity , an apostolike catholike fundamentall article , of christian religion : but truly to me , there are no stronger arguments of the sinfull corruption of our nature , then to see , such nefarious issues of unsanctified hearts : let us looke then to the word of god confounding this babylonish designe . first , that the nature of man , which at first was created pure and holy , after the image of god , endowed with such a rectitude and righteousnesse , as was necessary and due unto it , to bring it unto that supernaturall end to which it was ordained , is now altogether corrupted and become abominable , sinfull and averse from goodnesse , and that this corruption or concupiscence is originally inherent in us , and derived from our first parents , is plentifully delivered in holy writ , as that which chiefly compels us to a self-deniall , and drives us unto christ . behold , i was shapen in iniquitie , and in sinne did my mother conceive me , saith david , psal . 51. 5. where for the praise of gods goodnesse towards him , he begins with the confession of his native perversenesse , and of the sinne wherein he was wrapped before he was born : neither was this peculiar to him alone , he had it not , from the particular iniquitie of his next progenitors , but by an ordinary propagation from the common parent of us all : though in some of us , satan by this pelagian attempt ; by hiding the disease hath made it almost incurable : for even those infants , of whose innocency the arminians boast , are uncleane in the verdict of saint paul , 1 cor. 7. 14. if not sanctified by an interest in the promise of the covenant , and no uncleane thing shall enter into the kingdome of heaven : d the weaknesse of the members of infants is innocent , and not their souls : they want nothing , but that the members of their bodies are not as yet ready instruments of sinne : they are not sinfull only by an externall denomination , accounted so , because of the imputation of adams actuall transgression unto them : for they have all an uncleannesse in them by nature , iob 14. 4. from which they must be cleansed , by the washing of water and the word , ephes . 5. 20. their whole nature is overspread with such a pollution , as is proper only to sinne inherent , and doth not accompany sinne imputed , as we may see in the example of our saviour , who was pure , immaculate , holy , undefiled , and yet the iniquity of us all was imputed unto him : hence are those phrases of washing away sinne , acts 22. 16. of cleansing filth , 1 pet. 3. 21. titus 3. 5. something there is in them , as soone as they are borne , excluding them from the kingdome of heaven , for except they also be borne againe of the spirit they shall not enter into it , ioh. 3. 5. secondly , the opposition that is made between the righteousnesse of christ , and the sinne of adam , rom. 5. which is the proper seat of this doctrine , sheweth that there is in our nature an inbred sinfull corruption , for the sinne of adam holds such relation unto sinners , proceeding from him by naturall propagation , as the righteousnesse of christ , doth unto them , who are borne againe of him by spirituall regeneration : but we are truly intrinsecally and inherently sanctified , by the spirit and grace of christ : and therefore there is no reason , why being so often in this chapter called sinners , because of this originall sinne , we should cast it off , as if we were concerned only by an externall denomination , for the right institution of the comparison , and its analogie quite overthrows the solitary imputation . thirdly , all those places of scripture , which assert the pronnesse of our nature to all evill , and the utter disabilitie that is in us to doe any good , that wretched opposition to the power of godlinesse , wherewith from the wombe we are replenished , confirmes the same truth : but of these places , i shall have occasion to speake hereafter . fourthly , the flesh , in the scripture phrase , is a qualitie ( if i may so say ) inherent in us : for that , with its concupiscence , is opposed to the spirit and his holinesse , which is certainly inherent in us : now the whole man by nature is flesh : for that which is borne of the flesh is flesh , ioh. 3. 6. it is an inhabiting thing , a thing that dwelleth within us , rom. 7. 17. in briefe this vitiosity sinfulnesse , and corruption of our nature , is laid open : first , by all those places , which cast an aspersion of guilt , or desert of punishment ; or of pollution , on nature it selfe : as ephes . 2. 1 , 2 , 3. we are dead in trespasses , and sinnes , being by nature children of wrath , as well as others , being wholly incompassed by a sinne that doth easily beset us . secondly , by them , which fixe this originall pravitie , in the heart , will , minde , and understanding : ephes . 4. 18. rom. 12. 2. gen. 6. 5. thirdly , by those which positively decypher this naturall depravation . 1 corinth . 2. 14. rom. 8. 7. or fourthly , that place it in the flesh , or whole man , rom. 6. 6. gal. 5. 16. so that it is not , a bare imputation of anothers fault , but an intrinsecall adjacent corruption of our nature it selfe , that we call by this name of originall sinne : but alas , it seemes we are too large carvers for our selves , in that wherewith we will not be contented : the arminians deny all such imputation , as to heavy a charge , for the pure unblameable condition , wherein they are brought into this world , they deny i say , that they are guiltie of adams sinne , as sinning in him , or that his sinne is any way imputed unto us , which is their second assault , upon the truth of this article of faith . e adam sinned in his owne proper person , and there is no reason , why god should impute that sinne of his , unto infants : saith boreus . the nature of the first covenant , the right and power of god , the comparison instituted by the apostle , between adam and christ , the divine constitution whereby adam was appointed to be the head , fountaine and origen of all humane kinde , are with him , no reasons at all , to perswade it : f for it is against equitie , saith their apologie , that one should be counted guiltie for a sinne that is not his owne , that he should be reputed nocent , who in regard of his owne will is truly innocent : and here christian reader , behold plaine pelagianisme obtruded on us , without either welt or guard : men on a sudden made pure and truly innocent , notwithstanding all that naturall pollution and corruption , the scripture every where proclaimes them to be replenished withall : neither is the reason they intimate , of any value , that their wils assented not to it , and which a little before they plainly urge : g it is say they against the nature of sinne : that , that , should be counted a sinne , or be imputed , as a sinne , to any , by whose own proper will : it was not committed : which being all they have to say , they repeat it over and over , in this case ; it must be voluntary , or it is no sinne : but i say this is of no force at all : for first , saint iohn in his most exact definition of sinne , requires not voluntarinesse to the nature of it , but only an obliquitie , a deviation from the rule , it is an anomie , a discrepancie from the law ; which whither voluntary or no , it skils not much : but sure enough , there is in our nature such a repugnancie , to the law of god : so that secondly , if originally we are free from a voluntary actuall transgression , yet we are not , from an habituall voluntary digression , and exorbitancy from the law : but thirdly , in respect of our wils , we are not thus innocent neither , for we all sinned in adam , as the apostle affirmeth : now all sinne is voluntary say the remonstrants , and therefore adams transgression , was our voluntary sinne also ; and that in divers respects ; first , in that his voluntary act is imputed to us , as ours , by reason of the covenant which was made with him on our behalfe : but because this consisting in an imputation , must needs be extrinsecall unto us ; therefore secondly , we say , that adam being the roote , and head of all humane kinde , and we all branches from that root , all parts of that body , whereof he was the head , his will may be said to be ours , we were then all that one man , we were all in him , and had no other will but his ; so that though that be extrinsecall unto us , considered as particular persons , yet it is intrinsecall , as we are all parts of one common nature : as in him we sinned , so in him we had a will of sinning : thirdly , originall sinne , is a defect of nature , and not of this , or that , particular person , whereon alvarez grounds this difference , of actuall , and originall sinne , that the one is alwayes committed by the proper will of the sinner , to the other , is required only the will of our first parent , who was the head of humane nature . fourthly , it is hereditary naturall , and no way involuntary or put into us against our wils , it possesseth our wils , and inclines us to voluntary sins . i see no reason then , why corvinus should affirme as he doth : h that it is absurd , that by one mans disobedience , many should be made actually disobedient : unlesse he did it purposely to contradict st. paul , teaching us , that by one mans disobedience , many were made sinners , rom. 5. 19. paulus ait , corvinus negat , eligite cui credatis : choose whom you will beleeve ; st. paul , or the arminians : the summe of their indeavour in this particular , is to cleare the nature of man , from being any way guiltie of adams actuall sin ; as being then in him , a member and part of that body whereof he was the head : or from being obnoxious unto an imputation of it , by reason of that covenant which god made with us all in him : so that denying as you saw before , all inherent corruption and pravitie of nature , and now all participation by any means of adams transgression , me thinks they cast a great aspersion on almighty god , however he dealt with adam for his own particular , yet for casting us , his most innocent posteritie out of paradise : it seemes a hard case , that having no obliquitie or sinne in our nature to deserve it , nor no interest in his disobedience , whose obedience had been the means of conveying so much happinesse unto us : we should yet be involved in so great a punishment , as we are , for that we are not now by birth , under a great curse and punishment , they shall never be able to perswade any poore soul who ever heard of paradise , or the garden where god first placed adam : and though all the rest , in their judgement be no great matter , but an infirmitie and languor of nature or some such thing : yet what ever it be , they confesse it lights on us , as well as him : i we confesse ( say they ) that the sinne of adam , may be thus farre said to be imputed to his posteritie , inasmuch as god would have them all , borne obnoxious to that punishment , which adam incurred by his sinne : or permitted that evill , which was inflicted on him , to descend on them : now be this punishment what it will , never so small , yet if we have no demerit of our own , nor interest in adams sinne , it is such an act of injustice , as we must reject from the most holy , with a god forbid : farre be it from the iudge of all the world to punish the righteous with the ungodly : if god should impute the sinne of adam unto us , and thereon pronounce us obnoxious to the curse deserved by it : if we have a pure , sinlesse , unspotted nature , even this , could scarse be reconciled with that rule , of his proceeding in justice , with the sonnes of men , the soule that sinneth it shall die : which clearely granteth an impunity to all not tainted with sinne . sinne and punishment , though they are sometimes separated by his mercy , pardoning the one , and so not inflicting the other , yet never by his justice , inflicting the latter , where the former is not : sinne imputed , by it selfe alone without an inherent guilt , was never punished in any , but christ : the unsearchablenesse of gods love and justice , in laying the iniquitie of us all upon him , who had no sinne , is an exception from that generall rule he walketh by , in his dealing with the posteritie of adam : so that if punishment bee not due unto us , for a solely imputed sinne , much lesse , when it doth not stand with the justice and equitie of god , to impute any iniquity unto us at all , can we justly be wrapped in such a curse and punishment , as wofull experience teacheth us , that we lye under . now in this act of injustice wherewith they charge the almightie , the arminians place the whole nature of originall sin : k we account , not say they , originall sin , for a sin properly so called , that should make the posteritie of adam to deserve the wrath of god , nor for an evill , that may properly be called a punishment : but only for an infirmitie of nature . which they interpret to be a kinde of evill , that being inflicted on adam , god suffereth to descend upon his posteritie : so all the depravation of nature , the pollution , guilt , and concupiscence , we derive from our first parents : the imputation of adams actuall transgression , is all streightned to a small infirmitie , inflicted on poore innocent creatures . but let them enjoy their own wisdome , which is earthly , sensuall and devillish : the scripture is cleare , that the sinne of adam , is the sinne of us all , not only by propagation and communication , ( whereby not his singular fault , but something of the same nature , is derived unto us ) but also by an imputation of his actuall transgression unto us all : his singular disobedience being by this means made ours : the grounds of this imputation i touched before , which may be all reduced to his being a common person and head of all our nature , which investeth us , with a double interest in his demerits , whilest so he was : 1. as we were then in him and parts of him : 2. as he sustained the place of our whole nature , in the covenant god made with him , both which even according to the exigence of gods justice , require that his transgression , be also accounted ours : and saint paul is plaine not only , that by one mans offence , many were made sinners : rom. 5. 19. by the derivation of a corrupted nature ; but also that by one mans offence iudgement came upon all : vers . 18. even for his one sinne , all of us , are accounted to have deserved judgement and condemnation ; and therefore vers . 12. he affirmeth , that by one man , sinne and death entred upon all the world : and that because we have all sinned in him : which we no otherwise doe , but that his transgression , in gods estimation is accounted ours : and the opposition the apostle there maketh , betweene christ and his righteousnesse , and adam and his disobedience doth sufficiently evince it : as may appeare by this figure sicut sic ex adamo christo in omnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redundavit , eis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per unū 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adami , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 christi . the whole similitude chiefly consists , in the imputation of adams sinne , and christs righteousnesse , unto the seed of the one by nature , and of the other by grace : but that we are counted righteous , for the righteousnes of christ , is among protestants , ( though some differ in the manner of their expressions ) as yet without question : and therefore are no lesse undoubtedly accounted sinners by , or guilty of the first sinne of adam . i shall not shew their opposition unto the truth in many more particulars , concerning this article of originall sinne : having beene long agoe most excellently prevented even in this very method , by the way of antithesis to the scripture , and the orthodoxe doctrine of our church , by the famously learned master reynolds , in his excellent treatise of the sinfulnesse of sinne : where he hath discovered their errours , fully answered their sophisticall objections , and invincibly confirmed the truth from the word of god : onely as i have shewed already , how they make this we call originall sinne , no sinne at all , neither inherent in us , nor imputed unto us , nor no punishment truly so called ; so because our church saith directly , that it meriteth damnation , i will briefly shew , what they conceive , to be the desert thereof . first , for adam himselfe , they affirme , that the death threatued unto him , if he transgressed the covenant , and due unto him for it , l was neither death temporall , for that before he was subiect unto , by the primarie constitution of his nature : nor yet such an eternall death , as is accompanied with damnation , or everlasting punishment : no ? why then let us here learne some new divinitie ? christians have hitherto beleeved , that whatsoever may be comprised under the name of death : together with its antecedents , consequents , and attendants was threatned to adam , in this commination : and divines untill this day , can finde but these two sorts of death in the scripture , as poenall unto men , and properly so called : and shall we now be perswaded that it was neither of these that was threatned unto adam ? in must be so , if we will beleeve the arminians : it was neither the one , nor the other , of the former : but whereas he was created mortall and subject to a temporall death , the sanction of his obedience , was a threatning of the utter dissolution of his soule and body , or a reduction to their primative nothing : but what if a man will not here take them at their words , but beleeve according to saint paul , that death entred by sinne ; that if we had never sinned , we had never died , that man in the state of innocency was by gods constitution , free even from temporall death , and all things directly conducing thereunto . secondly , that this death threatned to our first parents , comprehended damnation also of soule and body for evermore , and that of their imaginarie dissolution , there is not the least intimation in the word of god : why i confesse they have impudence enough in divers places to begge that we would beleeve their assertions , but never confidence enough , to venture once to prove them true . now they who make so slight of the desert of this sinne , in adam himselfe , will surely scarce allow it to have any ill merit at all , in his posteritie . whether m ever any one were damned , for originall sinne , and adiudged to everlasting torments ; is deservedly doubted of : yea we doubt not to affirme , that never any was so damned , saith corvinus : and that this is not his sole opinion , he declares , by telling you no lesse of his master arminius : n it is most true , saith he , that arminius teacheth , that it is perversly said , that originall sinne makes a man guilty of death . of any death it should seeme , temporall eternall or that annihillation they dreame of : and he said true enough , o arminius doth affirme it , adding this reason , because it is onely the punishment of adams actuall sinne : now what kinde of punishment they make this to be i shewed you before . but truely i wonder , seeing they are every where so peremptorie , that the same thing cannot be a sin , and a punishment ; why they doe so often nick-name this infirmity of nature , and call it a sinne , which they suppose to be as farre different from it , as fire from water : is it because they are unwilling , by new naming it , to contradict st. paul in expresse termes , never proposing it , under any other denomination ? or if they can get a sophisticall elusion for him , is it least by so doing , christians should the more plainely discerne their heresie ? or what ever other cause it be , in this i am sure they contradict themselves , notwithstanding in this they agree full well , p that god reiecteth none , for originall sinne onely , as episcopius speakes : and here if you tell them that the question is not de facto , what god doth ; but de iure , what such sinne deservers , they tell us plainly q that god will not destinate any infants to eternall punishment for originall sinne , without their owne proper actuall sinnes , neither can he doe so , by right , or in iustice : so that the children of turkes , pagans , and the like infidels , strangers from the covenant of grace departing in their infancie , are farre happier then any christian men , who must under-goe a hard warfare , against sinne , and satan , in danger to fall finally away at the last houre ; and through many difficulties , entering the kingdome of heaven , when they without further trouble are presently assumed thither , for their innocency . yea although they are neither elected of god ; for as they affirme , he chooseth none but for their faith which they have not : nor redeemed by christ , for he died onely for sinners , he saved his people from their sinnes , which they are not guiltie of , nor sanctified by the holy ghost , all whose operations they restraine to a morall swasion , whereof infants are not a capable subject . which is not much to the honour of the blessed trinitie : that heaven should be replenished with them whom the father never elected , the sonne never redeemed , nor the holy ghost sanctified . and thus you see , what they make , of this originall pravitie of our nature , at most an infirmitie , or languor thereof : neither a sinne , nor the punishment of sinne properly so called : nor yet a thing that deserves punishment as a sinne . which last assertion , whether it be agreeable to holy scripture or no , these two following observations will declare . first , there is no confusion , no disorder , no vanitie in the whole world , in any of gods creatures , that is not a punishment of our sinne in adam . that great and almost universall ruine of nature , proceeding from the curse of god overgrowing the earth , and the wrath of god , revealing it selfe from heaven , is the proper issue of his transgression . it was of the great mercy of god , that the whole frame of nature , was not presently rolled up in darkenesse , and reduced to its primitive confusion . had we our selves , beene deprived of those remaining sparkes of gods image in our soules , which vindicates us from the number , of the beasts that perish , had we beene all borne fooles , and voyd of reason , by dealing so , with some in particular , he sheweth us , it had beene but justice to have wrapped us in the same miserie , all in generall : all things when god first created them , were exceeding good , and thought so by the wisedome of god himselfe : but our sinne , even compelled that good and wise creator , to hate , and curse the worke of his owne hands : cursed is the ground , saith he to adam , for thy sake , in sorrow shalt thou eate of it all the dayes of thy life : thornes also and thistles shall it bring forth unto thee : gen. 3. 17 , 18. hence was that heavie burden of vanitie , that bondage of corruption , under which to this day the whole creation groaneth , and travelleth in paine untill it be delivered : rom. 8. 21 , 22. now if our sinne , had such a strange malignant influence , upon those things , which have no relation unto us , but onely as they were created for our use ; surely it is of the great mercy of god that we our selves are not quite confounded : which doth not yet so interpose it self , but that we are all compassed , with divers sad effects of this iniquitie , lying actually , under divers pressing miseries , and deservedly obnoxious to everlasting destruction : so that , secondly , death temporall , with all its antecedents , and attendants , all infirmities , miseries , sicknesses , wasting destroying passions , casualties that are poenall , all evill conducing thereunto , or waiting on it , is a punishment of originall sinne : and this not onely , because the first actuall sinne of adam , is imputed to us : but most of them , are the proper issues of that native corruption , and pollution of sinne , which is stirring and operative within us , for the production of such sad effects , our whole nature being by it throughly defiled : hence are all the distortures , and distemperatures of the soule , by lusts , concupiscence , passions , blindnesse of minde , perversenesse of will ; inordinatenesse of affections , wherewith we are pressed , and turmoiled : even proper issues of that inherent sinne , which possesseth our whole soules . vpon the body also , it hath such an influence , in disposing it to corruption and mortality , as it the originall of all those infirmities , sicknesses and diseases , which make us nothing but a shop of such miseries : for death it selfe , as these and the like degrees , are the steps which leade us on apace , in the road that tends unto it : so they are the direct internall efficient cause thereof , in subordination , to the justice of almighty god by such meanes , inflicting it as a punishment of our sinnes in adam . man before his fall , though not in regard of the matter whereof he was made , nor yet meerely in respect of his quickning forme , yet in regard of gods ordination was immortall , a keeper of his owne everlastingnesse : death , to which before he was not obnoxious , was threatned as a punishment of his sinne : in the day , thou eatest thereof , thou shalt surely die : the exposition of which words , given by god , at the time of his inflicting this punishment , and pronouncing man subject to mortalitie , cleerely sheweth that it comprehendeth temporall death also , dust thou art , and unto dust thou shalt returne : our returne to dust , is nothing but the soules leaving the body , whereby before it was preserved from corruption . further saint paul opposeth that death , we had by the sinne of adam , to the resurrection of the body , by the power of christ : for since by man came death , by man also came the resurrection from the dead , for as in adam all die , so in christ shall all be made alive : 1 cor. 15. 21. 22. the life , which all shall receive by the power of christ at the last day , is essentially a re-union of soule and body , and therefore their separation is a thing we incurred by the sinne of adam : the same apostle also , rom. 5. describeth an universall reigne of death over all , by reason of the first transgression : even diseases also in the scripture are attributed unto sinne , as their meritorious cause , iohn 5. 14. 1 cor. 11. 30. revel . 2. 22. and in respect of all these , the mercy of god , doth not so interpose it selfe , but that all the sonnes of men are in some sort partakers of them . thirdly , the finall desert of originall sinne , as our article speaketh , is damnation : the wrath of god to be poured on us , in eternall torments of body and soule . to this end also many praevious judgements of god , are subservient : as the privation of originall righteousnesse , which he tooke , and withheld , upon adams throwing it away : spirituall desertion , permission of sinne , with all other destroying depravations of our nature , as farre as they are meerely paenall : some of which , are immediate consequents of adams singular actuall transgression , as privation of originall righteousnesse , others as damnation it selfe , the proper effects of that derived sinne and pollution , that is in us ; there is none damned , but for their owne sinne : when divines affirme that by adams sinne we are guilty of damnation , they doe not meane , that any are actually damned for his particular fact , but that by his sinne , and our sinning in him , by gods most just ordination , we have contracted that exceeding pravitie , and sinfulnesse of nature , which deserveth the curse of god , and eternall damnation : it must be an inherent uncleanesse that actually excludes out of the kingdome of heaven : revel . 21. 27. which uncleannesse the apostle shewes , to be in infants not sanctified , by an interest in the covenant : in briefe , we are baptized unto the remission of sinne , that we may be saved , act. 2. 38. that then which is taken away by baptisme , is that which hinders our salvation , which is not , the first sinne of adam imputed , but our owne inherent lust and pollution : we cannot be washed , and cleansed , and purged from an imputed sinne , which is done by the layer of regeneration , from that which lies upon us , onely by an externall denomination , we have no need of cleansing : we may be said , to be freed from it , or justified , but not purged ; the soule then that is guilty of sinne shall die , and that for its owne guilt : if god should condemne us for originall sinne onely , it were not by reason of the imputation of adams fault , but of the iniquitie of that portion of nature , in which we are proprietaries . now here to shut up all , observe , that in this inquiry , of the desert of originall sinne : the question is not , what shall be the certaine lot , of those that depart this life , under the guilt of this sin only ? but what this haereditary and and native corruption doth desrve , in all those in whom it is : for as saint paul saith , we iudge not them that are without ( especially infants : ) 1 cor. 5. 13. but for the demerit of it in the justice of god , our saviour expresly affirmeth , that unlesse a man be borne againe , he cannot enter into the kingdome of heaven : iohn 3. and let them that can ; distinguish betweene a not going to heaven , and a going to hell : a third receptacle of soules in the scripture we finde not ; saint paul also tels us , that by nature we are children of wrath : ephes . 2. 3. even originally and actually , we are guilty of , and obnoxious unto that wrath , which is accompanied with fiery indignation , that shall consume the adversaries : againe , we are assured that no uncleane thing shall enter into heaven : revel . 21. with which hell-deserving uncleanesse children are polluted , and therefore unlesse it be purged with the bloud of christ , they have no interest in everlasting happinesse : by this meanes sinne is come upon all to condemnation , and yet doe we not peremptorily censure to hell , all infants departing this world without the layer of regeneration , the ordinary means of waveing the punishment , due to this pollution : that is the question de facto , which we before rejected : yea , and two wayes there are , whereby god saveth such infants , snatching them like brands out of the fire . first , by interesting them into the covenant , if their immediate , or remote parents have beene beleevers : he is a god of them , and of their seed : extending his mercy unto a thousand generations of them that feare him . secondly , by his grace of election , which is most free and not tied to any conditions , by which i make no doubt , but god taketh many unto him in christ , whose parents never knew , or had beene despisers of the gospel : and this is the doctrine of our church , agreeable to the scripture , affirming the desert of originall sinne , to be gods wrath and damnation , to both which how opposite is the arminian doctrine may thus appeare . s. s. by the offence of one man iudgement came upon all to condemnation , rom. 5. 18. by one mans disobedience many were made sinners : vers . 19. behold , i was shapen in iniquitie , and in sinne did my mother conceive me : psalme 51. 5. — else were your chidren unclean , but now they are holy : 1 cor. 7. 14. who can bring a clean thing out of an uncleane ? not one : iob 14. 4. except a man be borne againe he cannot see the kingdome of god : iohn 3. 3. that which is born of the flesh is flesh : iohn 3. 6. we were by nature the children of wrath even as others : ephes . 2. 3. by one man sinne entered into the world , and death by sinne , and so death passed upon all men , for that all have sinned : to wit , in him , rom. 5. 12. for i know that in me , that is in my flesh , dwelleth no good thing : rom. 7. 18. in the day you eate thereof you shall surely die : gen. 2. 17. for as in adam all die , so , 1 cor. 15. 22. by nature children of wrath , ephes . 2. 3. and there shall in no wise enter into it any thing that defileth , revel . 21. 27. lib. arbit . adam sinned in his owne proper person onely , and there is no reason , why god should impute that sinne unto infants : borraeus . it is absurd that by one mans disobedience , many should be made actually disobedient : corvinus . infants are simply in that estate in which adam was before his fall : venator . neither is it considerable whether they be the children of beleevers , or of heathens , for all infants have the same innocencie : rem . apol. that which we have by birth can be no evill of sinne , because to be borne is plainely involuntarie . idem . originall sinne , is neither a sinne properly so called which should make the posteritie of adam , guilty of gods wrath , nor yet a punishment of any sinne on them , rem . apol. it is against equitie that one should be accounted guilty of a sinne , that is not his owne , that he should be iudged nocent , who in regard of his owne will is truly innocent . god neither doth , nor can in iustice , appoint any to hell , for originall sinne , rem . apol. it is perversly spoken that originall sinne makes any one guiltie of death : armin. we no way doubt to affirme that never any one was damned for originall sinne : corvinus . chap. viii . of the state of adam before the fall or of originall righteousnesse . in the last chapter we discovered the arminian attempt , of readvancing the corrupted nature of man , into that state of innocency and holinesse , wherein it was at first , by god created : in which designe , because they cannot but discerne that the successe is not answerable to their desires , and not being able to deny , but that for so much good as we want , having cast it away , or evill of sinne that we are subject unto , more then we were at our first creation , we must be responsable for to the justice of god ; they labour to draw down our first parents , even from the instant of their forming , into the same condition wherein we are ingaged by reason of corrupted nature : but truly i feare , they will scarse obtaine so prosperous an issue of their endeavour , as mahomet had , when he promised the people , he would call a mountaine unto him : which miracle when they assembled to behold , but the mountaine would not stirre for all his calling , he replyed , if the mountaine will not come to mahomet , mahomet will goe to the mountaine , and away he packed towards it , but we shall finde that our arminians , can neither themselves , climbe the high mountaine of innocency , nor yet call it down , into the valley of sinne and corruption , wherein they are lodged : we have seene already , how vaine and frustrate was their former attempt : let us now take a view of their aspiring insolence , in making the pure creatures of god , holy and undefiled with any sinne , to be invested with the same wretchednesse and perversenesse of nature , with our selves . it is not my intention , to enter into any curious discourse , concerning the state and grace of adam before his fall : but only to give a faithfull assent , to what god himselfe affirmed of all the works of his hands , they were exceeding good : no evill , no deformitie , or any thing tending thereunto , did immediately issue , from that fountaine of goodnesse and wisdome , and therefore doubtlesse man , the most excellent worke of his hands , the greatest glory of his creator , was then without spot or blemish , endued with all those perfections , his nature , and state of obedience , was capable of : and carefull we must be , of casting any aspersions of defect on him , that we will not with equall boldnesse ascribe to the image of god ? nothing doth more manifest the deviation of our nature , from its first institution , and declare the corruption wherewith we are polluted , then that propensitie which is in us to every thing that is evill , that inclination of the flesh , which lusteth alwayes against the spirit , that lust and concupiscence , which fomenteth , conceiveth , hatcheth , bringeth forth , and nourisheth sinne : that perpetuall pronenesse that is in unregenerate nature , to every thing , that is contrary to the pure and holy law of god : now because neither scripture nor experience , will suffer christians quite to deny this pravitie of our nature , this aversenesse from all good , and propensitie to sinne , the arminians extenuate it , as much as they are able : affirming that it is no great matter ; no more then adam , was subject unto , in the state of innocency : but what ? did god create in adam , a pronenesse unto evill ? was that a part of his glorious image , in whose likenesse he was framed ? yea , saith corvinus , a by reason of his creation , man had an affection to what was forbidden by the law , but yet this seemes injustice , that god should give a man a law to keepe , b and put upon his nature a repugnancy to that law , as one of them affirmed at the synod of dort. no ? saith the former author : c man had not been fit , to have had a law given unto him , had he not been endued , with a propension , and naturall inclination , to that which is forbidden by the law ; but why is this so necessary in men , rather then angels ? no doubt there was a law , a rule , for their obedience , given unto them at their first creation , which some transgressed , when others kept it inviolate : had they also a propensitie to sinne , concreated with their nature ? had they a naturall affection , put upon them by god , to that which was forbidden by the law ? let them only who will be wise , beyond the word of god , affixe such injustice on the righteous iudge of all the earth : but so it seemes it must be : d there was an inclination in man , to sin before the fall , though not altogether so vehement and inordinate as it is now , saith arminius : hitherto we have thought , that the originall righteousnesse , wherein adam was created , had comprehended the integritie and perfection of the whole man : not only that whereby the body was obedient unto the soule , and all the affections subservient to the rule of reason for the performance of all naturall actions : but also a light , uprightnesse , and holinesse of grace , in the minde and will , whereby he was enabled to yeeld obedience unto god , for the attaining of that supernatural end , whereunto he was created ? no ? but e originall righteousnesse , say our new doctors , was nothing but a bridle : to helpe keepe mans inordinate concupiscence within bounds : so that the faculties of our souls , were never indued with any proper innate holinesse of their owne : f in the spirituall death of sinne , there are no spirituall gifts properly wanting in the will , because they were never there , say the sixe collocutors at the hague . the summe is , man was created with a nature , not only weak and imperfect , unable by its native strength , and endowments to attaine that supernaturall end , for which he was made , and which he was commanded to seeke , but depraved also , with a love and desire of things repugnant to the will of god , by reason of an inbred inclination to sinning . it doth not properly belong to this place , to shew , how they extenuate those gifts also , with which they cannot deny , but that he was indued , and also deny those which he had : as a power to beleeve in christ , or to assent unto any truth , that god should reveale unto him : and yet they grant this priviledge , to every one of his posterity , in that depraved condition of nature , whereinto by sinne he cast himselfe and us : we have all now a power of beleeving in christ , that is , adam by his fall obtained a supernaturall endowment , farre more excellent , then any he had before ; and let them not here , pretend the universalitie of the new covenant , untill they can prove it , and i am certaine it will be long enough : but this i say , belongs not to this place : only let us see , how from the word of god , we may overthrow , the former odious heresie . god in the beginning created man in his owne image , gen. 1. 26. that is , upright : eccles . 7. 29. indued with a nature composed to obedience , and holinesse : that habituall grace , and originall righteousnesse , wherewith he was invested , was in a manner due unto him , for the obtaining of that supernaturall end , whereunto he was created : an universall rectitude of all the faculties of his soule , advanced by supernaturall graces , enabling him to the performance of those duties whereunto they were required , is that which we call the innocency of our first parents : our nature was then enclined to good only , and adorned with all those qualifications , that were necessary , to make it acceptable unto god , and able to doe what was required of us by the law , under the condition of everlasting happinesse . nature , and grace , or originall righteousnesse , before the fall , ought not to be so distinguished , as if the one were a thing prone to evill , resisted and quelled by the other : for both complyed in a sweet union and harmony , to carry us along in the way of obedience , to eternall blessednesse : no contention betweene the flesh and the spirit , but as all other things at theirs , so the whole man joyntly aymed at his own chiefest good : having all means of attaining it in his power : that there was then no inclination to sinne , no concupiscence of that which is evill , no repugnancy to the law of god , in the pure nature of man : is proved , because first , the scripture describing the condition of our nature , at the first creation thereof , intimates no such propensitie to evill , but rather an holy perfection , quite excluding it : we are created in the image of god , gen. 1. 27. in such a perfect uprightnesse , as is opposite to all evill inventions , eccles . 7. 29. to which image , when we are againe in some measure renewed , by the grace of christ , colos . 3. 10. we see by the first fruits , that it consisted in righteousnesse and holinesse ; in truth and perfect holinesse . ephes . 4. 24. secondly , an inclination to evill , and a lusting after that which is forbidden , is that inordinate concupiscence , wherewith our nature is now infected , which is every where in the scripture condemned as a sinne : saint paul in the seventh to the romans , affirming expressely that it is a sinne , and forbidden by the law : vers . 1. producing all manner of evill , and hindering all that is good : a body of death : vers . 24 and saint iames maketh it even the wombe of all iniquitie , iames 1. 14 , 15. surely , our nature was not at first yoked with such a troublesome inmate ; where is the uprightnesse and innocency we have hitherto conceived our first parents to have enjoyed before the fall ? a repugnancy to the law must needs be a thing sinfull : an inclination to evill , to a thing forbidden , is an anomie , a deviation , and discrepancy from the pure and holy law of god : we must speake no more then of the state of innocency , but only of a short space , wherein no outward actuall sins , were committed : their proper root , if this be true was concreated with our nature : is this that obedientiall harmony to all the commandements of god , which is necessary for a pure and innocent creature , that hath a law prescribed unto him ? by which of the ten precepts , is this inclination to evill required ? is it by the last , thou shalt not covet ? or by that summe of them all , thou shalt love the lord thy god , with all thy heart , &c. is this all the happinesse of paradise ? to be turmoyled with a nature swelling with aboundance of vaine desires ? and with a maine streame carried headlong to all iniquitie , if its violent appetite be not powerfully kept in by the bit and bridle of originall righteousnesse ? g so it is we see with children now , and so it should have been with them in paradise , if they were subject to this rebellious inclination to sinne . thirdly , and principally , whence had our primitive nature this affections to those things that were forbidden it ? this rebellion , & repugnancy to the law , which must needs be an anomie , and so a thing sinfull : there was as yet no demerit , to deserve it as a punishment ? what fault is it to be created ? h the operation of any thing which hath its original , with the being of the thing it self , must needs proceed from the same cause , as doth the essence or being it self : as the fires tending upwards , relates to the same original , with the fire : and therefore this inclination or affection , can have no other author but god : by which means he is entitled not only to the first sinne , as the efficient cause , but to all the sins in the world , arising from thence : plainly and without any strained consequencies , he is made the author of sinne : for even those positive properties , which can have no other fountaine but the authour of nature , being set on evill are directly sinfull . and here the idoll of free-will , may triumph in this victory over the god of heaven : heretofore all the blame of sinne lay upon his shoulders , but now he begins to complaine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : it is god and the fate of our creation , that hath placed us in this condition of naturally affecting that which is evill : backe with all your charges , against the ill government of this new deitie , within his imaginary dominion : what hurt doth he doe , but incline men unto evill : and god himselfe did no lesse , at the first ? but let them that will , rejoyce in these blasphemies , it sufficeth us to know , that god created man upright , though he hath sought out many inventions : so that in this following dissonancy , we cleave to the better part . s. s. so god created man in his own image , in the likenesse of god created he him , male and female created he them : gen , 1. 27. put on the new man which is renewed in knowledge after the image of him that made him : colos . 3. 10. — which after god is created in righteousnesse and true holinesse , ephes . 4. 24. loe this onely have i found , that god hath made man upright , but he hath sought out many inventions : eccles . 7. ●9 . — by one man sinne entered into the world , and death by sinne , rom. 5. 12. let no man say when he is tempted i am tempted of god , for god tempteth no man , but every one is tempted when he is drawne away of his own lust : iam. 1. 13. 14. lib. arbit . there was in man before the fall an inclination to sinning , though not so vehement and inordinate as now it is : armin. god put upon man a repugnancy to his law : gesteranus in the synod . man by reason of his creation had an affection to those things that are forbidden by the law : corvinus . the will of man had never any spirituall endowments : rem . apol. it was not fit that man should have a law given him , unlesse he had an naturall inclination to what was forbidden by the law : corvinus . chap. ix . of the death of christ , and of the efficacie of his merits . the summe of those controversies , wherewith the arminians , and their abettors have troubled the church , about the death of christ , may be reduced to heads . first , concerning the object of his merit , or whom he died for . secondly , concerning the efficacie and end of his death , or what he deserved , procured , merited , and obtained , for them for whom he died : in resolution of the first , they affirme , that he died for all , and every one , : of the second , that he died for no one man at all ; in that sense , christians have hitherto beleeved that he laid downe his life , and submitted himselfe to beare the burden of his fathers wrath , for their sakes . it seemes to me a strange extenuation of the merit of christ , to teach , that no good at all by his death doth redound to divers of them for whom he died : what participation , in the benefit of his suffering , had pharaoh or judas ? doe they not at this houre , and shall they not to eternitie , feele the waite and burden of their owne sinnes ? had they either grace in this world , or glory in the other , that they should be said to have an interest in the death of our saviour ? christians have hitherto beleeved , that for whom christ died , for their sinnes he made satisfaction ; that they themselves should not externally suffer for them : is god unist to punish twice , for the same fault ? his owne sonne once ? and againe the poore sinners , for whom he suffered ? i cannot conceive an intention in god , that christ should satisfie his justice for the sinne of them , that were in hell some thousands of yeeres before , and yet be still resolved to continue then punishment on them to all eternitie ? no doubtlesse ; christ giveth life to everyone , for whom he gave his life : hee looseth not one of them , whom he purchased with his blood . the first part of this controversie , may be handled , under these two questions . first , whether god giving his sonne , and christ making his soule a ransome for sinne , intended thereby to redeeme all and every one , from their sins , that all and every one alike , from the beginning of the world , to the last day , should all equally be partakers of the fruits of his death and passion ; which purpose of theirs is in the most frustrate . secondly , whether god had not a certaine infallible intention , of gathering unto himselfe a chosen people , of collecting a church of first borne , of saving his little flocke , of bringing some certainly to happinesse , by the death of his onely sonne , which in the event he doth accomplish : the second part also may be reduced to these two heads : first , whether christ did not make full satisfaction , for all their sinnes for whom he died , and merited glory , or everlasting happinesse , to be bestowed on them , upon the performance of those conditions , god should require ? secondly , ( which is the proper controversie i shall chiefly insist upon , ) whether christ did not procure for his own people , a power to become the sonnes of god , merit and deserve at the hands of god for them , grace , faith , righteousnesse , and sanctification , whereby they may be enabled infallibly , to performe the conditions of the new covenant , upon the which , they shall be admitted to glory . to the first question , of the first part of the controversie , the arminians answer affirmatively , to wit , that christ died for all alike , the benefit of his passion , belongs equally to all the posteritie of adam : and to the second negatively , that god had no such intention of bringing many chosen sonnes unto salvation , by the death of christ ; but determined of grace and glory , no more precisely to one , then to another , to iohn , then iudas , abraham , then pharaoh : both which as the learned moulin observed , a seeme to be invented to make christianitie ridiculous , and expose our religion , to the derision , of all knowing men : for who can possibly conceive that one by the appointment of god should die for another ; and yet that other , by the same justice be allotted unto death himselfe , when ones death onely was due : that christ hath made a full satisfaction for their sinnes , who shall everlastingly feele the waight of them , themselves ; that he should merit and obtaine reconciliation with god for them , who live and die his enemies : grace and glory for them , who are gracelesse in this life , and damned in that which is to come : that he should get remission of sinnes for them , whose sinnes were never pardoned : in briefe , if this sentence be true , either christ by his death did not reconcile us unto god , make satisfaction to his justice for our iniquities , redeeme us from our sinnes , purchase a kingdome , an everlasting inheritance for us , which , i hope no christian will say , or else all the former absurdities must necessarily follow , which no rationall man will ever admit . neither may we be charged , as straitners of the merit of christ : for we advance the true value and worth thereof , ( as hereafter will appeare , ) farre beyond all , that the arminians ascribe unto it : we confesse that , that blood of god , acts 20. 28. of the lambe without spot or blemish , 1. pet. 1. 19. was so exceedingly precious , of that infinite worth and value , that it might have saved a thousand beleeving worlds , iohn 3. 16. rom. 3. 22. his death was of sufficient dignitie , to have beene made a ransome , for all the sinnes of every one in the world : and on this internall sufficiencie of his death and passion , is grounded the universalitie of evangelicall promises , which have no such restriction in their own nature , as that they should not be made to all , and every one , though the promulgation and knowledge of them , is tied onely to the good pleasure of gods speciall providence , matth. 16. 17. as also that oeconomie , and dispensation of the new covenant , whereby the partition wall being broken downe , there remaines no more difference betweene iew , and gentile , the utmost borders of the earth being given in for christs inheritance : so that in some sense , christ may be said to die for all , and the whole world : first , in as much as the worth and value of his death , was very sufficient to have beene made a price for all their sinnes : secondly , in as much as this word all , is taken for some of all sorts , not for every one , of every sort , as it is frequently used in the holy scripture , so christ being lifted up drew all unto him , iohn 12. 32. that is , beleevers out of all sorts of men : the apostles cured all diseases , or some of all sorts , they did not cure every particular disease , but there was no kinde of disease , that was exempted from their power of healing : so that where it is said , that christ died for all , it is meant either ; first , all the faithfull ; or secondly , some of all sorts ; thirdly , not onely iewes , but gentiles : for , secondly , the proper counsell and intention of god , in sending his sonne into the world , to die , was , that thereby he might confirme and ratifie , the new covenant to his elect : and purchase for them , all the good things , which are contained in the tenure of that covenant : to wit , grace , and glory : that by his death , he might bring many , ( yet some certaine ) children to glorie , obtaining for them , that were given unto him , by his father , that is , his whole church , reconciliation with god , remission of sinnes , faith , righteousnesse , sanctification and life eternall : that is , the end , to which they are to be brought , and the meanes whereby god will have them attaine it : he died that he might gather the dispersed children of god , and make them partakers of everlasting glory , to give eternall life , to all that god gave unto him , iohn 17. 2. and on this purpose , of himselfe , and his father , is founded the intercession of christ , for his elect and chosen people , performed partly on the earth , iohn 17. partly in heaven before the throne of grace : which is nothing but a presentation of himselfe , and his merits , accompanied with the prayers of his mediatour-ship , before god : that he would be pleased to grant , and effectually to apply , the good things , he hath by them obtained , to all for whom he hath obtained them : his intercession in heaven , is nothing but a continued oblation of himselfe . so that whatsoever christ impetrated , merited , or obtained , by his death and passion , must be infallibly applied unto , and bestowed upon them , for whom he intended to obtaine it : or else his intercession is vaine , he is not heard in the prayers of his mediatourship : an actuall reconciliation with god , and communication of grace and glory , must needs betide all them that have any such interest in the righteousnesse of christ , as to have it accepted for their good : the sole end , why christ would so dearely purchase those good things , is an actuall application of them , unto his chosen : god set forth the propitiation of his blood , for the remission of sinnes . that he might be the iustifier of him that beleeveth on jesus : rom , 3. 25 , 26. but this part of the controversie is not that which i principally intend : onely i will give you a briefe summe , of those reasons which overthrow their heresie , in this particular branch thereof . first , the death of christ , is in divers places of the scripture restrained to his people , and elect , his church , and sheepe : matth. 1. 21. iohn 10. 11 , 12 , 13. acts 20. 28. ephes . 5. 25. iohn 11. 52. rom. 8. 32 , 33. heb 2. 10. 13. revel . 5. 9. dan. 9. 27. and therefore the good purchased thereby , ought not to be extended , to dogges , reprobates , and those that are without . secondly , for whom christ died , he died as their sponsor , in their roome and turne , that he might free them from the guilt , and desert of death , which is cleerely expressed , rom. 5. 6 , 7 , 8. he was wounded for our transgressions , he was bruised for our iniquities , the chastisement of our peace was upon him , and with his stripes , we are healed : isa . 53. 5 , 6 , &c. he hath redeemed us , from the curse , being made a curse for us : galat. 3. 13. he made him to be sinne for us , who knew no sinne , 1 cor. 5. 21. evidently he changeth turnes with us , that we might be made the righteousnesse of god in him : yea in other things , it is plaine in the scripture , that to die for another , is to take his place and roome , with an intention that he should live : 2 sam , 18. 33. rom. 5. so that christ dying for men , made satisfaction , for their sins , that they should not die : now for what sins he made satisfaction , for them the justice of god is satisfied , which surely is not done for the sinnes of the reprobates , because he justly punisheth them to eternitie , upon themselves : matth. 5. 26. thirdly , for whom christ died , for them also he rose againe , to make intercession for them , for whose offences he was delivered , for their iustification he was raised : rom. 4. 25. and chap. 5. 10. he is a high priest to make intercession for them in the holiest of holies , for whom by his bloud he obtained everlasting redemption , heb. 9. 11. 12. those two acts of his priesthood are not to be separated , it belongs to the same mediator for sinne , to sacrifice and pray : our assurance that he is our advocate , is grounded on his being a propitiation for our sinnes : he is an advocate , for every one , for whose sinnes his blood was a propitiation : 1 iohn 2 , 1 , 2. but christ doth not intercede , and pray for all , as himselfe often witnesseth : iohn 17. he maketh intercession onely for them , who come unto god by him : heb. 7. 24. he is not a mediatour of them that perish , no more then and advocate of them that faile in their suits , and therefore the benefit of his death also must be restrained to them , who are finally partakers of both : we must not so dis-joyne the offices of christs mediatorship , that one of them may be versated about some towards whom he exerciseth not the other : much lesse ought we , so to separate the severall acts of the same office . for whom christ is a priest , to offer himselfe a sacrifice , for their sinnes , he is surely a king , to apply the good things purchased by his death unto them , asb arminius himselfe confesseth ; much more to whom he is a priest by sacrifice he will be a priest by intercession : and therefore , seeing he doth not intercede and pray for every one , he did not die for every one . fourthly , for whom christ died , he merited grace , and glory , faith , and salvation , and reconciliation with god , as i shall shew hereafter ; but this he hath not done for all , and every one : many doe never beleeve , the wrath of god remaineth upon some , the wrath of god abideth on them that doe not beleeve : 1 iohn 3. 16. to abide , argueth a continued uninterrupted act : now to be reconciled to one , and yet to lie under his heavie anger , seeme to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things that will scarce consist together : the reasons are many , i onely point at the heads of some of them . fifthly , christ died for them , whom god gave unto him , to be saved , thine they were , and thou gavest them unto me : ioh. 17. 6. he layeth downe his life , for the sheepe committed to his charge : iohn 10. 11. but all are not the sheepe of christ , all are not given unto him of god , to be brought to glory : for of those that are so given , there is not one that perisheth , for he giveth eternall life to as many as god hath given him : iohn 17. 2. no man is able to plucke them out of his fathers hands : chap. 10. 28 , 29. sixthly , looke whom , and how many , that love of god embraced , that was the cause of sending his son to redeeme them : for them , and so many , did christ according to the counsell of his father , and in himselfe intentionally , lay downe his life : now this love is not universall , being his good pleasure of blessing with spirituall blessings and saving some in christ : ephes . 1. 4 , 5. which good pleasure of his , evidently comprehendeth some , when others are excluded , matth. 11. 25 , 26. yea the love of god in giving christ for us is of the same extent , with that grace , whereby he calleth us to faith , or bestoweth faith on us : for he hath called us with an holy calling , according to his owne purpose and grace , which was given us in iesus christ : 2 tim. 2. 9. which doubtlesse is not universall and common unto all . innumerable other reasons there are to prove , that seeing god hath given his elect onely , whom onely he loved to christ to be redeemed : and seeing that the sonne loveth onely those who are given him of his father , and redeemeth onely whom he loveth : seeing also that the holy spirit , the love of the father and the sonne , sanctifieth all , and onely them that are elected , and redeemed ▪ it is not our part , with a preposterous liberality against the witnesse of christ himselfe , to assigne the salvation attained by him , as due to them , that are with out the congregation of them whom the father hath loved , and chosen : without that church , which the sonne loved and gave his life for it , nor none of the members of that sanctified body , whereof christ is the head and saviour : i urge no more , because this is not that part of the controversie that i desire to lay open . i come now to consider the maine question of this difference , though sparingly handled by our divines : concerning what our saviour merited , and purchased for them for whom he died : and here you shall finde the old idol playing his prankes , and quite devesting the merit of christ , from the least ability or power , of doing us any good ; for though the arminians pretend very speciously , that christ died for all men : yet in effect , they make him die for no one man at all : and that by denying the effectuall operation of his death , and ascribing the proper issues of his passion , to the brave indevours of their owne pelagian deitie . we ( according to the scriptures ) plainly beleeve , that christ hath by his righteousnesse , merited for us grace and glory ; that we are blessed with all spirituall blessings , in , though , and for him : that he is made unto us righteousnesse , and sanctification , and redemption ; that he hath procured for us , and that god for his sake , bestoweth on us every grace , in this life , that maketh us differ from others , and all that glory we hope for , in that which is to come : he procured for us remission of all our sinnes , an actuall reconciliation with god , faith , and obedience : yea , but this is such a desperate doctrine , as stabs at the very heart of the idol : and would make him as altogether uselesse , as if he were but a figgetree logge : what remaineth for him to doe , if all things in this great worke of our salvation , must be thus ascribed unto christ , and the merit of his death ? wherefore the worshippers of this great god , lib. arbit . oppose their engines against the whole fabricke , and cry downe the title of christs merits , to these spirituall blessings , in the behalfe of their imaginarie deity . now because they are things of a two-fold denomination , about which we contend , before the king of heaven ; each part producing their evidence ; the first springing from the favour of god towards us : the second from the working of his grace , actually within us , i shall handle them severally , and apart : especially because to things of this latter sort , gifts , as we call them , enabling us to fulfill the condition , required , for the attaining of glory , we lay a double claime , on gods behalfe : first , as the death of christ , is the meritorious cause procuring them of him : secondly , as his free grace is their efficient cause working them in us ; they also producing a double title , whereby , they would invest their beloved darling , with a sole proprietie in causing these effects . first , in regard that they are our owne acts performed in us , and by us : secondly , as they are parts of our dutie , which we are enjoyned to doe , so that the quarrell is directly betweene christs merits and our owne free-will , about procuring the favour of god , and obtaining grace and righteousnesse , let us see what they say to the first . they affirme c that the immediate , and proper effect , or end , of the death and passion of christ , is not an actuall oblation of sinne from men , not an actuall remission of iniquities , iustification and redemption , of any soule : that is , christ his death , is not the meritorious cause of the remission of our sins , of redemption , and justification : the meritorious cause , i say , for of some of them , as of justification , as it is terminated in us , we confesse there are causes of other kindes , as faith is the instrument , and the holy spirit the efficient thereof . but for the sole meritorious procuring cause , of these spirituall blessings , we alwaies took it to be the righteousnesse , and death of christ : beleeving plainely , that the end why christ died , and the fruit of his sufferings , was our reconciliation with god , redemption from our sinnes , freedome from the curse , deliverance from the wrath of god , and power of hell : though we be not actuall partakers of these things to the pacification of our owne consciences , without the intervening operation of the holy spirit , and faith by him wrought in us . but if this be not ? pray what is obtained by the death of christ ? why d a potentiall , conditionate reconciliation , not actuall , and absolute , saith corvinus : but yet this potentiall reconciliation , being a new expression , never intimated in the scripture , and scarce of it selfe intelligible , we want a further explanation of their minde , to know what it is that directly they assigne to the merits of christ : wherefore , they tell us , that the fruit of his death , was such e an impetration , or obtaining of reconciliation with god , and redemption for us : that god thereby hath a power , his iustice being satisfied , and so not compelling him to the contrary , to grant remission of sinnes , to sinnefull men , on what condition , he would : or as another speaketh it , f there was by the effusion of christs blood , a right obtained unto , and settled in god , of reconciling the world , and of opening unto all , a gate of repentance , and faith in christ : but now whereas , the scripture every where affirmeth , that christ died for our good , to obtaine blessings for us , to purchase our peace , to acquire and merit for us , the good things contained in the promise of the covenant , this opinion seemes to restraine the end , and fruit thereof , to the obtaining of a power ; and libertie unto god , of prescribing us a condition whereby we may be saved : but yet it may be , thus much at least christ obtained of god in our behalfe , that he should assigne faith in him , to be this condition , and to bestow it upon us also : no , neither the one , nor the other , g after all this , had it so seemed good unto his wisedome , god might have chosen the iewes , and others , following the righteousnesse of the law , as well as beleevers , because he might have assigned , any other condition of salvation besides faith in christ : saith grevinchovius : notwithstanding then the death of christ for us , we might have beene held to the old rule , doe this and live : but if this be true , i cannot perceive how it may be said , that chrid died to redeeme us from our sins , to save our soules , and bring us unto glory : neither perhaps , doe they thinke this to be any great inconvenience , for the same authour affirmeth , that h christ cannot be said properly to die , to save any one . and a little after he more fully declares himselfe , i that after christ had obtained all that he did obtaine by his death , the right remained wholly in god , to apply it , or not to apply it , as it should seeme good unto him : the application of grace and glory , to any man , was not the end for which christ obtained them , but to get a right and power unto god , of bestowing those things on what sort of men he would : which argues no redemption of us from our sinnes , but a vindication of god from such a condition , wherein he had not power to forgive them ; not an obtaining of salvation for us , but of a libertie unto god of saving us , on some condition or other . but now , after god hath got this power by the death of christ , and out of his gracious good pleasure , assigned faith to be the meanes for us to attaine those blessings , he hath procured himselfe a libertie to bestow ? did christ obtaine this faith for us , of him ? if it be a thing not in our own power ? no : k faith is not obtained by the death of christ , saith corvinus : so that there is no good thing , no spirituall blessing , into which , any man in the world hath any interest by the death of christ : which is not so great an absurditie , but that they are most ready to grant it : l arnoldus confesseth , that he beleeves , that the death of christ might have enioyed its end , or his merit it s full force , although , never any had beleeved : and againe , m the death and satisfaction of christ being accomplished , it might come to passe , that , none fulfilling the condition of the new covenant , none should be saved , so also saith grevinchovius : oh christ , that any pretending to professe thy holy name , should thus slight the precious worke of thy death and passion ? surely , never any before , who counted it their glory to be called christians , did ever thus extenuate ( their friends the socinians onely excepted ) the dignitie of his merit and satisfaction : take but a short view of what benefit they allow to redound to us , by the effusion of his precious blood , and you may see what a pestilent heresie , these men have laboured to bring into the church : neither faith nor salvation , grace nor glory , hath he purchased for us , not any spirituall blessing , that by our interest in his death we can claime to be ours : it is not such a reconciliation with god , as that he thereupon , should be contented againe to be called our god , it is not justification , nor righteousnesse , nor actuall redemption from our sinnes , it did not make satisfaction for our iniquities , and deliver us from the curse : n onely it was a meanes of obtaining such a possibility of salvation , as that god without wronging of his iustice , might save us if he would , one way or other : so that when christ had done all that he could , there was not one man in the world immediately the better for it : notwithstanding the utmost of his endeavour , every one might have beene damned with iudas to the pit of hell ▪ o for he died as well for simon magus and iudas , as he did for peter and paul , say the arminians : now if no more good redound to us by the death of christ , then to simon magus , we are not much obliged to him for our salvation : nay , he may be rather said to have redeemed god , then us , for he procured for him immediately a power to redeeme us if he would ; for us , onely by vertue of that power , a possibilitie to be redeemed : which leaves nothing of the nature of merit annexed to his death : for that deserveth that something be done , not onely that it may be done : the workman deserveth that his wages be given him , and not that it may be given him . and then what becomes of all the comfort and consolation that is proposed to us in the death of christ : but it is time to see how this stubble is burned and consumed by the word of god : and that established which they thought to overthrow . first , it is cleare that christ died to procure for us an actuall reconciliation with god : and not only a power for us to be reconciled unto him : for when we were enemies , we were reconciled to god , by the death of his sonne : rom. 5. 10. we enjoy an actuall reconciliation unto god by his death : he is content to be called our god , when we are enemies , without the intervening of any condition on our part required : though the sweetnesse , comfort , and knowledge of this reconciliation , doe not compasse , our soules before we beleeve in him . againe , we have remission of sinnes by his blood , and justification from them , not a sole vindication into such an estate , wherein , if it please god , and our selves , our sinnes are pardonable : for we are justified through the redemption that is in iesus christ , whom god hath set forth , to be a propitiation through faith in his blood , to declare his righteousnesse for the remission of sinnes : rom. 3. 24 , 25. yea , he obtained for us by his death , righteousnesse and holinesse . he gave himselfe for his church , that he might sanctifie and cleanse it , ephes . 5. 26. that he might present it unto himselfe a glorious church , without spot , or wrinkle , that we should be holy , and without blemish : vers . 27. where first , we have whom christ died , or gave himselfe for , even his church : secondly , what he obtained for it , holinesse and righteousnesse , a freedome from the spots , and blemishes of sinne , that is , the grace of justification and sanctitie , he made him to be sinne for us , who knew no sinne , that we might become the righteousnesse of god in him : 2 cor. 5. 21. and lastly he died , to purchase for us , an everlasting inheritance : heb. 9. 15. so that both grace and glory , are bestowed on them for whom he died , as the immediate fruits of his death and passion . secondly , see what the scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , expresly assigneth , as the proper end and immediate effect , ( according to the purpose of god , and his owne intention ) of the effusion of the blood of iesus christ , and you shall finde that he intended by it , to take away the sinnes of many , to make his soule an offering for sinne , that he might see his seed , that the counsell of god , might prosper in his hand : isaiah 53. to be a ransome for many , matth. 20. 28. to beare the sins of many : heb. 9. 28. he bare our sins in his own body on the tree , that we should live unto righteousnesse , 1 pet. 2. 24. that we might become the righteousnesse of god in him , 2 cor. 5. 21. thereby reconciling us unto god , vers . 19. he died , to reconcile us unto god , in the body of his flesh , through death , that we might be holy and unblameable , colos . 1. 21 , 22. to purge our sins , heb. 1. 3. to obtaine an everlasting redemption for us , heb. 9. 12. so that if christ by his death obtained what he did intend : he hath purchased for us , not only a possibilitie of salvation ; but holinesse , righteousnesse , reconciliation with god , justification , freedome from the guilt , and condemning power of sin : everlasting redemption , eternall life , and glory in heaven . thirdly , i appeale unto the consciences of all christians . first , whether they doe not suppose the very foundation of all their consolation , to be stricken at , when they shall finde those places of scripture , p that affirme christ to have died , to take away our sins , to reconcile us unto god , to put away , or abolish our transgressions , to wash and regenerate us , perfectly to save us , and purchase for us an everlasting redemption , whereby he is become unto us , righteousnesse , and redemption , and sanctification , the lord our righteousnesse , and we become the righteousnesse of god in him : to be so wrested , as if he should be said only , to have done something , which these things might happily follow . secondly , whither they thinke it not a ready way , to impaire their love , and to weaken their faith in christ , when they shall be taught , that christ hath done no more for them , then for those that are damned in hell : that be their assurance never so great , that christ died for them : yet there is enough to be laid to their charge to condemne them , that though god is said to have reconciled them unto himselfe in christ , colos . 1. 19 , 20. yet indeed he is as angry with them , as with any reprobate in the world , that god loveth us not first , but so long as we continue in a state of enmitie against him , before our conversion , he continues our enemy also : so that the first act of friendship or love , must be performed on our part , notwithstanding that the scripture saith , we were reconciled unto god being enemies , romanes 5. vers . 10. thirdly , whither they have not hitherto supposed themselves bound to beleeve , that christ died for their sins and rose for their justification ? do they not thinke it lawfull to pray , that god would bestow upon them , grace , and glory for christs sake ? and to beleeve that iesus christ was such a mediatour of the new covenant , as procured for the persons covenanted withall , all the good things comprehended in the promise of that covenant . i will not further presse upon this prevarication against christian religion , only i would desire all the lovers of iesus christ seriously to consider , whether these men , doe truly ayme at his honour , and advancing the dignitie of his merit , and not rather , at the crying up of their own indeavours , seeing the sole cause of their denying these glorious effects of the blood of christ : is to appropriate the praise of them unto themselves , as we shall see in the next chapter . these charges are never to be waved , by the vanitie of their sophisticall distinctions , as of that of impetration and application , which though it may be received , in an orthodox meaning , yet not in that sense , or rather non-sense , whereunto they abuse it ; viz. as though christ had obtained that for some , which shall never be imparted unto them , that all the blessings procured by his death are proper to none , but pendent in the aire for them that can or will catch them : whereupon when we object , g that by this means all the efficacie of the merit of christ , is in our own power , they readily grant it , and say it cannot otherwise be : let them that can , receive these monsters in christianitie , for my part in these following contradictory assertions , i will choose rather to adhere to the authoritie of the word of god , then of arminius and his sectaries . s. s. he made him to be sinne for us who knew no sinne , that we might become the righteousnesse of god in him , 2 cor. 5. 21. he loved his church and gave himselfe for it , that he might present it unto himselfe a glorious church , not having spot or wrinkle or any such things , ephes . 5. 26 , 27. god was in christ reconciling the world unto himselfe , 2 cor. 5. 19. when thou shalt make his soule an offering for sin , he shall see his seed , he shall prolong his dayes , and the pleasure of the lord shall prosper in his hand , isa . 53. 10. by his knowledge shall my righteous servant iustifie many for he shall beare their iniquities , vers . 11. christ was once offered to bear the sins of many , heb. 9. 28. by his own blood he entred in once into the holy place having obtained eternall redemption for us , vers . 12. he hath reconciled you in the body of his flesh , through death to present you holy and unblamable , colos . 1. 22. whom god hath set forth to be a propitiation through faith in his blood , to declare his righteousnesse for the remission of sins , &c. — that he might be iust , and the iustifier of him that beleeveth in iesus , rom. 3. 25 , 26. who his own selfe bare our sins in his own body on the tree , that we being dead to sinne , should live unto righteousnesse , by whose stripes we are healed , 1 peter 2. 24. lib. arbit . the immediate effect of the death of christ is not the remission of sins , or the actuall redemption of any , armin. christ did not properly die to save any one , grevinch . a potentiall and conditionate reconciliation , not actuall and absolute is obtained by the death of christ , corvin . i beleeve it might have come to passe that the death of christ might have had its end , though never any man had beleeved , corvi . the death and satisfaction of christ being accomplished , yet it may so come to passe that none at all fulfilling the condition of the new covenant , none might be saved , idem . the impetration of salvation for all , by the death of christ , is nothing but the obtaining of a possibilitie thereof , that god without wronging his iustice , may open unto them a gate of mercy , to be entred on some condition , rem . coll. hag. notwithstanding the death of christ , god might have assigned any other condition of salvation as well as faith , or have chosen the iews following the righteousnesse of the law , grevin . why then the efficacie of the death of christ depends wholly on us : true ? it cannot otherwise be ? rem . apol. chap. x. of the cause of faith , grace , and righteousnesse . the second part of this controversie , is in particular , concerning grace , faith , and holinesse , sincere obedience to the precepts of the new covenant , all whose praise we appropriate to the most high , by reason of a double interest . first , of the merit of christ which doth procure them for us . secondly , of the holy spirit which works them in us : the death of christ is their meritorious cause , the spirit of god and his effectuall grace their efficient , working instrumentally with power by the word and ordinances : now because this would deprive the idoll of his chiefest glory , and expose him to open shame , like the bird furtivis nudata coloribus , the arminians advance themselves in his quarrell , and in behalfe of their darling , quite exclude both merit of christ , and spirit of god , from any title to their production . first , for the merit of christ , whereas we affirme that god blesseth us with all spirituall blessings in him , or for his sake , eph. 1. 3. amongst which , doubtlesse faith possesseth not the lowest roome , that he is made unto us righteousnesse , and sanctification , and redemption ; he was made sinne for us , that we might be made the righteousnesse of god in him : that he is the lord our righteousnesse , and glories to be called by that name : and whatsoever he is unto us , it is chiefely by the way of merit : that to us it is given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for christs sake to beleeve on him , phil. 1. 29. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is plainly referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is given , as if the apostle should have said , christ is the meritorious cause of the bestowing of those good gifts , faith , and constancy unto martyrdome upon you , when i say we professe all these to be the proper and immediate products of the passion and blood of christ , these turbulent davusses , come in with a prohibition , and quite expell it from having any interest therein . a there is nothing more vaine , nothing more foolish ( say they in their apologie ) then to attribute our regeneration , and faith , unto the death of christ , for if christ may be said to have merited for us faith , and regeneration , then faith cannot be a condition , whose performance god should require , at the hands of sinners , under the paine of eternall damnation : and again , if faith be the effect of the merit of christ , it cannot be our dutie ; no ? suppose then that the church should pray , that it would please god , for christs sake , to call home those sheepe that belong to his fold , not as yet collected ? that he would grant faith and repentance , for the merit of his sonne , to them that are as yet a farre off ? were this an altogether vaine and foolish prayer ? let others thinke as they please , it is such a vanitie , as i desire not to be weaned from , nor any one else i beleeve , that loves the lord iesus in sinceritie : oh that christians should patiently endure , such a diminution of their saviours honour ? as with one dash of an arminian pen , to have the chiefe effects of his death and passion quite obliterated : if this be a motive , to the love and honour of the son of god , if this be a way , to set forth the preciousnesse of his blood , by denying the efficacy thereof , in enabling us by faith to get an interest in the new covenant : most christians in the world are under a necessity of being new catechised by these seraphicall doctors . vntill when , they must give us leave to beleeve , with the apostle , that god blesseth us , with all spirituall blessings in christ , ephes . 1. 3. and we will take leave to account faith a spirituall blessing : and therefore bestowed on us for christs sake ; againe , since our regeneration is nothing but a purging of our consciences from dead works , that we may serve the living god : which being done by the blood of christ , as the apostle witnesseth , heb. 9. 14. we will ascribe our new birth , or forming anew to the vertue of that grace , which is purchased by his blood : that precious blood it is , which redeemeth us from our vaine conversation , 1 pet. 1. 18 , 19. by whose efficacie we are vindicated from the state of sin and corrupted nature wherein we are born . the arminians have but one argument , that ever i could meet with , whereby they strive to rob christ of this glory , of meriting and procuring for us faith and repentance ; and that is , because they are such acts of ours , as in dutie and obedience to the precepts of the gospel , we are bound to performe : b and this they every where presse at large , usque & usque , in plain tearms they will not suffer their idoll to be accounted defective in any thing that is necessary to bring us unto heaven : now concerning this argument , that nothing which god requireth of us , can be procured for us by christ : i would have two things noted . first , that the strength of it consists in this , that no gift of god bestowed upon us , can be a thing well pleasing to him as being in us : for all his precepts and commands signifie only , what is well pleasing unto him , that we should be , or doe ; and it is not the meriting of any thing by christ , but gods bestowing of it , as the effect thereof , which hinders it from being a thing , requireable of us , as a part of our dutie , which i shall consider hereafter : only now observe , that there being nothing in us , by the way of habit or act from the beginning of our faith , to the consummation thereof from our new birth , untill we become perfect men in christ , by the finishing of our course , that is not required of us in the gospel , all , and every grace , whereof we are in this life partakers , are by this means denied to be gifts of god. secondly , consider the extent of this argument it selfe : nothing whose performance is our dutie , can be merited for us by christ ; when the apostle beseecheth us , to be reconciled unto god , i would know , whether it be not a part of our duty to yeeld obedience to the apostles exhortation : if not his exhortation is frivolous and vaine , if so , then to be reconciled unto god , is a part of our dutie , and yet the arminians sometime seeme to confesse , that christ hath obtained for us a reconciliation with god : the like may be said , in divers other particulars , so that this argument , either proveth that we enjoy no fruit of the death of christ in this life : or ( which is most true ) it proveth nothing at all : for neither the merit of christ procuring , nor god bestowing any grace , in the habit , doth at all hinder , but that in the exercise thereof , it may be a duty of ours , inasmuch as it is done in us , and by us : notwithstanding then this exception , which cannot stand by it selfe alone without the helpe of some other , not as yet discovered ; we will continue our prayers , as we are commanded in the name of christ : that is , that god would bestow upon us those things we ask for christs sake , and that by an immediate collation , yea even then when we cry , with the poore penitent , lord helpe our unbeliefe , or with the apostles , lord increase our faith . secondly , the second plea , on gods behalfe , to prove him , the authour , and finisher of all those graces , whereof in this life we are partakers , ariseth , from what the scripture affirmeth , concerning his working these graces in us , and that powerfully , by the effectuall operation of his holy spirit : to which , the arminians oppose a seeming necessitie , that they must needs be our owne acts , contradistinct from his gifts , because they are in us , and commanded by him : the head then of this contention betwixt our god , and their idol , about the living child of grace , is : whether he can worke that in us , which he requireth of us : let us heare them pleading their cause . c it is most certaine that , that ought not to be commanded , which is wrought in us : and that cannot be wrought in us , which is commanded : he foolishly commandeth that to be done of others , who will worke in them what he commandeth : saith their apologie . d o foolish saint prosper , who thought that it was the whole pelagian heresie , to say , that there is neither praise , nor worth , as ours , in that , which christ bestoweth upon us : foolish saint augustine , e praying , give us o lord , what thou commandest , and command what thou wilt : foolish benedict bishop of rome , who gave such a forme to his prayer , as must needs cast an aspersion of folly , on the most high : o f lord ( saith he ) teach us what we should do ; shew us whither we should goe , worke in us , what we ought to performe : o foolish fathers of the second arausican councel , affirming , g that many good things are done in man , which he doth not himselfe , but a man doth no good , which god doth not so worke , that he should doe it : and againe , as often as we doe good , god worketh in us , and with us , that we may so worke : in one word , this makes fooles of all the doctors of the church , who ever opposed the pelagian heresie , in as much as they all unanimously maintained , that we are partakers of no good thing , in this kinde without the effectuall powerfull operation , of the almightie grace of god : and yet our faith and obedience so wrought in us , to be most acceptable unto him : yea , what shall we say to the lord himselfe , in one place commanding us to feare him , and in another promising that he will put his feare into our hearts , that we shall not depart from him , is his command foolish , or his promise false : the arminians must affirme the one , or renounce their heresie ? but of this , after i have a little farther laid open this monstrous errour , from their owne words , and writings . h can any one , say they , wisely and seriously prescribe the performance of a condition to another , under the promise of a reward , and threatning of punishment , who will effect it in him , to whom it is prescribed ? this is a ridiculous action , scarce worthy of the stage : that is , seeing christ hath affirmed , that whosoever beleeveth shall be saved , and he that beleeveth not shall be damned , matth. 16. 16. whereby faith , is established , the condition of salvation , and unbeleefe , threatned with hell : if god should by his holy spirit , ingenerate faith in the hearts of any , causing them so to fulfill the condition , it were a meere mockery , to be exploded from a theater as an unlikely fiction : which , what an aspersion it casts upon the whole gospel of christ , yea , on all gods dealling with the children of men , ever since , by reason of the fall , they became unable of themselves , to fulfill his commands , i leave to all mens silent judgements : well then , seeing they must be accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things inconsistent , that god should be so righteous , as to shew us our dutie , and yet so good and mercifull , as to bestow his graces on us : let us heare more of this stuffe : i faith and conversion cannot be our obedience , if they are worught in us by god , say they at the hague : and episcopius , k that it is a most absurd thing , to affirme , that god either effects by his power , or procureth by his wisedeme , that the elect should doe those things , that he requireth of them : so that where the scripture cals faith the gift , and worke of god , they say it is an improper locution , in as much as he commands it , properly , it is an act or worke of our owne : and l for that renowned saying of saint augustine , that god crowneth his own gifts in us , that it is not to be received without a graine of salt : that is , some such glosse as wherewith they corrupt the scripture : the summe at which they aime is , that to affirme , that god bestoweth any grace upon us , or effectually worketh them in us , contradicteth his word , requiring them as our dutie , and obedience : by which means they have erected their idol , into the throne of gods free grace and mercy , and attribute unto it all the praise , due to those many heavenly qualifications , the servants of god are endowed withall , for they never have more good in them , no , nor so much , as is required , all that they have , or doe , is but their dutie : which how derogatorie it is to the merit of christ , themselves seeme to acknowledge , when they affirme , that he is no otherwise said to be a saviour , m then are all they , who confirme the way to salvation by preaching , miracles , martyrdome , and example : so that having quite overthrowne the merits of christ , they grant us to be our owne saviours in a very large sense : rem . apol. fol. 96. all which assertions , how contrary they are to the expresse word of god , i shall now demonstrate . there is not one , of all those plaine texts of scripture , not one of those innumerable and invincible arguments , whereby the effectuall working of gods grace , in the conversion of a sinner , his powerfull translating us , from death to life , from the state of sinne and bondage , to the libertie of the sonnes of god , which doth not overthrow this prodigious error . i will content my selfe with instancing in some few of them which are directly opposite unto it , even in termes , first , deuter. 10. 16. the lord commandeth the israelites , to circumcise the fore-skin of their hearts , and to be no more stiffe necked : so that the circumcising of their hearts , was a part of their obedience , it was their dutie so to do in obedience to gods commands : and yet in the 30. chapter , vers . 6. he affirmeth , that he will circumcise their hearts , that they might love the lord their god , with all their hearts : so that it seemes , the same thing , in divers respects may be gods act in us , and our dutie towards him : and how the lord will here escape the arminian censure , that if his words be true , in the latter place , his command in the former , is vaine , and foolish , ipse viderit , let him plead his cause , and avenge himselfe , on those , that rise up against him . secondly , ezek. 18. 31. make you a new heart , and a new spirit , for why will you die , o house of israel ? the making of a new heart , and a new spirit , is here required under a promise of a reward of life , and a great threatning of eternall death : so that , so to doe , must needs be a part of their dutie and obedience : and yet chapter 36. vers . 36. he affirmeth that he will doe this very thing , that here he requireth of them : a new heart also will i give you , and a new spirit , will i put within you , and i will take away the stony heart , out of your flesh , and give you an heart of flesh : and i will cause you to walke in my statutes , &c. in how many places also , are we commanded to feare the lord , which when we doe , i hope none will deny to be a performance of our dutie ; and yet jerem. 32. 40. god promiseth that he will put his feare in our hearts , that we shall not depart from him . thirdly , those two , against which they lay particular exceptions , faith , and repentance , are also expresly attributed , to the free donation of god : he granteth unto the gentiles repentance unto life : acts 11. 18. and of faith directly , it is not of our selves , it is the gift of god : ephes . 2. 8. to which assertion of the holy spirit , i shall rather fasten my beliefe ; then to the arminians , affirming that it is no gift of god , because it is of our selves : and yet this hindereth not , but that it may be stiled , our most holy faith : iude 20. let them that will deny , that any thing can properly be ours , which god bestoweth on us : the prophet accounted them not inconsistent , when he averred , that god worketh all our workes in us : isa . 26. 12. they are our workes , though of his working : the apostle laboured , though it was not he , but the grace of god that was with him : 1 cor. 15. 10. he worketh in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of his good pleasure , philip. 2. 13. and yet the performance of our dutie , may consist , in those acts of our wils , and those good deeds , whereof he is the authour : so that according to saint n austins counsell , we will still pray , that he would bestow , what he commandeth us to have . fourthly , 1 cor. 4. who made thee differ from another , or what hast thou , that thou hast not received ? every thing that makes us differ from others , is received from god : wherefore the foundation of all difference in spirituall things betweene the sonnes of adam : being faith and repentance , they must also of necessitie , be received from above . in briefe ; gods circumcising of our hearts , colos . 2. 11. his quickning us when we are dead , ephes . ● . 1. 2. begetting us anew , iohn 1. 13. making us in all things , such as he would have us to be , is contained in that promise of the new covenant , jerem. 32. 40. i will make with them an everlasting covenant , that i will not turne away from them to doe them good , but i will put my feare in their hearts , that they shall not depart from me : and is no way repugnant to the holy scripture , declaring our dutie , to be all this , that the lord would have us : and now let all men judge , whether against so many , and cleere testimonies of the holy ghost , the arminian reasons borrowed from the old philosophers , be of any value : the summe of them all , you may finde in cicero , his third booke de natura deorum : o every one , saith he , obtaineth vertue for himself : never any wise man thanked god for that , for our vertue we are praised , in vertue we glory , which might not be , were it a gift of god : and truely this in softer termes , is the summe of the remonstrants arguments in this particular . lastly , observe , that this errour , is that which of all others , the orthodox fathers did most oppose in the pelagian heretiques : yea and to this day , p the more learned schoolemen stoutly maintaine the truth herein against the innovating iesuits : with some few of the testimonies of the ancients i will shut up this discourse : it q is certaine , that when we doe any thing we doe it , saith saint augustine , but it is god that causeth us so to doe : and in another place ; r shall we not account that to be the gift of god ? because it is required of us , under the promise of eternall life ? god forbid that this should seeme so , either to the partakers , or defenders of grace : where he rejecteth both the errour , and the sophisme , wherewith it is upholden ? ſ so also coelestius bishop of rome in his epistle to the bishops of france : so great , saith he , is the goodnes of god towards men , that he will have those good things to be our good duties ( he cals them merits according to the phrase of those dayes ) which are his owne gifts : to which purpose i cited before two canons out of the arausican councel : and saint prosper in his treatise , against cassianus the semipelagian , t affirmeth it , to be a foolish complaint of proud men , that free-will is destroyed , if the beginning , progresse , and continuance in good , be said to be the gifts of god : and so the imputation of folly , wherewith the arminians in my first quotation , charge their opposers , being retorted on them , by this learned father , i referre you to these following excerpta for a close . s. s. circumcise the fore-skinne of of your hearts , and be no more stiffe necked : deut. 10. 16. and the lord thy god will circumcise thy heart , and the heart of thy seede : chap. 30. 6. make you a new heart , and a new spirit , o house of israel : ezek. 18. 31. a new heart also will i give you , and a new spirit will i put within you : chap. 36. 36. if you will feare the lord , and serve him , then shall you continue following the lord your god : 1 sam. 12. 14. and i will put my feare into your hearts , that ye shall not depart from me : ierem. 32. 40. he hath wrought all our workes in us : isa . 26. 12. he worketh in us both to will and to doe , of his good pleasure . philip. 2. 13. he hath blessed us with all spirituall blessings in him : ephes . 1. 3. to you it is given in the behalfe of christ to beleeve in him . philip. 1. 29. the bloud of christ purgeth our consciences from dead works , to serve the living god : heb. 9. 14. lib. arbit . this is most certaine that , that ought not to bee commanded which is wrought in us : hee foolishly commandeth that to be done of others , who will worke in them what he commandeth : rem . apol. it is absurd to affirme that god either worketh by his power , or procureth by his wisedome , that the elect should doe those things which god requireth of them : episcopius . faith and conversion cannot be acts of our obedience if they are wrought by god in us : rem . col. hag. that god should require that of us , which himselfe will worke in us , is a ridiculous action scarce fit for a stage : rem . apol . that saying of augustine that god crowneth his owne gifts in us , is not easily to be admitted . ibid. there is nothing more vaine and foolish then to ascribe faith and regeneration to the merit of christ . idem . chap. xi . whether salvation may be attained without the knowledge of or faith in christ jesus . i shall shut up all this discourse concerning the meritorious cause of salvation , with their shutting out of christ , from being the onely one , and absolutely necessary meanes , to bring us unto heaven , to make us happy : this is the last pile they erect upon their babylonish foundation , which makes the idol of humane selfe-sufficiencie , every way perfect , and fit , to be sacricrificed unto : untill these proud builders , to get materials for their owne temple , laid the axe to the root of christianitie , we tooke it for grounded , that there is no salvation in any other , because there is none other name under heaven , given unto men , whereby we must be saved : acts 4. 12. neither yet shall their nefarious attempts , frighten us from our creed , nor make us be wanting to the defence of our saviours honour , but i shall be very briefe in the consideration of this heterodoxie , nothing doubting , but that to have repeated it , is fully to have confuted it , in the judgement of all pious christians . first then , they grant salvation , to the ancient patriarches and iewes , before the coming of christ , without any knowledge of , or faith in him at all : nay , they deny , that any such faith in christ , was ever prescribed unto them , or required of them : a it is certaine that there is no place in the old testament , from whence it may appeare , that faith in christ ( as a redeemer ) was ever enioyned , or found in any of them : say they joyntly , in their apologie : the truth of which assertion , we shall see hereafter : onely they grant a generall faith , involved under types , and shadowes , and looking on the promise , as it lay hid in the goodnesse , and providence of god , which indirectly might be called a faith in christ : from which kinde of faith , i see no reason , why thousands of heathen infidels should be excluded : agreeable unto these assertions , are the dictates , of their patriarch arminius : b affirming , that the whole description of the faith of abraham , rom. 4. makes no mention of iesus christ , either expressely or so implicitely as that it may be of any one , easily understood , and to the testimonie of christ himselfe , to the contrary , ioh. 8. ●6 . your father abraham reioyced to see my dayes and he saw it , and was glad : he answereth , he reioyced to see the birth of isaac , who was a type of mee , a goodly glosse corrupting the text . secondly , what they teach of the iews , that also , they grant concerning the gentiles : living before the incarnation of christ : they also might attaine salvation , and be justified without his knowledge : for c although saith corvinus , the covenant was not revealed unto them by the same means , that it was unto the iews : yet they are not to be supposed , to be excluded from the covenant ( of grace ) nor to be excluded from salvation : for some way or other , they were called . thirdly , they are come at length , to that perfection , in setting out this staine of christianitie , that bertius on good consideration , denied this proposition , that no man can be saved , that is not ingrafted into christ , by a true faith : and d venator to this question , whether the only means of salvation , be the life , passion , death , resurrection , and ascension of iesus christ , answereth , no ? thus they lay men in abrahams bosome , who never beleeved in the sonne of abraham : make them overcome the serpent , who never heard of the seed of the woman , bring goats into heaven , who never were of the flock of christ , never entred by him the doore : make men please god without faith , and obtaine the remission of sins , e without the sprinkling of the blood of the lambe : to be saved without a saviour , redeemed without a redeemer : to become the sons of god , and never know their elder brother : which prodigious errour , might yet be pardoned , and ascribed to humane imbecillitie , had it casually slipt from their pens as f it did from some others : but seeing it hath foundation , in all the grounds of their new doctrine , and is maintained by them , on mature deliberation , g it must be looked on by all christians , as an heresie to be detested and accursed . for , first deny the contagion and demerit , of originall sinne : then make the covenant of grace to be universall , and comprehend all and every one of the posteritie of adam , thirdly , grant a power in our selves to come unto god , by any such means as he will appoint and affirme , that he doth assigne some means unto all , and it will naturally follow , that the knowledge of christ , is not absolutely necessary to salvation : and so down fals the preheminence of christianitie , its heaven reaching crown , must be laid levell with the services of dung-hill gods . it is true indeed , some of the ancient fathers , before the rising of the pelagian heresie ; who had so put on christ , as lipsius speaks , that they had not fully put of plato , have unadvisedly dropt some speeches , seeming to grant , that divers men before the incarnation , living 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the dictates of right reason , might be saved without faith in christ : as is well shewed by learned causabon , in his first excercitation on baronius : but let this be accounted part of that stubble , which shall burne at the last day , wherewith the writings of all men , not divinely inspired may be stained : it hath also since , ( as what hath not ) been drawn into dispute among the wrangling schoolemen : and yet , which is rarely seene , their verdict in this particular , almost unanimously passeth for the truth : h aquinas tels us a story of the corps of a heathen , that should be taken up in the time of the empresse irene , and her sonne constantine , with a golden plate on his brest , wherein was this inscription : christ is borne of a virgin , and i beleeve in him oh sun , thou shalt see me againe , in the dayes of irene and constantine : but the question is not , whether a gentile beleeving in christ may be saved ? or whether god did not reveale himselfe , and his sonne , extraordinarily to some of them : for shall we straighten the brest , and shorten the arme of the almighty , as though he might not doe what he will with his own . but whether a man by the conduct of nature , without the knowledge of christ , may come to heaven : i the assertion whereof , we condemne as a wicked pelagian socinian heresie : and thinke , that it was well said of bernard ; that many labouring to make plato a christian , doe prove themselves to be heathens : and if we looke upon the severall branches of this arminian novell doctrine , extenuating the precious worth and necessitie of faith in christ : we shall finde them , hewed off by the two edged sword of gods word . first , for their denying , the patriarchs and iews , to have had faith , in christum exhibendum & moriturum , as we in him , exhibitum & mortuum , it is disproved by all evangelicall promises , made from the beginning of the world , to the birth of our saviour , as that , gen. 3. 15. the seed of the woman shall breake the serpents head , and chap. 12. 3. chap. 49. 10. psal . 2. 7 , 8. and 110. with innumerable other , concerning his life , office , and redeeming of his people : for surely they were obliged to beleeve the promises of god. secondly , those many cleare expressions of his death , passion , and suffering for us : as gen. 3. 15. isaiah 53. 6 , 7 , 8 , 9 , 10 , &c. chap. 63. 2 , 3. dan. 9. 26. but what need we reckon any more : our saviour taught his disciples , that all the prophets from moses , spake concerning him , and that the sole reason , why they did not so readily embrace the faith of his passion , and resurrection , was , because they beleeved not the prophets , luk. 24. 25 , 26. shewing plainly , that the prophets required faith in his death and passion . thirdly , by the explicite faith of many iews , as of old simeon , luke 3. 34. of the samaritan woman , who looked for a messias , not as an earthly king , but as one that should tell them all things : redeeme them from sinne , and tell them all such things , as christ was then discoursing of , concerning the worship of god , ioh. 4. vers . 25. fourthly , by the expresse testimony of christ himself : abraham saith he , reioyced to see my day , and he saw it and was glad : ioh. 8. 56. his day , his houre , in the scripture principally denote his passion : and that which he saw surely he beleeved , or else the father of the faithfull , was more diffident then thomas the most incredulous , of his children . fifthly , by these following and the like places of scripture : christ is a lambe slaine from the foundation of the world , revel . 13. 8. slaine in promises , slaine in gods estimation and the faith of beleever , he is the same yesterday to day and for ever , heb. 13. 8. under the law and the gospel : there is none other name under heaven given unto men , whereby they must be saved : acts 4. 12. never any then , without the knowledge of a redeemer , participation of his passion , communication of his merits , did ever come to the sight of god : no man ever came to the father but by him : hence st. paul tels the ephesians , that they were without christ , because they were aliens from the common-wealth of israel : ephes . 2. 12. intimating that gods covenant with the iews , included christ iesus and his righteousnesse , no lesse then it doth now with us : on these grounds holy ignatius , k called abel a martyr of christ , he died for his faith in the promised seed : and in another place , l all the saints were saved by christ : hoping in him : and waiting on him , they obtained salvation by him : so m prosper also , we must beleeve that never any man was iustified , by any other faith , either before the law , or under the law , then by faith in christ , coming to save that which was lost . whence eusebius contendeth , that all the old patriarchs might properly be called christians , they all eate of the same spirituall meat , and all dranke of the same spirituall drinke , even of the rocke that followed them , which rocke was christ . secondly , if the ancient people of god , notwithstanding , divers other especiall revelations of his will : and heavenly instructions obtained not salvation , without faith in christ , much lesse may we grant this happinesse without him , to them , who were deprived of those other helps also : n so that though we confesse the poore naturall indeavours of the heathen , not to have wanted their reward : either positive in this life , by outward prosperitie , and inward calmnesse of minde , in that , they were not all perplexed , and agitated with furies , like nero and caligula , or negative , in the life to come , by a diminution of the degrees of their torments : they shall not be beaten with so many stripes : yet we absolutely deny , that there is any saving mercy of god , towards them revealed in the scripture , which should give us the least intimation of their attaining everlasting happinesse : for not to consider the corruption and universall disability of nature , to doe any thing that is good , ( without christ we can doe nothing ) ioh. 15. 5. nor yet the sinfulnesse of their best works , and actions , the sacrifices of the wicked being an abomination unto the lord , prov. 15. 8. evill trees cannot bring forth good fruit , men doe not gather grapes of thornes , nor figs of thistles , matth. 7. 16. the word of god is plaine , that without faith , it is impossible to please god , heb. 11. 6. that he , who beleeveth not , is condemned , mark. 16. 16. that no nation , or person , can be blessed , but in the seed of abraham , gen. 12. and the blessing of abraham , comes upon the gentiles only by iesus christ , gal. 3. 14. he is the way , and the truth , and the life , ioh. 14. 6. none comes to the father but by him , he is the doore , by which those that doe not enter , are without , with dogs , and idolaters , revel . 22. so that other foundation , ( of blessednesse ) can none lay , but what is already laid , even iesus christ , 1 corinth . 3. 12. in briefe , doe but compare those two places of saint paul , one rom. 8. 30. where he sheweth , that none are glorified , but those that are called : and chap. 10. 14 , 15. where he declares , that all calling , is instrumentally by the preaching of the word and gospel : and it will evidently appeare , that no salvation can be granted unto them , on whom the lord hath so farre powred out his indignation , as to deprive them of the knowledge of the sole means thereof christ iesus . and to those that are otherwise minded , i give only this necessary caution , let them take heed , lest whilest they indeavour to invent new wayes to heaven for others , by so doing , they loose not the true way themselves . s. s. oh fooles , and slow to beleeve , all that the prophets have written : ought not christ to have suffered these things , luk. 24. 25 , 26. abraham reioyced to see my day , and he saw it and was glad , ioh. 8. 56. by his knowledge shall my righteous servant iustifie many , for he shall beare their iniquities , isa . 53. 11. see the places before cited . at the time they were without christ : being aliens from the common-weath of israel : and strangers from the covenants of promise , having no hope , and without god in the world , eph. 2. 12. there is no other name under heaven given unto men , whereby we must be saved , but only by christ , act. 4. 12. the blessing of abraham comes on the gentiles by iesus christ , gal. 3. 14. he that beleeveth not is condemned : mark. 16. 16. without faith it is impossible to please god , hebr. 11. 6. other foundation can no man lay , but what is already laid : even iesus christ , 1 cor. 3. 12. lib. arbit . there is no place in the old testament , whence it may appeare , that faith in christ as a redeemer , was either enioyed or found in any then , rem . apol. abrahams faith had no reference to christ , armin. the gentiles living under the old testament , though it was not revealed unto them as unto the iews , yet were not excluded from the covenant of grace , and from salvation , corv. i deny this proposition , that none can be saved that is not ingrafted into christ by a true faith , bert. to this question , whether the only way of salvation , be the life , passion , death , resurrection and ascension of iesus christ , i answer no , venator . chap. xii . of free-will , the nature and power thereof . ovr next taske , is to take a view of the idoll himself ; of this great deitie of free-will , whose originall , being not well knowne , he is pretended like the ephesian image of diana , to have falne down from heaven , and to have his endowments from above : but yet considering , what a nothing he was at his first discovery , in comparison , of that vast giantlike hugenesse , to which now he is growne , we may say of him , as the painter said of his monstrous picture , which he had mended , or rather marred , according to every ones fancy : hunc populus fecit , it is the issue of the peoples brain . a origen is supposed to have brought him first into the church : but among those many sincere worshippers of divine grace , this setter forth of new daemons , found but little entertainment : it was looked upon , but like the stumpe of dagon , with his head and hands laid down before the arke of god : without whose helpe he could neither know , nor doe , that which is good in any kinde : still accounted , but truncus ficulnus , inutile lignum : a fig-tree logge , an unprofitable piece of wood ; incerti patres scamnum facerentne ? the fathers of the succeeding ages , had much debate , to what use they should put it : and though some exalted it , a degree or two , above its merits , yet the most concluded to keepe it a blocke still : untill at length , there arose a b stout champion , challenging on his behalfe , the whole church of god , and like a knight errant wandered from the west , to the east , to grapple with any , that should oppose his idoll : who though he met with c divers adversaries , d one especially , who in the behalfe of the grace of god , continually foyled him and cast him to the ground , and that in the judgement , e of all the lawfull iudges , assembled in counsels , and f in the opinion of most of the christian by standers : yet by his cunning insinuation , he planted such an opinion of his idols deity and self-sufficiency , in the hearts of divers , that to this day it could never be rooted out . now after the decease of his pelagian worshippers , some of the corrupter schoolemen , seeing of him thus from his birth exposed without shelter to wind and weather , to all assaults out of meere charity , and self-love , built him a temple , and adorned it with naturall lights , merits , uncontrouled independent operations , with many other gay attendances . but in the beginning of the reformation , that fatall time for idolatry and superstition , together with abbies , and monasteries , the zeal and learning of our forefathers , with the helpe of gods word , demolished this temple , and brake this building down to the ground : in the rubbish whereof , we well hoped the idoll himselfe had been so deeply buried , as that his head should never more have been exalted , to the trouble of the church of god : untill not long since , some curious wits , whose weake stomacks were clogged with manna , and loathed the sincere milk of the word , raking all dunghils for novelties , lighted unhappily upon this idoll : and presently , with no lesse joy then did the mathematician at the discovery of a new geometricall proportion , exclaime we have found it , we have found it : and without more adoe , up they erected a shrine , and untill this day continue offering of praise and thanks for all the good they doe , to this worke of their own hands . and that the idol may be free from ruine , to which in himselfe , they have found by experience that he is subject ; they have matcht him to contingency , a new goddesse of their own creation . who having proved , very fruitfull in monstrous births , upon their conjunctions ; they nothing doubt , they shall ever want one to set on the throne , and make president of all humane actions : so that after he hath with various successe , at least twelve hundred yeeres , contended with the providence and grace of god : he , boasteth now , as if he had obtained a totall victory . but yet all his prevailing , is to be attributed to the diligence , and varnish of his new abetters , with ( to our shame be it spoken ) the negligence of his adversaries : in him , and his cause , there is no more reall worth then was , when by the ancient fathers he was exploded , and cursed out of the church : so that they , who can attaine through the many winding labyrinths , of curious distinctions , to looke upon the thing it selfe , shall finde that they have beene , like aegyptian novices , brought through many stately frontispieces and goodly fabricks , with much shew of zeale and devotion , to the image of an ugly ape . yet here observe , that we doe not absolutely oppose free-will , as if it were nomen inane , a meer figment when there is no such thing in the world : but onely in that sense the pelagians and arminians doe assert it . about words we will not contend , we grant man in the substance of all his actions , as much power , libertie and freedome , as a meere created nature is capable of : we grant him to be free in his choyce , from all outward coaction , or inward naturall necessitie , to worke according to election , and deliberation , spontaneously embracing what seemeth good unto him : now call this power , free-will , or what you please , so you make it not supreme , independent , and boundlesse , we are not at all troubled . the imposition of names , depends upon the discretion of their inventers . againe , even in spirituall things , we deny that our wils are at all debarred , or deprived of their proper libertie : but here we say indeed , that we are not properly free , untill the sonne make us free : no great use of freedome , in that , wherein we can doe nothing at all : we doe not claime such a libertie , as should make us despise the grace of god , m whereby we may attaine true libertie indeed , which addeth to , but taketh nothing from our originall freedome . but of this , after i have shewed what an idol the arminians make of free-will : onely take notice in the enterance , that we speake of it now , not as it was at first , by god created , but as it is now , by sinne corrupted : yet being considered in that estate also , they ascribe more unto it , then it was ever capable of : as it now standeth , according to my formerly proposed method , i shall shew , first , what-inbred native vertue they ascribe unto it , and with how absolute a dominion , and sovereignty , over all our actions , they endow it : secondly , what power they say it hath , in preparing us for the grace of god : thirdly , how effectually operative it is , in receiving the said grace : and with how little helpe thereof , it accomplisheth the great worke of our conversion : all briefely with so many observations , as shall suffice to discover their proud errors in each particular . n herein , saith arminius , consisteth the libertie of the will : that all things required to enable it , to will any thing , being accomplished , it still remaines indifferent to will , or not , and all of them at the synode : o there is , say they , accompanying the will of man , an inseparable propertie , which we call libertie , from whence , the will is termed a power : which , when all things prerequired as necessary to operation are fulfilled , may will any thing , or not will it : that is , our free-wils have such an absolute , and uncontrollable power , in the territory of all humane actions , that no influence of gods providence , no certaintie of his decree , no unchangeablenesse of his purpose , can sway it at all in its free determinations : or have any power with his highnesse , to cause him to will , or resolve , on any such act as god by him intendeth to produce ; take an instance , in the great worke of our conversion : p all unregenerate men , saith arminius , have by vertue of their free-will , a power , of resisting the holy spirit , of reiecting the offered grace of god , of contemning the counsell of god , concerning themselves : of refusing the gospel of grace , of not opening the heart , to him that knocketh : what a stout idol is this , whom neither the holy spirit , the grace , and counsell of god , the calling of the gospel , the knocking at the doore of the heart , can move at all , or in the least measure , prevaile against him : woe be unto us then ▪ if when gods cals us , our free-will be not in good temper , and well disposed to hearken unto him : for it seemes , there is no dealing with it , by any other waies , though powerfull and almightie . for q grant ( saith corvinus ) all the operations of grace , which god can use , in our conversion , yet conversion remaineth so , in our owne free power , that we can be not converted , that is , we can either turn or not turne our selves : where the idol plainly challengeth the lord to work his utmost ; and tels him , that after he hath so done , he will doe what he please : his infallible prescience , his powerfull predetermination , the morall efficacie of the gospel , the infusion of grace , the effectuall operation of the holy spirit ; all are nothing : not at all availeable in helping or furthering , our independent wils in their proceedings : well then ? in what estate , will you have the idol placed ? r in such a one , wherein he may be suffered to sin , or to do well at his pleasure , as the same authour intimates : it seemes then as to sinne , so nothing is required , for him to be able to doe good , but gods permission ? no ? for ſ the remonstrants ( as they speake of themselves ) doe alwaies suppose a free power , of obeying , or not obeying , as well in those who doe obey , as in those who do not obey : that he that is obedient , may therefore be counted obedient , because he obeyeth , when he could , not obey ; and so on the contrary : where , all the praise of our obedience , whereby we are made to differ from others , is ascribed to our selves alone , and that free power that is in us : now this they meane , not of any one act of obedience , but of faith it selfe , and the whole consummation thereof . t for if a man should say , that every man in the world of beleeving if he will , and of attaining salvation , and that this power is , settled in his nature , what argument have you to confute him , saith arminius triumphantly to perkins . where the sophisticall innovator , as plainly confounds grace and nature , as ever did pelagius : that then , which the arminians claime here in behalfe of their free-will , is an absolute independence on gods providence , in doing any thing , and of his grace , in doing that which is good . a selfe-sufficiencie in all its operations , a plenarie indifferencie , of doing what we will , this , or that , as being neither determined to the one , nor inclined to the other , by any over-ruling influence from heaven : so , that the good acts of our wils , have no dependence on gods providence , as they are acts , nor on his grace , as they are good : but in both regards , proceed from such a principle within us , as is no way moved by any superiour agents : now the first of these , we deny unto our wils , because they are created , and the second , because they are corrupted : their creation hinders them from doing any thing of themselves , without the assistance of gods providence , and their corruption , of doing any thing that is good without his grace : a selfe-sufficiencie for operation , without the effectuall motion of almightie god , the first cause of all things , we can allow neither to men , nor angels , unlesse we intend , to make them gods : and a power of doing good , equall unto that they have of doing evill , we must not grant to man by nature , unlesse we will deny the fall of adam , and fancie our selves still in paradice : but let us consider these things apart . first , i shall not stand to decipher the nature of humane libertie , which perhaps would require a larger discourse , then my proposed method will beare : it may suffice , that according to my former intimation , we grant as large a freedome and dominion to our wils , over their owne acts , as a creature subject to the supreame rule of gods providence , is capable of : endued we are , with such a libertie of will , as is free from all outward compulsion , and inward necessitie , having an elective facultie of applying it selfe , unto that which seemes good unto it : in which its free choice notwithstanding , it is subservient to the decree of god , as i shewed before , chapter 4. most free it is in all its acts , both in regard of the object it chooseth , and in regard of that vitall power , and facultie , whereby it worketh , infallibly complying with gods providence , and working by vertue of the motion thereof : but surely to assert such a supreme independency , and every way unbounded indifferencie , as the arminians claime , whereby all other things requisite being presupposed , it should remaine absolutely in our owne power , to will , or not to will , to doe any thing , or not to doe it , is plainly to deny that our wils are subject to the rule of the most high. it is granted , that in such a chymaericall fancied consideration of free-will , wherein it is looked upon as having no relation to any act of gods , but onely its creation , abstracting from his decree , it may be said : to have such a libertie in regard of the object : but the truth is , this divided sense , is plaine nonsense , a meere fiction of such an estate , wherein it never was , nor ever can be , so long as men will confesse any deitie but themselves , to whose determinations they must be subject : untill then more significant termes may be invented for this free power in our nature , which the scripture never once vouchsafed to name , i shall be content to call it with prosper , u a spontaneous appetite of what seemeth good unto it ; free from all compulsion , but subservient to the providence of god : and against its exaltation , to this height of independencie , i oppose . first , every thing that is independent of any else in operation , is purely active , and so consequently a god : for nothing but a divine will can be a pure act , possessing such a libertie by vertue of its owne essence : every created will , must have a libertie by participation , which includeth such an imperfect potentiality , as cannot be brought into act , without some praemotion ( as i may so say ) of a superiour agent : neither doth this motion being extrinsecall , at all prejudice the true libertie of the will , which requireth indeed , that the internall principle of operation be active and free , but not , that , that principle be not moved to that operation , by an outward superiour agent : nothing in this sense , can have an independent principle of operation , which hath not an independent being : it is no more necessary , to the nature of a free cause , from whence a free action must proceed , that it be the first beginning of it ; then it is necessarie to the nature of a cause , that it be the first cause . secondly , if the free acts of our wils are so subservient , to the providence of god , as that he useth them to what end he will , and by them effecteth many of his purposes , then they cannot of themselves , be so absolutely independent as to have in their owne power , every necessarie circumstance , and condition , that thoy may use , or not use at their pleasure : now the former is proved , by all those reasons , and texts of scripture , i before produced , to shew that the providence of god overruleth the actions and determineth the wils of men , freely to doe , that which he hath appointed : and truely were it otherwise , gods dominion over the most things that are in the world , were quite excluded , he had not power to determine , that any one thing , should ever come to passe , which hath any reference to the wils of men . thirdly , all the acts of the will , being positive entities , were it not previously moved , by god himselfe , in whom we live , move , and have our being , must needs have their essence and existence , solely from the will it selfe : which is thereby made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a first and supreame cause , indued with an underived being : and so much to that particular . let us now in the second place , looke upon the power of our free-will , in doing that which is morally good : where we shall finde not onely an essentiall imperfection , in as much as it is created , but also , a contracted defect , in as much as it is corrupted : the abilitie which the arminians ascribe unto it , in this kinke , of doing that which is morally and spiritually good , is as large as themselves will confesse to be competent unto it , in the state of innocencie : even a power of beleeving , and a power of resisting the gospel : of obeying , and not obeying : of turning , or of not being converted . the scripture , as i observed before , hath no such terme at all , nor nothing equivalent unto it : but the expressions it useth , concerning our nature and all the faculties thereof , in this state of sinne and unregeneration , seeme to imply the quite contrary : as that we are in bondage : heb. 2. 15. dead in sinne : ephes . 2. 3. and so free from righteousnesse , rom. 6. servants of sinne : ver . 16. under the reigne and dominion thereof : vers . 12. all our members being instruments of unrighteousnesse : vers . 13. not free indeed , untill the sonne make us free , so that this idol of free-will , in respect of spirituall things , is not one whit better , then the other idols of the heathen : though it looke like silver and gold , it is the worke of mens hands , it hath a mouth , but it speakes not , it hath eyes but it sees not , it hath eares but it heares not , a nose but it smels not , it hath hands , but it handleth not , feet but it walkes not , neither speaketh it through the throat , all they that made it , are like unto it , and so is every one , that trusteth in it : o israel trust thou in the lord , &c. that it is the worke of mens hands , or a humane invention , i shewed before : for the rest : it hath a mouth , unacquainted with the mysteries of godlinesse , full onely of cursing and bitternesse : rom. 3. 14. speaking great swelling words : iude vers . 16. great things and blasphemies : revel . 13. 5. a mouth causing the flesh to sinne : eccles . 6. 5. his eyes are blinde , not able to perceive those things that are of god , nor to know those things that are spiritually discerned , 1 cor. 2. 14. eyes before which there is no feare of god : rom. 3. 18. his understanding is darkened , because of the blindnesse of his heart , ephes . 4. 18. wise to doe evill , but to doe good , he hath no knowledge , ierem. 4. 22. so that without farther light , all the world , is but a meere darkenesse : iohn 1. 5. he hath eares , but they are like the eares of the deafe adder , to the word of god , refusing to heare the voyce of the charmer , charme he never so wisely , psal . 54. 8. beeing dead , when this voyce first cals it : iohn 5. 25. eares stopped , that they should not heare , zach. 8. 11. heavie eares , that cannot heare , isa . 6. 10. a nose , to which the gospel is the savour of death , unto death : 2 cor. 2. 16. hands full of blood , isa . 1. 15. and fingers defiled with iniquitie , chap. 59. 3. feet indeed , but like mephibosheth , lame in both by a fall , so that he cannot at all walke in the path of goodnesse : but swift to shed blood , destruction and miserie are in their waies , and the way of peace they have not knowne , rom. 3. 15 , 16 , 17. these and divers other such endowments , and excellent qualifications , doth the scripture attribute to this idol , which it cals the old man , as i shall more fully discover in the next chapter : and is not this a goodly reed whereon to rely , in the paths of godlinesse ? a powerfull deitie , whereunto we may repaire , for a power to become the sonnes of god ? and attaining eternall happinesse ? the abilities of free-will in particular , i shall consider hereafter , now onely , i will by one or two reasons shew , that it cannot be the sole and proper cause , of any truely good , and spirituall act well pleasing unto god. first , all spirituall acts well pleasing unto god , as faith , repentance , obedience , are supernaturall : flesh and blood revealeth not these things : not of blood nor of the will of the flesh , nor of the will of man : but of the will of god : iohn 1. 13. that which is borne of the flesh , is flesh ; and that which is borne of the spirit , is spirit : iohn 3. 6. now to the performance of any supernaturall act , it is required , that the productive power thereof be also supernaturall , for nothing hath an activitie in causing above its own sphere , nec imbelles generant feroces aquilas columbae : but our free-will is a meerly naturall faculty , betwixt which , and those spirituall supernaturall acts , there is no proportion , unlesse it be advanced above its owne or be by inherent habituall grace . divine theologicall vertues , differing even in the substance of the act from those morall performances about the same things , to which the strength of nature may reach , ( for the difference of acts , ariseth from their formall objects , which to both these are divers ) must have another principle and cause , above all the power of nature : in civill things , and actions morally good , in as much as they are subject to a naturall perception , and doe not exceed the strength of our owne wils , this facultie of free-will may take place , but yet , not without these following limitations . first , that it alwaies requireth the generall concurse of god , whereby the whole suppositum in which free-will hath its subsistence , may be sustained : matth. 10. 29. 30. secondly , that we doe all these things imperfectly and with much infirmitie , every degree also of excellency , in these things must be counted a speciall gift of god : isa . 26. 12. thirdly , that our wils are determined by the will of god , to all their acts and motions in particular : but to doe that which is spiritually good , we have no knowledge , no power . secondly , that concerning which , i gave one speciall instance , in whose production the arminians attribute much to free-will , is faith ; this they affirme ( as i shewed before ) to be in-bred in nature , every one having in him from his birth , a naturall power to beleeve in christ and his gospel : for episcopius denies , that any action of the holy spirit , upon the understanding , or will , is necessarie , or promised in the scripture , to make a man able to beleeve the word preached unto him : so that it seemes , every man hath at all times , a power to beleeve , to produce the act of faith , upon the revelation of its object , which grosse pelagianisme is contrary . first , to the doctrine of the church of england , affirming that a man cannot so much as prepare himselfe , by his owne strength to faith and calling upon god , untill the grace of god by christ , prevent him that he may have a good will : artic. secondly , to the scripture teaching that it is the worke of god that we do beleeve : ioh. 6. 29. it is not of our selves , it is the gift of god : ephes . 2. 8. to some it is given to know the mysteries of the kingdome of heaven : matth , 13. 11. and what is peculiarly given to some , cannot be in the power of every one : to you it is given on the behalfe of christ to beleeve on him , phil. 1. 29. faith is our accesse or coming unto christ , which none can do , unlesse the father draw him , ioh. 6. 44. and he so draweth , or hath mercy , on whom he will have mercy , rom. 9. 19. and although episcopius rejects any immediate action of the holy spirit , for the ingenerating of faith , yet saint paul affirmeth , that there is no lesse effectuall power required to it : then that which raised christ from the dead , which sure was an action of the almightie godhead . that we may know , saith he , what is the exceeding greatnesse of his power to usward , who beleeve according to the working of his mightie power , which he wrought in christ , when he raised him from the dead , ephes . 1. 19 , 20. so that let the arminians say what they please , recalling that i write to christians , i will spare my labour of further proving , that faith is the free gift of god : and their opposition to the truth of the scripture in this particular , is so evident to the meanest capacitie , that there needs no recapitulation , to present the summe of it to their understandings . chap. xiii . of the power of free-will , in preparing us for our conversion unto god. the judgement of the arminians , concerning the power of free-will about spirituall things , in a man unregenerate , meerely in the state of corrupted nature , before and without the helpe of grace , may be laid open by these following positions . first , that every man in the world , reprobates and others , have in themselves power and abilitie of beleeving in christ , of repenting , and yeelding , due obedience to the new covenant , and that because they lost not this power by the fall of adam : a adam after his fall , saith grevinchovius , retained a power of beleeving , and so did all reprobates in him : b he did not loose ( as they speake at the synod ) the power of performing that obedience , which is required in the new covenant considered formally , as it is required by the new covenant , he lost not a power of beleeving , nor a power of forsaking sin by repentance : and those graces that he lost not are still in our power , whence they affirme , that c faith is called the worke of god , only because he requireth us to do it : now having appropriated this power unto themselves , to be sure that the grace of god be quite excluded , which before they had made needlesse , they teach secondly , that for the reducing of this power into act , that men may become actuall beleevers , there is no infused habit of grace , no spirituall vitall principle necessary for them , or bestowed upon them , but every one by the use of his native endowments , doe make themselves differ from others : d those things which are spoken concerning the infusion of habits , before we can exercise the act of faith , we reiect , saith the epistle to the walachrians : e that the internall principle of faith required in the gospel , is a habite divinely infused by the strength and efficacy whereof , the will should be determined , i deny , saith another of them . well then ? if we must grant , that the internall vitall principle , of a supernatural spirituall grace , is a meere natural faculty not elevated by any divine habit ? if it be not god that begins the good work in us , but our own free-wils , let us see what more goodly stuffe wil follow : one man by his own meere indeavours , without the aid of any received gift , makes himself differ from another : f what matter is it in that , that a man should make himselfe differ from others ? there is nothing truer ; he who yeeldeth faith , to god cōmanding him maketh himself differ from him , who will not have faith when he cōmandeth , they are the words of their apologie : which without question , is an irrefragable truth , if faith be not a gift received from above : for on that ground only the apostle proposeth these questions , who made thee differ from another ? or what hast thou that thou hast not received ? and if thou hast received , why boasteth thou as if thou hast not received ? the sole cause why he denies any one by his own power to make himself differ from another , is , because that wherein the difference consisteth , is , received , being freely bestowed upon him : deny this , and i confesse the other will fall of it selfe . but untill their authoritie , be equall with the apostles , they would do well to forbeare the naked obtrusions of assertions so contradictory to theirs ; and so they would not trouble the church , let them take all the glory unto themselves , as doth g grevinchovius : i make my selfe ( saith he ) differ from another , when i doe not resist god and his divine predetermination , which i could have resisted , & why may i not boast of this as of mine own , that i could , is of gods mercy , ( endowing his nature with such an abilitie , as you heard before ) but that i would , when i might have done otherwise , is of mine power . now when after all this , they are forced to confesse some evangelicall grace , though consisting only in a morall perswasion , by the outward preaching of the word , they teach , thirdly , that god sendeth the gospel , and revealeth christ iesus unto men , according as they well dispose themselves for such a blessing : h sometimes ( say they in their synodicall writings ) god calleth this or that nation , people , citie , or person , to the communion of evangelicall grace , whom he himselfe pronounceth worthy of it , in comparison of others : so that whereas acts 18. 10. god encourageth paul to preach at corinth by affirming that he had much people in that citie ( which doubtlesse were his people then , only by vertue of their election ) in these mens judgements ? i they were called so , because that even then they feared god , and served him with all their hearts , according to that knowledge they had of him , and so were ready to obey the preaching of saint paul : strange doctrine ? that men should feare god , know him , serve him in sinceritie , before they ever heard of the gospel , and by those means deserve that it should be preached unto them ? this is , that pleasing of god before faith that they plead for ; act. synod . fol. 60. that k preparation and disposition to beleeve , which men attaine by the law , and vertuous education : that l something which is in sinners , whereby though they are not iustified , yet they are made worthy of iustification : for m conversion and the performance of good works , is in their apprehension a condition prerequired to iustification , for so speake the children of arminius : which which if it be not an expression , not to be paralelled in the writings of any christian , i am something mistaken : the summe of their doctrine then in this particular concerning the power of free-will , in the state of sin , and unregeneration , is , that every man having a native inbred power , of beleeving in christ , upon the revelation of the gospel , hath also an abilitie of doing so much good , as shall procure of god , that the gospel be preached unto him , to which , without any internall assistance of grace , he can give assent and yeeld obedience : the preparatory acts of his own will , alwayes proceeding so farre , as to make him excell others , who do not performe them , and are therefore excluded from further grace . which is more grosse pelagianisme then pelagius himselfe would ever justifie : wherefore , we reject all the former positions , as so many monsters in christian religion , in whose roome we assert these that follow . first , that we being by nature dead in trespasses and sinnes , have no power to prepare our selves , for the receiving of gods grace : nor in the least measure to beleeve , and turne our selves unto him . not that we deny , that there are any conditions , pre-required in us for our conversion , dispositions preparing us in some measure for our new birth or regeneration , but we affirme that all these also , are the effects of the grace of god , relating to that alone as their proper cause , for of our selves , without him we can do nothing , ioh. 15. 15. we are not able of our selves to thinke any thing as of our selves , 2 cor. 3. 5. much lesse doe that which is good , in respect of that , every one of our mouthes must be stopped , for we have all sinned and come short of the glory of god , rom. 5. 19. 23. we are by nature the children of wrath , dead in trespasses and sins , ephes . 2. 1. rom. 8. 9. our new birth is a resurrection from death , wrought by the greatnesse of gods power : and what abilitie i pray hath a dead man , to prepare himselfe for for his resurrection ? can he collect his scattered dust , or renew his perished senses ? if the leopard can change his spots , and the aethiopian his skin , then can we doe good who ( by nature ) are taught to doe evill , ierem. 13. 23. we are all ungodly , and without strength considered when christ died for us , rom. 5. 6. wise to do evill , but to doe good , we have no strength , no knowledge . yea , all the faculties of our soules , by reason of that spirituall death under which we are detained by the corruption of nature , are altogether uselesse in respect of any power , for the doing of that which is truly good ; our understandings are blind or darkened , being alienated from the life of god , through the ignorance that is in us , because of the blindnesse of our hearts , ephes . 4. 18. whereby we become even darknesse it selfe , chap. 5. 8. so voide is the understanding of true knowledge , that the naturall man receiveth not the things that are of god , they are foolishnesse unto him , 1 cor. 2. 14. nothing but confounded and amazed at spirituall things , and if he doth not mocke , can doe nothing but wonder , and say , what meaneth this , act. 2. 12 , 13. secondly , we are not only blind in our understandings , but captives also to sinne in our wils , luk. 4. 18. whereby we are servants to sinne , iohn 8. 34. free onely in our obedience to that tyran , rom. 6. yea , thirdly , all our affections are wholly corrupted , for every imagination of the thoughts of the heart of man is evill continually , genes . 6. 5. while we are in the flesh , the motions of sinne doe worke in our members , to bring forth fruit unto death : rom. 7. 5. these are the endowments of our nature , these are the preparations of our hearts for the grace of god , which we have within our selves . nay , secondly , there is not onely an impotencie , but an enmitie in corrupted nature , to any thing spiritually good . the things that are of god , are foolishnesse unto a naturall man : 1 cor. 2. 14. and there is nothing that men doe more hate , and contemne , then that which they account as folly . they mock at it , as a ridiculous drunkennesse , act. 2. 13. and would to god our dayes , yeelded us not too evident proofes , of that universall opposition , that is betweene light and darkenesse , christ and beliall , nature and grace , that we could not see every day the prodigious issues of this in-bred corruption , swelling over all bounds , and breaking forth into a contempt of the gospel , and all wayes of godlinesse . so true it is , that the carnall minde is enmitie against god , it is not subiect unto his law , neither indeed can it be : rom. 8. 7. so that , thirdly , as a naturall man by the strength of his owne free-will , neither knoweth , nor willeth , so it is utterly impossible he should doe any thing pleasing unto god. can the aethiopian change his skin , or the leopard his spots , then can he doe good : ieremy 13. an evill tree cannot bring forth good fruit , without faith it is impossible to please god : heb. 11. 6. and that is not of our selves , it is the gift of god , ephes . 2. so that though almightie god , according to the unsearchablenesse of his wisedome , worketh divers waies , and in sundry manners , for the translating of his chosen ones , from the power of darkenesse to his marvellous light , calling some powerfully in the middest of their march in the wayes of ungodlinesse , as he did paul , preparing others , by outward meanes , and helpes of common restraining grace , moralizing nature before it bee gotten anew by the immortall seed of the word , yet this is certaine , that all good in this kinde , is from his free grace , there is nothing in our selves , as of our selves , but sinne : yea , and all those previous dispositions , wherewith our hearts are prepared by vertue of common grace , doe not at all enable us to concurre by any vitall operation , with that powerfull blessed renewing grace of regeneration , whereby we become the sonnes of god. neither is there any disposition unto grace so remote , as that possibly it can proceed from a meere facultie of nature , for every such disposition , must be of the same order with the forme that is to be introduced , but nature in respect of grace , is a thing of an inferiour allay , betweene which there is no proportion : a good use of gifts , may have a promise of an addition of more , provided it be in the same kinde . there is no rule , law , or promise , that should make grace due , upon the good use of naturall endowments . but you will say , here i quite overthrow free-will , which before i seemed to grant ; to which i answer : that in regard of that object , concerning which now we treat , a naturall man hath no such thing as free-will at all , if you take it for a power of doing that which is good and well pleasing unto god in things spirituall , for an abilitie , of preparing our hearts unto faith and calling upon god , as our church article speakes , a home-bred selfe-sufficiencie , preceding the change of our wils by the almightie grace of god , whereby any good should be said to dwell in us , and we utterly deny that there is any such thing in the world . the will , though in it selfe radically free , yet in respect of the terme or object , to which in this regard it should tend , is corrupted , enthralled , and under a miserable bondage , tied to such a necessitie of sinning in generall , that though unregenerate men are not restrained to this , or that sinne in particular , yet for the maine , they can doe nothing but sinne . all their actions wherein there is any moralitie , are attended with iniquitie , an evill tree cannot bring forth good fruit , even the sacrifice of the wicked , is an abomination to the lord. these things being thus cleered from the scripture , the former arminian positions will of themselves fall to the ground , having no foundation but their owne authoritie , for any pretence of proofe they make none from the word of god. the first two i considered in the last chapter , and now adde onely concerning the third , that the sole cause why the gospel is sent unto some , and not unto others , is not any dignitie , worth , or desert of it in them to whom it is sent , more then in the rest , that are suffered to remaine in the shadow of death , but onely the sole good pleasure of god , that it may be a subservient meanes for the execution of his decree of election . i have much people in this citie : acts 20. i thanke thee father , lord of heaven and earth , that thou hast hid these things from the wise and prudent , and hast revealed them unto babes , even so father , for so it seemed good in thy sight : mat. 11. 25 , 26. so that the arminian opposition to the truth of the gospel in this particular , is cleerely manifest . s. s. of our selves we can doe nothing , iohn 15. 5. we are not able of our selves to thinke any thing as of our selves , 2 cor. 3. 5. we are by nature children of wrath , dead in trespasses and sins : ephes . 2. 1. faith is not of our selves , it is the gift of god , ephes . 2. who maketh thee differ from another ? or what hast thou , that thou hast not received ? and if thou hast received , why boastest thou , as if thou hadst not received ? 1 cor. 4. 7 if the leopard can change his spots , and the aethiopian his skin , then can ye doe good who are taught to doe evil : ier. 13. 23. beleeving on him who iustifieth the ungodly : rom. 4. 5. being iustified freely by his grace , rom. 3. 24. i thanke thee father lord of heaven and earth , that thou hast hid these things from the wise and prudent and revealed them babes ; even so o father , for so it seemed good in thy sight : mat. 11. 25. 26. lib. arbit . we retaine still after the fall , a power of beleeving , and of repentance , because adam lost not this abilitie : rem . declarat . sen. in syn. faith is said to be the worke of god , because he commandeth us to performe it : rem . apol. there is no infusion of any habit or spirituall vitall principle necessary to enable a man to beleeve : corvin . there is nothing truer then that one man maketh himselfe differ from another : he who beleeveth , when god commandeth , maketh himselfe differ from him who will not : rem . apol. i may boast of mine own , when i obey gods grace , which it was in my power not to obey , as well as to obey : grevinch . true conversion and the performance of good workes , is a condition required on our part before iustification : filii armin. god sendeth the gospel to such persons or nations , that in comparison of others , may be said to be worthy of it : rem . apol. chap. xiiii . of our conversion to god. how little or nothing at all it is that the arminians assigne to the grace of god , in performing the great worke of our conversion , may plainly appeare from what i have shewed already , that they ascribe to our owne free-will : so that i shall briefly passe that over , which otherwise is so copiously delivered in holy scripture , that it would require a farre larger discussion . a prolixe confirmation of the truth we professe , will not suit so well with my intention , which is meerly to make a discovery of their errors , by not knowing the depths whereof , so many are deceived and inveigled . two things in this great conjunction of grace and nature , the arminians ascribe unto free-will : first , a power of co-operation and working with grace , to make it at all effectuall . secondly , a power of resisting its operation , and making it altogether in effectuall : god in the meane time bestowing no grace , but what awaits an act issuing from one of these two abilities , and hath its effect accordingly . if a man will co-operate , then grace attaines its end ; if he will resist , it returnes emptie . to this end they feigne all the grace of god bestowed upon us , for our conversion , to be but a morall perswasion by his word , not an infusion of a new vitall principle by the powerfull working of the holy spirit . and indeed granting this , i shall most willingly comply with them , in assigning to free-will one of the endowments before recited , a power of resisting the operation of grace : but instead of the other , must needs ascribe to our whole corrupted nature , and every one that is partaker of it , an universall disabilitie of obeying it , or coupling in that worke which god by his grace doth intend . if the grace of our conversion be nothing but a morall perswasion , we have no more power of obeying it , in that estate wherein we are dead in sinne , then a man in his grave hath in himselfe to live a new , and come out at the next call . gods promises , and the saints prayers in the holy scripture , seeme to designe such a kinde of grace , as should give us a reall internall abilitie of doing that which is spiritually good ? but it seemes there is no such matter : for if a man should perswade me to leape over the thames , or to flye in the ayre , be he never so eloquent , his sole perswasion makes me no more able to doe it , then i was before ever i saw him . if gods grace be nothing but a sweet perswasion ( though never so powerfull ) it is a thing extrinsecall , consisting in the proposall of a desired object , but gives us no new strength at all , to doe any thing we had not before a power to doe . but let us heare them pleading themselves to each of these particulars concerning grace and nature ; and first for the nature of grace . god hath appointed to save beleevers by grace , that is a soft and sweet perswasion , convenient and agreeing to their free-will , and not by any almighty action , saith a arminius . it seemes something strange , that the carnall minde being enmitie against god , and the will inthralled to sinne , and full of wretched opposition to all his wayes , yet god should have no other meanes to worke them over unto him , but some perswasion that is sweet , agreeable and congruous unto them , in that estate wherein they are : and a small exaltation it is of the dignitie and power of grace , when the chiefe reason why it is effectuall , as alvarez observes , may be reduced to a well digested supper , or an indisturbed sleepe , whereby some men may be brought into better temper then ordinarie , to comply with this congruous grace . but let us for the present accept of this , and grant that god doth call some by such a congruous perswasion , at such a time , and place , as he knows they will assent unto it . i aske whether god thus calleth all men , or onely some ? if all , why are not all converted ? for the very granting of it to be congruous , makes it effectuall . if onely some , then why they and not others ? is it out of a speciall intention to have them obedient ? but let them take heed , for this will goe neere to establish the decree of election : and out of what other intention it should be , they shall never be able to determine wherefore corvinus denies that any such congruitie is required to the grace whereby we are converted , but onely that it be a morall perswasion which we may obey if we will , and so make it effectuall . yea and arminius himselfe after he had defended it as farre as he was able , puts it off from himselfe , and falsly fathers it upon saint austine . so that as they joyntly affirme , b they confesse no grace for the begetting of faith to be necessary , but onely that which is morall : which c one of them interpreteth , to be a declaration of the gospel unto us . right like their old master d pelagius , god , saith he , worketh in us to will that which is good , and to will that which is holy whilest he stirs us up , with promise of rewards , and the greatnesse of the future glory , who before were given over to earthly desires , like bruit beasts loving nothing but things present , stirring up our stupid wils to a desire of god , by a revelation of wisedome , and perswading us to all that is good . both of them affirme the grace of god , to be nothing but a morall perswasion working by the way of powerfull , convincing arguments , but yet herein pelagius seemes to ascribe a greater efficacie to it , then the arminians , granting that it workes upon us , when after the manner of bruit beasts , we are set meerely on earthly things : but these , as they confesse , that e for the production of faith , it is necessarie that such arguments be proposed on the part of god , to which nothing can probably be opposed , why they should not seeme credible : so there is ( say they ) required on our part , a pious docilitie and probitie of minde . so that all the grace of god bestowed on us , consisteth in perswasive arguments out of the word , which if they meet with teachable mindes , may worke their conversion . secondly , having thus extenuated the grace of god , they affirme , f that in operation the efficacie thereof dependeth on free-will , so the remonstrants in their apologie . and g to speake confidently , saith grevinchovius , i say , that the effect of grace , in an ordinary course dependeth on some act of our free-will . suppose then that of two men made partakers of the same grace , that is , have the gospel preached unto them by the same meanes , one is converted , and the other is not ; what may be the cause of this so great a difference ? was there any intention or purpose in god , that one should be changed rather then the other ? no : he equally desireth and intendeth the conversion of all and every one . did then god worke more powerfully in the heart of the one , by his holy spirit then of the other ? no : the same operation of the spirit alwayes accompanieth the same preaching of the word . but was not one by some almightie action , made partaker of reall infused grace , which the other attained not unto ? no : for that would destroy the liberty of his will , and deprive him of all the praise of beleeving . how then came this extreme difference of effects ? who made the one differ from the other , or what hath he , that he did not receive ? why all this procedeth meerly from the strength of his owne free-will , yeelding obedience to gods gracious invitation , which like the other he might have reiected . this is the immediate cause of his conversion , to which all the praise thereof is due . and here the old idol may glory to all the world , that if he can but get his worshippers to prevaile in this , he hath quite excluded the grace of christ , and made it nomen inane , a meere title , whereas there is no such thing in the world . thirdly , they teach , that notwithstanding any purpose and intention of god to convert , and so to save a sinner , notwithstanding the most powerfull and effectuall operation of the blessed spirit , with the most winning perswasive preaching of the word , yet it is in the power of a man , to frustrate that purpose , resist that operation , and reiect that preaching of the gospell . i shall not need to prove this , for it is that , which in direct tearmes they plead for : which also they must doe , if they will comply with their former principles . for granting all these to have no influence upon any man , but by the way of morall perswasion , we must not onely , grant that it may be resisted , but also utterly deny , that it can be obeyed . we may resist it i say , as having both a disability to good , and repugnancie against it : but for obeying it , unlesse we will deny all inherent corruption and depravation of nature , we cannot attribute any such sufficiency unto our selves . now concerning this weaknes of grace , that it is not able to overcome the opposing power of sinfull nature , one testimony of arminius shall suffice , h it alwaies remaineth in the power of free-will , to reiect grace that is given , and to refuse that which followeth , for grace is no almightie action of god to which free-will cannot resist . not that i would assert in opposition to this , such an operation of grace , as should as it were , violently overcome the will of man , and force him to obedience , which must needs bee prejudicial unto our libertie : but onely consisting in such a sweet effectuall working , as doth infallibly promote our conversion , make us willing , who before were unwilling : and obedient , who were not obedient , that createth cleane hearts , and reneweth right spirits within us . that then which we assert in opposition to these arminian heterodoxies is , that the effectuall grace which god useth in the great worke of our conversion , by reason of its owne nature , being also the instrument of , and gods intention for that purpose , doth surely produce the effect intended ; without successefull resistance , and solely , without any considerable co-operation of our owne wils , untill they are prepared and changed by that very grace . the infallibilitie of its effect depends chiefely on the purpose of god , when by any meanes he intends a mans conversion , those meanes must have such an efficacie added unto them , as may make them fit instruments for the accomplishment of that intention : that the counsell of the lord may prosper , and his word not returne empty . but the manner of its operation , that it requires no humane assistance , and is able to overcome all repugnance , is proper to the being of such an act , as wherein it doth consist . which nature and efficacie of grace , in opposition to an indifferent influence of the holy spirit , a metaphoricall motion , a working by the way of morall perswasion , onely proposing a desireable object , easie to be resisted , and not effectuall unlesse it be helped by an inbred abilitie of our owne , which is the arminian grace , i will briefly confirme , having promised these few things . first , although god doth not use the wills of men in their conversion , as maligne spirits use the members of men in enthusiasmes , by a violently wrested motion , but sweetly and agreeably to their owne free nature ; yet in the first act of our conversion , the will is meerely passive , as a capable subject of such a worke , not at all concurring co-operatively to our turning . it is not , i say , the cause of the worke , but the subject wherein it is wrought , having only a passive capabilitie for the receiving of that supernaturall being which is introduced by grace . the beginning of this good worke is meerely from god , phil. 1. 6. yea faith is ascribed unto grace , not by the way of conjunction with , but of opposition unto our wils : not of our selves , it is the gift of god : ephes . 2. 8. not that we are sufficient of our selves , our sufficiency is of god : 2 cor. 3. 5. turne thou me , o lord , and i shall be turned . secondly , though the will of man conferreth nothing to the infusion of the first grace , but a subjective receiving of it , yet in the very first act , that is wrought in and by the will , it most freely co-operateth ( by the way of subordination ) with the grace of god : and the more effectually it is moved by grace , the more freely it worketh with it . man being converted , converteth himselfe . thirdly , we doe not affirme grace to be irresistible , as though it came upon the will , with such an over-flowing violence , as to beat it downe before it , and subdue it by compulsion to what it is no way inclinable ; but if that terme must be used , it denoteth in our sense , onely such an unconquerable efficacie of grace , as alwaies and infallibly produceth its effect . for , who is it that can withstand god ? acts 11. 17. as also it may be used on the part of the will it selfe , which will not resist it : all that the father gives unto christ will come unto him : ioh. 6. 37. the operation of grace is resisted by no hard heart , because it mollifies the heart it selfe . it doth not so much take away a power of resisting , as give a will of obeying , whereby the powerfull impotencie of resistance , is removed . fourthly , concerning grace it selfe , it is either common , or speciall : common or generall grace , consisteth in the externall revelation of the will of god by his word , with some illumination of the mind to perceive it , and correction of the affections , not to much to contemne it : and this in some degree or other , to some more to some lesse , is common to all that are called : speciall grace , is the grace of regeneration comprehending the former , adding more spirituall acts , but especially presupposing the purpose of god , on which its efficacy doth chiefly depend . fifthly , this saving grace , whereby the lord converteth or regenerateth a sinner , translating him from death to life , is either externall or internall , externall consisteth in the preaching of the word , &c. whose operation is by the way of morall perswasion , when by it we beseech our hearers in christs stead , that they would be reconciled unto god , 2 corinth . 5. 20. and this in our conversion is the instrumentall organ thereof : and may be said to be a sufficient cause of our regeneration , in as much , as no other in the same kinde is necessary : it may also be resisted in sensa diviso , abstracting from that consideration , wherein it is looked on as the instrument of god for such an end . sixthly , internall grace , is by divines distinguished into the first , or preventing grace , and the second following cooperating grace , the first is that spirituall , vitall principle that is infused into us by the holy spirit , that new creation , and bestowing of new strength , whereby we are made fit and able for the producing of spirituall acts to beleeve and yeeld evangelicall obedience : for we are the workmanship of god created in christ iesus unto good workes , ephes . 2. 10. by this god gives us a new heart , and a new spirit he puts within us , he taketh the stony hearts out of our flesh , and gives us a heart of flesh , he puts his spirit within us , to cause us to walke in his statues , ezek. 36. 26 , 27. now this first grace is not properly and formally a vitall act , but causaliter only , in being a principle moving to such vitall acts within us . it is , the habit of faith bestowed upon a man , that he may be able to elicate and performe the acts thereof ; giving new light to the understanding , new inclinations to the will , and new affections unto the heart . for the infallible efficacie of which grace , it is that we plead against the arminians , and amongst those innumerable places of holy scripture confirming this truth , i shall make use only of a very few reduced to these three heads . first , our conversion is wrought by a divine almighty action , which the will of man will not , and therefore cannot resist : the impotency thereof , ought not to be opposed to this omnipotent grace , which will certainly effect the worke , for which it is ordained : being an action not inferiour to the greatnesse of his mightie power , which he wrought in christ when he raised him from the dead , ephes . 1. 19 , 20. and shall not that power which could overcome hell , and loose the bonds of death , be effectuall for the raising of a sinner , from the death of sinne , when by gods intention it is appointed unto that worke . he accomplisheth the worke of faith with power : 2 thess . 1. 11. it is his divine power , that gives unto us all things that appertaine to life and godlinesse : 2 pet. 1. 3. surely a morall resistible perswasion , would not be thus often tearmed the power of god , which denoteth an actuall efficacie , to which no creature is able to resist . secondly , that which consisteth in a reall efficiency , and is not at all , but when and where it actually worketh , what it intendeth , cannot without a contradiction be said to be so resisted that it should not worke , the whole nature thereof consisting in such a reall operation : now that the very essence of divine grace consisteth in such a formall act , may be proved by all those places of scripture , that affirme god by his grace , or the grace of god , actually to accomplish our conversion : as deut. 30. 6. and the lord thy god will circumcise thy heart , and the heart of thy seed , to love the lord thy god with all thy heart , and all thy soule that thou mayest live . the circumcision of our hearts , that we may love the lord with all our hearts , and with all our souls , is our conversion , which the lord affirmeth here , that he himselfe will doe : not only enable us to doe it , but he himselfe really and effectually will accomplish it : and againe , i will put my law into them , and write it in their hearts , ierem. 31. 33. i will put my feare in their hearts , that they shall not depart from me , chap. 32. 39. he will not offer his feare unto them , but actually put it into them , and most clearely , ezek. 36. 26. a new heart also will i give you , a new spirit will i put within you , and i will take the stony heart out of your flesh , and i will give you an heart of flesh : and i will put my spirit within you , and cause you to walke in my statutes . are these expressions of a morall perswasion only ? doth god affirme here he will doe , what he intends only to perswade us to ? and which we may refuse to do if we will ? is it in the power of a stony heart to remove it self ? what an active stone is this in mounting upwards ? what doth it at all differ from that heart of flesh that god promiseth ? shall a stony heart be said to have a power to change it selfe into such a heart of flesh as shall cause us to walke in gods statutes ? surely , unlesse men were wilfull blind , they must needs here perceive such an action of god denoted , as effectually , solely , and infallibly worketh our conversion , opening our hearts that we may attend unto the word , acts 16. 14. granting us on the behalfe of christ to beleeve in him , philip. 1. 29. now these and the like places prove , both the nature of gods grace to consist in a reall efficiency , and the operation thereof to be certainly effectuall . thirdly , our conversion is a new creation , a resurrection , a new birth . now he that createth a man , doth not perswade him to create himselfe , neither can he if he should , nor hath he any power to resist him that will create him , that is , as we now take it , translate him from some thing that he is , to what he is not . what arguments doe you thinke were sufficient to perswade a dead man to rise ? or what great aid can he contribute to his own resurrection ? neither doth a man beget himselfe , a new reall forme was never yet introduced into any matter by subtle arguments . these are the tearmes the scripture is pleased to use concerning our conversion : if any man be in christ he is a new creature , 2 cor. 5. 17. the new man after god is created in righteousnesse and holinesse , ephes . 4. 24. it is our new birth , except a man be borne againe , he cannot see the kingdome of god , ioh. 3. 3. of his own will begat he us with the word of truth , iam. 1. 18. and so we become borne againe , not of corruptible seed , but of incorruptible , by the word of god which liveth and abideth for ever , 1 pet. 1. 23. it is our vivification and resurrection , the sonne quickeneth whom he will , ioh. 5. 21. even those dead who heare his voice and live , vers . 25. when we were dead in sins we are quickned together with christ by grace , ephes . 2. 5. for being buried with him by baptisme , we are also risen with him through the faith of the operation of god , coloss . 2. 12. and blessed , and holy is he that hath part in that first resurrection , on such the second death hath no power , but they shall be priests of god and of christ , and shall raigne with him a thousand yeers . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . notes, typically marginal, from the original text notes for div a90293-e260 sleid. com. greg. naz. profitentur remonst . hasce ad promotionem causae suae artes adhibere , ut apud vulgus non ulterius progrediantur quam de articulis vulgo notis , ut pro ingeniorum diversitate quosdam lacte diualant , aliis solidiore cibo &c. festus hom. praestat ad specimen con. bel. hieron . zanch. ad holderum : res . miscel . notes for div a90293-e3250 a ephes . 4. 18. iohn 1. 5. 1 cor. 2. 14. b iohn . 6. 42. and 7. 52. natura sic apparet vitiata ut hoc majoris vitii sit , non videre : aug. pelag : semipelag . scholastico . in hac causa non judicant secundum aequitatem , sed secundum affectum commodi sui . luth. de erv . arbit . psal . 50. phil lib quod sit deus immutabilis . a 〈◊〉 〈◊〉 〈◊〉 , quaedam sunt quae omnem actum 〈◊〉 〈◊〉 quaedam quae 〈◊〉 . cap. 5. see . 1. pag 67. b certum est deum quaedam velle , quae non velle ni●i aliqua 〈◊〉 humana antecederet , a● min. antipe . k●p 211. c multa tamen arbitror deum velle , quae non vellet , adeoque nec just● velle posset , nisi aliqua actio creatu●● praece le●et ▪ ad ames . pag. 24. d deus facit vel non facit 〈◊〉 , ad quod , 〈◊〉 , & natura 〈◊〉 inclinatione 〈◊〉 〈◊〉 est ● prou● 〈◊〉 cum isto ordine consp●●at vel non consp●a● 〈◊〉 ad 〈◊〉 cap. 5. ad see . 3. e falsum est quod electio facta est ab aeterno . rem . apol . cap. 18. p. 190. f volitiones aliquae dei cessant ce●to quodam tempore episcop . disp . de vol. dei. thes . 7. g deus vult omnes salvos ●ieri , sed compulsus pertinaci & incorrigibili malitia quorundam , vult illos jacturam facere salutis . armin. antip. fol. 195. h bell. amiss . pal . armi. antip . crin . 3. rem apol . ut . i ( docent ) unum quemque invariabilem vite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ortu , in lucem ha●● nobiscum 〈◊〉 . 〈◊〉 armin. in epist . de● . ad examen . lib. per. k poslunt homi nes electionem suam irritam & frustraneam reddere , rem . apol . cap. 9. p. 105. l iackson of the divine essence . m non mirum videri debet quod aliquando ex electis reprob● & ex reprobis clecti siant , welsin . de of . ch. hom . n omnia dei decreta , non sunt perempto●ia , sed quaedam conditionata ac mutabilia : concio . ad cle. ●xon . ann . 1641. rem . decla . sen in synod . alii passim : electio sicut & justificatio , & incerta & revocabilis , ●tramque vero conditionatam qui negave●●t , ipsum quoque evagelium negabit : grevin . ad ames . p. 136. 137. o ad gloriam participandam pro isto tempore quo credunt electi sunt rem . apol fol 190. p decreta hypothetica poslunt mutari , quia conditio respectu hominis vel non praestatur vel non praestatur , atque ita existit vel non existit : & 〈◊〉 extitit aliquandiu , saepe existere desinit , & ursus postquam aliquandi● desiit , existere incipit . corvi . ad moli . cap. 5. see . 10. dicique beatus ante obitum ne●o . q quis enim cōminetur poenam ei , quem peremptorio decreto à poena immunem esse vult rem apol . cap. 17. fol. 187. r author of gods love to mankinde . p. 4. quicquid operatur operatur u● est . a james chap. 4. ver . 13 , 14 , 15. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hom. gods will was done . c quaecunque possunt per creaturam fieri , vel cogitari , vel dici , et etiam quaecumque ipse facere potest , omnia cognoscit deus , etiamsi neque sunt neque erunt , neque fuerunt , scientia simplicis intelligentiae : aquin. p. q 14. a. 9. c. ex verbis apostoli , rom. 4. qui vocat ea quae non sunt tanquā ea quae sunt : sic scholasti●i omnes : per. scholast . orthod . speci . cap. 3. alii passim . vid. hieron . zanch. de scientia dei , lib. de atrib . 31. cap ▪ 2. q 5. d vid. sam. rhaetorfort : exercit . de grat : ex . 1. cap. 4. e res ipsae nullo naturae momento possibiles esse dicendae sunt priusquam à deo intelliguntur , scientia quae dicitur simplicis intelligentiae , ita etiam scientia quae diciter visionis , et fertur in res futras , nullo naturae momento , posterior statuenda videtur , ista futuritione , rerum ; cum scientia , &c. d. tw●s● . ad errat vind ▪ grat . f scientia visionis dicitur , quia ea quae videntur , apud nos habent esse distinctum extra videntem . aq. p. q. 14. a 9 c. g in eo d●ffert praescientia intuitionis , ab ea , quae approbationis est , quod illa praesciat , quod eveni●e possible est : haec vero quod impossibile est non evenire : ferrius . orthod . scholast . speci . cap. 23. caeterum posterior ista scientia non proprie dicitur à ferrio scientia approbationis , illa enim est , qua deus dicitur nosse quae amat & approbat : ab utraque altera distincta : mat. 7. 23. rom. 11. 2. 2 tim. 2. 9. quamvis infinitorum numerorum , nullus sit numerus , non tamen est incomprehensibilis e● , cujus scientiae non est numerus : aug. de civit . dei lib. 12. cap. 18. h quibusdam effectibus praeparavit causas nenessarias , ut necessario evenirēt , quib●sdam vero causas contingentes ut evenirent contingenter , secundum conditionem proximarum causarum : aquin. p. q. 23. a. 4. in cor . zanch. de natu . dei lib. 5. qu. 4. thesi . i res et medos rerum aquin. k cui praescientiam tollis aufers divinitatem . hieron . ad . pelag. lib. 5. l deus ita omnium salutem ex aequo vult , ut illam ex aequo optet et desideret : cor. ad moli . cap. 31. sect . 1. m talis gratia omnibus datur quae sufficiat ad fidem generandam . idem : ibid. sect . 15. n pertinaci quorundam malitia compulsus : armin . ubi sup . o reprobatio populi judaici f●it actio temporaria et quae bono ipsorum judaeorum si nodo sanabiles adhuc essent , animumque advertere vellent servire poterat , utque eo fini serviret à deo facta erat : rem . apol . cap. 20. fol. 221. p injustum est apud deum vel non credentem eligere vel credentem non eligere ▪ rem . apel. q 〈◊〉 〈◊〉 cap. 5. sect . 9. r bona quaedam deus optet et desiderat : rem . confes ca sect . 9. ſ dei spes et expectio est ab hominibus elusa : rem . scrip . syn . in cap. 5. isa . v. 1. in co vis argumenti est , quod deus ab if aele obedientiam et sperarit . et expectarit . idem . ibid. quod deus de elusaspe sua conqueratur . idem ubi supra . t deum futura contingentia , decreto suo determinasse ad alter utram partem , ( intellige quae à libera creaturae voluniate patrantur ) falsum , absurdum , et multiplicis blasphemiae praevium abomino● et exsecror : armin declarat . ●enten . u disquiri permittimus : ● . operosam illam quaestionem , de scientia futurorum contingentium absoluta et conditionata : 2. etsi non negemus deo illam scientiam attribui posse . 3. tamen an necessariū saluti sit ad hoc ut deus recte colatur examinari permittimus : 4. tum merito facessere de beat à scholis et ecclesiis , intricatae et spinosae istae quaestiones quae de ea agitari solent , — quomodo illa cum libertate arbitrii , cum seriis dei comminationibus , — aliisque actionibus , consistere possit : quae omnia crucem potius miseris mortalibus fixerunt quam ad religionem cultumque divinum , momenti aliquid inquisitoribus suis attulerunt ●piscopius . disput . 4. sect . 10. rem . apol. p. 43. 44. w ames : antisynod p. 10. x deus suo modo aliquando metuit , hoc est merito suspicatur et . prudenter coniicit , hoc vel illud malum oriturum : vorsti : de deo : pag. 451. y deus non semper ex praescientia finem intend●t : armini ▪ antip. pag. 667. corvin . ad mol. cap. 5. sect . 5. cum et pater tradiderit filium suum , et ipse ch : corpus suum : et judas dominum suum : cur in hac traditione deus est pins , et homo reus , nisi quia in ●e una quam fecerunt , causa non fuit una propter quam fece●unt : aug. epist . 48. z deus non particulatim , vel singillatim omnia videt , velut alternanter concepta , hinc ill●c inde huc , sed omnia videt simul : august . lib. 15. de trinit ▪ cap 14. in scientia divina nullus est discursus , sed omnia perfecte intelligit : tho. p. q. 14 a. 7. c. a tilen . syntag. de attrib . dei. thes . 22. zanch , de nat dei. vnum quodque quod est , dum est , necesse est ut sit . b psal . 44. 21. job 14. 11. dan. 2. 47. psal . 7. 2. 126. 2. 147. 4. luke 12. 27. mat. 10. 29 , 30. psal . 139. 2. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , theophrastus apud picum : vid. senecam . de pro ▪ vid. & plotinum . b an actus divinae providentiae omnium rerum conservatrix , sit affirmativus potentiae , an tantum negativus voluntatis , quo nolit res creatas perdere : rem . apol. cap. 6. c providentia seu ratio ordinis ad finem duo praecipue continet : principium decernens seu ipsam rationem ordinis in mente divina , ipsi deo coaete●num , & principium exequens , quo suo modo , per debita media , ipsa in ordine & numero disponit , thom. d majestatem dei dedecet , scire per momenta singula , quot nascantur culices , quae pulicum & muscarum in terra multitudo : hieron . in cap. 1. haback . e quis disposuit membra pulicis ac culicis , ut habeant ordinē suum , habeant vitam suam , habeant motum suum : &c. qui fecit in coelo angelum , ipse fecit in terra vermiculum , sed angelum in coelo pro habitatione coelesti , vermiculum in terra pro habitatione terrestri , nunquid angelum fecit repere in coeno , aut vermiculsi in coelo : &c. august . tom. 8. in psal . 148. rem . apol . cap. 6. f qui sic homines voluit esse liberos ut fecit sacrilegos : aug. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . damascen . h deus in●●●●● suo nihil confert creaturae quo ad agendum incitetur ac adjuvetur . cor. ad molin . cap. 3. sect . 15. p. 35. i quae deus libere prorsus et contingenter , à nobis fieri vult ●a potentius aut efficacius quam per modum voti aut desiderii , velle non potest . vorst . parasc . p. 4. k deinde etsi in isto casu destinatum aliquod consilium ac voluntas dei determinata consideranda esset , tamen in omnibus actionibus et in iis quidem quae ex deliberato hominum consilio et libera voluntate et male quidem fiunt ita se rem habere inde concludi non possit , puta , quia hic nullum consilium et arbitrii libertas locum habent cor. ad molin cap. 3. s . 14. p. 33. l respectu contingentiae quam res habent in se tum in divina scientia deo expectatio tribuitur . rem . defen ▪ sent . in act . syn . f. 107. m potentia voluntatis , ab omni interna et externa necessitate immunis debet manere . rem . confess . cap. 6. sect . 3. vid. plura . rem . apol cap. 6. fol. 69. a. n in arbitrio creaturae semper est vel influere in actum vel influxum suum suspendere , et vel sic , vel aliter influere . corvin . ad molin . cap. 3. sect . 15. o an conservatio ista sit vis sive actus potentiae an actus merus voluntatis negativus , quo vult res creatas non destruere aut annihilare , — posterius non sine magna veri specie affirmatur : lucus ad heb. 1. 3. inepte adducitur . rem . apol . cap. 6. sect . 1. fol 68. a. p curandum diligenter , ut deo quidem universalis , homini vero particularis influxus in actus tribuatur , quo universalem dei influxum , ad particularem actum determinet : corvin . ad mol. cap. 3. sect . 5. q ita concurrit deus in agendo , cum hominis voluntate , ut istam pro genio suo agere et libere suas partes obire sinat . rom. confes . cap. 6. sect . 3. r influxus divinus est in ipsum actum non in voluntatem : armin . antip. alii passim . ſ determinatio cum libertate vera nullo modo consistere potest : rem . apol ▪ cap. 7 fol. 82. t providentia divina non determinat volum tatem liberam ad unam contradictionis vel contrarietatis partem : armin. artic. perpen . u dominus dissipavit consilium quod dederat achitophel agendo in corde absolon ut tale consilium repudiaret , et aliud quod ei non expediebat eligeret : august ▪ de grat . et lib. arbit . cap. 20. qui aliquid boni à deo non effici affirmat , ille deum esse negat : si namque vel tantillum boni à deo non est : jam non omnis boni effector est ●oque nec deus : bucer . in cap. 9. ad rom. aquin. p. q. 19. ar . ad ●um . a aquin. q. g. 19. a 11. c. b durand . dist c. 48. q. 3. c multi voluntatem dei faciunt cum illam nituntur vitare , et resistendo imprudenter obsequuntur divino consilio : greg. moral . lib. 6. cap. 11. d august . enchirid : ad lauren : cap : 101. e ea sententia non continet apostoli verba , sed jud ●orum objectionem ab apostolo rejectam : crovin . ad m●l . cap ▪ 3. pe● . 19. f multa non ●ieri quae deus fieri vel non dubitamus : corvin . ibid. cap. 5. p. 5. g multa fiunt quae deus fieri non vult : nec semper fiunt quae ispe fieri vult : vorst . de deo : pag. 64. h ab homine esse agnoscimus , quod voluntatis ( divinae ) executio saepe suspendatur : corvin : ubi sup : paraq . 12. episcop . disput . pri . de volun . dei coral . 5. i possumus deo resistere cum nos vult per gratiam suam convertere : rem . coll . hag. p. 193. objiciet quis ergo illum suum finem deus non est assecutus , respondemus , nos hoc concedere : rem . defens : sent in synod . fol. 256. k nobis certum est , deum multorum salutem intendere , in quibus eam non assequitur , grevin . ad . ames . fol. 271. l veheme●● est in deo affectus ad homini benefaciendum : cor. ad molin . cap. 5. sect . 8. m esse in deo desideria quae non implentur concedimus : idem . sect . 9. non decet ut deus infinita sua potentia utatur ad id efficiendum quo desideria suo naturali fertur armi. antiper . p. 584. n deus ●o fine et intentione remedium praeparavit , ut omnes ejus actu fierent participes , quamvis id non actu evenit : rem . apol. cap. 7. fol. 86. o ne credere cogamur aliquid omnipotentem d●um voluisse factumque non esse , august . en. cap. 103. a electio non est ab aeterno : rem . apol . b electio alia completa est quae neminem spectat nisi immocientē : — electio peremptoria totum salutis complementum et consummationem decernit , ideoque in objecto requirit totam consummatam fidei obedientiam : grevin . ad ames . fol. 136. passim . dis . c non agnoscimus aliam praedestinationem in evangelio patefactam , quam qua deus decrevit credentes & qui in eadem fide perseverarent salvos facere : rem . coll . hag. fol. 34. d electionis fructum aut sensum in hac vita nullum agnosco : grevin . e episcop . thes . p. 35. epist . ad walach . p. 38. grevinch . ad ames . p. 133. f electio alia completa est , quae neminem spectat nisi morientem , alia incompleta , quae omnibus fidelibus communis est , — ut salutis bona , sunt incompleta quae continuantur , fide continuat● , & abnegata revocantur , sic electio est incompleta in hac vita , non peremptoria , revocabilis . grev. ad ames . g tres sunt ordines credentium & resipiscentium in scripturis , novitii , credentes aliq●andiu , perseverantes , duo priores ordines credentium eliguntur vere quidē , at non pro●sus absolute , nec nisi ad tempus puta quamdiu & qu●tenus tales sent ▪ &c. rem . confess . cap. 18. sect . 6 , 7. aquinas . h nos negamus dei elect●onem ad salutem extendere sese ad singulares personas , qua singulares personas : rem . coll. hag. fol. 76. i deus statuit indiscriminatim media ad fidem administrare , & prout has , vel illas personas , istis mediis credituras vel non credituras videt , ita tandem de illis statuit , corvi . ad tilen . 76. k ecclesiae tanquam sacrosancta doctrina obtruditur deum absolutissime & immutabili decreto ab omni retro aeternitate , pro puro suo beneplacito , singulares quosdam homines , eosque , quoad caeteros , paucissimos , citra ullius obedientiae aut fidei●n christum intuit● praedestinasse ad vitam : praefat. lib. armin. ad . perk. l nulla deo tribui potest voluntas , qua ita velit hominem ullum salvari , ut salus inde illis constet certo & infallibiliter , arm. antiperk . fol. 583. m praedestinatio est praeparatio beneficiorum quibus certissime liberantur quicunque liberantur , aug. de bono per. sen . cap. 14. n decretum electionis nihil aliud est quam decretum quo deus constituit credentes in christo justificare , & salvare , corvin . ad tilen . fol. 13. o ratio dilectionis personae est , quod probitas , fides , vel pietas , qua ex officio suo & praescripto dei ista persona praedita sit . deo grata sit . rem . apol . pag. 13. p rotunde fatemur , fidem in consideratione dei in eligendo ad salutem antecedere , et non tanquam fructum electionis sequi rem . hag. coll . p. 35. q grevin . ad ames . p. 24. cor. ad molin . p. 260. r electionis & reprobationis , causa unica vera & absoluta non est dei voluntas sed respectus obedientiae & inobedientiae : epis . disput . 8. ſ cum peccatum pono causam meritoriam reprobationis ne existimato è contra me ponere , justitiam causam meritoriam electionis . armin. anteperk . rem . apol. p. 73. t gods love , pag. 6. u deum nullam creaturam praecise ad vitam aeternam amare , nisi consideratā ut justam sive justitia legali sive evangelica , armin. artic . perpend . fol. 21. vid. prosp . ad excep . gen. ad dub . 8. 9. vid. car. de ingratis . c. 2. 3. w non potest defendi praedestitio ex operibus praevisis nisi aliquid boni ponatur in homine justo , quo discernatur ab impio , quod non sit illi à deo , quod sane patres omnes summa consensione rejiciunt , bellar. de grat . & lib. arbit . cap. 14. x non ob aliud dicit non vos me eligistis sed ego vos elegi nisi quia non elegerunt eum ut eligeret eos , sed ut eligerent eum elegit eos : aug. de bono : perse . cap. 16. y dicis electionem divinam esse regulam fidei dandae vel non dandae : ergo electio non est fidelium sed fides electorum : sed ●iceat mihi tua bona venia hoc negare . armin. antip. fol. 221. joseph . antiq. judae . lib. 15. cap. 14. a infantes sunt simplices , & stantes in eodem statu in quo adamus fuit ante lapsum : venat . theol. 〈◊〉 . & me . fol. 2. b nec refert an infantes isti , sint fidelium an ethnicorum liberi infantium enim qua infantium eadem est innocentia : rem . apol . fol. 87. c malum culpae non est , quia nasci plane est involuntarium , &c. ibid. fol. 84. d imbecillitas membrorum infantilium innocens est non animus : aug. e adamus in propria persona peccavit & nulla est ratio cur deus peccatum illud infantibus imputet . bor. in artic . 31. f contra aequitatem est ut qui● reus agatur propter peccatum non suum , ut vere nocens judicetur , qui quoad propriam suam voluntatem innocens est , rem . apol . c. 7. fol. 84. g contra naturam peccati est , ut censeatur peccatum , aut ut proprie in peccatum imputetur , quod propria voluntate , commissum non est : ibid. omnes eramus unus ille homo : aug. est voluntarium , voluntate primi originantis , non voluntate contrahentis ▪ ratione naturae , non personae : thom. 1. 2. q. 81. a. h absurdum est ut ex unius obedientia multi actu inobedientes , facti essent , corvin ad mol. cap. 7. sec . 8. i fatemur peccatum adami , a deo posse dici imputatum posteris ejus , quatenus deus posteros adami eidem malo , cui , adamus , per peccatum obnoxium se reddidit : obnoxios nasci voluit● sive quatenus deus , malum , quod adamo inflictum erat in poenam , in posteros ejus dimanare & transire permisit : rem . apol. p. 84. k peccatum itaque originale , nec habent pro peocato proprie dicto quod posteros adami odio dei dignos faciat , nec pro malo , quod per modum proprie dictae poenae ab adamo in posteros demanet sed pro infirmitate , &c. rem . apol. fol. 84. par●us . ad 5. rom. l cum de ●●tema morte loq●●●tut remonstrantes in hac de adamo quaestione , non intelligent mortem illam , quae aeterna , poena sensus , &c. rem . apol. cap. 4. fol. 57. m an ullus omnino homo , propter peccatum originis solum damnetur , ac aeternis cruciatibus addicatur , merito dubitati potest : imo nullum ita damnari affirmate non veremur : cor. ad molin . cap. 9. sect . 5. n verissimnm est arminium docere , perverse dici peccatum originis reum facere mortis . corvin . ad tilen . p. 388. o perverse dicitur peccatum originis , reum facere mortis , quum peccatum illud poena sit peccati actualis adami : armin. resp . ad quaest . 9. a. 3. p deus neminem ob solum peccatum originis rejecit episcop . disp . 9. thes 2. q pro certo sta●uunt deum nullos infantes , sine actualibus ac propriis peccatis , morientes , aeternis cruciatibus destinare veile , aut jure destinare posse ob peccatum quod vocatur originis . rem . apol. f. 87. a ex ratione creationis homo habebat affectum ad ea quae vetabantur . cor ad mol. cap. 6. s . 1. b deus homini repugnantiam indidit adversus legem . ioh. gost . in synod . confess . c homo non est idoneus cui lex feratur . quando in eo , ad id quod lege vetatur , non est propensio , ac inclinatio naturalis . cor. ad . molin . cap. 10. sect . 15. d inclinatio ad peccandum ante lapsum in homine suit , licet non ita vehemēs ac inordinata ut nunc est . armin. ad artic. respon . e iustitia originalis instar fraenifuit quod praestabat internae concupiscentiae ordinationem . cor. ad . mol. c. 8. ● 1. f in spirituali morte non separantur proprie dona spiritualia a voluntate , quia illa nunquam fuerunt ei insita . rem . coll . hag. fol. 250. g vidi ego zelantem parvulum nondum loquebatur , & intuebatur pallidus , amaro aspectu colluctaneum suum : aug. h operatio quae simul incipit cum esse rei , est ei ab agente , à quo habet ésse , sicut moveri sursum inest igni à generate . alva● . p. 199. a molin suffrag . ad synod . dordra . c immediata mortis christi effectio , ac passionis , illa est , non actualis peccatorum , ab his aut illis ablatio , non actualis remissio , non justificatio , non actualis horū aut illorū redemptio : armin. antiperk , p. 76. d reconciliatio potentialis & conditionata non actualis & absoluta , per mortem christi impetratur : corvin . ad . molin . cap 28. sect . 11. e remissionis , justificationis , & redemptionis , apud deum impetratio , qua facto est , ut deus jam possit , utpote iustitia cui satisfactum est non obstante hominibus peccatoribus peccata remittere : armin. ubi sup . f autoris mens non est alia , quā effuso sanguine christi reconciliandi mundum deo jus impetratum fuisse , & inito novo faedere & gratioso cum hominibus , deum gratiae oftium , omnibus denuo poenitentiae ac verae in christū fidei , lege adaperuis●e : epistol : ad wala● . sol . ●3 . g potuisset deus , si ita sapientiae suae visum fuisset , operarios , judaeos , vel alios etiam praeter fideles eligere , quia potuit aliam salutis conditionem , quam fidem in christum exigere , grevinch . ad ames . p. 415. h christus non est proprie mortuus ad aliquem falvandum . idem , ibid. fol. 8. i postquam impetratio praestita ac peracta esset , deo jus suum integrum mansit , pro arbitrio suo , eam applicare , vel non applicare , nec applicatio finis impetrationis propriae fuit , sed jus , & potestas applicandi , quibus & qualibus vellet . pag. 9. k fides non est impetrata merito christi , &c. cor. ad mol. cap. 28. pag. 419. l se omnino credere , futurum fuisse , ut finis mortis christi constaret , etiamsi nemo credidisset , idem . cap. 27. sect . 3. 4. m posita & praestita christi morte & satisfactione , fieri potest , ut nemine , novi faederis conditionem , praestante , nemo salvaretur : idem . grevinch . ad ames . fol. 9. n impetratio salutis pro omnibus , est acquisitio possibilitatis , ut nimirum deus illaesa sua justitia hominem peccatorem possit recipere in gratiam : rem . coll. hag p. 172. o pro juda ac petro mortuus est christus , & pro simone mago & juda tam pro paulo & petro : rem . synod . fol. 320. p heb. 7. 12. 15. 24. & 9. 14. 28. esa . 53. 11. 1 joh. 2. 2. &c. g sic efficacia meriti christi : tota penes nos stabit , qui vocationem alioqui inefficacem efficacem , reddimus : sane , fieri aliter non potest , rem . apol. p. 93. a nihil ineptius nihil vanius , quā regenerationem & fidem , merito christi tribuere , si enim christus dicatur nobis meritus fidem & regenerationem , tum fides conditio esse non poterat : quam à peccatoribus , deus sub comminatione mortis aeternae exigeret : rem . apol. cap. 8. pag. 95. si fides sit effectum meriti christi non potest esse actus officii nostri : idem . b rem . apol. ubi sup . corvin . ad moli . cap. 28. sect . 9. c illud certissimum est , nec jubendum est quod efficitur , nec efficiendum quod jubetur , stulte jubet & vult , ab alio fieri aliquid , qui ipse quod jubet in eo efficere vult : rem . apol. cap 9 p. 105. a. d at exigua conclusione pene tu totum pelagianum dogma confirmas , dicendo , nullius laudis esse ac meriti : si id in eo christus quod ipse donaverat praetulisset . prosp . ad collat. cap. 36. e da domine quod jubes , & jube quod vis . aug. f o domine doce nos quid aganius , quo gradiamus ostende , quid efficiamus operare : ben. pap. in concil . legunstad . g multa in homine bona fiunt quae nonfacit homo : nulla vero facit homo bona , quae non deus prastet , ut faciat . consil : arau . 2. can. 20. quotie● enim bona agimos , deus in nobis & nobiscum , ut operemur , operatur : can. 9. h anne conditionem quis serio & sapienter praescribet alteri , sub promisso praemii & poenae gravissimae comminatione , qui eam , in eo eui praescribit efficere vult , haec actio tota ludicra , & vix scaena digna est : rem . apol. cap. 9. p. 105. a. i fides & conversio non possunt esse obedientia , si tantum ab aliquo , in alio , efficiantur : rem colloq . hag. fol. 196. k absurdum est statuere deum aut efficere per potentiam , aut procurare per sapientiam , ut electi ea faciant , quae ab ipsis , ut ipsi ea faciant , exigit & postulat episcop . disp . pri . 8. thes . 7. l apol. cap. 9. ubi . sup . deum dona sua in nobis coronare , dictum hoc augustini nisi cum grano salis accipiatur neutiquam est admittendum : idem : ibid. fol. 115. m atqui dices , sic servatores nostri essent omnes , ( eodem sensu quo christus ) saltem ex parte qui praeconio , miraculis , martyriis salutis viam , confirmant : esto ? quid tum : idem . cap. 8. n petamus ut det quod ut habeamus jubet : aug. o quia sibi quisque virtutem acquirit , — neminem de sapientibus unquam de ea gratias deo egisse , propter virtutem enim laudamur , & in virtute gloriamur , quod non fieret , si donum esset dei , non à nobis , cicero de nat. deor. p alvarez : disput . 86. ubi aug. thom. alios , citat . q certum est nos facere cum facimus , sed ille facet ut faciamus aug. de grat. et lib. arbit . cap. 16. r — neque id donum dei esse fateamur , quon●am exigi audivimus a nobis , praemio vitae si hoc fecerimus oblato ? absit , ut hoc placeat particibus & defensoribus gratiae : aug. de praedest . san. cap. 20. ſ tanta est erga homines bonitas dei , ut nostra velit esse merita quae sunt ipsius dona : caelest : epist . ad ep. gal. cap. 12. t non enim conturbat nos , superbientium inepta quaerimonia ; quia liberum arbitrium causantur anferri : si & principia & profectus , & perseverantia in bonis usque ad finem , dei dona esse dicantur : prosp . ad collat. pag. 404. a certum est locum nullum esse , unde appareat , sidem istam , sub vet. test praeceptam fuisse , aut viguisse , rem . apol. cap. 7. fol. 91. b consideretur omnis descriptio fidei abrahae , rom. 4. & apparebit in illa iesu christi non fieri mentionem , expresse , sed illa tantum implicatione , quam explicare cuivis non est facile , armin. gavisus est videre natalem isaac , qui fuit typus mei : idem . c gentes sub veteri testamento viventes licet ipsis ista ratione qua iudaeis non fuit revelatum : non tamen inde continuo ex faedere absolute exclusae sunt , nec à salute praecise exclusi judicari debent quia aliquo saltem modo vocantur . corvi . defens . armin. ad tilen . fol. 107. d nego hanc propositionem : neminem posse salvari , quam qui iesu christo , perveram fidem sit insitus , bert. ad sibrand . fol. 133. e ad hanc quaestionem an unica via salutis , sit vita passio mors resurrectio & asscensio iesu christi ? respondeo , non . venat . apud test . hom. & peltiam . f zuing. profes . fid . ad reg . gal. g artic. of the church of eng. art . 18. nihil magis repugnat fidei , quā sine fide salvum esse posse quempiam hominum . acost . de indo , salu. proc. h aquin. 2. 2 ae . q. 2. a. 7. c. christus nascitur ex virgine , & ego credo in eum , ô sol , sub irenae & constantini temporibus iterum me videbis . i dum multum sudant nonnulli , quomodo platonem faciant christianum , se probant esse ethnicos , bern. epist . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignat. epist . ad ephes . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . epist . ad phil. m non alia fide quemquam hominum sive ante legem , sive legis tempore , justificatum esse credendum est , quā hac eadem qua dominus iesus , &c. prosp . ad ob . 8. gallorum . n omnes ergo illos qui ab abraham sursum versus ad primum hominem , generationis ordine conscribuntur , etsi non nomine , rebus tamen , & religione christianos fuisse , si quis dicat , non mihi videtur errare . eus . histor . eccles . lib. 1. cap. 1. a hieron . ad ruff. b pelagius : dogma quod — pestifero vomuit coluber sermone britannus , prosper . de ingrat . cap. 1. c adfuit exhortante deo provisa per orbem , sanctorum pia cura patrum . 1 pestem subeuntem prima recidit , fedes roma petri. 2 non segnior inde , orientis rectorum cu●a emicuit : synod . palest . 3 hieronimus libris valde excellentibus hostem dissecuit . 4 atticus constantinop . 5 duae synodi affricanae prosper● de ingrat . d concilium cui dux aut elius ingeniumque augustinus erat . quem christi graua corn●uberi●re rigans , nostro lumen dedit aevo : prosp . ibid. e dixit pelagius , quis est mihi augustinus ? universi acclamabant blasphemantem in episcopum , ex cujus ore , dominus universae africae , unitatis indulserit felicitatem , non solum à conventu illo , sed ab omni ecclesia pellendum : oros . apologet. fol. 621. de synod . palest . prae omnibus studium gerite libros , s. august . quos ad prosp . & hilar. scripsit , memoratis fratribus legendos ingerere : &c epist . synod . byzac . f ●mo noverunt , non solum romanam affricanamque ecclesiam , sed per omnes mundi partes , universae promissionis filios , cum doctrina hujus viri sicut in tota fide , ita in gratiae confessione congruere : prosp . ad ruffin . augustinum sanctae recordationis virum pro vita sua , & meritis , in nostra communione semper habuimus , nec unquam hunc sinistrae suspitionis saltem rumor suspexit : coelest . epist . ad gal. episcop . these i have cited to shew what a heavie prejudice the arminian cause lyes under , being professedly opposite to the doctrine of s. austine , and they continually slighting of his authoritie . m homo non libertate gratiam , sed gratia libertatem , ass●quitur : aug. n libertas arbitrii consistit in eo , quod homo , positis omnibus requisitis ad volendum , indifferens tamen , sit , ad volendum vel nolendum hoc vel illud : armin. art . perpend . fol. 11. o voluntatem comitatur proprietas quaedam inseperabilis quam libertatem vocamus : a qua voluntas dicitur , potentia quae positis omnibus praerequisitis ad agendum necessariis , potest velle , & nolle aut velle & non velle : remon . in . act . synod . fol. 16. p omnes irregeniti habent lib. arbit . & potentiam spiritui sancto resistendi : gratiam dei oblatam repudiandi , consilium dei adversus se contemnendi , evangelium gratiae repudiandi , ei qui cor pulsat non ap●riendo : armin . artic . perpend . q positis omnibus operationibus gratiae quibus deus in conversione nostri uti possit , manet tamen , conversio ita in nostra potestate libera , ut possimus non converti : hoc est nosmet ipsos convertere vel non convertere : cor. ad bog . fol 263. r non potest deus lib. arbit . integrum servare , nisi tam peccare hominem sineret quam bene agere : corvin : ad molin . cap. 6. ſ semper remonstrantes supponunt liberam obediendi potentiam , & non obediendi : ut qui obediens est idcirco obediens censeatur , quia cum possit non obedire . obedit tamen , & ● contra : rem . apol. p 70. t quod si quis dicat omnes in universum homines , habere potentiam credendi si velint , & salutem consequendi : & hanc potentiam esse naturae hominum divinitus collatam , quo tuo argumento cum confutabis ? armin. antip. fol. 272. u lib. arbit . est rei sibi placitae spontaneus appetitus : prosp . ad collat. cap. 18. p. 379. an ulla actio s. s. immediata in mentem aut voluntatem , necessaria sit , aut in scriptura promittatur ad hoc , ut quis credere possit verbo extrinsecus proposito , negativam tuebimur : episcop . disput . privat . a adamus post lapsum potentiam credendi● retinuit , & reliqui repro●i etiam in illo : g●evincho . ad ames fol. 183 b adamus non amisit vires eam obedientiam praestandi , quae in novo faedere exigitur , prout puta ea consideratur formaliter , hoc est , prout novo foedere exacta est , nec potentiam credendi amisit , nec amisit potentiā , per resipiscētiam , ex peccato resurgendi . rem . declarat . sent . in syn. p. 107. c fides vocatur opus dei , quia deus ipse id à nobis fieri postulat , rem . apol. cap. 10. pag. 112. d ea quae de habituum infusione dicuntur ante omnem fidei actum , rejiciuntur à nobis , epist . ad wal. fol. 67. e principium internum fidei à nobis in evangelio requisitū , esse habitum quendā divinitus infusum cujus vi ac efficacitate voluntas determinetur ; hoc negavin , grevinchov . ad ames . pag. 324. f quid in eo positum est , quod homo discriminare seipsum dicitur ? nihil verius , qui fidem deo praecipient● habet , is discriminat se ab eo , qui deo praecipienti fidem habere non vult , rem . apol. cap. 14. pag. 144. g ego meipsum discerno , cum enim deo ac divinae praedeterminationi resistere possem , non restiti tamen , atqui in eo quid ni liceat mihi tanquam de meo gloriari ? quod enim potui dei miserentis est , quod autem volui cum possem nolle , id meae potestatis est , grev. ad ames . p. 253. h interdum deus hanc vel illam gentem civitatē personam ad evangelicae gratiae communionem vocat , quam ipse dignam pronuntiat comparative , &c. rem . declarat sent . synod . i illi , in quorum gratiam , dominus paulum in corinthum misit , dicuntur dei populus , quia deum tum timebant eique , secundum cognitionem quam de eo habebant , serviebant ex animo , et sic ad praedicationem pauli &c. corv. 3. sect . 27. k per legem vel per piam educationem vel per institutionem — per haec enim hominem praeparati , & disponi ad credendum , planissimum est , rem . act . synod . l praecedit aliquid in peccatoribus , quo quamvis nondum justificati sunt , digni efficiantur justificatione : grevin . ad am. pag. 434. m tenendum est , veram conversionem praestationemque bonorum operum esse conditionem praerequisitam ante justificationem , filii . arm. praef . ad cap. 7. ad rem . a deus statuit salvare credētes per gratiā , id est ienem ac suavem liberoque ipsorum arbit●io convenientem seu congruam suasionem , non per omnipotentem actionem seu motionem : armin. antip. fol. 211. corvin . ad molin . his ita expositis ex mente augustini , &c. armin. antip. de elec . b fatemur , allam nobis ad actum fidei eliciendum necessariam gratiam non agnosci quam moralem● rem act . synod . ad art . 4. c annuntiatio doctrinae evangelicae , popp. august . port . fol. 110. d operatur in nobis velle quod bonum est , velle quod sanctum est , dum nos terrenis cupiditatibus deditos mutorum more animalium , tantummodo praesentia diligentes , futurae gloriae magnitudine & praemiorum pollicitatione succendit : dum revelatione sapientiae in desideriū dei stupentē suscitat voluntatem , dum nobis suadet omne quod bonum est . pelag : ap : aug. de grat . ch. cap. 10. e vt autem assensus hic eliciatur in nobis , duo in primis necessaria sunt . 1. argumenta talia ex parte : dei , quibus nihil veri similiter opponi potest cur credibilia non sint . 2. pia dociti●as animique probitas : rem decla . cap. 17. sect . 1. f vt gratia sit efficax in actu secundo pandet à libera voluntate : rem . apol. fol. 164. g imo ut confidentius agam , dico effectum gratiae , ordinaria lege , pendere ab actu aliquo arbitrii : grevin . a ames . p. 198. h manet semper in potestate lib. arbit . gratiam datam rejicere & subsequentem repudiare , quae gratia non est omnipotens dei , action cui resisti à libero hominis arbitrio non possit . armin. antip : fol. 243 : a discourse concerning evangelical love, church-peace and unity with the occasions and reasons of present differences and divisions about things sacred and religious, written in the vindication of the principles and practise of some ministers and others. owen, john, 1616-1683. 1672 approx. 403 kb of xml-encoded text transcribed from 131 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). 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(eebo-tcp ; phase 1, no. a53681) transcribed from: (early english books online ; image set 57351) images scanned from microfilm: (early english books, 1641-1700 ; 156:11) a discourse concerning evangelical love, church-peace and unity with the occasions and reasons of present differences and divisions about things sacred and religious, written in the vindication of the principles and practise of some ministers and others. owen, john, 1616-1683. [2], 258, [1] p. [s.n.], london : 1672. errata: p. [1] at end. attributed to j. owen. cf. bm. reproduction of original in british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng love -religious aspects. 2005-03 tcp assigned for keying and markup 2005-03 aptara keyed and coded from proquest page images 2005-04 emma (leeson) huber sampled and proofread 2005-04 emma (leeson) huber text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion a discourse concerning evangelical love , church-peace and unity . with the occasions and reasons of present differences and divisions about things sacred and religious . written in the vindication of the principles and practise of some ministers and others . speciosum quidem nomen est pacis , et pulchra opinio unitatis : sed quis ambigat eam solam unicam ecclesiae pacem esse quae christi est ? hilar. london , printed 1672. a discourse concerning christian love and peace . chap. i. complaints of want of love and vnity among christians , how to be mannaged , and whence fruitless . charge of guilt on some , why now remov'd , and for whose sakes . personal miscarriages of any not excused . those who mannage the charge mentioned not agreed . the great differences that are in the world amongst professors of the gospel about things relating to the worship of god , do exercise more or less the minds of the generality of men of all sorts : for either in themselves , or their consequents , they are looked on to be of great importance , some herein regard principally that disadvantageous influence which they are supposed to have into mens spiritual and eternal concernments : others , that aspect which they fancy them to have upon the publick peace and tranquility of this world . hence in all ages such divisions have caused great thoughts of heart ; especially because it is very difficult to make a right judgement either of their nature , or their tendency . but generally by all they are looked on as evil ; by some , for what they are in themselves ; by others , from the disadvantage which they bring ( as they suppose ) unto their secular interest . hence there are amongst many great complaints of them , and of that want of love which is looked on as their cause . and indeed it seems not only to be in the liberty , but to be the duty of every man soberly to complain of the evils which he would , but cannot remedy . for such complaints testifying a sense of their evil , and a desire of their cure , can be no more than what love unto the publick good requireth of us . and if in any case this may be allowed , it must be so in that of divisions about sacred things , or the worship of god , with their causes and manner of mannagement amongst men . for it will be granted that the glory of god , the honour of christ , the progress of the gospel , with the edification and peace of the church , are deeply concerned in them , and highly prejudiced by them . and in these things all men have , if not an equal , yet such a special interest , as none can forbid them the due consideration of . no man therefore ought to be judged as though he did transgress his rule , or goe beyond his line , who soberly expresseth his sense of their evil , and of the calamities wherewith they are attended . yet must it not be denyed , but that much prudence and moderation is required unto the due mannagement of such complaints . for those which either consist in , or are accompanyed with invectives against the persons or ways of others , instead of a rational discourse of the causes of such divisions , and their remedies , do not only open , enflame and irritate former wounds , but prove matters of new contention and strife , to their great increase . besides in the manifold divisions and differences of this nature amongst us , all men are supposed to be under an adherence unto some one party or other . herein every man stands at the same distance from others , as they do for him . now all complaints of this kind , carry along with them a tacit justification of those by whom they are made . for no man can be so profligate as to judge himself and the way of religious worship wherein he is ingaged , to be the cause of blaneable divisions amongst christians , and yet continue therein : reflections therefore of guilt upon others , they are usually replenished withall . but if those are not attended with evident light and unavoidable conviction , because they proceed from persons , supposed not indifferent , yea culpable in this very matter more of less themselves , by them whom they reflect upon , they are generally turned into occasions of new exasperations and contests . and hence it is come to pass , that although all good men do on all occasions bewail the want of love , forbearance and condescention , that is found among professors of the gospel , and the divisions which follow thereon , yet no comfortable nor advantagious effects do thence ensue . yea not only is all expectation of that blessed fruit , which a general serious consent unto such complaints might produce , as yet utterly frustrated ; but the small remainders of love and peace amongst us are hazzarded and impaired , by mutual charges of the want and loss of them , on the principles and practices of each other . we have therefore need of no small watchfulness and care , least in this matter it fall out with us , as it did with the israelites of old , in another occasion . for when they had by a sinful sedition cast out david from amongst them , and from reigning over them ; after a little while , seeing their folly and iniquity , they assembled together with one consent to bring him home again . but in the very beginning of their indeavours to this purpose , falling into a dispute about which of the tribes had the greatest interest in him , they not only desisted from their first design , but fell into another distemper of no less dangerous importance then what they were newly delivered from . it must be acknowledged that there hath been a sinful decay of love amongst professors of the gospel in this nation , if not a violent casting of it out , by such prejudices and corrupt affections , as wherewith it is wholly inconsistent . and it would be a matter of no small lamentation , if upon the blooming of a design for its recovery and reduction , with all its trains , as forbearance , condescention , gentleness and peace , if any such design there be , by contests about the occasions and causes of its absence , with too much seriousness in our own vindication , and pleas of a special interest in it above others , new distempers should be raised , hazzarding its everlasting exclusion . in this state of things we have hitherto contented our selves with the testimony of our own hearts unto the sincerity of our desires , as to walk in love and peace with all men , so to exercise the fruits of them on all occasions administred unto us . and as this alone we have thus far opposed unto all those censures and reproaches which we have undergone to the contrary ; so therewithall have we supported our selves under other things , which we have also suffered . farther to declare our thoughts and principles in and about the worship of god , than they are evidenced and testified unto , by our practice , we have hitherto forborne ; least the most moderate claims of an especial interest in the common faith and love of christians , should occasion new contests and troubles unto our selves and others . and we have observed , that sometimes an over-hasty indeavour to extinguish flames of this nature , hath but increased and diffused them ; when perhaps if left alone , their fewel would have failed , and themselves expired . besides , a peaceable practice , especially if accompanyed with a quiet baring of injuries , gives a greater conviction to unprejudiced minds , of peaceable principles and inclinations , than any verbal declaration , whose sincerity is continually obnoxious to the blast of evil surmises . in a resolution therefore to the same purpose we had still continued , had we not so openly and frequently been called on , either to vindicate our innocency , or to confess and acknowledge our evil. one of these we hope is the aim and tendency of all those charges or accusations , for want of love , peaceableness , and due compliance with others , of being the authors and somentors of schisms and divisions , that have been published against us , on the account of our dissent from some constitutions of the church of england . for we do not think that any good men , can please themselves , in meerly accusing their brethren , whereby they add to the weight of their present troubles , and evidently expose them unto more . for every charge of guilt on those who are already under sufferings , gives new incouragement and fierceness to the minds of them from whom they suffer . and as no greater incouragement can be given unto men to proceed in any way wherein they are ingaged , then by their justification in what they have already done ; so the only justification of those who have stirred up persecution against others , consists in charging guilt on them that are persecuted . as therefore we shall readily acknowledge any evil in our persons , principles or ways , which we are , or may be convinced of ; so the sober vindication of truth and innocency , that none of the ways of god be evil spoken of by reason of us , is a duty , in the care whereof we are no less concerned . yea did we design and directly indeavour our own justification , we should do no more than the prime dictates of the law of nature , and the example of some of the best of men , will give us a sufficient warrant for . besides the clearing of private persons , especially if they are many , from undue charges and false accusations , belongs unto publick good ; that those who have the administration of it committed unto them , may not be misled to make a wrong judgment concerning what they have to do ; as david was in the case of mephibosheth upon the false suggestions of ziba . neither could we be justly blamed should we be more than ordinarily urgent herein ; considering how prone the ears of men are to receive calumnious accusations concerning such as from whom they expect neither profit nor advantage ; and how slow in giving admittance to an address of the most modest defensative . but this is the least part of our present design . our onely aim is to declare those principles concerning mutual love and unity among christians , and practices in the worship of god , wherein our own consciences do find rest and peace , and others have so much misjudged us about . this therefore we shall briefly do ; and that without such reflexions or recriminations , as may any way exasperate the spirits of others , or in the least impede that reintroduction of love and concord , which it is the duty of us all to labour in . wherefore we shall herein have no regard unto the revilings , reproaches , and threatnings of them , who seem to have had no regard to truth , or modesty , or sobriety , indeed to god or man , in the mannagement of them . with such it is our duty not to strive , but to commit our cause to him that judgeth righteously , especially with respect unto those impure outrages which goe before unto judgment . furious persons , animated by their secular interests , or desire of revenge , unacquainted with the spirit of the gospel , and the true nature of the religion revealed by jesus christ incompassionate towards the infirmitics of the minds of men , whereof yet none in the world give greater instances than themselves , who have no thoughts but to trample under foot and destroy all that differ from them , we shall rather pitty and pray for , then either contend withal , or hope to convince . such they are , as if outward prevalency were added to their principles and desires , they would render all christians like the moabites , ammonites , and edomites , who came out to fight against judah . the two greater parties upon some difference or distaste , conspire at first to destroy the inhabitants of seir ; not doubting but that when they had dispatched them out of the way , they should accord well enough among themselves : but the event deceived their expectation ; their rage ceased not untill issued in the mutual destruction of them all . no otherwise would it be with those who want nothing but force or opportunity to exterminate their next dissenters in matters of religion . for when they had accomplished that design , the same principle and rage would arm them to the wasting of the residue of christians , or their own . for a conceit of the lawfulness hereof , is raised from a desire of enlarging power and dominion , which is boundless . especially is it so , where an empire over the reason , faith and consciences of men is affected ; which first produced the fatal engine of papal infallibility ; that nothing also could have strained the wit of man to invent , and nothing less can support . unto such as these we shall not so much as tender satisfaction , untill they are capable of receiving the advice of the apostle , eph. 4. 31. let all bitterness , and wrath , and anger , and clamour , and evil speaking , be put away from you , with all malice . for untill this be done , men are to be esteemed but as raging waves of the sea , foaming out their own shame , whom it is to no purpose to seek to pacifie , much less to contend withall . it is for the sake of them alone who really value and esteem , love , peace , and unity among christians for themselves , that we here tender an account of our thoughts and principles concerning them . for even of them there are some who unduely charge us with owning of principles , destructive unto christian love and condescention , and suited to perpetuate the schisms and divisions that are amongst us . whether this hath been occasioned by an over-valuation of their own apprehensions , conceiting that their judgments ought to give rule and measure to other mens ; or whether they have been , it may be insensibly unto themselves , byassed by provocations as they suppose unjustly given them , we are not out of hopes , but that they may be convinced of their mistakes . upon their indications we have searched our consciences , principles , and practices , to find whether there be any such way of perverseness in them , as we are charged withall ; and may with confidence say , that we have a discharge from thence , where we are principally concerned . having therefore satisfied that duty which on this occasion was in the first place incumbent on us , we shall now for their satisfaction , and our own vindication with all impartial men , declare what are our thoughts and judgments , what are our principles , ways , and practices , in and about the great concerns of christian love , unity , and peace ; referring the final decision of all differences , unto him , who hath appointed a day wherein he will judge the world in rightcousness , by the man whom he hath ordained . this being our present design , none may expect , that we should attempt to justifie or excuse , any of those miscarriages or failings that are charged on some , or all of those professors of the gospel , who at this day come not up unto full communion with the church of england . for we know that no man liveth and sinneth not ; yea that in many things we all offend . we all know but in part , and are liable to manifold temptations , even all such as are common unto men. those only we have no esteem of , who through the feaver of pride have lost the understanding of their own weak , frail , and sinful condition . and we do acknowledge , that there are amongst us , sins against the lord our god , for which he might not only give us up unto the reproaches and wrath of men in this world , but himself also cast us off utterly and for ever . we shall not therefore in the least complain of those who have most industriously represented unto the publick view of the world , the weakness miscarriages , that have really fallen out amongst some or more of them whose cause we plead , and discovered those corrupt affections , from whence , helped on with variety of temptations , they might probably proceed ; nor shall we use any reflections on them who have severely , and we fear maliciously laid to their charge things which they know not ; as hoping that by the former the guilty may learn what to amend , now they are taught with such thorns and briers as are the scorns and reproaches of the world ; and by the latter the innocent may know what to avoid . such charges and accusations therefore we shall wholly pass over , with our hearty prayers that the same or worse evils may never be found amongst them by whom they are accused . much less shall we concern our selves in those reflections on them , which are raised from the words , expressions , or actions of particular persons , as they have been reported and tossed up and down in the lips of talkers . the debate of such things tends only to mutual exasperations , and endless strife . it may be also , that for the most part , they are false , or misreported inviduously , or misapplyed ; and true or false , have been sufficiently avenged by severe retortions . and in such altercations few men understand the sharpness of their own words . their edge is towards them whom they oppose : but when a return of the like expressions is made unto themselves , they are sensible how they pierce . so are provocations heightened , and the first intendment of reducing love , ends in mutual defamatory contentions . all things therefore of this nature , we shall pass over , and help to bury by our silence . the principal charge against us , and that whereinto all other are resolved , is our non-conformity unto the present constitutions of the church of england . for hence are we accused to be guilty of the want of christian love and peaceableness , of schism , and an inclination to all sorts of divisions , contrary to the rules and precepts of the gospel . now we think it not unreasonable to desire , that those who pass such censures on us , would attend unto the common known rule , whereby alone a right judgment in these cases may be made . for it is not equal that we should be concluded by other mens particular measures , as though by them we were to be regulated in the exercise of love , and observance of peace . and as we doubt not but that they fix those measures unto themselves in sincerity , according unto their own light and apprehension of things ; so we are sure it will be no impeachment of their wisdom or holiness , to judge that others who differ from them , do with an equal integrity indeavour the direction and determination of their consciences , in what they believe and practise . yea , if they have not pregnant evidence to the contrary , it is their duty so to judge . a defect hereof is the spring of all that want of love , whereof so great a complaint is made . and rationally they are to be thought most sincere and scrupulous herein , who take up with determinations , that are greatly to their outward disadvantage . for unless it be from a conviction of present duty with respect unto god , and their own eternal good , men are not easily induced to close with a judgment about sacred things and religious worship , which will not only certainly prejudice them , but endanger their ruine , in things temporal . it is ordinarily , outward secular advantages wherewith the minds of men are generally too much affected , that give an easie admission unto perswasions and practices in religion . by these are men turned and changed every day from what before they professed ; when we hear of no turnings unto a suffering profession , but what arise from strong & unavoidable convictions . moreover should we indeavour to accommodate our selves to the lines of other men , it may make some change of the persons with whom we have to doe , but would not in the least relieve us against the charges of guilt of schism and want of love which we suffer under . some would prescribe this measure unto us , that we should occasionally joyn with parish assemblies as now stated in all their worship and sacred administrations ; but will not require of us that we should absolutely forbear all other ways and means of our own edification . will this measure satisfie all amongst us ? will it free us from the imputation we suffer under ? shall we not be said any more to want christian love , to be factious or guilty of schism ? it is known unto all how little it will conduce unto these ends , and how little the most will grant that church peace is preserved thereby . yea the difficulty will be increased upon us beyond what an ordinary ability can solve , though we doubt not but that it may be done . for if we can do so much , we may expect justly to be pressed severely to answer , why we do no more . for others say immediately , that our attendance on the publick worship must be constant , with a forbearance of all other ways of religious worship beyond that of a family ; yet this they would have us so to doe , as in the mean time studiously to indeavour the reformation of what is judged amiss in the doctrine , discipline , and worship of the church . this is the measure which is prescribed unto us by some ; and we know not how many censures are passed upon us for a nonconformity thereunto . will therefore a complyance unto this length better our condition ? will it deliver us from the severest reflections of being persons unpeaceable and intolerable ? shall we live in a perpetual dissimulation of our judgments as to what needeth reformation ? will that answer our duty ? or give us peace in our latter end ? shall we profess the perswasions of our minds in these things ; and indeavour by all lawful means to accomplish what we desire ? shall we then escape the severest censures , as of persons inclined to schisms and divisions ? yea many great and wise men of the church of england doe look on this as the most pernicious principle and practice that any can betake themselves unto . and in reporting the memorials of former times , some of them have charged all the calamities and miseries that have befallen their church , to have proceeded from men of this principle , endeavouring reformation according unto models of their own , without seperation . and could we conscientiously betake our selves to the pursuit of the same design , we should not , especially under present jealousies and exasperations , escape the same condemnation , that others before us have undergone . and so it is fallen out with some , which might teach them that their measures are not authentick ; and they might learn moderation towards them who cannot come up unto them , by the security they meet withall , from those that do out go them . shall we therefore , which alone seems to remain , proceed yet farther , and making a renunciation of all those principles concerning the constitution , rule , and discipline of the church , with the ways and manner of the worship of god to be observed in the assemblies of it , come over unto a full conformity unto the present constitutions of the church of england , and all the proceedings of its rulers thereon ? yea this is that , say some , which is required of you , and that which would put an end unto all our differences and divisions . we know indeed that an agreement in any thing or way , right or wrong , true or false , will promise so to do , and appear so to do , for a season : but it is truth alone that will make such agreements durable , or useful . and we are not ingaged in an inquiry meerly after peace , but after peace with truth . yea to lay aside the consideration of truth , in a disquisition after peace and agreement in and about spiritual things , is to exclude a regard unto god and his authority , and to provide only for our selves . and what it is which at present lays a prohibition on our consciences against the compliance proposed , shall be afterwards declared ; neither will we here insist upon the discouragements that are given us , from the present state of the church it self , which yet are not a few . only we must say , that there doth not appear unto us in many that steadiness in the profession of the truth owned amongst us upon , and since the reformation , nor that consent upon the grounds and reasons of the government and discipline in it , that we are required to submit unto , which were necessary to invite any dissentors to a through conformity unto it . that there are daily inrodes made upon the ancient doctrine of this church , and that without the least controle from them who pretend to be the sole conservators of it , untill , if not the whole , yet the principal parts of it are laid waste , is sufficiently evident , and may be easily proved . and we fear not to own , that we cannot conform to armianism , socinianism , on the one hand , or popery on the other , with what new or specious pretences soever they may be blended . and for the ecclesiastical government , as in the hands of meer ecclesiastical persons , when it is agreed among themselves , whether it be from heaven or of men , we shall know the better how to judge of it . but suppose we should wave all such considerations , and come up to a full conformity unto all that is , or shall , or may be required of us ; will this give us an universally pleadable acquitment from the charges of the guilt of want of love , schism and divisions ? we should indeed possibly be delivered from the noyse and clamour of a few , crying out sectaries , phanaticks , schismaticks , church-dividers ; but withal should continue under the censures of the great , and at present thriving church of rome , for the same supposed crimes . and sure enough we are , that a compliance with them who have been the real causes and occasions of all the schisms and divisions that are amo●gst christians almost in the whole world , would yield us no solid relief in the change of our condition . yet without this no men can free themselves from the loudest outcries against them on the account of schism . and this sufficiently manifests how little indeed they are to be valued , seeing for the most part , they are nothing but the steam of interest and party . it is therefore apparent that the accommodations of our judgments and practices to the measures of other men , will afford us no real advantage , as to the imputations we suffer under ; nor will give satisfaction unto all professors of christianity that we pursue love and peace in a due manner : for what one sort requireth of us , anonother will instantly disallow and condemn . and it is well if the judgment of the major part of all sorts be not influenced by custome , prejudices , and secular advantages . we have therefore no way left , but that which indeed ought to be the only way of christians in these things ; namely to seek in sincerity the satisfaction of our own consciences , and the approving of our hearts unto the search of them , in a dilligent attendance unto our own especial duty , according to that rule which will neither , deceive us , nor fail us . and an account of what we do herein , we shall now render unto them that follow truth with peace . chap. ii. commendations of love and vnity . their proper objects with their geniral rules and measures . of love toward all mankind in gene●al . allows not salvation unto any without faith in christ jesus . of the differences in religion as to outward worship . the foundation of our discourse might be laid in the commendation of christian love , and unity ; and thereon we might easily enlarge ; as also abound in a collection of testimonies confirming our assertions . but the old reply in such a case , by whom ever were they discommended evidenceth a labour therein to be needless and superfluous . we shall therefore only say , that they are greatly mistaken , who from the condition whereunto at present we are driven and necessitated , do suppose that we value not these things at as high a rate as themselves , or any other professors of christian religion in the world . a greater noyse about them may be made possibly by such as have accommodated their name and notion to their own inter●sts , and who point their pleas about them , and their pretences of them , to their own secular advantage . but as for a real valuation of the things themselves , as they are required of us , and prescribed unto us in the gospel , we shall not willingly be found , to come behind any that own the name of christ in the world . we know that god hath stiled himself , the god of love , peace and order , in the church , because they are eminently from him , and highly accepted with him . and as love is the new commandment which jesus christ hath given unto his disciples , so he hath appointed it to be the bond of perfection unto them ; which nothing else will ever be , however finely invented for them , or forceably imposed on them . without this love , in what relates to church communion , whatever else we are , we are but as founding brass and tinkling cymbals . and all vnity or agreement in outward order not proceeding from , and animated by this love , are things wherein neither christ nor the gospel are much concerned . an indeavour also after one mind and one judgment , amongst all believers , for a help unto us , to keep the vnity of the spirit in the bond of peace , we acknowledge to be indispensably required of us . and therefore where any opinion , or practice , in or about religion or the worship of god , do apparently in themselves impair the gracious holy principles of love and peace , or obstruct men in the exercise of any duties which those principles require or lead unto , it is a great and weighty prejudice against their truth , and acceptation with god. as therefore we shall not boast of the prevalency of these principles in our minds ; seeing that though we should know nothing to the contrary by our selves , yet are we not therefore justified ; so we are assured that none can justly condemn us , for the want of them , unless they can make good their charge by instances not relating to the peculiar differences , between them and us . for what doth so , will neither warrant any to make such a judgment , nor carry any conviction in it towards them that are judged . upon the whole matter , we shall not easily be diverted from pursuing our claim unto an equal interest in these things with any other professors of the christian religion ; although at present we do it not by enlarged commendations of them . much less are we in the least moved or shaken in our minds from the accusations of them , who having the advantage of force and power , do make a compliance with themselves , in all their impositions and self-interested conceptions , the sole measure of other mens exercise and actings of these principles . we have a much safer rule whereby to make a judgment of them , whereunto we know we shall do well to attend , as unto a light shining in a dark place . but now whereas all these things , namely love , peace , and vnity , are equally dear unto us ; yet there are different rules prescribed , for the exercise and pursuit of them . our love is to be catholick , unconfined as the beams of the sun , or as the showrs of rain that fall on the whole earth . nothing of gods rational creation in this world , is to be exempted from being the object thereof . and where only any exception might seem to be warranted by some mens causeless hatred , with unjust and unreasonable persecution of us , there the exercise of it is given us in especial and strictest charge ; which is one of the noble singularities of christian religion . but whereas men are cast into various conditions on the account of their relation unto god , the actual exercise of love towards them is required of us in a suitable variety . for it is god himself , in his infinite excellencies , who is the first and adequate object of our love ; which descends unto others according to their participations from him , and the especial relations created by his appointment ; whereof we shall speak afterwards . our duty in the observance of peace , is , as unto its object , equally extended . and the rule or measure given us herein , is the utmost of our indeavours in all ways of truth and righteousness , which are required , or may have a tendency thereunto . for as we are commanded to follow peace with all men under the same indispensible necessity as to obtain and observe holiness in our own persons , without which none shall see god ; so as to the measure of our indeavours unto this end , we are directed , if it be possible , and as far as in us lieth , to live peaceably with all men. the rule for vnity , as it is supposed to comprize all church communion , falls under many restrictions . for herein the especial commands of christ , and institutions of the gospel committed unto our care and observance falling under consideration , our practice is precisely limited unto those commands , and by the nature of those institutions . these being the things we are to attend unto , and these being their general rules and measures , we shall with respect unto the present state of religious affairs in the world , amongst those who make profession of the christian religion , plainly declare what are our thoughts and judgments , what we conceive to be our duty , and what is our practice , submitting them unto the present apprehensions of unprejudiced persons , leaving the final sentence and determination of our cause to the judgment-seat of jesus christ. love toward all mankind in general we acknowledge to be required of us ; and we are debtors in the fruits of it to the whole creation of god. for he hath not only implanted the principles of it in that nature whereof we are in common partakers with the whole race and kind , whereunto all hatred and its effects were originally forreign and introduced by the devil ; nor only given us his command for it , enlarging on its grounds and reasons in the gospel ; but in his design of recovering us out of our lapsed condition unto a conformity with himself , proposeth in an especial manner the example of his own love and goodness , which are extended unto all , for our imitation . mat. 5 , 44 , 45. his philanthropie and communicative love , from his own infinite self-fulness , wherewith all creatures in all places , times , and seasons , are filled and satisfied , as from an immeasurable ocean of goodness , are proposed unto us to direct the exercise of that drop from the divine nature , wherewith we are intrusted . love your enemies , saith our saviour , bless them that curse you , do good to them that hate you , and pray for them which despightfully use you and persecute you ; that you may be the children of your father which is in heaven , who maketh his sun to rise on the evil and the good , and sendeth rain on the just , and on the vnjust . now all mankind may be cast into two ranks or orders . for first , there are those who are yet without christ , being aliens from the common-wealth of israel , and strangers from the covenants of promise , having no hope , and without god in the world ; such we mean as are either negatively or privatively infidels , or unbelievers ; who have yet never heard the sound of the gospel , or do continue to refuse and reject it , where it is proposed and tendred unto them . and there are those , secondly , who have in one way or other received the doctrine of the gospel , and do make profession thereof in the world. to both these sorts we do acknowledge that we owe the duty of love. even towards the infidel , pagan , and mahumetan world , jews and gentiles , we are debtors in this duty ; and we desire to be humbled for it as our sin , wherein we are wanting in the discharge of it , or wherein the fruits of it do not abound in us to the praise of god. now love , in the first notion of it , is the willing of a wanted good unto the object of it , or those that are loved , producing an endeavour to effect it , unto the utmost of the ability of them in whom it is . where this absent good is of great importance , the first natural and genuine effect of love is compassion . this good , as unto all vnbelievers , is whatever should deliver them from present or eternal misery ; whatever should lead , guide , or bring them unto blessedness in the enjoyment of god. besides the absence hereof is accompanied even in this world , with all that blindness and darkness of mind , all that slavery unto sin and the devil , that can any way concur to make a rational being truly miserable . if we have not hearts like the flint or adamant , we cannot but be moved with compassion towards so many perishing souls , originally made like our selves in the image of god , and from whom that we differ in anything , is an effect of meer soveraign grace , and not the fruit of our own contrivance , nor the reward of our worth or merit . and those who are altogether unconcerned in others , are not much concerned in themselves ; for the true love of our selves , is the rule of our love unto other men. again , compassion proceeding from love will work by prayer for relief : for it is god alone who can supply their wants ; and our only way of treating with him about it , is by our humble supplications . and if herein also we should be found wanting , we should more judg our selves to be defective in true christian love and charity , than we can for many of those mistakes which are charged on us in other things , were we convinced that such they are , which as yet we are not . it is therefore our continual prayer , that god would send out his light and his truth unto the utmost parts of the earth , to visit by them those dark places , which are yet filled with habitations of cruelty ; that he would remove the vail of covering which is yet on the face of many great and populous nations , that the whole earth may be filled with the knowledg of the lord , as the waters cover the sea ; even that according to his promise , he would turn to the people a pure language , that they may all call upon the name of the lord , to serve him with one consent . and this we desire to be found doing , not in a formal or customary manner , but out of a sincere compassion for the souls of men , a deep sense of the interest herein of the glory of god , and a desire after the accomplishment of those prophecies and promises in the scripture , which speak comfortably towards an expectation of abundant grace to be manifested unto the residue of sinners , both jews and gentiles , in the latter dayes . moreover , unto compassion and supplications , love requireth that we should add also all other possible endeavours for their relief . herein consists that work and labour of love , which are so much recommended unto us . but the actings of love in these most useful ways , are for the most part obstructed unto us , by the want of opportunities , which under the guidance of divine providence are the rule of our call unto the duties wherein such endeavours consist , and whereby they may be expressed . only this at present we have to rejoyce in , that through the unwearied labours of some holy and worthy persons , sundry churches of indians are lately called and gathered in america , wherein the natives of those parts of the world , who for so many generations sate in darkness , and in the shadow of death , do under the guidance of pastors and elders of their own , walk in the fellowship of the gospel , giving glory to god by jesus christ. and let it not seem impertinent that we have given this account of our judgments concerning that love which we do and ought to bear unto all , even the worst of men ; seeing those by whom our testimony is received , will not , nay , cannot easily suppose that we would wilfully neglect the exercise of the same affections towards those , concerning whom our obligations thereunto , are unspeakably greater and more excellent . there is indeed another kind of pretended charity towards this sort of men , which we profess we have not for them , although we judge we do not want it . for there can be no want unto any of an errour or mistake , wherein the charity intended doth consist . and this is the judgment of some , that they or some of them may attain salvation or eternal blessedness in the condition wherein they are , without the knowledge of jesus christ. this we acknowledge we neither believe , nor hope concerning them ; nor , to speak plainly , can desire it should be so , unless god had otherwise revealed himself concerning jesus christ and them , than yet he hath done . and we are so far from supposing that there is in us on this account any blameable defect of charity , that we know our selves to be freed by this perswasion from a dangerous errour , which if admitted , would both weaken our own faith , and impair all the due and proper effects of charity towards others . for though there be that are called gods , whether in heaven or in earth ( as there be gods many , and lords many ) yet unto us there is but one god the father , of whom are all things , and we in him ; and one lord jesus christ , by whom are all things , and we by him . we know there is no salvation in any other but by jesus christ ; and that there is no other name under heaven given among men whereby we must be saved . nor is this name given any otherwise amongst men , but by the gospel : for it is not the giving of the person of christ absolutely to be a mediatour , but the declaration of his name by the gospel , as the means of salvation , that is intended . hence our lord jesus christ , giving that commission to his apostles to preach it , go ye into all the world , and preach the gospel to every creature , he adds unto it that decretory sentence , concerning the everlasting condition of all men with respect thereunto ; he that believeth and is baptized , shall be saved ; and he that believeth not , shall be damned . as the preaching of the gospel , and the belief on jesus christ thereon , are the only means of obtaining salvation ; so all those who are not made partakers of them must perish eternally . so when the apostle affirms that the jewes would have hindred them from preaching to the gentiles that they might be saved , he plainly declares that without it they could not so be . neither were any of them ever better , or in a better condition , than they are described by the same apostle , ephes. 2. 12. and in sundry other places , wherein he allows them no possibility of obtaining eternal blessedness . neither do we in this matter consider what god can do , or what he hath done to the communicating of grace and faith in jesus christ unto any particular persons at any time , or in any place , in an extraordinary manner . we are not called to make a judgment thereof , nor can any rule be hence collected to regulate the exercise of our love . secret things belong to the lord our god , but revealed things to us and our children , that we may do his will. when and where such grace and faith do manifest themselves by their effects , we ought readily to own and embrace them . but the only inquiry in this matter is , what those that are utterly destitute of the revelation of jesus christ , either as made originally in the promise , or as explained in the gospel , may under the meer conduct of the light of nature , as consisting in the innate principles of reason , with their improvement , or as increased by the consideration of the effects of divine power and providence , by the strength and exercise of their own moral principles attain unto , as unto their present acceptance with god , and future eternal salvation . that they may be saved in every sect , who live exactly according to the light of nature , is a doctrine anathematized by the church of england , artic. 8. and the reason given hereof is , because the scriptures propose the name of jesus christ alone whereby we may be saved . and if we do believe that description which is given in the scripture of men , their moral abilities , and their works , as they lye in the common state of mankind , since the entrance of sin , with respect unto god and salvation , we shall not be able to be of another mind : for they are said to be blind , yea to be darkness , to be dead in trespasses and sins , not to receive the things of the spirit of god , because they are foolishness unto them ; and their minds to be enmity against god himself . that there may be any just expectation concerning such persons , that they will work out their salvation with fear and trembling , we are not convinced : neither do we think that god will accept of a more imperfect obedience in them that know not jesus christ , than he requires of them who do believe in him , for then should he prove a disadvantage unto them . beside , all their best works are severely reflected on in the scripture , and represented as unprofitable : for whereas in themselves they are compared to evil trees , thorns , and briars , we are assured they neither do , nor can bring forth good grapes or figgs . besides in the scripture , the whole business of salvation in the first place turns upon the hinge of faith supernatural and divine ; for without faith it is impossible to please gid ; and , he that believeth not , shall be damned ; he that believeth not in the name of the son of god is condemned already ; for neither circumcision availeth any thing , nor uncircumcision , but faith that worketh by love : and it is by faith that the just shall live . that this faith may be educed out of the obediential principle of nature , 't was indeed the opinion of pelagius of old ; but 't will not now , we hope , be openly asserted by any . moreover , this faith is in the scripture , if not limited and determined , yet directed unto jesus christ as its necessary peculiar object : for this is life eternal , that we may know the only true god , and jesus christ whom he hath sent . it seems therefore that the knowledge of the only true god , is not sufficient to attain eternal life , unless the knowledge of jesus christ also do accompany it : for this is the record of heaven , that god hath given unto us eternal life , and this life is in his son : he that hath the son hath life , and he that hath not the son of god hath not life . which is enough to determine the controversie . and those assertions , that there is no other name given amongst men , whereby they may be saved ; and that other foundation can no man lay , save what is laid , that is , jesus christ ; are of the same importance ; and it were needless to multiply the testimonies that are given us to that purpose elsewhere . neither can it be made to appear , that the concatenation of the saving means , whereby men that are adult are brought unto glory , is not absolutely universal : and amongst them there is vocation , or an effectual calling to the knowledg of christ by the gospel . neither will the same apostle allow a saving invocation of the name of god to any but those that are brought to believe by hearing the word preached . it is said , that god may by wayes secret and unknown to us , reveal jesus christ to them , and so by faith in him sanctifie their natures , and endow them with his spirit ; which things , it is granted , we suppose , are indispensibly necessary unto salvation . those whom god thus deals withall are not pagans , but christians , concerning whom none ever doubted , but they might be sa●ed . it is also granted , that men may learn much of the power , wisdome and goodness of god , which both require and teach many duties to be performed towards him ; but withall we believe , that without the internal sanctification of the spirit , communicated by and with the knowledg of jesus christ , no man can be saved . but we intend not here to dispute about these things . instead of an effect of love and charity , it is manifest that the opinion which grants salvation unto the heathen , or any of them , upon the due improvement of their rational faculties and moral principles , ariseth from a want of due consideration of the true nature of sin and grace , of the fall of man and his recovery , of the law and gospel , and of the wisdome and love of god in sending jesus christ to make attonement for sinners , and to bring in everlasting righteousness . and not only so , but it evidently prepares the way unto those noxious opinions which at this day among many infest and corrupt christian religion , and foment those seeds of atheism which spring up so fast as to threaten the overspreading of the whole field of christianity . for hence it will follow by an easie deduction , that every one may be saved , or attain unto his utmost happiness in his own religion , be it what it will , whilst under any notion or conception he acknowledgeth a divine being , and his own dependance thereon . and seeing that on this supposition it must be confessed , that religion consists solely in moral honesty , and a fancied internal piety of mind towards the deity , ( for in nothing else can a centring of all religions in the world unto a certain end be imagined ) it follows , that there is no outward profession of it indispensibly necessary , but that every one may take up , and make use of that which is best suited unto his interest in his present condition and circumstances . and as this being once admitted , will give the minds of men an indifferency , as unto the several religions that are in the world , so it will quickly produce in them a contempt of them all . and from an entertainment of , or an indifferency of mind about these and the like noysome opinions , it is come to pass , that the gospel after a continued triumph for sixteen hundred years over hell and the world , doth at this day in the midst of christendome hardly with multitudes maintain the reputation of its truth and divinity ; and is by many , living in a kind of outward conformity unto the institutes of christian religion , despised & laughed to scorn . but the proud and foolish atheistical opiniators of our dayes , whose sole design is to fortifie themselves by the darkness of their minds , against the charges of their own consciences upon their wicked and debauched conversations , do but expose themselves to the scorn of all sober and rational persons . for what are a few obscure , and for the most part vitious renegadoes , in comparison of those great , wise , numerous and sober persons , whom the gospel in its first setting forth in the world , by the evidence of its truth , and the efficacy of its power ▪ subdued and conquered ? are they as learned as the renowned philosophers of those dayes , who advantaged by the endeavours and fruits of all the great wits of former ages had advanced solid rational literature to the greatest height that ever it attained in this world ; or possibly ever will do so ; the minds of men having now somthing more excellent and noble to entertain themselves-withall ? are they to be equalled in wisdome and experience , with those glorious emperors , senators and princes , who then swayed the scepters and affairs of the world ? can they produce any thing to oppose unto the gospel , that is likely to influence the minds of men , in any degree comparably to the religion of these great , learned , wise and mighty personages , which having received by their fathers , from dayes immemorial , was visibly attended with all earthly gloryes and prosperities , which were accounted as the reward of their due observance of it ? and yet whereas there was a conspiracy of all those persons , and this influenced by the craft of infernal powers , and managed with all that wisdome , subtlety , power and cruelty , that the nature of man is capable to exercise , on purpose to oppose the gospel , and keep it from taking root in the world ; yet by the glorious evidence of its divine extract and original wherewith it is accompanied , by the efficacy and power which god gave the doctrine of it in and over the minds of men , all mannaged by the spiritual weapons of its preachers , which were mighty through god , to the pulling down of those strong holds , casting down imaginations , and every high thing that exalted it self against the knowledge of god ; it prevailed against them all , and subdued the world unto an acknowledgment of its truth , with the divine power and authority of its author . certainly there is nothing more contemptible , than that the indulgence of some inconsiderable persons unto their lusts and vices , who are void of all those excellencies in notion and practise , which have already been triumphed over by the gospel , when set up in competition with it , or opposition unto it , should be once imagined to bring it into question , or to cast any disreputation upon it . but to treat of these things is not our present design ; we have only mentioned them occasionally , in the account which it was necessary we should give concerning our love to all men , in general , with the grounds we proceed upon in the exercise of it . chap. iii. nature of the catholick church . the first and principal object of christian love. differences among the members of this church , of what nature , and how to be managed . of the church catholick as visibly professing : the extent of it , or who belongs unto it . of vnion and love in this church-state of the church of england with respect hereunto . of particular churches : their institution : corruption of that institution . of churches diocesan , &c. of separation from corrupt particular churches . the just causes thereof , &c. in the second sort of mankind before mentioned , consists the visible kingdome of christ in this wo●ld . this being grounded in his death and resurrection , and conspicuously settled by his sending of the holy ghost after his ascension , he hath ever since preserved in the world , against all the contrivances of satan , or oppositions of the gates of hell , and will do so unto the consummation of all things ; for he ●●●st reign until all his enemies are made his foots●ool . towards these on all accounts our love ought to be intense and fervent , as that which is the immediate bond of our relation unto them , and union with them . and this kingdome or church of christ ▪ on the earth , may be , and is generally by all considered under a threefold notion . ( 1. ) first , as therein , and among the members of it , is comprized that real living and spiritual body of his , which is firstly , peculiarly , and properly the catholick church militant in this world . these are his elect , redeemed , justified , and sanctified ones , who are savingly united unto their head , by the same quickning and sanctifying spirit , dwelling in him in all fulness , and communicated unto them by him , a●cording to his promise . this is that catholick church which we profess to believe , which being hid from the eyes of men , and absolutely invisible in its mystical form , or spiritual saving relation unto the lord christ , and its unity with him , is yet more or less alwayes visible , by that profession of faith in him , and obedience unto him , which it maketh in the world , and is alwayes obliged so to do . for with the heart man believeth unto righteousness , and with the mouth confession is made unto salvation . and this church we believe to be so disposed over the whole world , that where-ever there are any societies or numbers of men who ordinarily profess the gospel , and subjection to the kingly rule of christ thereby , with an hope of eternal blessedness by his mediation ; we no way doubt but that there are among them some who really belong thereunto . in and by them doth the lord christ continually fulfil and accomplish the promise of his presence by his spirit with them that believe in his name ; who are thereby interested in all the priviledges of the gospel , and authorized unto the administration and participation of all the holy ordinances thereof . and were it not ▪ that we ought not to boast our selves against others , especially such as have not had the spiritual advantages that the inhabitants of these nations have been intrusted withal , and who have been exposed unto more violent temptations than they , we should not fear to say , that among those of all sorts who in these nations hold the head , there is probably according unto a judgment to be made by the fruits of that spirit which is savingly communicated unto the church in this sense alone , a greater number of persons belonging thereunto , than in any one nation or church under heaven . the charge therefore of some against us , that we paganize the nation , by reason of some different apprehensions from others , concerning the regular constitution of particular churches for the celebration of gospel worship , is wondrous vain and ungrounded . but we know that men use such severe expressions and reflections , out of a discomposed habit of mind which they have accustomed themselves unto , and not from a sedate judgment and consideration of the things themselves . and hence they will labour to convince others of that , whereof , if they would put it unto a serious tryal , they would never be able to convince themselves . this then is that church which on the account of their sincere faith and obedience shall be saved ; and out of which , on the account of their profession , there is no salvation to be obtained ; which things are weakly and arrogantly appropriated unto any particular church or churches in the world. for it is possible that men may be members of it , and yet not belong or relate unto any particular church on the earth ; and so it often falleth out as we could manifest by instances , did that work now lie before us . this is the church which the lord christ loved and gave himself for it ; that he might sanctifie and cleanse it with the washing of water by the word ; that he might present it unto himself a glorious church , not having spot or wrinkle or any such thing , but that it should be holy and without blemish . and we must acknowledge that in all things this is the church , unto which we have our first and principal regard , as being the spring from which all other considerations of the church do flow . within the virge and compass of it , do we indeavour to be found , the end of the dispensation of the gospel unto men being that they should do so . neither would we to save our lives , ( which for the members of this church and their good , we are bound to lay down , when justly called thereunto ) wilfully live in the neglect of that love towards them or any of them , which we hope god hath planted in our hearts , and made natural unto us , by that one and self-same spirit , by whom the whole mystical body of christ is animated . we do confess , that because the best of men in this life do know but in part , that all the members of this church are in many things liable to error , mistakes , and miscarriages : and hence it is , that although they are all internally acted and guided by the same spirit , in all things absolutely necessary to their eternal salvation , and do all attend unto the same rule of the word , according as they apprehend the mind of god in it , and concerning it , have all for the nature and substance of it , the same divine faith and love , and are all equally united unto their head ; yet in the profession which they make of the conceptions and perswasions of their minds , about the things revealed in the scripture , there are , and always have been many differences among them . neither is it morally possible it should be otherwise , whilst in their judgment and profession they are left unto the ability of their own minds , and liberty of their wills , under that great variety of the means of light and truth , with other circumstances , whereinto they are disposed by the holy wise providence of god. nor hath the lord christ absolutely promised that it shall be otherwise with them ; but securing them all by his spirit in the foundations of eternal salvation , he leaves them in other things to the exercise of mutual love and forbearance ; with a charge of duty after a continual endeavour to grow up unto a perfect union , by the improvement of the blessed aids and assistances which he is pleased to afford unto them . and those who by ways of force would drive them into any other union or agreement , than their own light and duty will lead them into , do what in them lies to oppose the whole design of the lord christ towards them , and his rule over them . in the mean time it is granted , that they may fall into divisions and schisms , and mutual exasperations among themselves , through the remainders of darkness in their minds , and the infirmity of the flesh . and in such cases mutual judgings and despisings are apt to ensue ; and that to the prejudice and great disadvantages of that common faith which they do profess . and yet notwithstanding all this ( such cross intangled wheels are there in the course of our nature ) they all of them really value and esteem the things wherein they agree incomparably above those wherein they differ . but their valuation of the matter of their union and agreement is purely spiritual ; whereas their differences are usually influenced by carnal and secular considerations , which have for the most part a sensible impression on the minds of poor mortals . but so far as their divisions and differences are unto them unavoidable , the remedy of farther evils proceeding from them , is plainly and frequently expressed in the scripture . it is love , meckness , forbearance , bowels of compassion , with those other graces of the spirit , wherein our conformity unto christ doth consist , with a true understanding and due valuation of the vnity of faith , and the common hope of believers , which are the ways prescribed unto us , for the prevention of those evils which , without them , our unavoidable differences will occasion . and this excellent way of the gospel , together with a rejection of evil surmises , and a watchfulness over our selves against irregular judging and censuring of others , together with a peaceable walking in consent and unity so far as we have attained , is so fully and clearly proposed unto us therein , that they must have their eyes blinded by prejudices and carnal interests , or some effectual working of the god of this world on their minds , into whose understandings the light of it doth not shine with uncontroulable evidence and conviction . that the sons or children of this church of jerusalem which is above , and is the mother of us all , should on the account of their various apprehensions of some things relating to religion or the worship of god , unavoidably attending their frail and imperfect condition in this world , yea or of any schisms or divisions ensuing thereon ; proceeding from corrupt and not throughly mortified affections , be warranted to hate , judge , despise or contemn one another , much more to strive by external force to coerce , punish or destroy them that differ from them , is as forreign to the gospel , as that we should believe in mahomet , and not in jesus christ. whatever share therefore we are forced to bare in differences with , or divisions from the members of this church , ( that is , any who declare and evidence themselves so to be , by a visible and regular profession of faith and obedience ) as it is a continual sorrow and trouble unto us ; so we acknowledge it to be our duty ( and shall be willing to undergo any blame , where we are found defective in the discharge of it , unto the utmost of our power ) to endeavour after the strictest communion with them in all spiritual things , that the gospel doth require , or whereof our condition in this world is capable . in the mean time , until this can be attained , it is our desire to mannage the profession of our own light and apprehensions , without anger , bitterness , clamours , evil speaking , or any other thing that may be irregular in our selves , or give just cause of offence unto others . our prayers are also continually for the spiritual prosperity of this church , for its increase in faith and holiness , and especially for the healing of all breaches that are among them that belong thereunto throughout the world. and were we not satisfied that the principles which we own , about the right constitution of the churches of christ , and the worship of god to be observed in them , are singularly suited to the furtherance and preservation of vnion and due order among all the members of this church , we should not need to be excited by any unto their renunciation . but our main design in all these things is , that both they , and we with them , may enjoy that peace which the lord christ hath bequeathed unto us , and walk in the way which he hath prescribed for us . and these things we mention , neither to boast of , nor yet to justifie our selves , but only to acknowledge what is our conviction concerning our duty in this matter . and might there any sedate , peaceable , unprejudicate endeavours be countenanced and encouraged , for the allaying of all occasional distempers , and the composing of all differences among them who belong to this church of christ , so as that they might all of them ( at least in these nations ) not only keep the unity of the spirit in the bond of peace , but also agree and consent in all wayes and acts of religious communion ; we doubt not but to manifest , that no rigid adherence unto the practise of any conceptions of our own , in things wherein the gospel alloweth a condescention and forbearance , no delight in singularity , no prejudice against persons or things , should obstruct us in the promotion of it to the utmost of our power and ability . upon the whole matter we own it as our duty to follow and seek after peace , unity , consent and agreement in holy worship , with all the members of this church , or those who by a regular profession manifest themselves so to be ; and will with all readiness and alacrity renounce every principle or practise , that is either inconsistent with such communion , or directly or indirectly is in its self obstructive of it . secondly , the church of christ may be considered with respect unto its outward profession , as constitutive of its being , and the formal reason of its denomination . and this is the church catholick visible , whereunto they all universally belong , who profess the invocation of the name of our lord jesus christ , their lord and ours , under the limitations that shall be mentioned afterwards . and this is the visible kingdome of christ , which on the account of its profession , and thereby , is distinguished from that world which lyeth in evil , and is absolutely under the power of satan : and so in common use , the church and the world are contradistinguished . yet on other accounts many who belong unto this church , by reason of some kind of profession that they make , may justly be esteemed to be the world , or of it . so our lord jesus christ called the generality of the professing church in his time : the world , saith he , hateth me ; and that we may know that he thereby intended the church of the jewes , besides that the circumstances of the place evince it , he puts it out of question by the testimony which he produceth in the confirmation of his assertion concerning their unjust and causless hatred ; namely , it is written in their law , they have hated me without a cause ; which being taken out of the psalms , was part of the law , or rule of the judaical church only . now he thus terms them , because the generality of them , especially their rulers , although they professed to know god , and to worship him according to his word , and the tradition of their fathers , yet were not only corrupt and wicked in their lives , but also persecuted him and his disciples , in whom the power and truth of god were manifested beyond what they were able to bear . and hence a general rule is established , that what profession soever any men do make of the knowledge and worship of god , to what church soever they do , or may be thought to belong , yet if they are wicked or ungodly in their lives , and persecuters of such as are better than themselves , they are really of the world , , and with it will perish , without repentance . these are they , who receiving on them a form or delineation of godliness , do yet deny the power of it ; from whom , we are commanded to turn away : but yet we acknowledge that there is a real difference to be made between them , who in any way or manner make profession of the name of christ with subjection unto him , and that infidel world , by whom the gospel is totally rejected , or to whom it was never tendred . in the catholick visible church , as comprehensive of all who throughout the world outwardly own the gospel , there is an acknowledgment of one lord , one faith , one baptism , which are a sufficient foundation of that love , union and communion among them , which they are capable of , or are required of them . for in the joynt profession of the same lord , faith and baptism , consists the union of the church , under this consideration , that is , as catholick and visibly professing , and in nothing else . and hereunto also is required as the principle animating that communion , and rendring it acceptable , mutual love with its occasional exercise ; as a fruit of that love which we have unto jesus christ , who is the object of our common profession . and setting aside the consideration of them who openly reject the principal fundamentals of christian religion , ( as denying the lord christ to be the eternal son of god , with the use and efficacy of his death , as also the personal subsistence and deity of the holy spirit , ) and there is no known community of these professors in the world , but they own so much of the truths , concerning one lord , one faith , and one baptism , as are sufficient to guide them unto life and salvation . and hereon we no way doubt , but that among them all there are some really belonging to the purpose of gods election , who by the means that they do enjoy , shall at length be brought unto everlasting glory . for we do not think that god by his providence would maintain the dispensation of the gospel in any place , or among any people , among whom there are none whom he hath designed to bring unto the enjoyment of himself . for that is the rule of his sending and continuing of it ; whereon he enjoyned the apostle paul to stay in such places where he had much people whom he would have to be converted . he would not continue from generation to generation , to scatter his pearls where there were none but rending swine , nor send fishers unto waters wherein he knew there were nothing but serpents and vipers . it is true , the gospel as preached unto many is only a testimony against them , leaving them without excuse ; and proves unto them a savour of death unto death . but the first , direct , and principal design of the dispensation of it , being the conversion of souls , and their eternal salvation , it will not probably be continued in any place , nor is so , where this design is not pursued nor accomplished towards any . neither will god make use of it any where meerly for the aggravation of mens sins and condemnation ; nor would his so doing consist with the honour of the gospel its self , or the glory of that love and grace which it professeth to declare . where it is indeed openly rejected , there that shall be the condemnation of men ; but where it finds any admittance , there is hath somewhat of its genuine and proper work to effect . and the gospel is esteemed to be in all places dispensed and admitted , where the scripture being received as the word of god , men are from the light , truth , and doctrine contained therein , by any means so far instructed , as to take upon them the profession of subjecting their souls to jesus christ , and of observing the religious duties by him prescribed , in opposition to all false religions in the world. amongst all these the foundations of saving faith are at this day preserved : for they universally receive the whole canonical scripture , and acknowledge it to be the word of god , on such motives as prevail with them to do so sincerely . herein they give a tacit consent unto the whole truth contained in it ; for they receive it as from god without exception or limitation . and this they cannot do without a general renunciation of all the falsities and evils that it doth condemn . where these things concur , men will not believe nor practise any thing in religion , but what they think god requires of them , and will accept from them . and we find it also in the event , that all the persons spoken of , where-ever they are , do universally profess , that they believe in the god and father of our lord jesus christ , and in his only and eternal son. they all look also for salvation by him , and profess obedience unto him , believing that god raised him from the dead . they believe in like manner that the holy spirit is the spirit of the father and the son , with many other sacred truths of the same importance ; as also , that without holiness no man shall see god. however therefore they are differenced and divided among themselves , however they are mutually esteemed hereticks and schismaticks , however through the subtlety of satan they are excited and provoked to curse and persecute one another , with wonderful folly , and by an open contradiction unto other principles which they profess ; yet are they all subjects of the visible kingdom of christ , and belong all of them to the catholik church , making profession of the name of christ in the world , in which there is salvation to be obtained , and out of which there is none . we take not any consideration at present of that absurd foolish and uncharitable error , which would confine the catholick church of christ unto a particular church of one single denomination ; or indeed rather unto a combination of some persons , in an outward mode of religious rule and worship ; where of the scripture is as silent , as of things that never were , nor ever shall be . yea we look upon it as intollerable presumption , and the utmost height of vncharitableness , for any to judge , that the constant profession of the name of christ , made by multitudes of christians , with the lasting miseries and frequent martyrdomes which for his sake they undergo , should turn unto no advantage either of the glory of god , or their own eternal blessedness , because in some things they differ from them . yet such is the judgment of those of the church of rome ; and so are they bound to judge by the fundamental princiciples and laws of their church communion . but men ought to fear least they should meet with judgment without mercy , who have shewed no mercy . had we ever entertained a thought uncharitable to such a prodigie of insolence , had we ever excluded any sort of christians absolutely from an interest in the love of god or grace of jesus christ , or hopes of salvation , because they do not , or will not comply with those ways and terms of outward church communion which we approve of , we should judg our selves as highly criminal in want of christian love , as any can desire to have us esteemed so to be . it is then the universal collective body of them that profess the gospel throughout the world which we own as the catholick church of christ. how far the errors in judgment , or miscarriages in sacred worship , which any of them have superadded unto the foundations of truth which they do profess , may be of so pernicious a nature as to hinder them from an interest in the covenant of god , and so prejudice their eternal salvation , god only knows . but those notices which we have concerning the nature and will of god in the scripture , as also of the love , care and compassion of jesus christ , with the ends of his mediation , do perswade us to believe , that where men in sincerity do improve the abilities and means of the knowledg of divine truth where with they are intrusted , endeavouring withall to answer their light and convictions with a suitable obedience , there are but few errors of the mind , of so malignant a nature , as absolutely to exclude such persons from an interest in eternal mercy . and we doubt not , but that men out of a zeal to the glory of god , real or pretended , have imprisoned , banished , killed , burned others for such errors , as it hath been the glory of god to pardon in them , and which he hath done accordingly . but this we must grant , and do , that those whose lives and conversations are no way influenced by the power of the gospel , so as to be brought to some conformity thereunto ; or who under the covert of a christian profession , do give themselves up unto idolatry and persecution of the true worshipers of god ; are no otherwise to be esteemed but as enemies to the cross of christ. for as without holiness no man shall see god , so no idolater , or murderer , hath eternal life abiding in him . with respect unto these things we look upon the church of england , or the generality of the nation professing christian religion , ( measuring them by the doctrine that hath been preached unto them , and received by them , since the reformation , ) to be as sound and healthful a part of the catholick church as any in the world . for we know no place , nor nation , where the gospel for so long a season hath been preached with more diligence , power , and evidence for conviction ; nor where it hath obtained a greater success or acceptation . those therefore who perish amongst us , do not do so , for want of truth , and a right belief , or miscarriages in sacred worship , but for their own personal infidelity and disobedience . for according to the rules before laid down , we do not judge that there are any such errors publickly admitted among them , nor any such miscarriages in sacred administration , as should directly or absolutely hinder their eternal salvation . that they be not any of them , through the ignorance or negligence of those who take upon them the conduct of their souls , encouraged in a state or way of sin , or deprived of due advantages to farther their spiritual good , or are lead into practices in religion neither acceptable unto god , nor tending to their own edification , whereby they may be betrayed into eternal ruine , is greatly incumbent on themselves to consider . unto this catholick church we owe all christian love , and are obliged to exercise all the effects of it , both towards the whole , and every particular member , as we have advantage and occasion . and not only so , but it is our duty to live in constant communion with it . this we can no otherwise do , but by a profession of that faith , whereby it becomes the church of christ in the notion under consideration . for any failure herein , we are not that we know of charged by any persons of modesty or sobriety . the reflections that have been made of late by some on the doctrines we teach or own , do fall as severely on the generality of the church of england , ( at least until within a few years last past ) as they do on us . and we shall not need to owne any especial concernment in them , until they are publickly discountenanced by others . such are the doctrines concerning gods eternal decrees , justification by faith , the loss of original grace , and the corruption of nature , the nature of regeneration , the power and efficacy of grace in the conversion of sinners , that we say not of the trinity and satisfaction of christ. but we do not think that the doctrines publickly taught and owned among us , ever since the reformation , will receive any great dammage by the impotent assaults of some few ; especially considering their mannagement of those assaults , by tales , railing , and ralliery , to the lasting reproach of the religion which themselves profess , be it what it will. thirdly , the church of christ , or the visible professors of the gospel in the world , may be considered as they are disposed of by providence , or their own choyce , in particular churches . these at present are of many sorts , or are esteemed so to be . for whereas the lord christ hath instituted sundry solemn ordinances of divine worship to be observed joyntly by his disciples , unto his honour and their edification , this could not be done but in such societies , communities , or assemblies of them to that purpose . and as none of them can be duly performed , but in and by such societies ; so some of them do either express the union , love , and common hope that is among them , or do consist in the means of their preservation . of this latter sort are all the wayes whereby the power of christ is acted in the discipline of the churches . wherefore we believe that our lord jesus christ , as the king , ruler , and lawgiver of his church , hath ordained that all his disciples , all persons belonging unto his church in the former notions of it , should be gathered into distinct societies , and become as flocks of sheep in several folds , under the eye of their great shepherd , and the respective conducts of those employed under him . and this conjunction of professors in and unto particular churches , for the celebration of the ordinances of sacred worship appointed by christ , and the participation of his institutions for their edification , is not a matter of accident , or meerly under the disposal of common providence ; but is to be an act in them of choice , and voluntary obedience unto the commands of christ. by some this duty is more expresly attended unto than by others ; and by some it is totally neglected . for neither antecedently nor consequentially unto such their conjunction , do they consider what is their duty unto the lord christ therein , nor what is most meet for their own edification : they go in these things with others , according to the custome of the times and places wherein they live , confounding their civil and spiritual relations . and these we cannot but judge to walk irregularly , through ignorance , mistakes , or prejudices : neither will they in their least secular concernments , behave themselves with so much regardlesness ot negligence . for however their lot previously unto their own choyce , may be cast into any place or society , they will make an after-judgment whether it be to their advantage , according to the rules of prudence , and by that judgment either abide in their first station , or otherwise dispose of themselves . but a liberty of this nature regulated by the gospel , to be exercised in and about the great concernments of mens souls , is by many denyed , and by most neglected . hence it is come to pass , that the societies of christians are for the most part meer effects of their political distributions by civil lawes , aiming principally at other ends and purposes . it is not denyed but that civil distributions of professors of the gospel , may be subservient unto the ends of religious societies and assemblies : but when they are made a means to take off the minds of men from all regard to the authority of the lord christ , instituting and appointing such societies , they are of no small disadvantage unto true church-communion and love. the institution of these churches , and the rules for their disposal and government throughout the world , are the same , stable and unalterable . and hence there was in the first churches , planted by the apostles , and those who next succeeded them in the care of that work , great peace , vnion and agreement . for they were all gathered and planted alike , according unto the institution of christ ; all regulated and ordered by the same common rule . men had not yet found out those things which were the causes of differences in after-ages , and which yet continue so to be . where there was any difference , it was for the most part on the account of some noysom foolish phantastical opinions , vented by impostors , in direct opposition to the scripture , which the generality of christians did with one consent abhor . but on various occasions , and by sundry degrees , there came to be great variety in the conceptions of men about these particular churches appointed for the seat and subject of all gospel ordinances , and wherein they were authoritatively to be administred in the name of jesus christ : for the church in neither of the former notions is capable of such administrations . some therefore rested in particular assemblies , or such societies , who did or might meet together under the guidance and inspection of their own elders , overseers , guides , or bishops : and hereunto they added the occasional meetings of those elders and others , to advise and determine in common about the especial necessities of any particular church , or the general concernments of more of them , as the matter might require . these in name , and some kind of resemblance , are continued throughout the world in parochial assemblies . others suppose a particular church to be such a one as is now called diocesan ; though that name in its first use and application to church affairs was of a larger extent , than what it is now applyed unto , for it was of old the name of a patriarchal church . and herein the sole rule , guidance , and authoritative inspection of many , perhaps a multitude of particular churches , assembling for sacred worship and the administration of gospel ordinances distinctly , is committed unto one man , whom in contradistinction from others they call the bishop . for the joyning of others with him , or their subordination unto him in the exercise of jurisdiction , hinders not , but that the sole ecclesiastical power of the diocess , may be thought to reside in him alone : for those others do either act in his name , or by power derived from him , or have no pretence unto any authority meerly ecclesiastical ; however in common use , what they exercised may be so termed . but the nature of such churches , with the rule and discipline exercised in them and over them , is too well known to be here insisted on . some rest not here ; but unto these diocesan adde metropolitical churches , which also are esteemed particular churches , though it be uncertain by what warrant , or on what grounds . in these one person hath in some kind of resemblance , a respect unto , and over the diocesan bishops , like that which they have over the ministers of particular assemblies . but these things being animated and regulated by certain arbitrary rules and canons , or civil laws of the nations , the due bounds and extent of their power cannot be taken from any nature or constitution peculiar unto them . and therefore are there , where-ever they are admitted , various degrees in their elevation . but how much or little the gospel is concerned in these things , is easie for any one to judge . neither is it by wise men pretended to be so , any further , than that as they suppose , it hath left such things to be ordered by humane wisdome , for an expediency unto some certain ends . one or more of these metropolitical churches , have been required in latter ages , to constitute a church national . though the truth is , that apellation had originally another occasion ; whereunto the invention of these metropolitical churches was accommodated : for it arose not from any respect unto ecclesiastical order or rule , but unto the supream political power , whereunto the inhabitants of such a nation as gives denomination to the church , are civilly subject . hence that which was provincial at the first erection of this fabrick , which was in the romish empire , whilst the whole was under the power of one monarch , became national when the several provinces were turned into kingdomes , with absolute soveraign power among themselves , wholly independent of any other . and he who in his own person and authority , would erect an ecclesiastical image of that demolished empire , will allow of such provincial churches as have a dependance upon himself ; but cares not to hear of such national churches , as in their first notion include a soveraign power unto all intents and purposes within themselves . so the church of england became national in the dayes of king henry the eighth , which before was but provincial . moreover , the consent of many had prevailed , that there should be patriarchal churches , comprehending under their inspection and jurisdiction many of these metropolitical and provincial churches . and these also were looked on as particular ; for from their first invention there having been four or five of them , no one of them could be imagined to comprize the catholick church ; although those who presided in them , according to the pride and vanity of the declining ages of the church , stiled themselves oecumenical and catholick . things being carried thus far , about the fifth and sixth century of years after christ , one owned as principal or chief of this latter sort , set up for a church denominated papal , from a title he had appropriated unto himself . for by artifices innumerable he ceased not from endeavouring to subject all those other churches and their rulers unto himself : and by the advantage of his pre-eminence over the other patriarks , as theirs over metropolitans , and so downwards , whereby all christians were imagined to be comprized within the precincts of some of them , he fell into a claim of a soveraignty over the whole body of christianity , and every particular member thereunto belonging . this he could have had no pretence for , but that he thought them cast into such an order , as that he might possess them on the same grounds , on which that order it self was framed : for had not diocesan , metropolitical , and patriarchal churches made way for it , the thought of a church papal , comprehensive of all believers , had never befallen the minds of mind . for it is known , that the prodigious empire which the pope claimed and had obtained over christianity , was an emergency of the contests that fell out among the leaders of the greater sorts of churches , about the rights , titles , and pre-eminences among themselves , with some other occasional and intestine distempers . only he had one singular advantage for the promotion of his pretense and desire . for whereas this whole contiguation of churchts into all these storyes , in the top whereof he emerged and lifted up himself , was nothing but an accommodation of the church and its affairs unto the government of the roman empire , or the setting up of an ecclesiastical image and representation of its secular power and rule , the centring therein of all subordinate powers and orders in one monarch , inclined the minds of men to comply with his design , as very reasonable . hence the principal plea for that power over the whole church which at present he claims , lyes in this , that the government of it ought to be monarchial . and therein consists a chief part of the mystery of this whole work ; that whereas this fabrick of church rule was erected in imitation of , and complyance with the roman empire ; that he could never effect his soveraignty whilst that empire stood in its strength and union , under the command of one or more emperours by consent ; yet when that empire was destroyed , and the provinces thereof became parcelled out unto several nations , who erected absolute independent soveraignties among themselves , he was able by the reputation he had before obtained , so to improve all emergencies and advantages , as to gather all these new kingdomes into one religious empire under himself , by their common consent . in the mean time , by the original divisions of the empire , and the revolutions that happened afterwards amongst the nations of the world , the greatest number of christians were wholly inconcerned in this new church soveraignty which was erected in the western provinces of that empire . so was the mystery of iniquity consummated ; for whereas the pope , to secure his new acquisitions , endeavoured to empale the title and priviledges of the catholick church , unto those christians which professed obedience unto himself , unto an exclusion of a greater number ; there ensued such a confusion of the catholick , and a particular church , as that both of them were almost utterly lost . concerning these several sorts of conceited particular churches , it is evident that some of them , as to their nature and kind , have no institution in , nor warrant from the scripture , but were prudential contrivances of the men of the dayes wherein they were first formed ; which they effected by various degrees , under the conduct of an apprehension , that they tended unto the increase of concord and order among christians . whether really and effectually they have attained that end , the event hath long since manifested . and it will be one day acknowledged , that no religious vnion or order among christians will be lasting , and of spiritual use or advantage unto them , but what is appointed and designed for them by jesus christ. the truth is , the mutual intestine differences and contests among them who first possessed the rule of such churches , about their dignities , pre-eminences , priviledges , and jurisdictions , which first apparently let in pride , ambition , revenge , and hatred , into the minds and lives of church-guides , lost in the peace of christendome ; and the degeneracy of the●r successors more and more , into a secular interest and worldly frame of spirit , is one great means of continuing us at a loss for its retrival . how far any man may be obliged in conscience unto communion with these churches in those things wherein they are such , and as such behave themselves in all their rule and administrations , may be enquired into by them who are concerned . what respect we have unto them , or what duty we may owe them , as they may in any place be established by the civil laws of the supream magistrate , is not of our present consideration . but whereas in their original and rise , they have no other warrant , but the prudential contrivance of some men , who unquestionably might be variously influenced by corrupt pre●ud●ces and affections in the finding out and mannagement of their inventions ; what ground there is for holding a religious communion with them , and wherein such communion may consist , is not easie to be declared . for the notion that the church-communion of the generality of christians and ministers , consists only in a quiet subjection unto them , who by any means may pretend to be set over them , and claim a right to rule them , is fond and impious . in the mean time , we wholly deny , that the mistakes or disorders of christians in complying with , or joyning themselves unto such churches as have no warrantable institution , ought to be any cause of the diminishing of our love towards them , or of withdrawing it from them . for notwithstanding their errors and wanderings from the paths of truth in this matter , they do , or may continue interested in all that love which is due from us unto the church of christ , upon the double account before insisted on : for they may be yet persons born of god , united unto christ , made partakers of his spirit , and so belong to the church catholick , mystical , which is the first principal object of all christian love and charity . the errors wherewith they are supposed to be overtaken , may befal any persons under those qualifications , the admittance of them , though culpable , being not inconsistent with a state of grace and acceptation with god. and they may also by a due profession of the fundamental truths of the gospel , evince themselves to be professed subjects of the visible kingdom of christ in the world , and so belong to the church catholick v●sibly professing ; under which notion , the disciples of christ are in the next place commended unto our love. and it is the fondest imagination in the world , that we must of necessity want love towards all those with whom we cannot join in all acts of religious worship ; or that there need be any schisme between them and us , on the sole account thereof , taking schisme in the common received notion of it . if we bear unkindness towards them in our minds and hearts , if we desire , or seek their hurt , if we persecute them , or put them to trouble in the world for their profession , if we pray not for them , if we pity them not in all their temptations , errors , or sufferings , if we say unto any of them when naked , be thou cloathed ; and when hungry , be thou fed ; but relieve them not according unto our abilities and opportunities ; if we have an aversation to their persons , or judge them any otherwise than as they cast themselves openly and visibly under the sentence of natural reason , or scripture-rule , we may be justly thought to fail in our love towards them . but if our hearts condemn us not in these things , it is not the difference that is or may be , between them and us , about church-constitutions or order , that ought be a cause , or can be an evidence of any want of love on our parts : there will indeed be a distinct and separate practice in the things wherein the difference lies , which in it self , and without other avoidable evils , need not on either side to be schismatical . if by censures or any kind of power , such churches or persons would force us to submit unto , or comply with such things or ways in religious worship , as are contrary unto our light , and which they have no authority from the lord christ to impose upon us , the whole state of the case is changed , as we shall see afterwards . as for those particular churches , which in any part of the world , consist of persons assembling together for the worship of god in christ , under the guidance of their own lawful pastors and teachers , we have only to say , that we are full well assured , that where-ever two or three are gathered together in the name of christ , there he is present with them ; and farther than this , there are very few concerning whom we are called to pass any other censure or judgment . so we hope it is with them , and so we pray that it may be . and therefore we esteem it our duty to hold that communion with all these assemblies , when called thereunto , which is required of any christians in the like cases and circumstances . unless we are convinced that , with respect unto such or such instances , it is the mind of christ that neither among our selves , nor in conjunction with others , nor for the sake of present communion with them , we should observe them in his worship , we judge our selves under an obligation to make use of their assemblies in all acts of religion , unto our edification , as occasion shall require . but where the authority of christ in the things of sacred worship doth intervene , all other considerations must be discarded ; and a compliance therewith will secure us from all irregular events . it must be acknowledged that many of these churches have wofully degenerated , and that any of them may so do , both from their primitive institution , and also the sole rule of their worship . and this they may do , and have done , in such various degrees and ways , as necessarily requires a great variety in our judgments concerning them , and our communion with them . the whole christian world gives us instances hereof at this day ; yea , we have it confirmed unto us in what is recorded concerning sundry churches mentioned in the scripture its self . they were newly planted by the apostles themselves , and had rules given by them , to attend unto , for their direction . and besides , they were obliged in all emergencies to enquire after and receive those command ▪ and directions , which they were inabled infallibly to give unto them . and yet notwithstanding these great advantages , we f●nd that sundry of them were suddenly fallen into si●ful neglects , disorders , and miscarriages , both in doctrine , discipline , and worship . some of these were reproved and reformed by the great apostle , in his epistles written unto them for that end : and some of them were rebuked and threatned by the lord christ himself immediately from heaven . that in process of time they have increased in their degeneracy , waxing worse and worse , their present state and condition in the world , or the remembrance of them which are now not at all , with the severe dealings of god with them in his holy wise providence , do sufficiently manifest . yea some of them , though yet continuing under other forms and shapes , have by their superstition , false worship , and express idolatry , joyned with wickedness of life , and persecution of the true worshipers of christ , as also by casting themselves into a new worldly constitution , utterly forreign unto what is appointed in the gospel , abandoned their interest in the state and rights of churches of christ. so are sundry faithful citties become harlots ; and where righteousness inhabited , there dwells pers●c●ting murderers . such churches were planted of christ wholly noble vines , but are degenerated into those that are bitter and wild . whatever our judgment may be concerning the personal condition of the members of such apostatized churches , or of any of them ▪ all communion with them , as they would be esteemed the seat of gospel ordinances , and in their pretended administrations of them , is unlawful for us ; and it is our indispensible duty to separate from them . for whatever indifferency many may be growing into , in matter of outward worship , which ariseth from ignorance of the respect that is between the grace and institutions of christ , as that , from an apprehension that all internal religion consists in moral honesty only ; yet we know not any other way whereby we may approve our selves faithful in our profession , but in the observance of all whatever christ hath commanded , and to abstain from what he condemns . for both our faith and love , whatever we pretend , will be found vain , if we endeavour not to keep his commandments . such was the state of things in the church of israel of old , after the defection u●der jeroboam . it was no more a true church , nor any church at all , by vertue of positive institution : for they had neither priests , nor sacrifices , nor any ordinances of publi●k worship , that god approved of . hence it was the duty of all that feared god in the ten tribes , not to joyn with the leaders and body of the people in their worship ; as also to observe those sacred institutions of the law , which were forbidden by them , in the order that they should not go up to jerusalem , but attend unto all their sacred solemnities in the places where the calves were set up . accordingly many of the most zealous professors among them , with the priests and levites , and with a great multitude of the people , openly seperated from the rest , and joyned themselves unto judah in the worship of god , continued therein . others amongst them secretly in the worst of times preserved themselves from the abominations of the whole people . in like manner under the new testament , when some have deserved the title of babylon , because of their idolatry , false worship and persecution , we are commanded to come out from among them , in an open visible professed seperation , that we be not partakers of their sins , and plagues . but this judgment we are not to make , nor do make concerning any , but such as among whom idolatry spreads its self over the face of all their solemn assemblies , and who joyn thereunto the persecution of them who desire to worship god in spirit and in truth . the constitution of such churches , as to their being acceptable assemblies of worshipers before god , is lost and dissolved : neither is it lawful for any disciple of christ to partake with them in their sacred administrations ; for so to do , is plainly to disowne the authority of christ , or to set up that of wicked and corrupt men above it . yet all this hinders not but that there may in such apostatical churches remain a profession of the fundamental truths of the gospel . and by vertue hereof , as they maintain the interest of christ's visible kingdome in the world ; so we no way doubt but that there may be many amongst them , who by a saving faith in the truths they do profess , do really belong to the mistical church of christ. an instituted church therefore may by the crimes and wickedness of its rulers , and the generality of its members , and their idolatrous administrations in holy things , utterly destroy their instituted estate , and yet not presently all of them cease to belong unto the kingdome of christ. for we cannot say , that those things which will certainly annul church administrations , and render them abominable , will absolutely destroy the salvation of all individual persons who partake in them ; and many may secretly preserve themselves from being defiled with such abominations . so in the height of the degeneracy and apostacy of the israelitish church , there were seven thousand who kept themselves pure from baalish idolatry , of whom none were known to elijah . and therefore did god still continue a respect unto them as his people , because of those secret ones , and because the token of his covenant was yet in their flesh ; affording unto them an extraordinary ministry by his prophets , when the ordinary by priests and levites was utterly ceased . this we are to hope concerning every place where there is any profession made of the name of christ ; seeing it was the passion of elijah which caused him to oversee so great a remnant as god had left unto himself in the kingdome of israel . and from his example we may learn , that good men may somtimes be more severe in their censures for god , than he will be for himself . moreover , such as were baptized in those churches , were not baptized into them as particular churches , nor initiated into them thereby : but the relation which ensued unto them thereon , was unto the catholick church visible , together with a seperation from the infidel world , lying wholly in darkness and evil , by a dedication unto the name of christ. upon a personal avowment of that faith whereinto they were baptized , they became compleat members of that church . whatever state they are hereby admitted into , whatever benefit or priviledge they are personally interested in , they lose them not by the miscarriage of that particular church whereunto they do relate : yea , losing the whole advantage of an instituted church-state , they may still retain whatever belongs unto their faith and profession . were baptisme only an initiation into a particular church , upon the failure of that church , baptism as to all its benefits and priviledges , must cease also . we do therefore own , that amongst those whose assemblies are rejected by christ , because of their false worship and wickedness , there may be persons truly belonging to the mystical church of god , and that also by their profession are a portion of his visible kingdome in the world. how far they do consent unto the abominations of the churches whereunto they do belong , how far they have light against them , how far they do bewaile them , how far they repent of them , what god will bear withall in them , we know not , nor are called to judge . our love is to be towards them as persons relating unto jesus christ in the capacity mentioned ; but all communion with them in the acts of false worship is forbidden unto us . by vertue also of that relation which they still continue unto christ and his church as believers , they have power , and are warranted , ( as it is their duty ) to reform themselves , and to joyn together anew in church order , for the due celebration of gospel ordinances , unto the glory of christ , and their own edification . for it is fond to imagine , that by the sins of others , any disciples of christ in any place of the world , should be deprived of a right to perform their duty towards him , when it is discovered unto them . and these are our thoughts concerning such churches , as are openly and visibly apostatical . again , there are corruptions that may befall or enter into churches that are not of so heinous a nature , as those before insisted on : especially if , as it often falls out , the whole lump be not leavened ; if the whole body be not infected , but only some part or parts of it , which others more sound do resist , and give their testimony against : and these may have none of the pernicious consequences before mentioned . thus many errours in doctrines , disorders and miscarriages in sacred administrations , irregular walking in conversation , with neglect or abuse of discipline in rulers , may fall out in some churches , which yet may be so far from evacuating their church state , as that they give no sufficient warrant unto any person , immediately to leave their communion , or to seperate from them . the instances that may be given of the failings of some of the primitive churches , in all these things , with the consideration of the apostolical directions given unto them on such occasions , render this assertion evident and incontroulable . nor do we in the least approve of their practise ( if any such there be , that are considerable ) who upon every failing in these things in any church , think themselves sufficiently warranted , immediately of their own minds , to depart from its communion . much more do we condemn them who suffer themselves in these things to be guided by their own surmises and misapprehensions . for such there may be , as make their own hasty conceptions to be the rule of all church administrations , and communion ; who unless they are in all things pleased , can be quiet no where . wherefore when any church , whereof a man is by his own consent antecedently a member , doth fall in part or in whole from any of those truths which it hath professed , or when it is overtaken with a neglect of discipline , or irregularities in its administration , such a one is to consider , that he is placed in his present state by divine providence , that he may orderly therein endeavour to put a stop unto such defections , and to exercise his charity , love and forbearance towards the persons of them whose miscarriages at present he cannot remedy . in such cases there is a large and spacious field , for wisdom , patience , love and prudent zeal to exercise themselves . and it is a most perverse imagination , that separation is the only cure for church-disorders . all the gifts and graces of the spirit , bestowed on church-members , to be exercised in their several stations at such a season , all instructions given for their due improvement unto the good of the whole ; the nature , rules and laws of all societies , declare that all other remedies possible and lawful , are to be attempted , before a church be finally deserted . but these rules are to be observed , provided alwayes , that it be judged unlawful for any persons , either for the sake of peace , or order , or concord , or on any other consideration , to join actually in any thing that is sinful , or to profess any opinion which is contrary to sound doctrine , or the form of wholesome words , which we are bound to hold fast on all emergencies . and farther , if we may suppose , as sure enough we may , that such a church so corrupted shall obstinately persist in its errors , miscarriages , neglects , and mal-administrations ; that it shall refuse to be warned or admonished , or being so by any means , shall wilfully reject and despise all intruction ; that it will not bear with them that are yet sound in it , whether elders or members , in peaceable endeavors to reduce it unto the order of the gospel , but shall rather hurt , persecute and seek their trouble for so doing , whereby their edification comes continually to be obstructed , and their souls to be hazarded through the loss of truth and peace ; we no way doubt but that it is lawful for such persons to withdraw themselves from the communion of such churches , and that without any apprehension that they have absolutely lost their church-state , or are totally rejected by jesus christ. for the means appointed unto any end , are to be measured and regulated according unto their usefulness unto that end . aud let mens present apprehensions be what they will , it will one day appear , that the end of all church-order , rule , communion and administrations , is not the grandeur or secular advantages of some few , not outward peace and quietness , unto whose preservation the civil power is ordained ; but the edification of the souls of men in faith , love , and gospel-obedience . where therefore these things are so disposed of and mannaged , as that they do not regularly further and promote that end , but rather obstruct it , if they will not be reduced unto their due order and tendency , they may be laid aside , and made use of in another way . much more may any refuse the communion of such churches , if they impose on them their corruptions , errors , failings and mistakes , as the coudition of their communion : for hereby they directly make themselves lords over the faith and worship of the disciples of christ , and are void of all authority from him in what they so do or impose . and it is so far , that any mens withdrawing of themselves from the communion of such churches , and entring into a way of reformation for their own good , in obedience to the laws of christ , should infer in them a want of love and peaceableness , or a spirit of division , that to do otherwise , were to divide from christ , and to cast out all true christian love , embracing a cloud of slothful negligence and carelesness in the great concernments of the glory of god , and their own souls , in the room thereof . we are neither the authors nor the guides of our own love : he who implants and worketh it in us , hath given us rules how it must be exercised , and that on all emergencies . it may work as regularly by sharp cutting rebukes , as by the most silken and compliant expressions ; by manifesting an aversation from all that is evil , as by embracing and approving of what is good . in all things and cases it is to be directed by the word : and when under the pretence of it we leave that rule , and go off from any duty which we owe immediately unto god , it is will , pride , and self-conceit in us , and not love. and among all the exhortations that are given us in the scripture unto unity , and concord , as the fruits of love , there is not one that we should agree or comply with any in their sins or evil practices . but as we are commanded in our selves to obtain from all appearance of evil , so are we forbidden a participation in the sins of other men , and all fellowship with unfruitful works of darkness : our love towards such churches is to work by pity , compassion , prayer , instructions , which are due means for their healing and recovery ; not by consent unto them , or communion with them , whereby they may be hardned in the error of their way , and our own souls be subverted : for if we have not a due respect unto the lord christ , and his authority , all that we have , or may pretend to have unto any church , is of no value . neither ought we to take into consideration any terms of communion , whose foundation is not laid in a regard thereunto . moreover , ( as hath been declared ) there is no such society of christians in the world , whose assemblies , as to instituted worship , are rejected by christ , so that they have a bill of divorce given unto them by the declaration of the will of the lord jesus to that purpose in the scripture ; but that until they are utterly also as it were extirpate by the providence of god ( as are many of the primitive plantations ) we are perswaded of them , that there are yet some secret hidden ones among them , that belong unto the purpose of gods grace . for we do judge that where-ever the name of jesus christ is called upon , there is salvation to be obtained ; however the wayes of it may be obstructed unto the most ▪ by their own sins and errors . they may also retain that profession which distinguisheth them from the infidel world . in these things we are still to hold communion with them ; and on these accounts is our love to be continued unto them . some kind of communion we may hold with them , that that are of no instituted or particular churches , or whose church-state is rejected , even as a person excommunicated is to be admonished as a brother . and some kind of communion we may lawfully refuse with some true churches ; instances whereof shall be given afterwards . there is therefore no necessity that any should deny all them to be true churches , from whom they may have just reason to withdraw their communion . for such as are so , may require such things thereunto , as it is not lawful for them to accept of , or submit unto . what assemblies of christians we behold visibly worshiping god in christ , we take for granted to be true visible churches . and when we judge of our own communion with them , it is not upon this question , whether they are true churches or no , as though the determination of our practice did depend solely thereon : for as we are not called to judge of the being of their constitution , as to the substance of it , unless they are openly judged in the scripture , as in the case of idolatry and persecution persisted in , so a determination of the truth of their constitution , or that they are true churches , will not presently resolve us in our duty as to communion with them , for the reasons before given . but in such a càse , two things are by us principally to be considered . 1. that nothing sinful in it self , or unto us , be required of us as the condition of communion . 2. that we may in such churches obtain the immediate end of their institution , and our conjunction with them , which is our edification in faith , love and obedience . and the things whereof we have discoursed , comprize our . thoughts concerning those societies of christians , whose degeneracy from their primitive rule and institution is most manifest and notorious . whilst there is any profession of the gospel , any subjection of souls unto jesus christ avowed , or any expectation of help from him continued among them , we cannot but hope that there are in all of them , at least some few names that are written in the lambs book of life , and which shall be saved eternally : for as a relation unto a particular visible church walking according to the order and rule of the gospel , is the duty of every believer to give himself up unto ; as that which is a means appointed and sanctified to the furtherance of his edification and salvation ; so where it cannot be obtained through invincible outward impediments , or is omitted through ignorance of duty , or is on just causes refused where opportunities make a tender of it ; or where the being and benefit of it is lost through the apostasie of those churches whereunto any persons did belong , the utter want of it , and that alwayes , is not such as necessarily infers the eternal loss of their souls who suffer under it . other churches there are in the world , which are not evidently guilty of the enormities in doctrine , worship and discipline , before discoursed of . these all we judge to be true churches of christ ; and do hope that his promised presence is with them in their assemblies . answerable hereunto is our judgment concerning their officers or rulers , and all their sacred administrations . it becomes us to think and believe , that the one have authority from christ ; and that the other are accepted with him : for it is most unwarrantable rashness and presumption , yea an evident fruit of ignorance , or want of love , or secular private interest , when , upon lesser differences men judge churches to be no true churches , and their ministers to be no true ministers , and consequently all their administrations to be invalid . so do some judge of churches , because they have 〈◊〉 bishops ; and so do more of others , because they have none . but the validity or invalidity of the ordinances of christ , which are the means of union and communion with him unto all his disciples , depend not on the determination of things highly disputable in their notion , and not inconsistent with true gospel-obedience in their practice . and we are unduly charged with other apprehensions . god forbid that any such thought should ever enter into our heorts , as though the churches constituted in all things according unto our light , and the rules we apprehend appointed in the scripture for that purpose , should be the only true churches in the world . they do but out of design , endeavour to expose us to popular envy and hatred , who invent and publish such things concerning us , or any of us : but whatever be the judgment of others concerning us , we intend not to take from thence any such provocation as might corrupt our judgments concerning them ; nor to relieve our selves by returning the like censures unto them , as we receive from them : scripture rule and duty must in these matters regulate our thoughts on all occasions . and whilst we judge others to be true churches , we shall not be much moved with their judgment that we are none , because we differ from them : we stand to the judgment of christ and his word . we cannot but judge indeed that many churches have missed , and do miss in some things the precise rules of their due constitution and walking ; that many of them have added useless , superfluous rites to the worship of god among them ; that there is in many of them a sinful neglect of evangelical discipline , or a carnal rule erected in the stead of it ; that errors in doctrines of importance and danger , are prevalent in sundry of them ; that their rulers are much influenced by a spirit of bitterness and envy against such as plead for reformation beyond their measure or interest ; yet that hereupon they should all or any of them immediately forfeit their church-state , so as to have no lawful ministers , nor acceptable sacred administrations , is in it self a false imagination , and such as was never by us entertained . in particular , as to those churches in europe , which are commonly called reformed ; we have the same thoughts of them , the same love towards them , the same readiness for communion with them , as we would desire any disciples of christ in the world to have , bear , or exercise towards our selves . if we are found negligent in any office of love towards them , or any of their members , in compassion , help or assistance , or such supplies in outward or inward things , as we have opportunity or ability for , we are willing to bear the guilt of it as our sin , and the reproach of it as our shame . and herein we desire to fulfil the royal law , according to the scripture , thou shalt love thy neighbour as thy self . the same we say concerning all the churches in england of the same mould and constitution with them ▪ especially if it be true which some say , that parochial churches are under a force and power , whereby they are enjoyned the practice of sundry things , and forbidden the performance of others , wherein the compliance of some is not over-voluntary , nor pleasing to themselves . neither is there a nullity or invalidity in the ordinances administred in them , any otherwise , than as some render them ineffectual unto themselves by their unbelief . and this is the paganizing of england , which some of us are traduced for . we believe , that among the visible professors in this nation , there is as great a number of sincere believers as in any nation under heaven ; so that in it are treasured up a considerable portion of the invisible mystical church of christ. we believe , that the generality of the inhabitants of this nation , are by their profession constituted an eminent part of the kingdome of christ in this world . and we judge not , we condemn not those , who walking according to their light and understanding in particularities , do practise such things in the worship of god , as we cannot comply withal . for we do not think that the things wherein they fail , wherein they miss , or out go the rule , are in their own nature absolutely destructive of their particular church-state . and what more can reasonably be required of us , or expected from us in this matter , we know not . the causes of the distance that doth remain between us & them , shall be afterwards enquired into . for our duty in particular presential communion , at the celebration of the same individual ordinances , with such churches as are remote from us in asia or africa ; we shall we hope be directed to determine aright concerning it , when we are called thereunto . in the mean time , what are our thoughts concerning them , hath been before declared : to love them as subjects of the kingdom of jesus christ in the world , to pray for them , that they may have all needful supplies of grace , and the holy spirit , from above , that god would send out his light and truth to guide them in their worship and obedience , and to help them in things spiritual and temporal , as we have opportunity , is the sum of the duty which is required in us towards them . those we are more concerned in , who are within the lines of our ordinary communication , among whom we walk and converse in the world : unto any of these it is in the liberty and power of every believer to join himself by his own consent : and no more is required hereunto , in the present constitution of churches among our selves , but that a man remove his habitation , to comply with his own desires herein : and this choice is to be regulated by a judgment , how a man may best improve and promote his own edification . we see not therefore how any man with the least pretence of sobriety or modesty , can charge us with the want of an esteem and valuation of evangelical vnity : for we embrace it on all the grounds , that it is in the gospel recommended unto us . and we do know within what narrow bounds the charity and vnity of some are confined , who yet advantage themselves by a noise of their pretence . but that we do not in the least disturb , break , or dissent from the catholick church , either as it is invisible , in its internal form , by faith and the renovation of the holy ghost ; or as visibly professing necessary fundamental truths of the gospel , we have sufficiently evinced . and the principles laid down concerning particular churches , congregations , assemblies or parishes , have not as yet been detected by any to spring from want of love , or to be obstructive of the exercise of it . having therefore thus briefly given some account of what we conceive to be our duty in relation unto the whole church of god , we can with confidence and much assurance of mind , own as dear a valuation of love , unity and peaceableness in the profession of the gospel , as any sort of professors whatever . and we are perswaded that our principles do as much tend and and conduce unto the improvement of them , as any that are , or can be proposed unto that end . for we either do , or are in a readiness to embrace every thing or way , that the lord christ hath appointed , or doth bless thereunto . we doubt not , as hath been before acknowledged , but that there have been many failings and sinful miscarriages among all sorts of professors , who separate , or are rather driven from the present publick worship . there is no question but that in them all , there are some remainders of the bitter root of corrupt affections , which under the various temptations and provocations they have been exposed unto , hath brought forth fruit of an unpleasant relish . it is no new thing that irregular prejudices should be found acting themselves in professors of the gospel : it hath been so among them from the beginning . and we hope that where there is , or hath been any guilt of this nature , that the reproofs which have been publickly given unto it ( with what spirit or intention soever mannaged ) may be useful to the amendment of them who have offended . but for our own parts , we must bear this testimony unto our sincerity , that we not only condemn , but abhor all evil surmises among professors , all rash and uncharitable censures , all causless aversations of mind and affections , all strife , wrath , anger , and debate , upon the account of different apprehensions and practises in and about the concerns of religious worship . much more do we cast out all thoughts of judging mens eternal state and condition , with respect unto such differences ; nor do we , nor dare we , give countenance unto any thing that is in the least really opposite to love , peace , unity , or concord , amongst the disciples of christ. and as we shall not excuse any of those extravagancies and intemperate heats , in words or otherwise , which some it may be have been guilty of , who until their repentance must bear their own judgment ; so we will not make a recharge on others who differ in perswasion from us , of the same or the like crimes ; nor indeed need we so to do , their principles and practises , contrary unto all christian love and charity , being written as with the beams of the sun. and we do not complain of our lot in the world , that the appearance of such things iu any of us would be esteemed a scandalous crime , which others that condemn them in us , indulg in themselves without the least check or controul . the law of this condition is put upon us by the profession which we do avow . only we are not willing that any should make advantage against us by their pleas , for love , unity , and concord , as if indeed they were for peace , but that we make our selves ready for warr . could they convince us that we come behind them in the valuation and secking after these things by all ways and means blessed by christ to that purpose , we should judge our selves with a severity at least commensurate to the utmost they are able to exercise against us , whilst free from malice and evil designs . only we must adde , that there is no true measure of love , to be taken by the accessions that men can make towards them who depart from truth . if it were so , those must be judged to abound most with it , who can most comply with the practises of the church of rome . but we are perswaded that such discourses , with the application of them unto those who differ from their authors , do proceed from sincerity in them ; only , as we fear , somwhat leavened with an apprehension that their judgments and practices being according unto truth , ought to be the standard and measure of other mens ; perhaps no less sincere and confident of the truth than themselves , though differing from them . and hence it is unhappily fallen out , that in the reproofs which some do mannage on the foundations mentioned , and in the way of their mannagement , many do suppose that there is as great an appearance , if not evidence of evil surmises , ungrounded temerarious censures , of self-conceit and elation of mind , of hard thoughts of , undue charges on , and the contempt of others , and in all of a want of real love , condescention , and compassion , as in any things that are true , and to be really found among professors blamed by them . for these things , both as charged and recharged , have a double appearance . those from whom they proceed look on them in the light of that sincerity and integrity which they are conscious of to themselves , wherein they seem amiable , useful , and free from all offence ; whereas others that are concerned viewing of them in the disordered reflections of their opposition unto them , and the disadvantage which they undergo by them , do apprehend them quite of another nature . and it is a matter of trouble unto us , to find that when some are severely handled for those principles and ways wherein they can , and do commend their consciences unto god , and thereby apprehending that their intentions , purposes , principles and affections , are injuriously traduced and perverted , they fall with an equal severity on them by whom they are reproved , though their reproofs proceed from an equal sincerity unto what themselves profess , and expect to be believed in . especially are such mutual reflections grievous and irksome unto men , when they apprehend that in them , or by them , professed friends do industriously expose them to the contempt and wrath of professed adversaries . chap. iv. want of love and vnity among christians justly complained of . causes of divisions and schisms . 1. misapprehensions of evangelical vnity . wherein it doth truly consist . the ways and means whereby it may be obtained and preserved . mistakes about both . 2. neglect in churches to attend unto known gospel-duty . of preaching unto conversion and edification . care of those that are really godly . of discipline : how neglected , how corrupted . principles seducing churches and their rulers into miscarriages . 1. confidence of their place . 2. contempt of the people . 3. trust unto worldly grandeur . other causes of divisions . remainders of corruption from the general apostacy . weakness and ignorance . of readiness to take offences . remedies hereof . pride . false teachers . upon the whole matter , it is generally acknowledged that there is a great decay of love , a great want of peace and unity among professors of the gospel in the world . and it is no less evident , nor less acknowledged , that these things are frequently commanded and enjoyned unto them in the scripture . might they be obtained it would greatly further the ends of the gospel , and answer the mind of christ : and their loss is obstructive unto the one , and no less dishonourable unto that profession which is made of the name of the other . for the divisions of christians ( occasioned chiefly by false notions of unity , and undue means of attaining it ) are the chief cause of offences unto them who are yet strangers from christianity . the jews object unto us the wars among christians , which they suppose shall have no place under the kingdom and reign of the true messiah . and we have been reproached with our intestine differences by gentiles and mahumetans . for those who never had either peace or love , or unity among themselves , do yet think meet to revile us with the want of them ; because they know how highly we are obliged unto them . but any men may be justly charged with the neglect of that duty which they profess , if they be found defective therein . under the sad effects of the want of these things we may labour long enough , if we endeavour not to take away ihe causes of it . and yet in the entrance of our disquisition after them we are again entangled . christians cannot come to an agreement about these causes , and so live under the severity of their effects , as not being able to conclude on a remedy . the multitude of them is here divided , and one cryeth one thing , another another : most place the cause of all our differences in a dissent from themselves , and their judgments : yea they do so apparently , who yet disavow their so doing . and it may be here expected that we should give some account of our thoughts as to the causes of these differences whereof we also have now complained , so far as they are contrary to the nature , or obstructive of the ends of the gospel . we shall therefore briefly endeavour the satisfaction of such as may have those expectations . particular evils which contribute much unto our divisions , we shall not insist upon ; much less shall we reflect upon , and aggravate the failings of others , whether persons or societies . some of the principal and more general reasons , and causes of them , especially amongst protestants , it shall suffice us to enumerate . the principal cause of our divisions and schisms is no other than the ignorance or misapprehension that is among christians , of the true nature of that evangelical vnity , which they ought to follow after , with the ways and means whereby it may be attained and preserved . hence it is come to pass , that in the greatest pleas for vnity , and endeavours after it , most men have pursued a shadow , and fought uncertainly , as those that beat the air. for having lost the very notion of gospel vnity , and not loving the thing its self , under what terms soever proposed unto them , they consigned the name of it unto , and cloathed with its ornaments and priviledges a vain figment of their own , which the lord christ never required , nor ever blessed any in their endeavours to attain . and when they had changed the end , it was needful for them also to change the means of attaining it ; and to substitute those in their room which were suited to the new mark and aim they had erected . farther to evidence these things we shall give some account of the nature of evangelical vnity , the means of attaining it ; with the false notion of it that some have embraced , and the corrupt means which they have used for the compassing of the same . first , that unity which is recommended unto us in the gospel is spiritual ; and in that which is purely so , lies the foundation of the whole . hence it is called the vnity of the spirit , which is to be kept in the bond of peace ; because there is one body , and one spirit , whereby that body is animated . thus all true believers become one in the father and the son ; or perfect in one . it is their participation of , and quickening by the same spirit that is in christ jesus , whereby they become his body , or members of it , even of his flesh and of his bones ; that is , no less really partakers of the same divine spiritual nature with him , than eve was of the nature of adam , when she was made of his fl●sh and his bones . the real union of all true believers unto the lord christ as their head , wrought by his spi●i● which dwelleth in them , and communicates of his grace unto them , is that which we intend . for as hereby they become one with , and in him , so they come to be one among themselves , as his body ; and all the members of the body being many are yet but one body , wherein their oneness among themselves doth consist . the members of the body have divers forms or shapes , divers uses and operations , much more may be diversly cloathed and adorned ; yet are they one body still , wherein this unity doth consist . and it were a ridiculous thing to attempt the appearance of a dead useless unity among the members of the body , by cloathing of them all in the same kind of garments or covering . but granting them their vnity by their relation unto the head , and thence to one another , unto the constitution of the whole ; and their different forms , shapes , uses , operations , ornaments , all tend to make them serviceable in their unity unto their proper ends. and saith the apostle , as the body is one , and hath many members , and all the members of that one body being many are one body , so also is christ. for by one spirit we are all baptized into one body , whether we be jews or gentiles , whether we be bond or free , and have been all made to drink into one spirit . and he doth elsewhere so describe this fundamental unity of believers in one body , under and in dependance on the same head , as to make it the only means of the usefulness and preservation of the whole . they grow up into him in all things which is the head even christ : from whom the whole body fitly joyned together and compacted by that which every joynt supplyeth , according to the effectual working in the measure of every part , maketh increase of the body unto the edifying of its self in love. the conjunction of all the members into one body , their mutual usefulness unto one another , the edification of the whole , with its increase , the due exercise of love , ( which things contain the whole nature ▪ and the utmost ends of all church-communion ) do depend meerly and solely upon , and flow from , the relation that the members have to the head , and their union with him . he speaketh again to the same purpose in the reproof of them who hold not the head , from which all the body by joynts and bands having nourishment ministred and knit together , increaseth with the increase of god. this is the foundation of all gospel vnity among believers , whereunto all other things which are required unto the compleating of it , are but accessory ; nor are they without this , of any value or acceptation in the sight of god. whatever order , peace , concord , vnion in the church , any one may hold or keep , who is not interested herein , he is but like a stone in a building , laid it may be in a comely order , but not cemented and fixed unto the whole , which renders its station useless to the building , and unsafe unto its self : or like a dead , mortifyed part of the body , which neither receives any vital influence from the head , nor administers nourishment unto any other part . now it cannot be denyed but that in the contests that are in the world about church vnion and divisions , with what is pleaded about their nature and causes , there is little or no consideration had thereof . yea those things are principally insisted on , for the constituting of the one , atd the according of the other , which cast a neglect , yea a contempt upon it . it is the romanists who make the greatest outcryes about church union , and who make the greatest advantage by what they pretend so to be . but hereunto they contend expresly on the one side , that it is indispensibly necessary that all christians should be subject to the pope of rome , and united unto him ; and on the other , that it is not necessary at all that any of them be spiritually and savingly united unto christ. others also place it in various instances of conformity unto , and complyance with the commands of men , which if they are observed , they are wondrous cold in their enquiries after this relation unto the head. but the truth is , that where any one is interested in this foundation of all gospel unity , he may demand communion with any church in the world , and ought not to be refused , unless in case of some present offence or scandal . and those by whom such persons are rejected from communion , to be held on gospel terms , on the account of some differences not entrenching on this foundation , do exercise a kind of church tyranny , and are guilty of the schism which may ensue thereon . so on the other side , where this is wanting , mens complyance with any other terms or conditions that may be proposed unto them , and their obtaining of church-communion thereon , will be of little advantage unto their souls . secondly , unto this foundation of gospel unity among believers , for and unto the due improvement of it , there is required an vnity of faith ; or of the belief and profession of the same divine truth . for as there is one lord , so also one faith and one baptism unto believers . and this ariseth from , and followeth the other . for those who are so united unto christ , are all taught of god to believe the truths which are necessarily required thereunto . and however by the power of temptation they may fall in it , or from it for a season , as did peter , yet through the love and care of jesus christ , they are again recovered . now unto this vnity of faith two things are required . first , a precise and express professio 1 of the fundamental articles of christian religion . for we outwardly hold the head by a consent unto the form of wholsome words wherein the doctrine of it is contained . of the number and nature of such fundamental truths , whose express acknowledgment belongs unto the unity of faith , so much hath been discoursed by others , as that we need not add any thing thereunto . the sum is , that they are but few , plainly delivered in the scripture ; evidencing their own necessity ; all conducing to the begetting and increase of that spiritual life , whereby we live unto god. secondly , it is required hereunto , that in other things and duties , every man be fully perswaded in his own mind , and walking according to what he hath attained , do follow peace and love , with those who are otherwise perswaded than he is . for the vnity of faith did never consist in the same precise conceptions of all revealed objects : neither the nature of man , nor the means of revelation , will allow such a unity to be morally possible . and the figment of supplying this variety by an implicit faith , is ridiculous . for herein faith is considered as professed ; and no man can make profession of what he knoweth not . it is therefore condescention and mutual forbearance whereby the vnity of faith consisting in the joynt belief of necessary truths , is to be preserved with respect unto other things about which differences may arise . yet is not this so to be understood , as though christians , especially ministers of the gospel , should content themselves with the knowledge of such fundamentals , or confine their scripture inquiries unto them . whatever is written in the scripture ▪ is written for our instruction ; and it is our duty to search diligently into the whole counsel of god therein revealed : yea to inquire with all diligence , in the use of all means , and the improvement of all advantages , with fervent supplications for light and aid from above , into the whole mistery of the will of god , as revealed in the scripture , and all the parts of it , is the principal duty that is incumbent on us in this world . aud those who take upon them to be ministers and instructors of others , by whom this is neglected , who take up with a superficiary knowledg of general principles , and those such for the most part as have a coincidence with the light of nature , do but betray the souls of those over whom they usurp a charge , and are unworthy of the title and office which they bear . neither is there any thing implyed in the means of preserving the vnity of faith , that should hinder us from explaining , confirming and vindicating , any truth that we have received , wherein others differ from us ; provided that what we do , be done with a spirit of meekness and love : yea , our so doing is one principal means of ministring nourishment unto the body , whereby the whole is increased as with the increase of god. but in the room of all this , what contendings , fightings , destructions of men , body and soul , upon variety of judgments about sacred things , have been introduced by the craft of satan , and the carnal interest of men of corrupt minds , is known to all the world . thirdly , there is an vnity of love , that belongs unto the evangelical unity which we are in the description of . for love is the bond of perfection ; that whereby all the members of the body of christ are knit together among themselves , and which renders all the other ingredients of this unity useful unto them . and as we have discoursed of the nature of this love before , so the exercise of it , as it hath an actual influence into gospel vnity among christians , may be reduced unto two heads . for , first , it worketh effectually according to the measure of them in whom it is , in the contribution of supplyes of grace and light , and helps of obedience , unto other members of the body . every one in whom this love dwelleth , according to his ability , call , and opportunities , which make up his measure , will communicate the spiritual supplies which he receiveth from the head christ jesus unto others , by instructions , exhortations , consolations and example , unto their edification . this he will do in love , and unto the ends of love ; namely , to testifie a joynt relation unto christ the head of all , and the increase of the whole by supplyes of life from him . instead hereof , some have invented bonds of ecclesiastical vnity , which may outwardly bind men together in some appearance of order , whilst in the mean time they live in envy , wrath , and malice , biting and devouring one another ; or if there be any thing of love among them ; it is that which is meerly natural , or carnal and sensual , working by a joynt consent in delights and pleasure , or at best in civil things , belonging unto their conversation in this world . the love that is among such persons in this world , is of the world , and will perish with the world , but it is a far easier thing to satisfie conscience with a pretence of preserving church unity , by an acquiescency in some outward rules and constitutions , wherein mens minds are little concerned , than to attend diligently unto the due exercise of this grace of love , against all oppositions and temptations unto the contrary : for indeed the exercise of this love requires a sedulous and painful labour , heb. 6. 10. but yet this is that alone which is the bond of perfection unto the disciples of christ , and without which , all other pretences or appearances of unity , are of no value with him . secondly , this love acts it self by forbearance and condescention towards the infirmities , mistakes , and faults of others ; wherein , of what singular use it is for the preservation of church peace , and order , the apostle at large declares , 1 cor. 13. fourthly , the lord christ by his kingly authority hath instituted orders for rule , and ordinances for worship , to be observed in all his churches . that they be attended unto , and celebrated in a due manner , belongs unto the unity which he requires among his disciples . to this end he communicates supplyes of spiritual ability and wisdome , or the gifts of his spirit , unto the guides and rulers of his churches , for their administration unto edification . and hereon , if a submission unto his authority be accompanyed with a due attendance unto the rule of the word , no such variety or difference will ensue , as shall impeach that unity which is the duty of them all to attend unto . in these things doth consist that evangelical church vnity which the gospel recommends unto us , and which the lord christ prayed for with respect unto all that should believe on his name . one spirit , one faith , one love , one lord , there ought to be in and unto them all . in the possession of this vnity , and no other , were the first churches left by the apostle : and had they in succeeding generations continued according to their duty , in the preservation and liberty of it , all those scandalous divisions which afterwards fell out among them on the account of pre-eminences , jurisdictions , liturgies , rites , ceremonies , violently or fraudulently obtruded on their communion , had been prevented . the ways and means whereby this vnity may be obtained and preserved amongst christians , are evident from the nature of it : for whereas it is spiritual , none other are suited thereunto ; nor hath the lord christ appointed any other , but his spirit and his word . for to this end doth he promise the presence of his spirit among them that believe , unto the consummation of all things . and this he doth , both as to lead and guide them into all truth necessary unto the ends mentioned ; so to assist and help them in the orderly performances of their duties in and about them . his word also , as the rule which they are to attend unto , he hath committed unto them ; and other ways and means for the compassing of this end , besides the due improvement of spiritual assistances , in a compliance with the holy rule , he hath not designed or appointed . this is that gospel-vnity which we are to labour after ; and these are the means whereby we may do so . but now through the mistake of the minds of men , with the strong influence which carnal and corrupt interests have upon them , we know how it hath been despised , and what hath been set up in the room thereof ; and what have been the means whereby it hath been pursued and promoted . we may take an instance in those of the church of rome . no sort of christians in the world ( as we have already observed ) do at this day more pretend unto vnity , or more press the necessity of it , or more fiercely judge , oppose and destroy others for the breach of it , which they charge upon them ; nor more prevail or advantage themselves by the pretence of it , than do they : but yet notwithstanding all their preten●es , it will not be denied , but that the vnity which they so make their boast of , and press upon others , is a thing utterly forreign to the gospel , and destructive of that peace , union and concord among christians , which it doth require . they know how highly unity is commended in the scripture , how much it is to be prized and valued by all true believers , how acceptable it is to jesus christ , and how severely they are condemned who break it , or despise it : these things they press , and plead , and make their advantage by . but when we come to enquire what it is that they intend by church-vnity , they tell us long stories of subjection unto the pope , to the church in its dictates and resolutions , without farther examination , meerly because they are theirs . now these things are not only of another nature and kind than the unity and concord commended unto us by jesus christ , but perfectly inconsistent with them , and destructive of them . and as they would impose upon us a corrupt confederacy for their own secular advantage , in the room of the spiritual unity of the gospel ; so it was necessary that they should find out means sutable unto its accomplishment and preservation ; as distant from the means appointed by christ , for the attaining of gospel-vnion , as their carnal confederacy is from the thing its self . and they have done accordingly : for the enforcing men by all wayes of deceit and outward violence , unto a compliance with , and submission unto their orders , is the great expedient for the establishment and preservation of their perverse union , that they have fixed on . now that this fictitious vnity , and corrupt carnal pursuit of it , have been the greatest occasion and causes of begetting , fomenting and continuing the divisions that are among christians in the world , hath been indeniably proved by learned men of all sorts . and so it will fall out , where-ever any reject the union of christs institutions , and substitute in the room thereof , an agreement of their own invention ; as his will be utterly lost , so they will not be able to retain their own . thus others also not content with those bounds and measures which the gospel hath fixed unto the vnity of christians and churches , will have it to consist almost wholly in an outward conformity unto certain rites , orders , ceremonies , and modes of sacred administrations , which themselves have either invented and found out , or do observe and approve . whoever dissents from them in these things , must immediately be branded , as a schismatick , a divider of the churches vnity , and an enemy unto the peace and order of it . howbeit , of conformity unto such institutions and orders of men , of vniformity in the observation of such external rites in the worship of the church , there is not one word spoken , nor any thing of that nature intimated , in all the commands for vnity which are given unto us , nor in the directions that are sanctified unto the due preservation of it . yet such an vniformity , being set up in the room of evangelical unity and order ; means suited unto the preservation of it , but really destructive of that whose name it beareth , and whose place it possesseth , have not been wanting . and it is not unworthy consideration , how men endeavour to deceive others , and are deceived themselves , by manifold equivocations in their arguings about this matter . for first , they lay down the necessity of vnity among christians , with the evil that is in breaches , divisions and schismes ; which they prove from the commands of the one , and the reproofs of the other , that abound in the scripture . then , with an easie deduction , they prove that it is a duty incumbent on all christians in their several capacities to observe , keep , further , and promote this vnity , and to prevent , oppose , resist and avoid all divisions that are contrary thereunto . if so , the magistrate must do the same in his place and capacity . now seeing it is his office , and unto him of god it is committed , to exercise his power , in laws and penalties , for the promoting of what is good , and the punishing of what is contrary thereunto , it is his duty to coerce , restrain and punish all those who oppose , despise , or any way break or disturb the unity of the church . and this ratiocination would seem reasonable , were it not doubly defective : for first , the vnity intended in the first proposition , whose necessity is confirmed by scripture-testimonies , is utterly lost before we come to the conclusion ; and the outward vniformity mentioned , is substituted in the room thereof . and hereby , in the second place , are they deceived to believe , that external force and penalties are a means to be used by any for the attaining or preserving of gospel-vnity . it is not improbable indeed , but that it may be suited to give countenance unto that external vniformity which is intended ; but that it should be so unto the promotion of gospel-vnion among believers , is a weak imagination . let such persons keep themselves and their argument unto that vnion which the scripture commends amongst the disciples of christ , and his churches , with the means fitted and appointed unto the preservation of it , and they shall have our compliance with any conclusion that will thence ensue . herein therefore lies the fundamental cause of our divisions , which will not be healed , until it be removed and taken out of the way . leave believers or professors of the gospel unto their duty in seeking after evangelical vnity in the use of other means instituted and blessed unto that end ; impose nothing on their consciences or practice under that name which indeed belongs not thereunto ; and although upon the reasons and causes afterwards to be mentioned , there may for a season remain some divisions among them , yet there will be a way of healing continually ready for them , and agreed upon by them as such . where indeed men propose unto themselves different ends , though under the same name , the use of the same means for the compassing of them , will but encrease their variance . as where some aim at evangelical vnion , and others at an external vniformity , both under the name of vnity and peace . in the use of the same means , for these ends , they will be more divided among themselves . but where the same end is aimed at , even the debate of the means for the attaining of it , will insensibly bring the parties at difference into a coalition , and work out in the issue a compleat reconciliation . in the mean time , were christians duly instructed , how , many lesser differences in mind , judgment and practice , are really consistent with the nature , ends , and genuine fruit of the vnity that christ requires among them , it would undoubtedly prevail with them so to mannage themselves in their differences by mutual forbearance and condescention in love , as not to contract the guilt of being disturbers or breakers of it . for suppose the minds of any of them to be invincibly prepossessed with the principles wherein they differ from others ; yet all who are sincere in their profession , cannot but rejoyce to be directed unto such a mannagery of them , as to be preserved from the guilt of dissolving the unity appointed by christ to be observed . and to speak plainly , among all the churches in the world which are free from idolatry and persecution , it is not different opinions , or a difference in judgment about revealed truths , nor a different practice in sacred administrations , but pride , self-interest , love of honour , reputation , and dominion , with the influence of civil or political intrigues and considerations , that are the true cause of that defect of evangelical vnity that is at this day amongst them . for set them aside , and the real differences which would remain , may be so mannaged in love , gentleness and meekness , as not to interfere with that vnity which christ requireth them to preserve : nothing will from thence follow , which shall impeach their common interest in one lord , one faith , one love , one spirit , and the administration of the same ordinances according to their light and ability . but if we shall cast away this evangelical vnion among the disciples and churches of christ , if we shall break up the bounds and limits fixed unto it , and set up in its place a compliance with , or an agreement in the commands and appointments of men , making their observations the rule and measure of our ecclesiastical concord , it cannot be , but that innumerable and endless divisions will ensue thereon . if we will not be contented with the union that christ hath appointed , it is certain we shall have none in this world . for concerning that which is of mens finding out , there have been and will be contentions and divisions , whilst there are any on the one side who will endeavour its imposition ; and on the other , who desire to preserve their consciences entire unto the authority of christ in his laws and appointments . there is none who can be such a stranger in our israel , as not to know that these things have been the great occasion and cause of of the divisions and contentions that have been among us , near an hundred years , and which at this day make our breaches wide like the sea ; that they cannot be healed . let therefore those who have power and ability , be instrumental to restore to the minds of men the true notion and knowledge of the unity which the lord christ requireth among his churches and disciples ; and let them be left unto that liberty which he hath purchased for them , in the pursuit of that vnity which he hath prescribed unto them ; and let us all labour to stir up those gracious principles of love and peace , which ought to guide us in the use of our liberty , and will enable us to preserve gospel-unity , and there will be a greater progress made towards peace , reconciliation and concord , amongst all sorts of christians , than the spoiling of the goods , or imprisoning of the persons of dissenters , will ever effect . but it may be such things are required here unto , as the world is yet scarce able to comply withal . for whilst men do hardly believe that there is an efficacy and power accompanying the institutions of christ , for the compassing of that whole end which he aimeth at and intendeth ; whilst they are unwilling to be brought unto the constant exercise of that spiritual diligence , patience , meekness , condescention , self-denial , renunciation of the world , and conformity thereunto , which are indispensibly necessary in church-guides , and church-members , according to their measure , unto the attaining and preservation of gopel-unity ; but do satisfie themselves in the disposal of an ecclesiastical vnion , into a subordination unto their own secular interests , by external force and power ; we have very small expectation of success in the way proposed . in the mean time we are herewith satisfied . take the churches of christ in the world that are not infected with idolatry or persecution , and restore their vnity unto the terms and conditions left unto them by christ and his apostles ; and if in any thing we are found uncompliant therewithal , we shall without repining , bear the reproach of it , and hasten an amendment . another cause of the evil effects and consequents mentioned , is the great neglect that hath been in churches , and church-rulers , in the pursuance of the open direct ends of the gospel , both as to the doctrine and discipline of it . this hath been such , and so evident in the world , that it is altogether in vain for any to deny it , or to attempt an excuse of it . and men have no reason to flatter themselves , that whilst they live in an open neglect of their own duty , others will always , according to their wills or desires , attend with diligence unto what they prescribe unto them . if churches or their rulers would excuse or justifie their members , in all the evils that may befal them through their miscarriages and mal-administrations , it might justly be expected that they should go along with them , under their conduct , whither-ever they should lead them . but if it can never be obliterated out of the minds and consciences of men , that they must every one live by his own faith , and every one give an account of himself unto god , and that every one , notwithstanding the interposition of the help of churches and their rulers , is obliged immediately in his own person , to take care of his whole duty towards god ; it cannot be , but that in such cases , they will judge for themselves , and what is meet for them to do . in case therefore that they find the churches whereunto they do relate under the guilt of the neglect mentioned , it is probable that they will provide for themselves and their own safety . in this state of things it is morally impossible , but that differences and divisions will fall out , which might all of them have been prevented , had there been a due attendance unto the work , doctrine , order and discipline of the gospel , in the churches that were in possession of the care and administration of them . for it is hard for men to believe , that by the will and command of christ they are inevitably shut up under spiritual disadvantages ; seeing it is certain that he hath ordered all things in the church for their edification . but the consideration of some particular instances , will render this cause of our divisions more evident and manifest . the first end of preaching the gospel is the conversion of the souls of men unto god , acts 26. 17 , 18. this we suppose will not be questioned , nor denied . that the work hereof in all churches ought to be attended and pursued with zeal , diligence , labour and care , all accompanied with constant and fervent prayers for success in and by the ministers and rulers of them , ( 1 tim. 5. 17. 2 tim. 4. 1 , 2. ) is a truth also that will not admit of any controversie among them that believe the gospel . herein principally do men in office in the church , exercise and manifest their zeal for the glory of god , their compassion towards the souls of men , and acquit themselves faithfully in the trust committed unto them by the great shepherd of the sheep , christ jesus . if now in any assembly , or other societies professing themselves to be churches of christ , and claiming the right and power of churches towards all persons living within the bounds or limits which they have prescribed unto themselves , this work be either totally neglected , or carelesly & perfunctorily attended unto ; if those on whom it is immediately incumbent , do either suppose themselves free from any obligation thereunto , upon the pretence of other engagements ; or do so dispose of themselves in their relation unto many charges or employments , as that it is impossible they should duly attend unto it , or are unable and insufficient for it ; so that indeed there is not in such churches a due representation of the love , care and kindness of the lord jesus christ towards the souls of men , which he hath ordained the administrations of his gospel to testifie ; it cannot be , but that great thoughts of heart , and no small disorder of mind , will be occasioned in them , who understand aright how much the principal end of constituting churches in this world is neglected among them . and although it is their duty , for a season patiently to bear with , and quietly seek the reformation of this evil in the churches whereunto they do belong ; yet when they find themselves excluded , it may be by the very constitution of the church its self , it may be by the iniquity of them that prevail therein , from the performance of any thing that tends thereunto , it will increase their disquietment . and whereas men do not joyn themselves ; nor are by any other ways joyned unto churches , for any civil or secular ends or purposes , but meerly for the promotion of gods glory , and the edification of their own souls in faith and gospel-obedience ; it is altogether vain for any to endeavour a satisfaction of their consciences , that it is sin to withdraw from such churches , wherein these ends are not pursued nor attainable . and yet a confidence hereof is that which hath countenanced sundry church-guides into that neglect of duty , which many complain of , and groan under at this day . the second end of the dispensation of the gospel in the assemblies of the churches of christ by the ministers of them , is the edification of them that are converted unto god , and do believe . herein consists that feeding of his sheep and lambs that the lord christ hath committed unto them : and it is mentioned as the principal end for which the ministry was ordained ; or for which pastors and teacher's are granted unto the church , eph. 4. 8 , 9 , 10 , 11 , 12. and the scripture abounds in the declaration of what skill and knowledge in the mystery of the gospel , what attendance unto the word and prayer , what care , watchfulness and diligent labour in the word and doctaine , are required unto a due discharge of the ministerial duty . where it is omitted , or neglected , where it is carelessly attended unto , where those on whom it is incumbent , to act more like hirelings than true shepherds , where they want skill to divide the word aright , or wisdom and knowledge to declare from it the whole counsel of god , or diligence to be urgent continually in the application of it ; there the principal end of all church-communion is ruined and utterly lost . and where it so falls out , let any man judge what thoughts they are like to be exercised withal , who make conscience of the performance of their own duty , and understand the necessity of enjoying the means that christ hath appointed for their edification . and it is certain , that such churches will in vain , or at least unjustly expect that professors of the gospel should abide in their particular communion , when they cannot or do not provide food for their souls , whereby they may live to god. unless all the members of such churches are equally asleep in security , divisions among them will in this case ensue . will any disciple of christ esteem himself obliged to starve his own soul , for the sake of communion with them who have sinfully destroyed the principal end of all church-communion ? is there any law of christ , or any rule of the gospel , or any duty of love , that require them so to do ? the sole immediate end of mens joyning in churches , being their own edification , and usefulness unto others , can they be bound in conscience alwayes to abide there , or in the communion of those churches , where it is not to be attained , where the means of it are utterly cast aside ? this may become such as know not their duty , nor care to be instructed , in it , and are willing to perish in , and for the company of others . but for them which in such cases shall provide according to the rules of the gospel for themselves , and their own safety , they may be censured , judged and severely treated by them whose interest and advantage it is so to do ; they may be despised by riotous persons who sport themselves with their own deceivings ; but with the lord christ , the judge of all , they will be accepted . and they do but encrease the dread of their own account , who under pretence of church-power and order , would forcibly shut up christians in such a condition , as wherein they are kept short of all the true ends of the institution of churches . to suppose therefore that every voluntary departure from the constant communion of such churches , made with a design of joyning unto those , where the word is dispensed with more diligence and efficacy , is a schisme from the church of christ , is to suppose that which neither the scripture , nor reason will give the least countenance unto . and it would better become such churches to return industriously unto a faithful discharge of their duty , whereby this occasion of divisions may be removed out of the way , than to attempt their own justification by the severe prosecution of such as depart from them . thirdly , in pursuit of the doctrine of the gospel so improved and applyed , it is the known and open duty of churches in their guides or ministers , by all means to countenance and promote the growth of light , knowledge , godliness , strictness and fruitfulness of conversation , in those members of them , in whom they may be found , or do appear in an especial manner : such are they to own , encourage , and make their companions , and endeavour that others may become like unto them . for unless men in their ordinary and common conversation , in their affections , and the interest which they have in the administration of discipline , do uniformly answer the doctrine of truth which they preach , it cannot be avoided but that it will be matter of offence upto others , and of reproach to themselves . much more will it be so , if instead of these things , those who preside in the churches , shall beat their fellow servants , and eat and drink with the drunken . but by all wayes it is their duty to separate the precious from the vile , if they intend to be as the mouth of the lord , even in their judgments , affections , and conversations : and herein what wisdome , patience , diligence , love , condescention and forbearance are required , they alone know , and they full well know , who for any season have in their places conscientiously endeavoured the discharge of their duty . but whatever be the labour which is to be undergone therein , and the trouble wherewith it is attended , it is that which by the appointment of christ all ministers of the gospel are obliged to attend unto . they are not by contrary actings to make sad the hearts of them whom god would not have made sad , nor to strengthen the hands of them whom god would not have encouraged , as they will answer it at their peril . the hearts of church guides , and of those who in an especial manner fear god , thriving in knowledge and grace under the dispensation of the word , ought to be knit together in all holy affections , that they may together grow up into him who is the head. for where there is the greatest evidence & manifestation of the power and presence of christ in any , there ought their affections to be most intense . for as such persons are the crown , the joy and rejoycing of their guides , and will appear to be so in the day of the lord ; so they do know , or may easily do so , what obligations are on them , to honour and pay all due respects unto their teachers , how much on all accounts they owe unto them , whereby their mutual love may be confirmed . and where there is this vniformity between the doctrine of the gospel as preached , and the duties of it as practised , then are they both beautiful in the eyes of all believers , and effectual unto their proper ends . but where things in churches , through their negligence or corruption , or that of their guides , are quite otherwise , it is easie to conjecture what will ensue thereon . if those who are forwardest in profession , who give the greatest evidence that they have received the power of that religion which is taught and owned among them , who have apparently attained a growth in spirituol light and knowledge above others , shall be so far from being peculiarly cherished and regarded , from being loved , liked , or associated withal , as that on the other side they shall be marked , observed , reproached , and it may be on every slight provocation put even to outward trouble ; whilst men of worldly and prophane conversations , ignorant , perhaps riotous and debauched , shall be the delight and companions of church guides and rulers , it cannot be that such churches should long continue in peace ; nor is that peace wherein they continue much to be valued . an agreement in such wayes and practises , is rather to be esteemed a conspiracy against christ and holiness , than church order or concord . and when men once find themselves hated , and it may be persecuted , for no other cause , as they believe , but because they labour in their lives and professions to express the power of that truth wherein they have been instructed , they can hardly avoyd the entertainment of severe thoughts concerning them , from whom they had just reason to expect other usage ; as also to provide for their own more peaceable encouragement and edification . fourthly , hereunto also belongeth the due exercise of gospel discipline , according to the mind of christ. it is indeed by some called into question , whether there be any rule or discipline appointed by christ to be exercised in his churches . but this doubt must respect , such outward forms and modes of the administration of these things , which are supposed , but not proved necessary . for whether the lord christ hath appointed some to rule , and some to be ruled ; whether he hath prescribed lawes or rules , whereby the one should govern , and the other obey ; whether he hath determined the matter , manner , and end of this rule and government , cannot well be called into controversie by such as profess to believe the gospel . of what nature or kind these governours or rulers are to be , what is their office , how they are to be invested therewith , and by what authority , how they are to behave themselves in the administration of the laws of the church , are things determined by him in the word . and for the matters about which they are to be conversant , it is evidently declared of what nature they are , how they are to be mannaged , and to what end . the qualifications and duties of those who are to be admitted into the church , their deportment in it , their removal from it , are all expressed in the lawes and directions given unto the same end . in particular it is ordained , that those who are unruly or disorderly , who walk contrary unto the rules and wayes of holiness prescribed unto the church , shall be rebuked , admonished , instructed ; and if after all means used for their amendment they abide in impenitency , that they be ejected out of communion . for the church , as visible , is a society gathered and erected to express and declare the holiness of christ , and the power of his grace , in his person and doctrine : and where this is not done , no church is of any advantage unto the interests of his glory in this world. the preservation therefore of holiness in them , whereof the discipline mentioned is an effectual means , is as necessary , and of the same importance with the preservation of their being . the lord christ hath also expressly ordained . that in case offences should arise in and among his churches , that in and by them they should be composed , according to the rules of the word , and his own lawes ; and in particular , that in sinful miscarriages causing offence or scandal , there be a regular proceeding , according unto an especial law and constitution of his , for the removal of the offence , and recovery of the offendor ; as also that those who in other cases have fallen by the power of temptation , should be restored by a spirit of meekness ; and , not to instance in more particulars , that the whole flock be continually watched over , exhorted , warned , instructed , comforted , as the necessities or occasions of the whole , or the several members of it , do require . now supposing these , and the like laws , rules , and directions , to be given and enjoyned by the authority of christ ( which gives warranty for their execution , unto men prudent for the ordering of affairs according to their necessary circumstances , and believers of the gospel , doing all things in obedience unto him ) we judg that a compleat rule or government is erected thereby in the church . however we know that the exercise of discipline in every church , so far as the laws and rules of it are expressed in the scripture , and the ends of it directed unto , is as necessary as any duty enjoyned unto us in the whole course of our gospel obedience . and where this is neglected , it is in vain for any churches to expect peace and vnity in their communion , seeing it self neglecteth the principal means of them . it is pleaded , that the mixture of those that are wicked and ungodly in the sacred administrations of the church , doth neither defile the administrations themselves , nor render them unuseful unto those who are rightly interested in them , and duly prepared for the participation of them : hence that no church ought to be forsaken , nor its communion withdrawn from meerly on that account , many of old and of late have pleaded . nor do we say , that this solely of its self , is sufficient to justifie a separation from any church . but when a church shall tolerate in its communion , not only evil men , but their evils , and absolutely refuse to use the discipline of christ for the reformation of the one , and the taking away of the other , there is great danger least the whole lump be leavened , and the edification of particular persons be obstructed , beyond what the lord christ requires of them to submit unto , and to acquiesce in . neither will things have any better success where the discipline degenerates into an outward forcible jurisdiction and power . the things of christ are to be administred with the spirit of christ. such a frame of heart and mind as was in him , is required of all that act under him , and in his name . wherefore charity , pity , compassion , condescention , meekness and forbearance , with those other graces , which were so glorious and conspicuous in him , and in all that he did , are to bear sway in the minds of them who exercise this care and duty for him in the church . to set up such a form of the administration of discipline ; or to commit the exercise of it unto such persons , as whereby , or by whom , the lord christ in his rule of the church , would be represented as furious , captious , proud , covetous , oppressive , is not the way to honour him in the world , nor to preserve the peace of the churches . and indeed some while they boast of the imitation of christ and his example in opposition to his grace , do in their lives and practises make unco the world a representation of the devil . but an account of this degeneracy is given so distinctly by peitro suave , the author of the history of the council of trent , lib. 4 : ad ann. 1551. that we think it not unmeet to express it in his own words . he saith therefore , that , christ having commanded his apostles to preach the gospel and administer the sacraments , he left also unto them , in the person of all the faithful , this principal precept , to love one another , charging them to make peace between those that dissented , and for the last remedy giving the care thereof to the body of the church ; promising it should be bound and loosed in heaven , whatever they did bind and loose on earth ; and that whatever they did ask with a common consent , should be granted by the father . in this charitable office , to give satisfaction to the offended , and pardon to the offendor , the primitive church was alwayes exercised . and in conformity to this , st. paul ordained , that brethren having civil suits one against another , should not go to the tribunals of infidels ; but that wise men should be appointed to judg the differences ; and this was a kind of civil judgment , as the other had the similitude of a criminal ; but were both so different from the judgments of the world , that as these are executed by the power of the judg who enforceth submission , so those only by the will of the guilty to receive them ; who refusing of them , the ecclesiastical judge remaineth without execution , and hath no power but to foreshew the judgment of god , which according unto his omnipotent good pleasure will follow in this life or the next . and indeed the ecclesiastical judgment did deserve the name of charity , in regard that it did only induee the guilty to submit , and the church to judg with such sincerity , that neither in the one any bad effect could have place , nor just complaint in the other ; and the excess of charity in correcting , did make the corrector to feel greater pain than the corrected ; so that in the church no punishment was imposed , without lamentation of the multitude , and greater of the better sort . and this was the cause why to correct was called to lament . so st. paul rebuking of the corinchians , for not chastising the incestuous , said , you have not lamented to separate such a transgressor from you . and in another epistle , i fear that when i come unto you , i shall not find you such as i desire , but in contentions and tumults , and that at my coming i shall lament many of those who have sinned before . the judgment of the church ( as it is necessary in every multitude ) was fit that it should be conducted by one , who should preside and guide the action , propose the matters , and collect the poynts to be consulted on . this care due to the most principal and worthy psrson , was alwayes committed to the bishop : and when the churches were many , the propositions and deliberations were made by the bishop , first in the colledge of the priests and deacons , which they called the presbitery , and there were ripened , to receive afterwards the last resolution in the general congregation of the church . this form was still on foot in the year 250 , and is plainly seen by the epistles of cyprian , who in the matter concerning those who did eat of meats offered to idols , and subscribe to the religion of the gentiles , writeth to the presbitery , that he doth not think to do any thing without their counsel , & consent of the people , & writeth to the people , that at his return he will examine the causes and merits thereof in their presence , and under their judgment ; and he wrote to those priests , who of their own brain had reconciled some , that they should give an account to the people . the goodness and charity of the bishops made their opinion for the most part to be followed , and by little and little , was cause , that the church , charity waxing cold , not regarding the charge laid upon them by christ , did lean the ear to the bishop ; and ambition , a witty passion , which doth insinuate it self in the shew of virtue , did cause it to be readily embraced . but the principal cause of the change was the ceasing of the persecutions : for then the bishops did erect , as it were a tribunal , which was much frequented ; because as temporal commodities , so suits did encrease . this judgment , though it were not as the former , in regard of the form , to determine all by the opinion of the church , yet it was of the same sincerity . whereupon constantine seeing how profitable it was to determine causes , and that by the authority of religion , captious actions were discovered , which the jadges could not penetrate , made a law that there should lie no appeal from the sentences of bishops , which should be executed by the secular judge . and if , in a cause depending before a secular tribunal , in any state thereof , either of the parties , though the other contradict , shall demand the episcopal judgment , the cause shall be immediately remitted to him . here the tribunal of the bishop began to be a common pleading place , having execution by the ministry of the magistrate , and to gain the name of episcopal jurisdiction , episcopal audience , and such like . the emperor valence did enlarge it ; who , in the year 365. gave the bishop the care over all the prizes of vendible things : this judicial negotiation pleased not the good bishops . possidonius doth recount , that austin , being employed herein , sometimes until dinner-time , sometimes longer , was wont to say , that it was a trouble , and did divert him from doing things proper unto him ; and himself writeth , that it was to leave things profitable , and to attend things tumultuous and perplexed . and st. paul did not take it unto himself , as being not fit for a preacher ; but would have it given to others . afterwards , some bishops beginning to abuse the authority given them by the law of constantine , that was seventy years after , revoked by horcadius and honorius ; and an ordination made , that they should judge causes of religion , and not civil , except both parties did consent , and declared that they should not be thought to have a court : which law being not much observed in rome , in regard of the great power of the bishops , valentinian being in the city in the year 452. did renew it , and made it to be put in execution . but a little after , some part of the power taken away , was restored by the princes that followed ; so that justinian did establish unto them a court and audience , and assigned unto them the causes of religion , the ecclesiastical faults of the clergy , and divers voluntary jurisdictions also over the laity . by these degrees , the charitable correction of christ , did degenerate into domination , and made christians lose their ancient reverence and obedience . it is denied in words , that ecclesiastical jurisdiction is dominion ; as is the secular ; yet one knoweth not how to put a difference between them . but st. paul did put it , when he wrote to timothy , and repeated it to titus , that a bishop should not be greedy of gain , nor a striker . now on the contrary , they made men pay for processes , and imprison the parties , as is done in the secular court , &c. this degeneracy of discipline was long since esteemed burdensome , and looked on as the cause of innumerable troubles and grievances unto all sorts of people : yea , it hath had no better esteem among them who had little or no acquaintance with what is taught concerning these things in the scripture : only they found an inconsistency in it with those laws and priviledges of their several countries , whereby their civil liberties and advantages were confirmed unto them . and if at any time it take place or prevail amongst persons of more light and knowledge , who are able to compare it , or the practice of it , with the i●stitutions of christ in the gospel , and the manner of the admistration therein also directed , it greatly alienates the minds of men from the communion of such churches . especially it doth so , if set up unto an exclusion of that benigne , kind , spiritual , and every way useful discipline , that christ hath appointed to be exercised in his church . when corruptions and abuses were come to the height in the papacy in this matter , we know what ensued thereon . divines indeed , and sundry other persons learned and godly , did principally insist on the errors and heresies which prevailed in the church of rome , with the defilements and abominations of their worship . but that which alienated the minds of princes , magistrates , and whole nations from them , was the ecclesiastical domination which they had craftily erectsd , and cunningly mannaged unto the ends of their own ambition , power and avarice , under the name of church-rule and discipline . and where-ever any thing of the same kind is continued , that a rule under the same pretence is erected and exercised in any church , after the nature of secular courts , by force and power , put forth in legal citations , penalties , pecuniary mulcts , without an open evidence of mens being acted in what they do herein , by love , charity , compassion towards the souls of men , zeel for the glory of god , and honour of christ , with a design for the purity , holiness and reformation of the members of it , that church may not expect unity and peace any longer than the terrour of its proceedings doth over-ballance other thoughts and desires proceeding from a sense of duty in all that belong unto it . yea , whatever is , or is to be the manner of the administration of discipline in the church , about which there may be doubtful disputations , which men of an ordinary capacity may not be able clearly to determine ; yet if the avowed end of it be not the purity and holiness of the church , and if the effects of it in a tendency unto that end be not manifest , it is hard to find out whence our obligation to a compliance with it , should arise . and where an outward conformity unto some church-order is aimed at alone , in the room of all other things , it will quickly prove it self to be nothing , or of no value in the sight of christ. and these things do alienate the minds of many from an acquiescencie in their stations , or relations to such churches . for the principal enforcements of mens obedience and reverence unto the rulers of the church , is because they watch diligently for the good of their souls , as those that must give an account . and if they see such set over them as give no evidence of any such watchful care acting its self according to those scripture-directions which are continually read unto them ; but rather rule them with force and rigour , seeking theirs , not them , they grow weary of the yoke , and sometimes regularly , sometimes irregularly , contrive their own freedom and deliverance . it may not here be amiss to enquire into the reasons and occasions that have seduced churches and their rulers into the miscarriages insisted on . now these are chiefly some principles with their application that they have trusted unto ; but which indeed have really deceived them , and will yet continue so to do . and the first of these is , that whereas they are true churches , and thereon intrusted with all church-power and priviledges , they need not further concern themselves to seek , for grounds or warranty to keep up all their members unto their communion . for be they otherwise what they will , so long as they are true churches , it is their duty to abide in their peace and order . if any call their church-state into question , they take no consideration of them , but how they may be punished ; it may be , destroyed , as perverse schismaticks . and they are ready to suppose that upon an acknowledgment that they are true churches , every dissent from them in any thing , must needs be criminal : as if it were all one to be a true church , and to be in the truth and right in all things ; a supposition whereof , includes a nullity in the state of those churches which in the least differ from them ; than which , there is no more uncharitable , nor schismatical principle in the world : but in the common definition of schism , that it is a causeless separation from a true church ; that term of causless , is very little considered or weighed , by them whose interest it is , to lay the charge of it on others . and hence it is come to pass , that where-ever there have been complaints of faults , miscarriages , errors , defections of churches , in late ages their counsels have only been how to destroy the complainers , not in the least how they should reform themselves ; as though in church-affairs , truth , right and equity , were entailed on power and possession . how the complaints concerning the church of rome , quickned by the outcries of so many provinces of europe , and evidence in matter of fact , were eluded and frustrated in the councel of trent , leaving all tfiings to be tried out by interest and force , is full well known . for they know that no reformation can be attempted and accomplished , but it will be a business of great labour , care and trouble , things not delightful unto the minds of men at ease . besides , as it may possibly ruffle or discompose some of the chiefs in their present ways or enjoyments ; so it will as they fear , tend to their disreputation ; as though they had formerly been out of the way , or neglective of their duty : and this , as they suppose , would draw after it another inconvenience , by reflecting on them and their practices , as the occasions of former disorders and divisions , they chuse therefore generally to flatter themselves under the name and authority of the church , and lay up their defence and security against an humble painful reformation , in a plea that they need it not . so was it with the church of laodicea of old , who in the height of her decaying condition , flattered her self , that she was rich , and encreased in goods , and had need of nothing ; and knew not , or would not acknowledge , that she was wretched , and miserable , and poor , and blind , and naked . now it cannot but seem exceeding strange unto men who wisely consider these things , that whereas the churches which were planted and watered by the apostles themselves , and enjoyed for some good season the presence and advantage of their infallible guidance to preserve them in their original purity and order , did within a few years , many of them , so degenerate , and stand in need of reformation , that our lord jesus christ threatned from heaven to cast them off and destroy them , unless they did speedily reform themselves according to his mind ; that those now in the world , ordered at first by persons fallible , and who in many things were actually deceived , should so continue in their purity and holiness , from age to age , as to stand in need of no reformation or amendment . well will it be , if it prove so at the great day of visitation . in the mean time it becomes the guides of all the churches in the world , to take care that there do not such decays of truth , holiness and purity in worship , fall out under their hand in the churches wherein they preside , as that for them they should be rejected by our lord jesus christ ; as he threatens to deal with those who are guilty of such defections . for the state of the generality of churches is such at this day in the world , as he who thinks them not to stand in need of any reformation , may justly be looked on as a part of their sinful degeneracy . we are not ignorant what is usually pleaded in barr unto all endeavours after church-reformation : for , they say , if upon the clamours of a few humorous , discontented persons , whom nothing will please , and who , perhaps are not agreed among themselves , a reformation must instantly be made or attempted , there will be nothing stable , firm or sacred left in the church . things once well established , are not to be called into question upon every ones exceptions . and these things are vehemently pleaded , and urged to the exclusion of all thoughts of changing any thing , though evidently for the better . but long continued complaints , and petitions of multitudes , whose sincerity hath received as great an attestation as humane nature , or christian religion can give , it may be deserve not to be so despised : however the jealousie which churches and their rulers ought to have over themselves , their state and condition , and the presence of the glory of christ amongst them , or its departure from them , especially considering the fearful example of the defection and apostacy of many churches , which is continually before their eyes , seems to require a readiness in them on every intimation or remembrance , to search into their state and condition , and to redress what they find amiss : for suppose they should be in the right , and blameless as to those orders and constitutions , wherein others dissent from them ; yet there may be such defects and declensions , in doctrine , holiness , and the fruits of them in the world , as the most strict observation of outward order will neither countenance , nor compensate : for to think to preserve a church by outward order , when its internal principles of faith and holiness are decayed , is but to do like him , who endeavouring to set a dead body upright , but failing in his attempt , concluded , that there was somewhat wanting within . another principle of the same importance , and applied unto the same purpose , is , that the people are neither able , nor fit to judge for themselves , but ought in all things to give themselves up unto the conduct of their guides , and to rest satisfied in what they purpose and prescribe unto them . the imbibing of this apprehension , which is exceedingly well suited to be made a covering to the pride and ignorance of those unto whose interests it is accommodated , makes them impatient of hearing any thing , concerning the liberty of christians in common , to judge of what is their duty , what they are to do , and what they are not to do in things sacred and religious . only it is acknowledged , there is so much ingenuity in the management of this principle and its application , that it is seldom extended by any beyond their own concernments : for whereas the church of rome hath no way to maintain its self in its doctrine and essential parts of its constitution , but by an implicit faith and obedience in its sub●ects : seeing the animating principles of its profession , will endure no kind of impartial test or trial , they extend it unto all things as well in matters of faith , as of worship and discipline . but those who are secure , that the faith which they profess will endure an examination by the scripture , as being founded therein , and thence educed , they will allow unto the people , at least a judgment of discerning truth from falshood , to be exercised about the doctrines which they teach : but as for the things which concern the worship of god , and rule of the church , wherein they have an especial interest and concern , there they betake themselves for relief unto this principle . now as there is more honesty and safety in this latter way than in the former ; so it cannot be denied , but that there is less of ingenuity and self-consistency : for if you will allow the people to make a judgment in and about any thing that is sacred or religious , you will never know how to hit a joint aright , to make a separation among such things ; so as to say with any pretence of reason , about these things they may judge for themselves , but not about those . and it is a little too open to say , that they may exercise a judgment about what god hath appointed , but none about what we appoint our selves . but without offence be it spoken , this apprehension in its whole latitude , and under its restrictions , is so weak and ridiculous , that it must be thought to proceed from an excess of prejudice , if any man of learning should undertake to patronize it . those who speak in these things out of custom and interest , without a due examination of the grounds and reasons of what they affirm or deny , as many do , are of no consideration : and it is not amiss for them to keep their distance , and stand upon their guard , lest many of those whom they exclude from judging for themselves , should be found more compe●ent judges in those matters than themselves . and let churches and church-rulers do what they please , every man at last will be determined in what is meet for him to do , by his own reason and judgment . churches may inform the minds of men , they cannot enforce them . and if those that adhere unto any church , do not do so , because they judge that it is their duty , and best for them so to do , they therein differ not much from an herd of creatures , that are called by another name . and yet a secret apprehension in some , that the disposal of the concernments of the worship of god , is so left and confined unto themselves , as that nothing is left unto the people but the glory of obedience , without any sedulous enquiry after what is their own duty , with respect unto that account which every one must give of himself unto god , doth greatly influence them into the neglects insisted on . and when any of the people come to know their own liberty and duty in these things , as they cannot but know it , if at all they apply their minds unto the consideration of them , they are ready to be alienated from those who will neither permit them to judge for themselves , nor are able to answer for them , if they should be misled . for if the blind lead the blind , as well he that is led , as he that leads , will into the ditch . add hereunto the thoughts of some , that secular grandeur , and outward pomp , with a distance and reservedness from the conversation of ordinary men , are necessary in ecclesiasticks , to raise and preserve that popular veneration , which they suppose to be their due . without this it is thought government will not be carried on , nor the minds of men awed unto obedience . certain it is that this was not the judgment of the apostles of old , nor of the bishops or pastors of the primitive churches . it is certain also , that no direction is given for it , in any of the sacred , or ancient ecclesiastical writings . and yet they all of them abound with instructions how the guides of the church should preserve that respect which is their due . the sum of what they teach us to this purpose is , readiness to take up the cross , in labours , kindness , compassion and zeal in the exercise of all the gifts and graces of the holy spirit , they should excel and go before the flock as their example . this way of procuring veneration unto church guides by worldly state , greatness , seeming domination or power , was , as far as we can find , an utter stranger unto the primitive times : yea , not only so , but it seems to be expressly prohibited , in that direction of our saviour unto them , for avoiding conformity in these things unto the rulers of the world . but those times they say are past and gone : there remains not that piety and devotion in christians , as to reverence their pastors , for their humility , graces , labours and gifts . the good things of this world are now given them to be used ; and it is but a popular levelling spirit that envies the dignities and exaltation of the clergy . be it so therefore , that in any place they are justly and usefully , at least as unto themselves , possessed of dignities and revenues ; and far be it from us , or any of us to envy them their enjoyments ; or to endeavour their deprivation of them : but we must crave leave to say , that the use of them to the end mentioned is vain ; and wholly frustrate . and if it be so indeed , that christians , or professors of the gospel , will not pay the respect and duty which they owe unto their pastors and guides upon the account of their office , with their work and labour therein , it is an open evidence how great a necessity there is for all men to endeavour the reduction of primitive light , truth , holiness and obedience into churches : for this is that which hath endangered their ruine , and will effect it , if continued ; namely , an accommodation of church-order and discipline , with the state and deportment of rulers , unto the decayes and irreligion of the people , which should have been corrected and removed by their reformation : but we hope better things of many christians , whose faith and obedience are rather to be imitated , than the corrupt degeneracy of others to be complied with , or provided for . however , it is evident that this corrupt perswasion hath in most ages , since the days of paulus samosatenus , let out and given countenance unto the pride , covetousness , ambition and vain-glory of several ecclesiasticks . for how can it be otherwise with them , who being possessed of the secular advantages which some churches have obtained in the world , are otherwise utterly destitute of those qualifications , which tue names of the places they possess , do require . and yet all this while it will be impossible to give one single instance , where that respect and estimation which the scripture tequires in the people towards their spiritual guides , were ever ingenerated or improved by that worldly grandeur , pomp and domination , which some pretend to be so useful unto that end and purpose : for that awe which is put thereby on the spirits of the common fort of men ; that terror which these things strike into the minds of any who may be obnoxious unto trouble and disadvantage from them ; that outward observance which is by some done unto persons vested with them , with the admission which they have thereby into an equality of society with great men in the world , are things quite of another nature . and those who satisfie and please themselves herewith , instead of that regard which is due unto the officers or guides of the churches of christ , from the people that belong unto them , do but help on their defection from their duty incumbent on them . neither were it difficult to manifest , what innumerable scandalous offences , proceeding from the pride and elation of mind that is found among many , who being perhaps young and ignorant , it may be corrupt in their conversations , having nothing to bear up themselves withal , but an interest in dignities and worldly riches , have been occasioned by this corrupt perswasion . and it is not hard to judge how much is lost hereby from the true glory and beauty of the church . the people are quietly suffered to decay in that love and respect towards their pastors , which is their grace and duty , whilst they will pay that outward veneration which worldly grandeur doth acquire ; and pastors satisfying themselves therewith , grow neglective of that exemplary humility and holiness , of that laborious diligence in the dispensation of the word , and care for the soules of the flock , which should procure them that holy respect which is due unto their office by the appointment of jesus christ. but these things are here mention'd only on the occasion of what was before discoursed of . another great occasion of schismes and divisions among christians , ariseth from the remainders of that confusion which was brought upon the churches of europe , by that general apostacy from gospel-truth , purity , and order , whereiu they were for sundry ages involved : few churches in the world have yet totally freed themselves from being influenced by the relicks of its disorders : that such an apostacy did befall these churches , we shall not need to prove . a supposition of it , is the foundation of the present church-state of england . that things should so fall out among them , was of old foretold by the holy ghost . that many churches have received a signal deliverance from the principal evils of that apostasie in the reformation , we all acknowledge : for therein by several ways , and in several degrees of success , a return unto their pristine faith and order was sincerely endeavoured . and so far was there a blessing accompanying of their endeavours , as that they were all of them delivered from things in themselves pernitious and destructive to the souls of men . nevertheless it cannot be denied , but that there do yet continue among them sundry remainders of those disorders , which under their fatal declension they were cast into . nor doth there need any further proof hereof , than the incurable differences and divisions that are found among them : for had they all attained their primitive condition , such divisions with all their causes had been prevented . and the papists , upbraiding protestants with their intestine differences and schismes , do but reproach them that they have not been able in an hundred years to rectifie all those abuses , and remove all those disorders , which they were inventing , and did introduce in a thousand . there is one thing only of this nature , or that owes it self unto this original , which we shall instance in , as an occasion of much disorder in the present churches , and of great divisions that ensue thereon . it is known , none were admitted unto the fellowship of the church in the dayes of the apostles , but upon their repentance , faith , and turning unto god. the plain story of their preaching , the success which they had therein , and their proceedings to gather and plant churches thereon , puts this out of the reach of all sober contradiction . none will say , that they gathered churches of jews and gentiles , that is , whilst they continued such , nor of open sinners , continuing to live in their sins . an evidence therefore , and confession of conversion to god , was unavoidably necessary to the admission of members in the first churches . neither will we ever contend with such importune prejudices , as , under any pretences capable of a wrangling countenance , shall set up against this evidence . hence , in the judgment of charity , all the members of those churches , were looked on as persons really justified and sanctified , as effectually converted unto god ; and as such , were they saluted and treated by the apostles : as such , we say they were looked on and owned ; and as such , upon their confession , it was the duty of all men , even of the apostles themselves , to look on them , and own them ; though absolutely in the sight of god , who alone is the searcher of the hearts of men , some among them were hypocrites , and some proved apostates . but this profession of conversion unto god , by the ministry of the word , and the mutual acknowledgment of each other as so converted unto god in a way of duty , was the foundation of holy spiritual love and unity among them . and although this did not , nor could preserve all the first churches absolutely free from schismes and divisions , yet was it the most soveraign antidote against that infection , and the most effectual means for the reduction of unity , after that by the violent interposition of mens corruptions and temptations , it had been lost for a season . afterwards in the primitive times , when many more took on them the profession of christian religion , who had not such eminent and visible conversions unto god , as most of those had who were changed by the ministry of the apostles , that persons unfit and unqualified for that state and condition , of being members of churches , might not be admitted into them , unto the disturbance of their order , and disreputation of their holy conversation , they were for some good season kept in the condition of expectants , and called catechumens , or persons that attended the church for instruction . in this state they were taught the mysteries of religion , and trial was made of their faith , holiness , and constancy , before their admission : and by this means was the preservation of the churches in purity , peace , and order , provided for : especially were they so in conjunction with that severe discipline which was then exercised towards all the members of them . but after that the multitudes of the gentile world , in the times of the first christian emperors , pressed into the church , and were admitted on much easier terms than those before mentioned , whole nations came to claim successively the priviledge of church-membership , without any personal duty performed , or profession made unto that purpose on their part . and so do they continue to do in many places to this day . men generally trouble themselves no farther about a title to church-membership and priviledges , but rest in the prepossession of their ancestors , and their own nativity in such or such places : for whatever may be owned or acknowledged concerning the necessity of a visible profession of faith and repentance , and that credible as to the sincerity of it in the judgment of charity , it is certain for the most part , no such thing is required of any , nor performed by them . and they do but ill consult for the edification of the church , or the good of the souls of men , who would teach them to rest in an outward formal representation of things , instead of the reality of duties , and the power of internal grace . and no small part of the present ruine of christian religion owes it self unto this corrupt principle . for whereas the things of it which consist in powers internal , and effectual operations of grace , have outward representations of them , which from their relation unto what they represent , are called by the same names with them , many take up with , and rest in these external things , as though christianity consisted in them ; although they are but a dead carcass , where the quickning life and soul of internal grace is wanting . thus it is in this matter , where there is a shadow and appearance of church-order , when the truth and substance of it is far away . men come together unto all the ends of church-assemblies where unto they are admitted , but on no other grounds , with no other hearts , nor designes , but on and with what they partake in any civil society , or joyntly engage in any other worldly concern . and this fundamental errour in the constitution of many churches , is the occasion as of other evils , so in particular of divisions among professed christians . hence originally was the discipline of the church accommodated by various degrees to the rule and government of such persons , as understood little , or were little sensible of the nature , power , and efficacy of that spiritual discipline which is instituted in the gospel , which thereby at last degenerated into the outward way of force and power before described : for the churches began to be composed of such as could no otherwise be ruled . and instead of reducing them to their primitive temper and condition where unto the evangelical rule was suited , there was invented a way of government accommodate unto that state whereinto they were lapsed , which those concerned found to be the far easier work of the two . hence did sincere mutual love with all the fruits of it begin to decay among church-members ; seeing they could not have that tollerable perswasion of that truth of profession in each other which is necessary to preserve it without dissimulation , and to provoke it unto a due exercise . hence did private spiritual communion fail amongst them , the most being strangers unto all the ways and means of it ; yea despising and contemning it in all the instances of its exercise ; which will yet be found to be as the life and soul of all useful church-communion . and where publick communion is only attended unto with a neglect hereof , it will quickly wither and come to nothing : for on this occasion do all duties of watchfulness , exhortations and admonitions , proceeding from mutual love and care of each others condition , so frequently recommended unto us in the scripture , utterly cease and become disused . hence members of the same church began to converse together as men only , or at the best civil neighbours ; and if at all as christians , yet not with respect unto that especial relation unto a particular church , wherein their usefulness as members of the same organical body is required . hence some persons looking on these things as intollerable , and not only obstructive of their edification , but destructive unto all really useful church-communion , we ought not to wonder if they have thought meet to provide otherwise for themselves . not that we approve of every departure or withdrawing from the communion of churches , where things continue under such disorders , but only shew what it is that occasioneth many so to do . for as there may sometimes be just cause hereof , and persons in so doing may mannage what they do according unto scripture-rule ; so we doubt not but that some may rashly and precipitately , without due attendance unto all the duties which in such undertakings are required of them , without that charity and forbearance which no circumstances can absolve them from , make themselves guilty of a blameable separation . and these are some of those things which we look upon as the general causes or occasions of all the schismes and divisions that are at this day found among professors of the gospel . whether the guilt of them will not much cleave unto them by whom they are kept on foot and maintained , is worth your enquiry , for so doth it befall our humane nature , apt to be deceived and imposed on by various pretences and prejudices , that those are oftentimes highly guilty themselves of those miscarriages , whose chiefest satisfaction and glory consists in charging them on others . however if these things do not absolutely justifie any in a secession from the churches where unto they did relate ; yet they render the matter so highly questionable , and the things themselves are so burdensome unto the minds of many , as that divisions will thereon undoubtedly ensue . and when it is so fallen out , to design and contrive the reduction of all unto outward vnity and concord , by forcing them , who on such occasions have dissented and withdrawn themselves from the communion of any church , without endeavouring the removal of these occasions of their so doing , and the reformation of those abuses which have given cause thereunto , is severe , if not unjust . but when the lord jesus christ in his care towards his churches , and watchfulness over them , shall be pleased to remove these and the like stumbling-blocks out of the way , there will , we hope , be a full return unto gospel-unity and peace among them that serve and worship him on the earth . in this state of things , where-ever it be found , it is no wonder if the weaknesses , ignorance , prejudices and temptations of men do interpose themselves unto the encrease and heightning of those divisions , whose springs and occasions lye elswhere . when none of these provocations were given them , yet we know there was enough in professors themselves to bring forth the bitter fruit of differences and schisms , even in the dayes of the apostles . how much more may we fear the like fruits and effects from the like principles and corrupt affections ? now the occasions of drawing them forth are more , temptations unto them greater , directions against them less evident and powerful ; and all sense of ecclesiastical authority , through its abuse and male-administration , is , if not lost and ruined , yet much weakned and impaired . but from the darkness of the minds of men , and their unmortified affections , ( as the best know but in part , nor are they perfectly sanctified ) it is , that they are apt to take offence one at another , and thereon to judge and censure each other temerariously ; and which is worst of all , every one to make his own understanding and perswasion thereon , the rule of truth and worship unto others . all such wayes and courses are against us in the matter of love and union , all tending to make and increase divisions among us . and the evil that is in them , we might here declare , but that it falls frequently under the chastisement of other hands : neither indeed can it well meet with too much severity of reproof . only it were desireable that those by whom such reproofs are mannaged , would take care not to give advantages of retortion or self-justification unto them that are reproved by them : but this they do unavoydably , whilst they seem to make their own judgments and practises the sole rule and measure of what they approve or disallow . in what complyes with them there is nothing perverse , and in what differs from them there is nothing sincere . and on this foundation whilst they reprove , censuring , rash-judging and reproaching of others , with pride , self-conceitedness , false opinions , irregular practices in church worship , or any other concerns of religion , backbiting , easiness in taking up false reports with the like evils , as they deserve severely to be rebuked , those reproved by them are apt to think , that they see the guilt of many of the crimes charged on themselves , in them by whom they are reproved . so on all hands things gendor unto farther strife ; whilst every party being conscious unto their own sincerity , according unto the rule of their present light , which is the only measure they can take of it , are ready to impeach the sincerity of them by whom they suppose themselves causlesly traduced and condemned . this evil therefore is to be diligently watched against by all that love unity , truth , holiness , or peace . and seeing there are rules and precepts given us in the scripture to this purpose , it may not be unmeet to call over some of them . one rule of this nature and import , is that we should all of us study to be quiet , and to do our own business , in things civil and sacred . who will harm men , who will be offended with them , whilst they are no otherwise busied in the world ? and if any attempt to do them evil , what need have they to be troubled thereat ? duty and innocency will give peace to a worthy soul in the midst of all storms , and whatever may befall it . now will any one deny , or can they , but that it is the duty , and ought to be the business of every man to seek his own edification , and the saving of his soul ? deny this unto any man , and you put your self in the place of god to him , and make him more miserable than a beast . and this , which no man can forbid , no man can otherwise do , than according to that light and knowledg of the will of god which he hath received : if this therefore be so attended to , as that we do not thereby break in upon the concerns of others , nor disturb them in what is theirs , but be carryed on quietly and peaceably with an evidence in what we do , that it is meerly our own personal duty , that we are in the pursuance of ; all cause of offence will be taken away . for if any will yet be offended with men , because they peaceably seek the savation of their own souls , or do that in order thereunto , which they cannot but do , unless they will cast off all sense of gods authority over them , it is to seek occasion of offence against them , where none are given . but when any persons are acted by a pragmatical curiosity to interpose themselves in the wayes , affairs , and concerns of other men , beyond what the laws of love , usefulness , and mutual christian aid , do require , tumults , disorders , vexations , strife , emulations , with a world of evils , will ensue thereon ; especially will they do so , when men are prone to dwell on the reall or supposed faults of others , which on various pretences of pity for their persons , or a detestation of their evils , or publick reproof of them , they will aggravate , and so on all occasions expose them to publick censures , perhaps , as they think , out of zeal to gods glory , and a desire for the churches good : for the passions and interests of such persons , are ready to swell over the bounds of modesty , sobriety and peace , though through the blindness which all self-love is accompanied withall , they seldome see clearly what they do . would we therefore labour to see a beauty , desireableness and honour in the greatest confinement of our thoughts , words and actions , unto our selves and our own occasions , that express duty will admit of , it might tend very much to the preservation of love and peace among professors , for unto this end it is prescribed unto us . secondly , it is strictly commanded us that we should not judge , that we be not judged . there is no rule for mutual conversation and communion , in the scripture , that is oftner repeated , or more earnestly inculcated : nor is there any of more vse , nor whose grounds and reasons , are more evident or more cogent . judging and determining in our selves , or divulging censures concerning others , their persons , states , and conditions towards god , their principles as to truth and sincerity , their ways as to righteousness and holiness , whether past or present , any otherwise than by the perfect law of liberty , and that only when we are called thereunto in a way of duty , is the poyson of common love and peace , and the ruine of all communion and society , be it of what nature it will. for us to judge and determine whether these or those churches are true churches or no , whether such persons are godly or no , whether such of their principles and actions are regular or no , and so condemn them in our minds , ( unless where open wickedness will justifie the severest reflections ) is to speak evil of the law , and to make our selves judges of it , as well as of them who together with our selves are to be judged by it . nor is a judgment of that nature necessary unto our advantage in the discharge of any duty required at our hands . we may order all our concernments towards churches and persons without making any such judgment concerning them . but so strong is the inclination of some persons unto an excess in this kind , that no consideration can prevail with them to cast it out according to its desert . whether they do it as approving and justifying themselves in what they condemn in others , or as a thing conducing unto their interest , or out of faction and an especial love to some one party of men , or some secret animosities and hatred against others , it is a matter they seldome well quit themselves of , whilst they are in this world . yea so far do some suffer themselves to be transported , as that they cannot restrain from charging of others with the guilt of such things as they know to be charged on themselves , by them who pretend to be the only competent judges in such cases . and so will they also reflect upon , and complain of other men for miscarriages by severities , in instances exceedingly inferior , as by themselves represented , unto what it is known they were ingaged in . but men are apt to think well of all they do themselves , or those whom they peculiarly regard , and to aggravate whatever they conceive amiss in such as they dislike . were it not better by love to cover a multitude of faults , and to leave the judgment of persons and things , wherein we are not concerned , unto him who judgeth righteously , and will render unto every man according to his works ? however certain it is , that untill the evil fountain of bitter waters be stopped , untill we cease to bless god even the father , and at the same time to curse men made after the similitude of god , the wounds that have been given to the love and peace of professors will not be healed . thirdly , unto the same end are all men forbidden to think that they have a dominion over the faith of others , or that the ordering and disposal of it is committed unto them . it is christ alone who is the lord of the consciences of his disciples . and therefore the best and greatest of the sons of men , who have been appointed by him to deal with others in his name , have constantly disclaimed all thoughts of power or rule , over the consciences or faith of the meanest of his subjects . how many ways this may be done , we are filled with experiences ; for no way whereby it may be so , hath been left unattempted . and the evil of it hath invaded both churches and particular persons : some whereof who have been active in casting of the dominion of others , seem to have designed a possession of it in themselves . and it is well , if where one pope is rejected , many do not rise in his place , who want nothing but his power and interest , to do his work . the indignation of some , that others do not in all things comply with their sentiments , and subject themselves unto their apprehensions and dictates , ariseth from this presumption : and the persecutions wherein others ingage , do all grow out of the same bitter root . for men can no otherwise satisfie their consciences herein , but by a supposition that they are warranted to give measures unto the minds and practices of others , that is , their faith and consciences , in sacred things . and whilst this presumptious supposition under any pretence or colour possesseth the minds of men , it will variously act its self unto the destruction of that gospel unity , which it is our duty to preserve . for when they are perswaded that others ought to give up themselves absolutely to their guidance in the things of religion , either because of their office and dignity , or because they are wiser than they , or it may be are only able to dispute more then they , if they do not immediately so do , especially seeing they cannot but judg themselves in the right in all things , they are ready to charge their refusal on all the corrupt affections , principles and practices , which they can surmize , or , their supposed just indignation suggest unto them . that they are proud , ignorant , self-conceited , wilful , factious , is immediately concluded ; and a semblance unto such charges shall be diligently sought out , and improved . nothing but a deceiving apprehension that they are some way or other meet to have a dominion over the faith of their brethren and fellow-servants , would prevail with men , otherwise sober and learned , so to deal with all that dissent from them , as they are pleased to do . fourthly , all these evils mentioned are much increased in the minds of men , when they are puffed up with a conceit of their own knowledge and wisdom : this therefore we are warned to avoid , that the edification of the church may be promoted , and love preserved : for hence are very many apt to take false measures of things , especially of themselves , and thereon to cast themselves into many mischievous mistakes . and this is apt to befal them , who for ends best known unto themselves , have with any ordinary diligence attended to the study of learning . for upon a supposal of some competent furniture with natural abilities , they cannot but attain some skill and knowledge that the common sort of unstudied persons are unacquainted withal . oft-times indeed , their pre-eminence in this kind , consists in matters of very small consequence or importance . but whatever it be , it is ready to make them think strange of the apostles advice , if any man seemeth to be wise in this world , let him become a fool , that he may be wise ; apt it is to puffe them up , to influence their minds with a good conceit of themselves , and a contempt of others . hence may we see some , when they have gotten a little skill in languages , and through custome advantaged by the reading of some books , are able readily to express some thoughts , perhaps not originally their own , presently conceit themselves to be so much wiser than the multitude of unlettered persons , that they are altogether impatient , that in any thing they should dissent from them : and this is a common frame with them whose learning and wit being their all , do yet reach but half way towards the useful ends of such things . others also there are , and of them , not a few , who having been in the ways wherein the skill and knowledge mentioned are usually attained , yet through their incapacity or negligence , or some depraved habit of mind , or course of life , have not really at all improved in them . and yet these also , having once attained the countenance of ecclesiastical offices or preferments , are as forward as any , to declaim against , and pretend a contempt of that ignorance in others , which they are not so stupid , as not to know that the guilt of it may be reflected on themselves . however these things , at best , and in their highest improvement , are far enough from solid wisdom ; especially that which is from above , and which alone will promote the peace and edification of the church . some have no advantage by them , but that they can declare and speak out their own weakness ; others that they can rail , and lie , and falsly accuse , in words and language wherewith they hope to please the vilest of men . and certain it is , that science , which whatever it be without the grace of god , is but falsly so called , and oftentimes falsly pretended unto , for this evil end of it alone is apt to lift up the minds of men above others , who perhaps come not behind them in any useful understanding . yea , suppose men to have really attained a singular degree in useful knowledge and wisdom , and that either in things spiritual and divine , or in learning and sciences , or in political p●udence ; yet experience shews us , that an hurtful elation of mind is apt to arise from them , if the souls of men be not well ballanced with humility , and this evil particularly watched against . hence ariseth that impatience of contradiction , that jealousie and tenderness of mens own names and reputations , those sharp revenges they are ready to take of any supposed inroads upon them , or disrespects towards them , that contempt & undervaluation of other mens judgments , those magisterial impositions and censures which proceed from men under a reputation of these endowments . the cautions given us in the scripture against this frame of spirit , the examples that are proposed unto us to the contrary , even that of christ himself , the commands that are multiplied for lowliness of mind , jealousie over our selves , the soveraignty of god in chusing whom he pleaseth to reveal his mind and truth unto and by , may in the consideration of them be useful to prevent such surprizals with pride , self-conceit , and contempt of others , as supposed or abused knowledge are apt to cast men into , whereby divisions are greatly fomented and increased among us . but it may be these things will not much prevail with them , who pretending a zeal and principle above others in preaching , and urging the examples of christ , do in most of their ways and actings , and in some of their writings , give us an unparallel'd representation of the devil . lastly , it is confessed by all , that false teachers , seducers , broachers of novel corrupt and heretical doctrines , have caused many breaches and divisions among such as once agreed in the profession of the same truths and points of faith : by means of such persons , whether within the present church-state , or without , there is scarce any sacred truth , which had formerly secured its station and possession in the minds of the generality of christians in this nation , but what hath been solicited , or opposed . some make their errors the principal foundation , rule and measure in communion : whoever complies with them therein , is of them ; and whoso doth not , they avoid ; so at once they shut up themselves from having any thing to do with them that love truth and peace . and where these consequents do not ensue , mens zeal for their errors being overballanced by their love of , and concern in their secular interest , and their minds influenced by the novel prevailing opinion of a great indifferency in all things appertaining unto outward worship ; yet the advancing and fomenting of opinions contrary unto that sound doctrine which hath been generally owned and taught by the learned and godly pastors , and received by the people themselves , cannot but occasion strife , contentions , and divisions among professors . and it may be , there are very few of those articles or heads of religion , which in the beginning of the reformation , and a long time after , were looked on as the most useful , important and necessary parts of our profession , that have not been among us variously opposed and corrupted . and in these differences about doctrine , lie the hidden causes of the animosities whereby those about worship and discipline are mannaged . for those who have the advantage of law and power on their side in these lesser things , are not so unwise as to deal openly with their adversaries about those things , wherein the reputation of established and commonly received doctrines lie against them . but under the pretence and shelter of contending for legal appointments , not a few do exercise an enmity against those who profess the truth , which they think it not meet as yet openly to oppose . such are the causes , and such are the occasions of the differences and divisions in and about religious concerns , that are among us ; by such means have they been fomented and encreased : heightned they have been by the personal faults and miscarriages of many of all sorts and parties . and as the reproof of their sinful failings is in its proper season a necessary duty ; so no reformation or amendment of persons will give a full relief , nor free us from the evil of our divisions , until the principles and ways which occasion them , be taken out of the way . chap. v. grounds and reasons of non-conformity . having briefly declared our sense concerning the general causes and occasions of our differences , and that present want of christian love which is complained of by many ; we shall now return to give some more particular account concerning our inconformity unto , and non-compliance with the observances and constitutions of the church of england . it is acknowledged , that we do in sundry things dissent from them ; that we do not , that we cannot come up unto a joint practice with others in them . it is also confessed , that hereon there doth ensue an appearance of schisme between them and us , according as the common notion of it is received in the world . and because in this distance and difference , the dissent unto compliance is on our parts ; there is a semblance of a voluntary relinquishment of your communion : and this we know exposeth us , in vulgar judgments and apprehensions , unto the charge of schisme , and necessitateth us unto self-defence ; as though the only matter in question were , whether we are guilty of this evil or no. for that advantage have all churches which have had an opportunity to fix terms of communion , right or wrong , just or unequal ; the differences which ensue thereon , they will try out on no other terms , but only whether those that dissent from them , are schismaticks or not . thus they make themselves actors oft-times in this cause , who ought in the first place to be charged with in●ury ; and a trial is made meerly at the hazard of the reputation of those , who are causelesly put upon their purgation and defence . yea with many , a kind of possession and multitude , do render dissenters unquestionably schismatical ; so that it is esteemed an unreasonable confidence in them , to deny themselves so to be . so deals the church of rome with those that are reformed . an open schisme there is between them ; and if they cannot sufficiently fix the guilt of it on the reformed , by confidence and clamours , with the advantage of prepossession ; yet , as if they they were perfectly innocent themselves , they will allow of no other enquiry in this matter , but what consists in calling the truth and reputation of the other party , into question . it being our present condition to lie under this charge from many , whose interest it is to have us thought guilty thereof , we do deny that there is any culpable secession made by us , from the communion of any that profess the gospel in these nations , or that the blame of the appearing schisme that is among us , can duly or justly be reflected on us ; which in the remainder of our discourse , we shall make to appear . what are our thoughts and judgments , concerning the church-state and interest of the professors of the gospel in this nation , we have before declared . and we hope they are such , that in the judgment of persons sober and impartial , we shall be relieved from those clamorous accusations , which are without number or measure , by some cast upon us . our prayers are also continually unto the god of love and peace for the taking away of all divisions and their causes from among us . nor is the satisfaction which ariseth from our sincerity herein , in the least taken off , or rent from us , by the uncharitable endeavours of some , to rake up pretences to the contrary . and should those , in whose power it is , think meet to imitate the pastors and guides of the churches of old , and to follow them in any of the wayes which they used for the restauration of vnity and agreement unto christians , when lost or endangered , we should not decline the contribution of any assistance , by counsel or fraternal compliance , which god should be pleased to supply us withal . but whilst some whose advantages render them considerable in these matters , seem to entertain no other thoughts concerning us , but what issue in violence and oppression , the principal duty incumbent on us is , quietly to approve our consciences unto god , that in sincerity of heart we desire in all things to please him , and to conform our lives , principles and practises to his will , so far as he is graciously pleased to make it known unto us . and as for men , we hope so to discharge the duty required of us , as that none may justly charge us with any disorders , vnpeaceableness , or other evils : for we do not apprehend that we are either the cause or culpable occasion of those inconveniences and troubles which some have put themselves unto by their endeavours for our disturbance , impoverishing and ruine . let none imagine , but that we have considered the evils , and evil consequents of the schismes and divisions that are among us ; and those who do so , do it upon the forfeiture of their charity . we know how much the great work of preaching the gospel unto the conversion of the souls of men is impeded thereby ; as also what prejudice ariseth thence against the truth , wherein we are all agreed ; with what temptations , and mutual exasperations , to the loss of love , and the occasioning of many sinful miscarriages in persons of all sorts , do hereon ensue : but we deny that it is in our power to remove them , or take them out of the way , nor are we conscious unto our selves of any sin or evil , in what we do , or in what we do not do , by our not doing of it in the worship of god. it is duty alone unto jesus christ , whereunto in these things we attend , and wherein we ought so to do . and where matters of this nature are so circumstanced , as that duty will contribute nothing towards unity , we are at a loss for any progress towards it . the sum of what is objected unto us , ( as hath been observed ) is our non-conformity , or our forbearance of actual personal communion with the present church-constitutions , in the modes , rites , and ceremonies of its worship : hence the schisme complained of , doth ensue . unless this communion be total , constant , without endeavour of any alteration or reformation , we cannot in the judgment of some , be freed from the guilt hereof . this we deny , and are perswaded that it is to be charged elsewhere : for , first , all the conditions of absolute and compleat communion with the church of england , which are proposed unto us , and indispensibly required of us , especially as we are ministers , are vnscriptural ; such as the word of god doth neither warrant , mention , nor intimate , especially not under any such consideration , as necessary conditions of communion in or among the churches of christ. we dispute not now about the lawfulness or vnlawfulness or things in themselves ; nor whether they may be observed or no , by such as have no conviction of any sin or evil in them . neither do we judge or censure them , by whom they are observed : our enquiry is solely about our own liberty and duty . and what concerneth them , is resolved into this one question , as to the argument in hand : whether such things or observances in the worship of god , as are wholly unscriptural , may be so made the indispensible condition of communion with any particular church , as that they by whom they are so made and imposed on others , should be justified in their so doing ; and that if any differences , divisions or schismes , do ensue thereon , the guilt and blame of them must necessarily fall on those who refuse submission to them , or to admit of them as such ? that the conditions proposed unto us , and imposed on us indispensibly , if we intend to enjoy the communion of this church , are of this nature , we shall afterwards prove by an induction of instances . nor is it of any concernment in this matter , what place the things enquired after do hold , or are supposed to hold in the worship of god ; our present enquiry is about their warranty to be made conditions of church-communion . now we are perswaded that the lord christ hath set his disciples at liberty from accepting of such terms of communion from any churches in the world : and on the same grounds we deny , that he hath given or granted unto them authority , to constitute such terms and conditions of their communion , and indispensibly to impose them upon all that enjoy it , according to their several capacities and concerns therein : for , first , the rule of communion among the disciples of christ in all his churches , is invariably established and fixed by himself . his commission , direction and command , given out unto the first planters and founders of them , containing an obliging rule unto all that should succeed them throughout all generations , hath so established the bounds , limits and conditions of church-communion , as that it is not lawful for any to attempt their removal or alteration . go ye , saith he to them , and teach all nations , baptizing them in the name of the father , and of the son , and of the holy ghost ; teaching them to observe all things whatever i have commanded you , and lo i am with you alwayes , even unto the end of the world . all the benefits and blessings , all the comfort and use of church-assemblies and communion , depends alone on the promise of the presence of christ with them . thence doth all the authority that may be exercised in them proceed ; and thence doth the efficacy of what they do unto the edification of the souls of men , arise and flow . now that any one may thus enjoy the presence of christ in any church , with the fruits and benefits of it , no more can be required of him , but that through the preaching of the gospel , and baptism , being made a professed disciple , he do , or be ready to do and observe all whatsoever christ hath commanded . this hath he established as the rule of communion among his disciples and churches in all generations : in all other things which do relate unto the worship of god , he hath set them , and left them at liberty , which so far as it is a grant and priviledge purchased for them , they are obliged to make good and maintain . we know it will be here replied , that among the commands of christ , it is , that we should hear the church , and obey the guides and rulers thereof : whatever therefore is appointed by them , we are to submit unto , and observe , even by virtue of the command of christ. and indeed it is certainly true , that it is the will and command of the lord jesus , that we should both hear the church , and obey the guides of it : but by virtue of this rule , neither the church nor its guides can make any thing necessary to the disciples of christ , as a condition of communion with them , but only what he hath commanded . for the rule here laid down is given unto those guides or rulers ; who are thereby bound up , in the appointments of what the disciples are to observe , unto the commands of christ. and were a command included herein , of obeying the commands or appointments of church-guides , and the promise of the presence of christ annexed thereunto ; as he had given them all his own power , and placed them in his throne , so we had been all obliged to follow them whither ever they had carried or led us , although it were to hell it self , as some of the canonists ; on this principle , have spoken concerning the pope . here therefore is a rule of communion fixed , both unto them that are to rule in the church , and them that are to obey . and whereas , perhaps it may be said , that if the rulers of the church may appoint nothing in and unto the communion of the church , but what christ hath himself commanded , then indeed is their authority little worth , yea , upon the matter none at all : for the commands of christ are sufficiently confirmed and fixed by his own authority ; and to what end then serves that of the rulers of the church ? we must say , that their whole authority is limited in the text , unto teaching of men to observe what christ hath commanded . and this they are to do with authority ; but under him , and in his name ; and according to the rules that he hath given them . and those who think not this power sufficient for them , must seek it elsewhere ; for the lord christ will allow no more in his churches . to make this yet more evident , we may consider that particular instance , wherein the primitive christians had a trial , in the case as now stated before us : and this was in the matter of mosaical ceremonies and institutions , which some would have imposed on them , as a condition of their communion in the profession of the gospel : in the determination hereof , was their liberty asserted by the apostles , and their duty declared to abide therein . and this was the most specious pretence of imposing on the liberty of christians , that ever they were exercised withal . for the observation of these things had countenance given unto it , from their divine original , and the condescending practice of the apostles for a good season . that other instances of the like nature should be condemned in the scripture is impossible , seeing none had then endeavoured the introduction of any of that nature . but a general rule may be established in the determination of one case , as well as in that of many ; provided it be not extended beyond what is eminently included in that case . herein therefore was there a direction given for the duty and practise of churches in following ages ; and that in pursuit of the law and constitution of the lord christ before-mentioned . neither is there any force in the exception , that these things were imposed under a pretence of being commanded by god himself : for they say , to require any thing under that notion , which indeed he hath not commanded , is an adding to his command , which ought not to be admitted : but to require things indifferent , without that pretence , may be allowed . but as in the former way , men adde unto the commands of god formally , so in this latter , they do it materially , which also is prohibited : for in his worship , we are forbidden to adde to the things that he hath appointed , no less than to pretend commands from him which he hath not given . he therefore who professeth and pleadeth his willingness to observe and do in church-communion , whatever christ hath instituted and commanded , cannot regularly be refused the communion of any church , under any pretence of his refusal to do other things , which confessedly are not so required . it is pleaded indeed , that no other things , as to the substance of the worship of god , can or ought to be appointed , besides what is instituted by jesus christ : but as to the manner or modes of the performance of what he doth command , with other rites and ceremonies to be observed for order and decency , they may lawfully be instituted by by the rulers of the church . let it therefore at present be granted , that so they may be by them who are perswaded of the lawfulness of those modes , and of the things wherein they consist ; seeing that is not the question at present under agitation . neither will this concession help us in our present enquiry , unless it be also granted , that whatever may be lawfully practised in the worship of god , may be lawfully made a necessary condition of communion in that worship : but this will not be granted , nor can it ever be proved . besides , in our present difference , this is only the judgment of one party , that the things mentioned may be lawfully observed in and among sacred administrations : and thereon the conclusion must be , that whatever some think may be lawfully practised in divine worship , may lawfully be made an indispensible condition of communion unto the whole . nor will it give force unto this inference , that those who judge them lawful are the rulers and guides of the church , unto whose determination the judgment of private persons is not to be opposed : for we have shewed before , that a judgment concerning what any one is to do or practise in the worship of god , belongs unto every man who is to do or practise ought therein ; and he who makes it not , is brutish . and the judgment which the rulers of the church are to make for the whole , or to go before it , is , in what is c●mmanded , or not so , by jesus christ , not in what is fit to be added ●hereunto by themselves . besides if it must be allowed that such things may be made the conditions of church-communion , then any who are in place of authority , may multiply such conditions according unto the utmost extent of their judgments , until they become burdensome and intolerable unto all , or really ridiculous in themselves , as it is fallen out in the church of rome : but this would prove expresly destructive unto that certain and unvariable rule of church-communion , which the lord christ hath fixed and established ; whereof we shall speak again afterward . neither will that plea , which is by some insisted on in this case , yield any solid or universal relief . it is said , that some may warrantably and duly observe in the worship of god , what is unduly and unwarrantably imposed on them by others . and indeed all controversies about church-constitution , discipline , and external worship , are by some reduced unto these two heads ; that the magistrate may appoint what he pleaseth , and the people may observe whatever he appoints : for as there is no government of the church determined in the scripture , it is meet it should be erected and disposed by the supreme magistrate , who , no doubt , upon that supposition , is only fit and qualified so to do : and for outward worship , and the rites thereof , both it and they are so far indifferent , as that we may comply with whatever is imposed on us ; whether they be good , or useful , or evil , lies at the doors of others to answer about . but this seems to rise up in express contradiction unto those commands which are given us , to stand fast in the liberty wherewith christ hath made us free ; and in these things , not to be servants of men , for what do we do less , than renounce the priviledge of our liberty purchased for us at an high rate and price , or what are we less than servants of men , whilst we bring our selves in bondage unto the observation of such things in the worship of god , as we judge neither commanded by him , nor tending unto our own edification , but meerly because by them ordained ? moreover , suppose it be the judgment of some , as it is of many , that the things mentioned , though in their own nature indi●ferent , do become unlawful unto them to observe when imposed as necessary conditions of all church-communion , contrary to the command and appointment of christ ? we know this is exceedingly declaimed against as that which is perverse and froward . for what , say many , can be more unreasonable , than that things in their own nature indifferent should become unlawful because they are commanded ? but it is at least no less unreasonable , that things confessedly indifferent should not be left so , but be rendred necessary unto practise , though useless in it , by arbitrary commands . but the opinion traduced , is also much mistaken . for although it be granted that the things themselves are indifferent in their own nature , not capable , but as determined by circumstances , of either moral good or evil ; yet it is not granted that the observation of them , even as uncommanded , is indifferent in the worship of god. and although the command doth not alter the nature , and make that which was indifferent become evil , yet that command of its self being contrary to many divine commands and instructions given us in the scripture , a complyance with the things commanded therein may become unlawful to us . and what shall they do whose judgment this is ? shall they admit of them as lawful , upon the consideration of that change about them , which renders them unlawful ? this they will not easily be induced to give their assent unto . let therefore the rule of church communion be observed which our lord jesus christ hath fixed ; and no small occasion of our strifes and divisions will be removed out of the way . but whilst there is this contest among us , if one pleads his readiness to do and observe whatever the lord christ hath commanded , and cannot be convinced of insincerity in his profession , or of want of understanding in any known institution of his , and thereon requires the communion of any church ; but others say nay , you shall observe and do sundry other things that we our selves have appoynted , or you shall have no communion with us : as it cannot be but that divisions and schisms will ensue thereon ; so it will not be difficult for an indifferent by-stander , to judge on whether side the occasion and guilt of them doth remain . secondly , we have the practise of the apostles in the pursuance of the direction and command of their lord and ours , for our guide in this case . and it may be well and safely thought , that this should give a certain rule unto the proceedings and actings of all church-guides in future ages . now they did never make any thing unscriptural , or what they had not received by divine revelation , to be a condition of communion in religious worship & church order among christians . for as they testified of themselves , that they would co●tinually give themselves unto prayer , and the ministry of the word ; so it was of old observed concerning them , that their constant labour was for the good of the souls of men in their conversion unto god , and edification in faith and holiness ; but as for the institution of festivals or fasts , of rites or ceremonies to be observed in the worship of the churches , they intermedled with no such things . and thence it came to pass , that in the first entrance and admission of observances about such things , there was a great and endless variety in them , both as to the things themselves observed , and as to the manner of their observation . and this was gradually increased unto such an height and excess , as that the burden of them became intolerable unto christendome . nor indeed could any better success be expected in a relinquishment and departure from the pattern of church order , given us in their example and practise . neither is the plea from hence built meerly on this consideration , that no man alive , either from their writings , or the approved records of those times , can manifest that they ever prescribed unto the churches , or imposed on them the observance of any uninstituted rit● , to be observed as a measure and rule of their communion ; but also it so fell out in the good providence of god , that the case under debate , was proposed unto them , and joyntly determined by them . for being called unto advice and counsel , in the case of the difference that was between the jewish and gentile converts , and professors , wherein the former laboured to impose on the latter the observation of moses institutions , as the condition of their joynt communion , as was mentioned even now , they not only determine against any such imposition , but also expresly declare that nothing but necessary things ( that is , such as are so from other reasons antecedently unto their prescriptions and appointments ) ought to be required of any christians , in the communion or worship of the church . and as they neither did nor would on that great occasion , in that solemn assembly , appoynt any one thing to be observed by the disciples and churches which the lord christ had not commanded ; so in their direction given unto the gentile believers for a temporary abstinence from the use of their liberty in one or two instances whereunto it did extend , they plainly intimate , that it was the avoydance of a present scandal , which might have greatly retarded the progress of the gospel , that was the reason of that direction . and in such cases it is granted , that we may in many things for a season forgo the use of our liberty . this was their way and practise , this the example which they left unto all that should follow them in the rule and guidance of the church . whence it is come to pass in after-ages , that men should think themselves wiser than they , or more careful to provide for the peace and unity of the church , we know not . but let the bounds and measures of church communion fixed in and by their example , stand unmoved , and many causes of our present divisions will be taken away . but it may be it will be offered , that the present state of things in the world , requires some alteration in , or variation from the precise example of the apostles in this matter . the due observation of the institutions of christ in such manner as the nature of of them required , was then sufficient unto the peace and unity of the churches . but primitive simplicity is now decayed amongst the most ; so that a multiplication of rules and observances is needful for the same ends . but we have shewed before , that the accommodation of church rule and communion to the degeneracy of christians or churches , or their secular engagements , is no way advantagious unto religion . let them whose duty it is , endeavour to reduce professors and profession to the primitive standard of light , humility , and holiness , and they may be ordered in all church concerns , according to the apostolical pattern . wherefore when christians unto the former plea of their readiness to observe , and do , whatsoever christ hath commanded them , do also adde their willingness to comply with whatever the apostles of christ have either by precept , or example in their own practise , commended unto them , or did do or require in the first churches , and cannot be convinced of failing to make good their profession ; we do not know whence any can derive a warranty enabling them to impose any other conditions of communion on them . the institution therefore of the lord christ , and the practise of the apostles , lye directly against the imposing of the conditions enquired about . and first to invent them , then to impose them , making them necessary to be observed , and then to judg and censure them as schismaticks , as enemies to love and peace , who do not submit unto them , looks not unlike the exercise of an unwarrantable dominion over the faith and consciences of the disciples of christ. thirdly , not only by their example and practice , but they have also doctrinally declared , what is the duty of churches , and what is the liberty of christians in this matter . the apostle paul discourseth at large hereon ; rom. 14. 15. chap. the attentive reading of those two chapters , is sufficient to determine this cause among all uninterested and unprejudiced persons . he supposeth in them , and it is the case which he exemplifies in sundry instances , that there were among christians and churches at that time , different apprehensions and observances about some things appertaining unto the worship of god : and these things were such , as had some seeming countenance of a sacred and divine authority , for such was their original institution . some in the consideration hereof , judged that they were still to be observed ; and their consciences had been long exercised in an holy subjection unto the authority of god in the observance of them . nor was there yet any express and positive law erected for their abrogation ; but the ceasing of any obligation unto their observance from their primitive institution , was to be gathered from the nature of gods oeconomy towards his church . many therefore continued to observe them , esteeming it their duty so to do . others were perswaded and satisfied that they were freed from any obligation unto the owning and observance of them . and whereas this liberty was given them by jesus christ in the gospel , they were resolved to make use of it , and not to comply with the other sort , who pressed conformity upon them in their ceremonies and modes of divine worship . so it may fall out in other instances . some may be perswaded , that such or such things may be lawful for them to observe in the worship of god ; they may be so unto them , and , as is supposed , in their own nature . on the consideration of some circumstances they may judg that it is convenient or expedient to attend unto their observance ; lastly , all coincidencies weighed , that it is necessary that so they should do ; and that others also that walk with them in the profession of the gospel should conform themselves unto their order and practice . on the other hand some there are , who because the things of the joynt-practice required , are not appointed by jesus christ , nor doth it appear unto them , that he hath given power unto any others to appoint them , do not judg it expedient , nor yet , all circumstances considered , lawful to observe them . now whereas this case answers unto that before proposed , the determination thereof given by the apostle , may safely be applyed unto this also . what rule therefore doth he give therein , which he would have attended unto , as the means for the preservation of love , peace , and unity among them ? is it that the former sort of persons , provided they be the most , or have the most power , ought to impose the practice of those things which they esteem lawful and convenient , on those who judg them not so ; when it is out of question , that they are not appointed by christ ; only it is pretended that they are not forbidden by him ? where indeed the question was about the institutions of christ , he binds up the churches precisely unto what he had received from him . but in cases of this nature , wherein a direct command of christ cannot be pleaded nor is pretended , he absolutely rejects and condemns all thoughts of such a procedure . but supposing , that differences in judgment and practice were and would be among christians , the sum of his advice is , that all offences and scandals ought to be diligently avoided ; that censuring , judging , and despisings on the account of such differences , be cast out ; that tenderness be used towards them that are weak , and nothing severely prest on them that doubt ; and for their different apprehensions and ways , they should all walk in peace , condescending unto , and bearing with one another . nothing can more evidently determine the unlawfulness of imposing on christians unscriptural conditions of communion , than do the discourses of that great apostle to this purpose . yea better it is , and more agreeable unto the mind of christ , that persons and particular churches , should be left unto different observations in sundry things relating unto sacred worship , wherein they cannot joyn with each other , nor communicate together , endeavouring in the mean time to keep the vnity of the spirit in the bond of peace ; than that they should be inforced unto an vniformity in the practice of things that have not the immediate authority of christ enstamped on them . accordingly it so fell out among them unto whom the apostle gave these directions , and that suitably unto his intention in them . for the dissenting parties , agreeing in the common faith and profession of the gospel , did yet constantly meet in distinct assemblies or churches , for the celebration of holy worship , because of the different rites wherein they did not agree . and in this posture were peace and love continued among them , untill in process of time , their differences through mutual forbearance being extinguished , they coalesced into one church state and order : and the former peace which they had in their distances , was deemed sufficient , whilst things were not measured nor regulated by secular interest or advantages . but it is a part of our present unhappiness , that such a peace among christians and particular churches , is mistaken to have an ill aspect upon the concerns of some belonging unto the church in power , honour , and revenue . but as we apprehend there is , as things are now stated among us , a plain mistake in this surmize , so if the glory of god , and the honour of the gospel were chief in our consultations about church affairs , it would be with us of no such consideration , as to hinder us from committing quietly the success and events of duty unto the providence of god. fourthly , there was also a signal vindication of the truth pleaded for , in an instance of fact among the primitive churches . there was an opinion which prevailed very early among them , about the necessary observation of easter , in the room of the jewish passeover ; for the solemn commemoration of the death and resurrection of our saviour : and it was taken for granted by most of them , that the observance hereof was countenanced , if not rendred necessary unto them , by the example of the apostles : for they generally believed that by them it was observed , and that it was their duty to accommodate themselves unto their practise ; only there was a difference about the precise time or day , which they were to solemnize , as the head and rule of their festival ; as every undue presumption hath one lameness or other accompanying it : it is truth alone which is square and steady . some therefore pleaded the example of john the apostle and evangelist , who as it was strongly asserted and testified by multitudes , kept his easter at such a time , and by such a rule , whom they thought meet to follow and imitate . others , not inferiour unto them in number or authority , opposed unto their time the example of peter , whom they affirmed ( on what grounds and reasons they know best , for they are now lost ) to have observed his easter at another time , and according unto a different rule . and it is scarcely imaginable how the contests hereabouts troubled the churches both of europe and asia ; who certainly had things more material to have exercised themselves about . the church of rome embraced that opinion , which at length prevailed over the other , and obtained a kind of catholicisme against that which was countenanced only by the authority of st. john ; as that church was alwayes wondrous happy in reducing other churches unto an acquiescency in its sentiments , as seldom wanting desire or skill dexterously to improve its manifold advantages . now this was that easter to be celebrated on the lords day only , and not by the rule of the jewish passover , on the 14 day of the first month , what day of the week soever it fell out upon . hereon victor the bishop of that church , being confident that the truth was on his side , namely that easter was to be observed on the lords day , resolved to make it a condition of communion unto all the churches ; for otherwise he saw not how there could be either union , peace , or uniformity among them . he did not question but that he had a good foundation to build upon : for that easter was to be observed byvertue of apostolical tradition , was generally granted by all . and he took it as unquestionable upon a current and prevalent rumor , that the observation of it was confined to the lords day by the example of st. peter . hereupon he refused the communion of all that would not conform unto his resolution for the observation of easter on the lords day ; and cast out of communion all those persons and churches , who would observe any other day ; which proved to be the condition of the principal churches of asia , amongst whom the apostle john did longest con●erse . here was our present case directly exemplified , or represented so long before hand ; the success onely of this fact of his , remaineth to be enquired into . now it is known unto all what entertainment this his new rule of communion found among the churches of christ. the reproof of his precipitancy , and irregular fixing new bounds unto church communion , was famous in those days : especially the r●buke given unto him , and his practise , by one of the most holy and learned persons then living , is eminently celebrated , as consonant to truth and peace , by those who have transmitted unto us the reports of those times . he who himself first condemned others rashly , was for his so doing generally condemned by all . suppose now that any persons living at rome , and there called into communion with the church , should have had the condition thereof proposed unto them , namely that they should assent and declare , that the observation of easter by apostolical tradition was to be on the lords day only ; and upon their refusal so to do , should be excluded from communion , or on their own accords should refrain from it ; where should the guilt of this disorder and schism be charged ? and thus it fell out , not only with those who came out of asia to rome , who were not received by that diotrephes ; but also with sundry in that church its self , as blastus and others ; as what great divisions were occasioned hereby between the saxons and brittains , hath been by many declared . but in the judgment of the primitive churches , the guilt of these schisms , was to be charged on them that coyned and imposed these new rules and conditions of communion . and had they not been judged by any , the pernicious consequences of this temerarious attempt are sufficient to reflect no inconsiderable guilt upon it . neither could the whole observance its self , from first to last , ever compensate that loss of love and peace among christians , and churches , which was occasioned thereby ; nor hath the introduction of such things ever obtained any better success in the church of god. how free the churches were untill that time , after they were once delivered from the attempt of the circumcised professors to impose upon them the ceremonies of moses ; from any appearance of unwritten conditions of communion , is manifest unto all , who have looked into the monuments which remain of those times . it is very true , that sundry christians took upon them very early , the observation of sundry rites and usages in religion , whereunto they had no guidance or direction by the word of god. for as the corrupted nature of man , is prone to the invention and use of sensible present things in religion , especially where persons are not able to find satisfaction in those that are purely spiritual , requiring great intention of mind and affections in their exercise ; so were they many of them easily infected by that tincture which remained in them from the judaisme or gentilism from which they were converted . but these observances were free , and taken up by men of their own accord ; not only every church , but every person , in the most of them , as far as it appears , being left unto their own liberty . some ages it was before such things were turned into laws and canons ; and that perhaps first by hereticks , or at least under such a degeneracy , as our minds and consciences cannot be regulated by . the judgment therefore and practice of the first churches are manifest against such impositions . fifthly , upon a supposition that it should be lawful for any persons or churches to assign unscriptural conditions of their communion , it will follow , that there is no certain rule of communion amongst christians fixed and determined by christ. that this is otherwise , we have before declared , and shall now only manifest the evil consequences of such a supposition . for if it be so , no man can claim an admission into the society or communion of any church , or a participation in the ordinances of the gospel with them , by vertue of the authority of jesus christ. for notwithstanding all his pleas , of submission to his institutions , and the observation of his commands , every church may propose something , yea many things unto him , that he hath not appointed , without an admission whereof , a●d subjection thereunto , he may be justly excluded from all church priviledges among them . now this seems not consonant unto the authority that christ hath over the church , nor that honour which ought to be given unto him therein . nor on the same supposition are his laws sufficient to rule and quiet the consciences , or to provide for the edification of his disciples . now if diotrephes is blamed , for not receiving the brethren , who were recommended unto the church by the apostle , probably because they would not submit to that pre-eminence which he had obtained among them ; they will scarcely escape without reproof , who refuse those whom the lord christ commends unto them by the rules of the gospel , because they will not submit unto such new impositions as by vertue of their pre-eminence they would put upon them . and what endless perplexities they must be cast into , who have learned in these things to call him only lord and master , is apparent unto all . baptism , with a voluntary credible profession of faith , repentance and obedience unto the lord christ in his commands and institutions , is all the warranty which he hath given unto any of his disciples , to claim their admission into his churches , which are instituted and appointed to receive them , and to build them up in their faith. and if any person who produceth this warranty , and thereon desireth , according to order , the communion of any church ; if he may be excluded from it , or forbidden an entrance into it , unless it be on grounds sufficient in the judgment of charity to evince the falseness and hypocrisie of his profession , little regard is had to the authority of christ , and too much unto mens own . churches indeed may more or less insist upon the explicitness of this profession , and the evidences of its sincerity , as they find it tend to their peace and edification , with a due attendance unto the rule and example left unto them in this matter , in the gospel . and that the exercise of this power in any churches may not turn to the prejudice of any , every professor is allowed , with reference unto particular assemblies , to make his choice of the measure he will comply withal ; at least if he will make the choice of his habitation subservient unto his edification . hereby the peace and duty , both of churches and private persons are secured . and this rule of church admission and communion , furnished christians with peace , love and unity for many ages , setting aside the ruffle given them in the rashness of victor before mentioned . it was also rendred practicable and easie , by vertue of their communion as churches among themselves : for from thence , commendatory letters , supplyed the room of actual profession in th●m who having been admitted into one church , did desire the same priviledge in any other . and on this rule were persons to be received , though weak in the faith , thought it may be in some things otherwise minded than the generality of the church , though babes , and unskilful , as to degrees , in the word of truth . but this rule was alwayes attended with a proviso , that men did not contradict , or destroy their own profession by an unholy conversation : for such persons never were , nor ever are to be admitted unto the especial ordinances of the church ; and a neglect of due attendance hereunto , is that which principally hath cast us into all our confusions , and rendred the institutions of christ ineffectual . and if this warranty which the lord christ hath given unto his disciples , of claiming a participation in all the priviledges of his churches , and an admission unto a joynt-performance of all the duties required in them , may , upon the supposition of a power left to impose other conditions of communion on them , be rejected and rendred useless , all church communion is absolutely resolved into the variable wills of men. the church no doubt may judge and determine upon the laws of christ , and their due application unto particular occasions ; as whether such persons may according to them be admitted into their fellowship . to deprive churches of this litberty , is to take away their principal use and service . but to make laws of their own , the subject matter whereof shall be things not commanded by christ , & to make them the rule of admitting professed christians unto their communion , is an assumption that cannot be justified . and it is certain , that the assuming of an authority by some churches for such like impositions , is that which hath principally occasioned many to deny them so to be ; so at once to overthrow the foundation of all that authority , which in so many instances they find to be abused . and although the church of rome may prevail on weak and credulous persons , by proposing unto them an absolute acquiescency in their dictates and determinations , as the best , readiest and most facile means of satisfaction ; yet there is nothing that doth more alienate wise and conscientious persons from them , than doth that unreasonable proposal , moreover , it is highly probable that endless disputes will arise on this supposition , about what is meet and convenient , and what not , to be added unto the scripture-rules of communion . they have done so in the ages past , and continue yet so to do . nor can any man on this principle know , or probably conjecture , when he hath a firm station in the church , or an indefensable interest in the priviledges thereof . for supposing that he hath concocted the impositions of one church , on the first removal of his habitation , he may have new conditions of communion prescribed unto him . and from this perplexity nothing can relieve him , but a resolution to do in every place whereunto he may come , according to the manner of the place , beit good or bad , right or wrong . but neither hath the lord christ left his disciples at this vncertainty which the case supposeth ; nor will accept of that indifferency which is in the remedy suggested . they therefore who regulate their communion with any churches , by the firm stated law of their right and priviledge , if they are not received thereon , do not by their abstinence from it , contract the guilt of schisme or any blameable division . moreover , upon a supposition of such a liberty and power to prescribe and impose unwritten conditions of church-communion on christians , who , or what law doth , or shall prescribe bounds unto men , that they do not proceed in their prescriptions , beyond what is useful unto edification , or unto what will be really burdensome and intolerable unto churches . to say that those who claim this power may be securely trusted with it , for they will be sure not to fall into any such excesses , will scarcely give satisfaction : for besides that such a kind of power is exceedingly apt to swell and extend it self unmeasurably , the common experience of christendom lies against this suggestion . was not an excess of this kind complained of by austin of old , when yet the observation of ecclesiastical customes was much more voluntary than in after ages ; neither were they made absolutely conditions of communion , unless among a very few ? do not all protestants grant and plead that the papal church hath exceeded all bounds of moderation and sobriety herein ; so that from thence they take the principal warranty of their secession from it ? do not other churches mutually charge one another on the same account ? hath not a charge of this ex●●ss been the ball of contention in this nation ever since the reformation ? if then there be such a power in any , either the exercise of it is confined unto certain instances by some power superior unto them . or it is left absolutely , as unto all particulars whereunto it may be extended , unto their own prudence and discretion . the first will not be asserted , nor can be so , unless the instances intended can be recounted , and the confirming power be declared . if the latter be affirmed , then let them run into what excesses they please , unless they judge themselves that so they do , which is morally impossible that they should , none ought ever to complain of what they do : for there is no failure in them who attend unto their rule ; which in this case is supposed to be mens own prudence and discretion . and this was directly the state of things in the church of rome ; whence they thought it alwayes exceedingly unequal that any of their ecclesiastical laws should be called in question ; since they made them according to their own judgment , the sole rule of exercising their authority in such things . where is the certainty and stability of this rule ? is it probable that the communion and peace of all churches , and all christians , are left to be regulated by it ? and who will give assurance , that no one condition directly unlawful in it self shall be prescribed and imposed by persons enjoying this pretended power ? or who can undertake that the number of such conditions as may be countenanced by a plea of being things in their own nature indifferent , shall not be increased until they come to be such a burden and yoke , as are too heavy for the disciples of christ to bear , and unlawful for them to submit themselves unto ? may any make a judgment but themselves , who impose them , when the number of such things grows to a blameable excess ? if others may judge , at least for themselves , & their own practice , and so of what is lawful or not , it is all that is desired . if themselves are the the only judges , the case seems very hard , and our secession from the church of rome scarcely warrantable . and who sees not what endless contests and differences will ensue on these suppositions , if the whole liberty of mens judgments , and all apprehensions of duty in professors , be not swallowed up in the gulph of atheistical indifferency , as to all the concerns of outward worship . the whole of what hath been pleaded on this head , might be confirmed with the testimony of many of the learned writers of the church of england , in the defence of our secession from that of rome . but we shall not here produce them in particular . the sum of what is pleaded by them , is , that the being of the catholick church lies in essentials ; that for a particular church to disagree from all other particular churches in some extrinsecal and accidental things , is not to separate from the catholick church , so as to cease to be a church ; but still whatever church makes such extrinsecal things the necessary conditions of communion , so as to cast men out of the church , who yield not to them , is schismatical in its so doing , and the separation from it is so far from being schisme , that being cast out of that church on those terms only , returns them unto the communion of the catholick church . and nothing can be more unreasonable , than that the society imposing such conditions of communion , should be judge whether those conditions be just and equitable or no. to this purpose do they generally plead our common cause . wherefore , from what hath been discoursed , we doubt not but to affirm , that where unscriptural conditions of communion , indispensibly to be submitted unto and observed , are by any church imposed on those whom they expect or require to joyn in their fellowship , communion and order ; if they on whom they are so imposed , do thereon with-hold or withdraw themselves from the communion of that church , especially in the acts , duties and parts of worship , wherein a submission unto these conditions is exdressed either verbally or virtually , they are not thereon to be esteemed guilty of schisme ; but the whole fault of the divisions which ensue thereon , is to be charged on them who insist on the necessity of their imposition . that this is the condition of things with us at present , especially such as are ministers of the gospel , with reference unto the church of england , as it is known in its self , so it may be evidenced unto all , by an enumeration of the particulars that are required of us , if we will be comprehended in the communion and fellowship thereof . for 1. it is indispensibly enjoyned that we give a solemn attestation unto the liturgy , and all contained in it , by the subscription or declaration of our assent and consent thereunto ; which must be accompanied with the constant use of it in the whole worship of god. as was before observed , we dispute not now about the lawfulness of the use of liturgies , in the publick service of the church ; nor of that in particular which is established among us by the laws of the land. were it only proposed , or recommended unto ministers for the use of it in whole or in part , according as it should be found needful unto the edification of their people , there would be a great alteration in the case under consideration . and if it be pretended , that such a liberty would produce great diversity , yea and confusion in the worship of god , we can only say , that it did not so of old , when the pastors of churches were left wholly to the exercise of their own gifts and abilities in all sacred administrations . but it is the making of an assent and consent unto it , with the constant use of it , or attendance unto it , a necessary condition of all communion with the church , which at present is called into question . it will not , we suppose , be denied , but that it is so made unto us all , both ministers and people ; and that by such laws both civil and ecclesiastical , as are sufficiently severe in their penalties . for we have rules and measures of church-communion assigned unto us , by laws meerly civil . were there any colour or pretence of denying this to be so , we should proceed no farther in this instance ; but things are evidently and openly with us as here laid down . now this condition of communion is unscriptural ; and the making of it to be such a condition , is without warranty or countenance from the word of god , or the practice of the apostolical and primitive churches . that there are no footsteps of any liturgy , or prescribed forms for the administration of all church-ordinances to be imposed on the the disciples of christ in their assemblies , to be found in the scripture , no intimation of any such thing , no direction about it , no command for it , will , we suppose , be acknowledged . commanded indeed we are to make prayers and supplications for all sorts of men in our assemblies , to instruct , lead , guide , and feed the flock of christ , to administer the holy ordinances instituted by him , and to do all these things decently and in order . the apostles also describing the work of the ministry in their own attendance unto it , affirm that they would give themselves continually unto prayer and the ministry of the word . but that all these things should be done ( the preaching of the word only excepted ) in and by the use or reading of a liturgy , and the prescribed forms of it , without variation or receding from the words and syllables of it in any thing , that the scripture is utterly silent of . if any one be otherwise minded , it is incumbent on him to produce instances unto his purpose . but withall he must remember , that in this case it is required not only to produce a warranty from the scripture for the use of such forms or liturgies , but also that rules are given therein , enabling churches to make the constant attendance unto them , to be a necessary condition of their communion . if this be not done , nothing is offered unto the case as at present stated . and whatever confidence may be made use of herein , we know that nothing unto this purpose can be thence produced . it is pleaded indeed that our saviour himself composed a form of prayer , and prescribed it unto his disciples : but it is not proved that he enjoyned them the constant use of it in their assemblies , nor that they did so use it , nor that the repetition of it should be a condition of communion in them , though the owning of it as by him proposed , and for the ends by him designed , may justly be made so ; least of all is it , or can it be proved , that any rule or just encouragement can hence be taken for other men , who are neither jesus christ nor his apostles , but weak and fallible as our selves , to compose entire liturgies , and impose the necessary use of them in all the worship of the church . neither is there the least countenance to be obtained unto such impositions , from the practise or example of the first churches . liturgies themselves were an invention of after-ages , and the use of them now enquired after of a much later date . for those which pretend unto apostolical antiquity , have long since been convicted to be spurious and feigned : nor is there scarce any learned man who hath the confidence to assert them to be genuine . and on a supposition that so they are , no tollerable reason can be given why the use of them should be neglected , and such others taken up as are of a most uncertain original . the first condition therefore of communion proposed unto us , is not only unscriptural , which is sufficient unto our present argument , but also destitute of any ancient example or usuage among the churches of christ , to give countenance unto it . this if we admit not of , if we attend not unto , we are not only refused communion in other things , but also excommunicated , or cast out of the whole communion of the church , as many are at this day ; yea some are so , not only for refusing compliance with the whole of it in general ; but for not observing every particular direction belonging unto it ( as might be manifested in instances ) of no great importance . if therefore any divisions or schismes do ensue among us on this account ; that some indispensibly require an assent and consent unto the liturgy , and all things contained in it , as the condition of compleat church-communion , or a necessary attendance on the whole religious worship thereby performed , and therein prescribed , which others refuse to admit of as such , and thereon forbear the communion proposed unto them , it is evident from the rules laid down , where the guilt of them is to be charged . and we do not discourse of what any may do among themselves , judging it meet for their edification , nor of what a civil law may constitute with respect unto publick places , employments and preferments , but only where lies the lin , and evil , that attends divisions arising on these impositions , and which , by their removal , would be taken away . and there seems to be an aggravation of this disorder , in that not only all men are refused communion , who will not submit unto these terms of it ; but also they are sought out and exposed unto severe penalties , if they will not admit of them , though expresly contrary to their consciences and perswasions . 2. canonical submission unto the present ecclesiastical government of the church , and the administration of the discipline thereof , in their hands by whom the power of it is possessed , with an acquiescency therein , are to the same purpose required of us , and expected from us . who these are , and what are the wayes and means of their administrations , we shall not repeat , as unwilling to give offence unto any . we cannot but know how , and in what sense these things are proposed unto us , and what is expected from us thereon . neither dare we give another sense of them in our minds , than what we judge to be the sense and intention of them who require our submission and obedience unto them . it is not certainly their design nor mind , that we should look on the offices of the church as unwarrantable , and on their rule as inconvenient , so as to endeavour a reformation in the one , and of the other . it is such a conformity they intend , as whereby we do , virtually at least , declare our approbation of all these things in the church , and our acquiescency in them . neither can we be admitted to put in any exception , nor discharge our consciences by a plain declaration of what we dislike or dissent from , or in what sense we can submit unto any of these things . we take it therefore for granted , that in the conformity required of us , we must cordially and sincerely approve the p●esent ecclesiastical government , and the administration of church-discipline thereby . for it is the profession of our acceptance of it , as proposed unto us ; and if we acquiesce not therein , but express an uneasiness under it , we do it at the hazard of the reputation of our sincerity and honesty in conforming . now this condition of communion with the church of england , is also unscriptural ; and consequently unlawful to be made so . this is by many now plainly acknowledged : for they say there is no government determined in the scripture . but this now in force amongst us , is erected by the authority of the magistrate , who hath supream power in things ecclesiastical : and on that ground a lawful government they plead it to be , and lawful to be exercised , and so also by others to be submitted to . but we have now sundry times declared that this is not our present question . we enquire not whether it be lawful or no , or on what account it may be so esteemed , or how far it may be submitted unto , or wherein : but we say the professed acknowledging of it with submission unto it , as the government of the church , is required of us as a necessary condition of our communion . if they are not so give us liberty to declare our sense concerning it , without prejudice . and if it be so , then may we refuse this condition , as unscrptural . for in the case of conformity , there is not only a submission to the government required , but expresly ( as was said ) an approbation of it , that it is such as it ought to be . for in religious things our practise declares a cordial approbation ; as being a part of our profession , wherein we ought to be sincere . some again make some pleas , that bishops , and some government by them , are appointed by the apostles ; and therefore a submission unto them may be justly required as a condition of communion . for we will not now dispute , but that whatever is so appointed ▪ may be so required ; although we believe that every particular instance of this nature , is not rigidly to be insisted on , if it belong not unto the essentials of the church , and it be dubious to some whether it be so appointed or no. but yet neither doth an admittance of this plea , give us any relief in this matter . for suppose it should or might be proved , that there ought to be , according to the mind of christ in all churches , bishops with a preeminence above presbyters in order or degree ; and that the rule of the church doth principally belong unto them that are so ; yet will not this concession bear an application to the present question , so as to afford us any relief . for the granting of things so dubious and questionable , can never give them such an evidence of truth and firmitude in the church , as to warrant the making of them necessary conditions of communion unto all christians . neither doth it follow from any thing that pretendeth to fall under scripture-proof , that such bishops should be diocesan ; that they should depend on archbishops over them ; that they should assume the whole power of church-rule and discipline into their hands ; that they should administer it by chancellors , archdeacons , commissaries , and the like ; that this should be done by presentments , or indictments , citations , processes , litigious pleadings , after the manner of secular or civil courts , to the exclusion of that rule and discipline which the gospel directs unto , with the management of it in love and brotherly compassion in the name and by the spirit of our lord jesus christ. but these things we shall not in particular insist upon , for the reason before given . this we must say , that take the whole of the government , and the administration thereof together , which by the conformity required of us we must testifie our approbation of , and acquiescence in , or we deal hypocritically with them that require it of us ; and we know it to be so far unscriptural , as that an acknowledgment of it , and submission unto it , cannot duly and justly be made a necessary condition of communion unto us . it may be it will be said , that submission unto the government of the church , is not so much a condition of communion with it , as it is that wherein our communion it self with it , doth consist ; and it is but a fancy to think of communion with a church without it . but this is otherwise ; as appears in those churches where all rule and government being left in the hand of the civil magistrate , there communion is meerly spiritual in the administration of evangelical ordinances . and might but that be admitted , which , nature , reason , the law of the christian faith , and gospel-obedience , do require , namely , that church-fellowship and communion be built upon mens own judgment and choyce ; and this would go a great way towards the pacification of our differences . but if this be so , and that all church-communion consists in submission to the government of it , or at least that it doth so principally , it becomes them by whom it is owned and avowed so to do , to take care , that , that government be derived from the authority of christ , and administred according to his mind , or all church communion , properly so called , will be overthrown . thirdly , we are required to use and observe the ceremonies in worship which the present church hath appointed , or doth use and observe . this also is made a necessary condition of communion unto us . for many are at this day actually cast out of all communion for not observing of them . some are so proceeded against for not observing of holy dayes ; some for not kneeling at the sacrament of the lords supper ▪ some for not using the sign of the cross in baptism ; and what would become of ministers that should neglect or omit to wear the surplice in sacred administrations , is easie to conjecture . but these things are all of them unwritten and unscriptural . great and many indeed have been the disputes of learned men , to prove that although they have no divine institution , nor yet example of apostolical or primitive practise , yet that they may be lawfully used for decency and order in the worship of god. whether they have evinced what they aimed at , is as yet undetermined . but supposing in this case all to be as they would pretend , and plead that it should be , yet because they are all granted to be arbitrary inventions of men , and very few of those who make use of them are agreed what is their proper use and signification , or whether they have any or no , they are altogether unmeet to be made a necessary condition of communion . for enquiry may be made , on what warranty , or by what rule they may be appointed so to be ? those who preside in , and over the churches of christ , do so in his name , and by his authority . and therefore they can impose nothing on them as a condition of their communion together , but what his name is upon , or what they have his authority for : and it will be dangerous to set his seal unto our own appointments . for what men think meet to do themselves in the matters of the house of god and his worship , it may be measured and accepted with him according to their light and design . but for what they impose on others , and that under no less penalty than the deprivation of the outward administration of all the priviledges procured for them by jesus christ , they ought to have his warrant and authority for . and their zeal is to be bewailed , who not only cast men out of all church communion , so far as in them lyeth , for a refusal to observe those voluntarily imposed ceremonies in sacred worship , but also prosecute them with outward force to the ruine of them and their families ; and we cannot but wonder that any should as yet think meet to make use of prisons , and the destruction of men thereby , as an appendix of their ecclesiastical discipline , exercised in the highest severity , on no greater occasions than the omission of the observance of these ceremonies . whether such proceedings are measured by present inte●est , or the due consideration of what will be pleasing to the lord jesus christ at the last day , is not difficult to determine . fourthly , as we are ministers there is in some cases required of us under the same penalty , an oath of canonical obedience . we need not labour to prove this to be unscriptural ; nor , to avoid provocations , shall at present declare the rise , nature and use of it , with the fierce digladiations that have formerly been about it . we can look upon it no otherwise ▪ but as that which is contrary to the liberty , and unworthy of the office of a minister of the gospel . we know not any thing else which is required of us unto the end mentioned , unless it be of some a subscription unto the articles of religion . and this , because the scripture enjoyns unto all a consent unto sound doctrine , and a form of wholsome words , may be admitted so far as those articles concern only points of faith ; but whereas there is annexed unto them , and enjoyned with other things , an approbation of all those instances of conditions of communion , before insisted on , a subscription unto the whole becomes of the same nature with the things themselves therein approved of . these are the conditions of communion with the church of england , which are proposed unto us , and which we are indispensibly to submit unto ▪ if we intend to be partakers thereof ; and these are all which we know , of that nature . that any of these are in particular prescribed in the word of god , much less that they can derive any warranty from thence to be made necessary conditions of church-communion , will not we suppose be pretended by any . if therefore any divisions do ensue on the refusal of some to admit of these conditions , the guilt of them cannot by any rule of scripture , or from any example of the first churches , be charged on them who make that refusal . other groundless accusations and charges we value not ; for this is but mans day , the judgment whereof we neither stand nor fall unto . yea , we esteem our selves obliged , in all peaceableness and sobriety to bear witness against such impositions , and unto that liberty wherewith the lord christ hath made his churches and disciples free . and if once things were come unto that state , that men would assign no other terms of church communion , than what christ hath appointed , it would quickly appear where the guilt of our divisions would remain , if any such divisions would yet remain . but so long as there is a desire to make the wills and wisdomes of some men , fallible even as others , the rule and measure of obedidience in spiritual things , an end of strife and contention among christians , will be expected in vain . and this we say , with hearts in some measure sensible , and pained , to see the body of christ torn in pieces by the lusts , passions , and carnal interests of men . could we contribute any thing to the healing of the wounds and ruptures that are amongst christians , provided it may have a consistency with the mind of christ , aud the duty we owe unto him , ( as indeed nothing else will really contribute any thing thereunto ) we should with all readiness and faithfulness give up our best endeavours therein . and where we can do nothing else , we hope we shall bear with patience those disdainful reproaches which the pride of men blown up by a confluence of secular perishing advantages , prompts them to pour out upon us , for our non-compliance with their impositions . secondly , by the conformity required of us , we must consent unto the omission of sundry duties , which are made so unto us by the command and appointment of jesus christ. if we are at any time hindred in the discharge of any necessary duty by others , we have somwhat to plead in our own excuse : but if we our selves voluntarily consent to the neglect or omission of them , we cannot avoyd the guilt of sin . and the worst way whereby such a consent may be expressed , is by compact and agreement with others ; as though it were in our power to bargain with other men , what duties we will observe , a●d what we will omit in the worship of god. now in the conformity required of us , we are to give this consent , and that as it were by compact and agreement , which deprives us of all pretence of excuse in our omissions . it is no time afterward to plead that we would discharge such duties , were we not hindred or forbidden . we have our selves antecedently and voluntarily renounced a concern in such forbidden duties . for no man can honestly conform , but it is with a declared resolution to accept of all the terms and consequents of it , with an approbation of them . under this notion it is , that we look on conformity ; and what others apprehend thereby , or understand therein , who seem to press men to conform unto what they do not approve , we know not . if then there be any omission of known duties inseparably accompanying our conformity , that thereby we solemnly consent unto . this therefore we are obliged to refuse , because without sin in the voluntary neglect and omission of duty , we cannot comply with it ; which therefore can be no schism in us , nor what might in any way render us blameable . the lord christ hath prescribed no such law of vnity and peace unto his churches , as that his disciples should be bound constantly to neglect any known duty , which they owe to himself for their sakes . nor do his institutions interfere , that the observance of any one , should exclude a due attendance unto another . neither doth he by his commands , bring any one into a necessity of doing that which is evil , or of omitting any thing that is required of him in the way of duty . however therefore we value church-peace and union , we dare not purchase it , by an abrenunciation of any duty we owe to jesus christ , nor would an agreement procured on such terms be of any use unto us , or of advantage to the church its self . wherefore that complyance in church communion which would be obstructive of any necessary dutyes , is not by the lord christ enjoyned us , and therefore its omission cannot be culpable in us , but it would its self be our sin : especially would it be thus , where the duties so to be omitted , are such as are incumbent on us , by virtue of especial office , wherein we are peculiarly required to be faithful . it remaineth therefore only ▪ that we declare wherein we should by conformity engage unto the omission of such duties as are indispensibly required of us . and this we shall do in some few instances . ( 1 ) every minister of the gospel hath by the appointment of jesus christ , the whole immediate care of the flock , whereof he is overseer , committed unto him . that no part hereof which belongs unto their edification is exempted from him , the charge that is given unto him , and the account which will be expected from him , do sufficiently evidence . for as ministers are called overseers , rulers , guides , pastors , and the like ; so are they commanded to feed the flock , to take the oversight of it , and to rule the house of god , a discharge of all which must come into their account . nor is there any word spoken in the whole scripture , relating to the rule and government of the church , which is not spoken principally with respect unto them . nor is there the least intimation of an exemption of any part of the discipline of the gospel , from their office or care. if it be pretended that there is , let the places be produced wherein such an exemption is made , or any instances of it among the first churches , and they shall be considered ; for hitherto no such thing hath been attempted , that we know of . nor is it at all concluded , from the plea , that some are appointed unto a superior degree above others in the rule of the church . for a man may have the whole rule of his flock committed unto him , although he should be obliged to give an account unto others of his discharge thereof . it is therefore the duty of all ministers of the gospel , not only to to teach , instruct and preach to their flocks , but to go before them also in rule and government , and in the exercise of the spiritual discipline appointed in the gospel , in the order wherein it is appointed for their edification . the keys of the kingdome of heaven are committed unto them , or they are not : if they are not , by what authority do they take upon them to open and shut in the house of god , in ministerial teaching , and authoritative administration of sacred ordinances ? for these things belong unto the authority which is given by christ under the metaphorical expression of the keys of the kingdom of heaven ; the reason of the allusion and its application , being obvious . and if these are not received by any , they are usurpers , if they undertake to administer unto the church authoritatively in the name of jesus christ. if they are given or granted unto them , how may it be made to appear that they are so , for the ends mentioned only , but not for the rule and government of the church , which also belongs unto them ? where is the exception in the grant made to them ? where are the limits assigned unto their power , that they shall exercise it in some concerns of the kingdom of heaven , but not in others ? and whereas the greatest and most necessary parts of this power , such as are ministerial teaching , and the administration of the sacraments , are confessedly committed unto them , how comes it to pass that the less should be reserved from them ? for whereas the former are necessary to the very being of the church , the latter are esteemed by some scarcely to belong unto it . to say that bishops only receive these keys , and commit or lend the use of them to others , for such ends and purposes as they are pleased to limit , is both forreign to the scripture , and destructive of all ministerial power . and if ministers are not the ministers of christ , but of men ; if they have not their authority from him , but from others ; if that may be parcelled out unto them which they have from him , at the pleasure of any over them , there needs not much contending about them or their office. besides , the relation of these things one to another is such , as that if they are absolutely separated , their efficacy unto edification will be exceedingly impaired , if not destroyed . if those who have the dispensation of the word committed unto them , have not liberty and authority ; if it be not part of their office , duty , to watch over them unto whom it is dispensed , and that accompanyed with spiritual weapons , mighty through god , towards the fulfilling of the obedience of some , and the revenging of disobedience in others ; if they have no power to judge , admonish or censure them that walk unanswerably to the doctrine of the gospel preached unto them , and whose profession they have taken upon them ; they will be discouraged in the pursuit of their work , and the word it self be deprived of an helpful means appointed by christ himself to farther its efficacy . and those who shall content themselves with the preaching of the word only , without an enquiry after its success in the minds and lives of them that are committed to their charge , by virtue of that care and authoritative inspection which indeed belongs to their office , will find that as they do discharge but one part of their duty , so they will grow cold and languid therein also . and when there hath been better success , as there hath , where some against their wills have been hindred by power from the exercise of the charge laid on them by christ in this matter , making up as they were able by private solicitude and perswasion , what they were excluded from attending unto in publick ministerial acts , it hath been an effect of especial favour from god , not to be ordinarily expected on the account of any rule . and thence it is , that for the most part things openly and visibly do fall out otherwise ; the people being little reformed in their lives , and preachers waxing cold and formal in their work . and if the censures of the church , are administred by them who preach not the word unto the people , they will be weak and enervous as unto any influence on the consciences of men. their minds indeed may be affected by them , so far as they are attended with outward penalties ; but how little this tends unto the promotion of holiness , or the reformation of mens lives , experience doth abundantly testifie . church discipline and censures are appointed merely and solely , to second , confirm , and establish the word , and to vindicate it from abuse and contempt , as expressing the sense that jesus christ hath of them by whom it is received , and of them by whom it is despised . and it is the word alone which gives authority unto discipline and censures . where therefore they are so separated , as that those by whom the word is administred , are excluded from an interest in the exercise of discipline ; and those unto whom the administration of discipline is committed , are such as neither do , nor for the most part ought to preach the word , it cannot be , but that the efficacy and success of them both will be impeded . it is so also as to the administration of the sacraments , especially that of the supper of the lord. these are the principal mysteries of our religion , as to its external form and administration ; the sacred rites whereby all the grace , mercy , and priviledges of the gospel are sealed and confirmed unto them who are in a due manner made partakers of them . about them therefore , and their orderly administration , did the primitive church alwayes use their utmost care and diligence : and these in an especial manner did they make use of , with respect unto them , to whom they were to be communicated . for they feared , partly , lest men should be made partakers of them to their disadvantage , being not so qualified , as to receive them to their benefit ; as knowing , that where persons through their own defaults , obtain not spiritual profit by them , they are in no small danger of having them turned into a snare ; and partly , that these holy and sacred institutions themselves might neither be prophaned , contaminated , nor exposed unto contempt . hence , of those who gave up their names unto the church , and took upon them the profession of the gospel , the greatest part were continued for a long season under their care and inspection , but were not admitted into the society of the church in those ordinances , until upon good trial they were approved . and if any one after his admittance , was found to walk unanswerably unto his profession , or to fall into any known sin , whence offence did ensue among the faithful , he was immediately dealt withal in the discipline of the church ; and in case of impenitency , separated from the congregation . nor did the guides or pastors of the churches think they had any greater trust committed unto them , than in this , that they should use their utmost care and diligence , that persons unmeet and unworthy might not be admitted into that church-relation , wherein they should have a right to approach unto the table of the lord ; and to remove from thence , such as had demeaned themselves unworthy of that communion . this they looked on as belonging unto their ministerial office , and as a duty required of them in the discharge thereof , by jesus christ. and herein they had sufficient direction , both in the rule of the word , as also in the nature of the office committed unto them , and of the work wherewith they were intrusted , for all ministers are stewards of the mysteries of christ , of whom it is required that they should be faithful . now as it belongs unto a faithful steward to distribute unto the houshold of his lord the provision which he hath made for them , and allows unto them , in due season ; so also to keep off those from partaking in them , who without his masters order and warrant , would intrude themselves into his family , and unjustly possess themselves of the priviledges of it . in these things doth the faithfulness of a steward consist . and the same is required in ministers of the gospel , with respect unto the houshold of their lord and master , and the provision that he hath made for it . these therefore being undeniably parts of of the duty of faithful pastors or ministers , it is evident how many of them we must solemnly renounce a concernment in , upon a compliance with the conformity , in matter and manner , required of us . neither are these duties such as are of light importance ; or such as may be omitted without any detriment unto the souls of men . the glory of christ , the honour of the gospel , the purity of the church , and its edification , are greatly concerned in them . and they in whose minds a neglect of these things is countenanced by their attendance unto some outward forms and appearances of order , have scarcely considered him aright , with whom they have to do . some therefore of these duties we shall instance in . first , it is the duty of all faithful ministers of the gospel , to consider aright who are so admitted into the church , as to obtain a right thereby unto a participation of all its holy ordinances . take care they must , that none who have that right granted them by the law of christ , be discouraged or excluded ; nor any altogether unworthy admitted . and hereunto , as it is generally acknowledged , a credible profession of repentance , faith and obedience , that is of those which are sincere and saving , is required . to neglect an enquiry after these things , in those that are to be admitted unto the table of the lord , is to prostitute the holy ordinances of the gospel unto contempt and abuse ; and to run cross to the constant practice of the church in all ages , even under its greatest degeneracy . and the right discharge of this duty , if we may be allowed to be in earnest in spiritual things ; if it be believed , that it is internal grace and holiness , for the sake whereof , all outward administrations are instituted , and celebrated ; is of great weight and importance to the souls of men . for on the part of persons to be admitted , if they are openly and visibly unworthy , what do we thereby , but what lies in us , to destroy their souls ? it cannot be , but that their hardning and impenitency in sin , will be hazarded thereby . for whereas they have granted unto them the most solemn pledge of the lord christ's acceptance of them , and of his approbation of their state towards god , that the church is authorized to give ; what reason have they to think that their condition is not secure , or to attend unto the doctrine of the church , ●ressing them to look after a change and relinquishment of it ? for although the administration of the sealing ordinances doth not absolutely set the approbation of christ unto every individual person made partaker of them ; yet it doth absolutely do so to the profession which they make . they witness in the name of christ , his approbation of it , and therewithal of all persons according to their real interest in it , and answering of it . but those who in no considerable instances do answer this profession , can obtain nothing unto themselves but an occasion of hardning , and rendring them secure in a state of impenitency . for tell men whilst you please of the necessity of conversion to god , of reformation and a holy life , yet if in the course of their vnholiness , you confirm unto them the love of christ , and give them pledges of their salvation by him , they will not much regard your other exhortations . and thence it is come to pass in the world , that the conformity ( worth that we contend about ten thousand times over ) which ought to be between the preaching of the word , the adninistration of the sacraments , and the lives of them who are partakers of them , is for the most part lost . the word still declares , that without regeneration , without saving faith , repentance and obedience , none can enter into the kingdom of god. in the adninistration of the other ordinances , there is an abatement made of this rigorous determination , and men have their salvation assured unto them without a credible profession , yea , or a pretence of these qualifications : and the lives of the most who live in the enjoyment of these things , seem to declare , that they neither believe the one , nor much regard the other . in the mean time , the church it self , as to its purity , and the holiness of its communion , is dammaged by the neglect of a careful inspection into this duty : for it cannot be , but that ignorance , worldliness , and prophaneness will spread themselves as a leprosie over such a church ; whence their communion will be of very little use and advantage unto believers . and hereby do churches , which should be the glory of christ , by their expression of the purity , holiness and excellency of his person and doctrine , become the principal means and occasions of his dishonour in the world ; and he that shall read that christ loved his church , and gave himself ▪ for it , that he might sanctifie and cleanse it with the washing of water by the word ; that he might present it unto him self a glorious church , not having spot or wrinkle , or any such thing , but that it should be holy and without blemish ; will be much to seek after the effects of this design of christ in his love and death , if he measure them by what appears in churches under the power and influence of this neglect . nor do those who plead for the continuance of things in such a state without reformation , sufficiently consider the representation that the lord christ made of himself , when he was about to deal with his churches , some of which were overtaken with carelesness and negligence in this matter : and yet hath he therein laid down a rule , as to what kind of proceedings particular churches are to expect from him in all generations . and it is a matter of no small amazement , that any churches dare approve and applaud themselves in such a state of impurity and defection , as is evidently condemned by him , in those primitive patterns . do men think he is changed , or that he will approve in them , what he judged and condemned in others ? or do they suppose he minds these things no more ; and because he is unseen , that he seeth not ; but we shall all find at length that he is the same yesterday , to day , and for ever ; and that as the judge of all , he stands at the door . now this duty , by conformity we renounce a concernment in , so as to attend unto it , by virtue of ministerial authority ; whence the guilt of all the evil consequents thereof before mentioned , must fall on us . for it is known , that a meer shadow of the work of this duty , and not so much as a shadow of authority for it , would be left unto us : for what is allowed in case of a sudden emergency , upon an offence taken by the whole congregation at the wickedness of any , ( which is instructed beforehand , that this ought to be no matter of offence unto them ) as it may be it cannot be proved ever to have been observed in any one instance , so the allowed exercise of it would yield no relief in this case . and if any one should extend the rule beyond the interpretation that is put upon it by the present current administration of church-discipline , there is no great question to be made what entertainment he would meet withal for his so doing . and it is to no purpose to come into the church , as it were on purpose to go out again . and if instead of dealing with the souls and consciences of men , in the name and authority of christ , as stewards of his mysteries , any can content themselves , to be informers of crimes unto others , we desire their pardon , if we cannot comply with them therein . and this is the sum of what at present we are pleading about . it is the duty of ministers of particular churches , to judge and take care concerning the fitness of them , according unto the rules of the gospel , and the nature of the duty required of them , who are to be admitted into the fellowship of the church , and thereby unto a participation of all the holy ordinances thereof . this charge the lord christ hath committed unto them , and hereof will require an account from them . upon the neglect , or right discharge of this duty , consequents of great moment do depend ; yea the due attendance unto it , hath a great influence into the preservation of the being of the church , and is the hinge whereon the well-being of it doth turn . but the power of exercising ministerial authority in a just attendance unto this duty , we must renounce in our conformity , if we should submit thereunto . for we have shewed before , that after we have conformed , we can pretend no excuse from what is enjoyned us , or forbidden unto us by virtue thereof , all being founded in our own voluntary act and consent . hence the guilt of this omission must wholly fall on us , which we are not willing to undergo . there are we know many objections raised against the committing of this power and trust unto the ministers of particular congregations . great inconveniences are pretended as the consequents of it . the ignorance and unfitness of most ministers for the discharge of such a trust , if it should be committed unto them , the arbitrariness and partiality which probably others will exercise therein , the yoke that will be brought on the people thereby , and disorder in the whole , are usually pleaded to this purpose , and insisted on . but 1. this trust is committed unto some or other by christ himself , and it is necessary that so it should be . never did he appoint , nor is it meet , nor was it ever practised in the primitive church , that every one should at his pleasure , on his own presumptions , intrude himself into a participation of the holy things of the house of god. the consideration of mens habitations , with their age , and the like , are of no consideration with respect unto any rule of the gospel . either therefore it must be left unto the pleasure and will of every man , be he never so ignorant , wicked or profligate , to impose himself on the communion of any church of christ , or there must be a judgment in the church , concerning them who are to be admitted unto their communion . 2. from the first planting of christian religion , those who preached the gospel unto the conversion of the souls of men ; were principally intrusted with this power , and it was their duty to gather them who were so converted , into that church-order and fellowship wherein they might partake of the sacred mysteries , or solemn ordinances of the christian worship . and this course of proceeding continued uninterrupted , with some little variation in the manner of the exercise of this power and duty , until corruption had spread it self over the face of the whole professing church in the world : but still a shadow and resemblance of it was retained , and in the papal church it self to this day , particular confessors are esteemed competent judges of the meetness of their penitents for an admission unto the sacraments of their church . and who shall now be esteemed more meet for the discharge of this duty , than those who succeed in the office and work of preaching the word , whereby men are prepared for church-society ? and as it is a thing utterly unheard of in antiquity , that those who dispensed the word unto the illumination and conversion of men , should not have the power of their disposal as to their being added to the church , or suspended for a time , as there was occasion ; so it is as uncouth , that those who now sustain the same place and office unto the several congregations attending on their ministry , should be deprived of it . 3. if there be that ignorance and disability in ministers , as is pretended , the blame of it reflects on them by whom they are made . and we are not obliged to accommodate any of the wayes or truths of christ unto the sins and ignorance of men . and if they are insufficient for this work , how come they to be so sufficient for that which is greater , namely to divide the word aright unto all their hearers ? but we speak of such ministers as are competently qualified according to the rule of the gospel , for the discharge of their office ; and no other ought there to be . and such there are , blessed be god , through the watchful care of our lord jesus christ over his church , and his supplies of the gifts of his spirit unto them . and such as these know it is their duty to study , meditate , pray , ask counsel and advice of others , perhaps of more wisdom and experience than themselves , that they may know how in all things to behave themselves in the house of god. nor will god be wanting unto them who in sincerity seek direction from him , for the discharge of any duty which he calls them unto . other security of regular , orderly , and useful proceedings in this matter , christ hath not given us ; nor do we need : for the due observance of his appointments , will not fail the attaining of his ends ; which ought to be ours also . 4. the judgment and acting of the church-officers in the admission of persons into the compleat society of the faithful , is not arbitrary , as is pretended . they have the rule of the scripture , which they are diligently to attend unto . this is the entire rule which the lord christ hath left unto his church , both for their doctrine and discipline : whatever is beyond this , or beside it , is not his , nor owned by him . what is not done according to this rule , is of no force in the consciences of men , though it may stand , until lawfully recalled , for the preservation of outward order . and whatever arbitrariness may be supposed , in making a judgment upon the rule of the word , or in the application of its rule unto the present case , it must abide in some or other . and who shall be thought more meet , or able to make a right determination thereon , than those whose duty it is , and who have the advantage to be acquainted with all circumstances belonging to the case proposed . besides , there is the judgment of the church , or the congregation it self , which is greatly to be regarded . even in the church of england a suspension of any from the lords supper , is allowed unto the curate , upon the offence of the congregation ; which is a sufficient evidence , that a judgment in this case is owned to be their due : for none can take offence , but upon a judgment of the matter at which he is offended ; nor in this case , without a right to determine that some offences ought to debar persons from a participation of the holy ordinances ; as also what those offences are . this therefore is to be considered as an aid and assistance unto ministers in the discharge of their duty . it is the church into whose communion persons are to be admitted . and although it be no way necessary , that determinations in this case should be always made by suffrage , or a plurality of votes in the body of the church ; yet if the sense or mind of the congregation may be known , or is so , ( upon the enquiry that ought to be made unto that purpose ) that any persons are unmeet for their communion , it is not convenient they should be received ; nor will their admission in this case be of any advantage to themselves or the church . the light of reason , and the fundamental constitutive principles of all free societies , such as the church is , ascribe this liberty unto it ; and the primitive church practised accordingly : so also is the judgment and desire of the congregation to be considered in the admission of any , if they are made known to the guides of it . for it is expected from them , they should confirm their love unto them without dissimulation , as members of the same body ; and therefore in their approbation of what is done , their rulers have light and encouragement in their own duty . besides , there is appointed , and ought to be preserved a communion among churches themselves : by virtue hereof , they are not only to make use of mutual aid , advice and counsel , antecedently unto a actings of importance ; but each particular church is upon just demand to give an account unto other churches of what they do in the administration of the ordinances of the gospel among them ; and if in any thing it hath mistaken or miscarried , to rectifie them upon their advice and judgment . and it were easie to manifest how through these means and advantages , the edification of the church , and the liberty of christians , is sufficiently secured , in that discharge of duty which is required in the pastors of the churches , about the admission of persons unto a participation of holy ordinances in them . 5. this duty therefore , must either be wholly neglected , which will unavoidably tend to the corrupting and debauching of all churches , and in the end unto their ruine ; or it must be attended unto by each particular church under the conduct of their guides and rulers ; or some others must take it upon themselves . what hath been the issue of a supposal , that it may be discharged in the latter way , is too well known , to be insisted on : for whilst those who undertake the exercise of church-power , are such as do not dispense the word , or preach it unto them , towards whom it is to be exercised , but are strangers unto their spiritual state , and all the circumstances of it ; whilst they have no way to act or exercise their presumed authority , but by citations , processes , informations and penalties , according to the manner of secular courts of judicature in causes civil and criminal ; and whilst the administration of it is committed unto men , utterly unacquainted with , and inconcerned in the discipline of the gospel , or the preservation of the church of christ in purity and order ; and whilst herein , many , the most , or all of them who are so employed , have thereby outward emoluments and advantages , which they do principally regard ; the due and proper care of the right order of the churches , unto the glory of christ , and their own edification , is utterly omitted and lost . it is true , many think this the only decent , useful and expedient way for the government of the church , and think it wondrous unreasonable that others will not submit thereunto , and acquiesce therein . but what would they have us do ? or what is it that they would perswade us unto ? is it that this kind of rule in and over the church , hath institution given it in the scripture , or countenance from apostolieal practice ? both they and we know , that no pretence of any such plea can be made : is it , that the first churches after the apostles , or the primitive church , did find such a kind of rule to be necessary , and therefore erected it among themselves ? there is nothing more remote from truth . would they perswade us , that as ministers of the gospel , and such as have , or may have the care of particular churches committed unto us , that we have no such concernment in these things , but what we may solemnly renounce , and leave them wholly to the mannagement of others ? we are not able to believe them . the charge that is given unto us , the account that will be required of us , the nature of the office we are called unto , continually testifie other things unto us . wherefore we dare not voluntarily engage into the neglect or omission of this duty , which christ requireth at our hands , and of whose neglect we see so many sad consequents and effects . the lord christ , we know hath the same thoughts , and makes the same judgment of his churches , as he did of old , when he made a solemn revelation and declaration of them : and then we find that he charged the failings , neglects , and miscarriages of the churches principally upon the angels or ministers of them . and we would not willingly by our neglect , render our selves obnoxious unto his displeasure , nor betray the churches whereunto we do relate , unto his just indignation , for their declension from the purity of his institutions , and the vigour of that faith and love , which they had professed . we should moreover by the conformity required of us , and according to the terms on which it is proposed , engage our selves against the exercise of our ministerial office and power , with respect unto them who are already members of particular churches . for this we carry along with us , that by conforming we voluntarily consent unto the whole state of conformity , and unto all that we are to do , or not to do , by the law thereof . now it is not to be expected , that all who are duly initiated or joyned unto any church , shall always walk blameless according unto the evangelical rule of obedience , without giving offence unto others . the state of the church , is not like to be so blessed in this world , that all who belong unto it should be constantly and perpetually inoffensive . this indeed is the duty of all , but it will fall out otherwise . it did so amongst the primitive churches of old , and is not therefore otherwise to be expected amongst us , on whom the ends of the world are come , and who are even pressed with the decayes and ruines of it . many hypocrites may obtain an admission into church societies , by the strictest rules that any can proceed upon therein : and these after they have known and professed the wayes of righteousness , may , and often do turn aside from the holy commandment delivered unto them , and fall again into the polutions of the world . many good men , and really sincere believers , may through the power of temptations , be surprized into faults and sins , scandalous to the gospel , and offensive to the whole congregation , whereof they are members . hath the lord christ appointed no relief in and for his churches in such cases ; no way whereby they may clear themselves from a participation in such impieties , or deliver themselves from being looked on as those who give countenance unto them , as they who continue in this communion may and ought to be ; no power whereby they may put forth from among them , the old leaven which would otherwise infect the whole ; no way to discharge themselves and their societies of such persons as are impenitent in their sins ? no means for the awakening , conviction , humiliation , and recovery of them that have offended ; no way to declare his mind and judgment in such cases , with the sentence that he denounceth in heaven against them that are impenitent ? if he hath done none of these things , it is evident , that no churches in this world can possibly be preserved from disorder and confusion . nor can they by love and the fruits of an holy communiou , be kept in such a condition , as wherein he can be pleased with them , or continue to walk amongst them : for let men please themselves whilst they will , with the name of the church , it is no otherwise with them , where persons obstinately and impenitently wicked , and whose lives are wholly discrepant from the rule of the gospel , are suffered to abide without controll . but if he hath made the provision enquired after in this case , as it is evident that he hath ; both the authority he hath granted unto his church for these ends , his commands to exercise it with care and watchfulness , with the rules given them to proceed by , with the known end of all instituted churches for the promotion of holiness , being all open and plain in the scripture ; it must then be enquired , unto whom this trust is firstly committed , and of whom these duties are principally required . for private members of the church , what is their duty , and the way how they may regularly attend unto the discharge of it according to the mind of christ , in case of scandalous sins and offences among them , they are so plainly and particularly laid down and directed , as that setting aside the difficulties that are cast on the rule herein , by the extreamly forced and unproveable exceptions of some interested persons ; that none can be ignorant of what is required of them , mat. 18. v. 15 , 16 , 17 , 18 , 19 , 20. and a liberty to discharge their duty herein , they are bound by the law of christ in due order to provide for . if they are abridged hereof , and deprived thereby of so great a means of their own edification , as also of the usefulness required in them towards the church , whereof they are members , it is a spiritual oppression that they suffer under . and where it is voluntarily neglected by them , not only the guilt of their own , but of other mens sins also lies upon them . neither is their own guilt small herein ; for suffering sin to abide on a brother without reproof , is a fruit of hatred in the interpretation of the law ; and this hatred is a sin of an heynous nature , in the sense of the gospel . the duty also of the whole church in such cases is no less evidently declared . for from such persons as walk disorderly , and refuse to reform , on due admonition , they are to withdraw , and to put from amongst them such obstinate offenders ; as also previously thereunto , to watch diligently least any root of bitterness spring up among them , whereby they might be defiled . and hereunto also are subservient all the commands that are given them to exhort and admonish one another , that the whole church may be preserved in purity , order , holiness and faithfulness . but the chief enquiry is , with whom rests the principal care and power , according to the mind of christ , to see the discipline of the church in particular congregations exercised , and to exercise it accordingly . if this should be found to be in the ministers , and through their neglect in the administration of it , offenders be left in their sins and impenitency , without a due application of the means for their healing and recovery ; if the church its self come to be corrupted thereby , and to fall under the displeasure of jesus christ ; as these things , in one degree or other , more or less will ensue on that neglect , it will not turn unto their comfortable account at the great day . that this is their duty , that this authority and inspection is committed unto them , the reasons before insisted on , in the case of admission , do undeniably evince . and if those ministers who do conscientiously attend unto the discharge of their ministerial office towards particular flocks , would but examine their own hearts by the light of open and plain scripture testimonies , with the nature of their office , and of the work they are ingaged in , there would need little arguing to convince them , of what trust is committed unto them , or what is required from them . if the consciences of others are not concerned in these things , if they have no light into the duty which seems to be incumbent on them , their principles and practices , or as we think mistakes and neglects , can be no rule unto us . what we may be forbidden , what we may be hindred in , is of another consideration . but for us voluntarily to ingage unto the omission of that duty , which we cannot but believe that it will be required of us , is an evil which we are every way obliged to avoid . there are also sundry particular duties , relating unto these that are more general , which in like manner , on the terms of communion proposed unto us , must be foregone and omitted . and where by these means or neglects some of the principal ways of exercising church communion are cast out of the church , some of the means of the edification of its members are wholly lost , and sundry duties incumbent on them are virtually prohibited unto them , untill they are utterly grown into disuse , it is no wonder if in such churches where these evils are inveterate and remediless , particular persons do peaceably provide for their own edification by joyning themselves unto such societies as wherein the rule of the gospel is more practically attended unto . it is taken for granted that the church is not corrupted by the wicked persons that are of its communion ; nor its administrations defiled by their presence and communication in them ; nor the edification of others prejudiced thereby , because it hath been so said by some of the ancients ; though whether suitably unto the doctrine of the apostles or no , is very questionable . but suppose this should be so ; yet where wicked persons are admitted , without distinction or discrimination , unto the communion of the church where they are tollerated therein , without any procedure with them , or against them , contrary to express rules of the scripture given to that purpose ; so that those who are really pious among them can by no means prevail for the reformation of the whole , they may , not only without breach of charity , impairing of faith or love , or without the least suspition of the guilt of schism , forsake the communion of such a congregation , to joyn unto another , where there is more care of piety , purity , and holiness ; but if they have any care of their own edification , and a due care of their salvation , they will understand it to be their duty so to do . and we may a little touch hereon once for all . the general end of the institution of churches , as such , is the visible mannagement of the enmity on the part of the seed of the woman , christ the head , and the members of his body mystical , against the serpent and his seed . in the pursuit of this end , god ever had a church in the world , separate from persons openly profane , doing the work of the devil their father . and there is nothing in any church constitution , which tends unto , or is compliant with , the mixing and reconciling these distinct seeds , whilst they are such , and visibly appear so to be . and therefore as the types , prophecies and promises of the old testament , did declare that when all things were actually brought unto an head in christ jesus , the churches and all things that belong unto it should be holy ; that is , visibly so ; so the description generally , and uniformally given us of the churches of the new testament , when actually called and erected , is , that they consisted of persons called , sanctified , justified , ingrafted into christ ; or saints , believers , faithful ones , purified and separate unto god. such they professed themselves to be , such they were judged to be by them that were concerned in their communion ; and as such they ingage themselves to walk in their conversation . by what authority so great a change should be now wrought in the nature and constitution of churches , that it should be altogether indifferent of what sort of persons they do consist , we know not . yea , to speak plainly , we greatly fear that both the worship and worshipers are defiled , where open impenitent sinners are freely admitted unto all sacred administrations , without controul . and we are sure , that as god complaineth that his sanctuary is polluted , when there are brought into it , strangers uncircumcised in heart , and uncircumcised in flesh ; so the true members of the church are warned of the evil and dangers of such defiling mixtures , and charged to watch against them . we might yet further insist on the great evil it would be in us , if we should give a seeming outward approbation unto those things , and their use , which we cannot but condemn , and desire to have removed out of the worship of god. and moreover , there is , as we believe , an obligation upon us , to give a testimony unto the truth about the worship of god , in his church , and not absolutely to hide the light we have received therein under a bushel . nor would we render the reformation of the church absolutely hopeless , by our professed compliance with the things that ought to be reform'd . but what hath been pleaded already is sufficient to manifest , that there neither is , nor can be a guilt of schism charged either on ministers or people who with-hold themselves from the communion of that church , or those churches , whereof the things mentioned are made conditions necessary and indispensible ; and wherein they must be denyed the liberty of performing many duties made necessary unto them by the command of jesus christ. and as the rigid imposition of unscriptural conditions of communion , is the principal cause of all the schisms and divisions that are among us ; so let them be removed and taken out of the way , and we doubt not , but that among all that sincerely profess the gospel , there may be that peace , and such an agreement obtained , as in observance whereof , they may all exercise those duties of love , which the strictest union doth require . these we profess our selves ready for , so far as god shall be pleased to help us in the discharge of our duty ; as also to renounce every principle or opinion whereof we may be convinced that they are in the least opposite unto , or inconsistent with ▪ the royal law of love , and the due exercise thereof . if men will continue to charge , accuse or revile us , either out of a causeless distast against our persons , or misunderstanding of our principles and wayes , or upon uncertain reports , or meerly prompted thereunto , through a vain elation of mind arising from the distance wherein , through their secular advantages , they look upon us to stand from them ; as we cannot help it , so we shall endeavour not to be greatly moved at it : for it is known , that this hath been the lot and portion of those who have gone before us , in the profession of the gospel , and sincere endeavors to vindicate the worship of god from the disorders and abuses that have been introduced into it ; and probably will be theirs who shall come after us . but the whole of our care is , that in godly simplicity and sincerity we may have our conversation in the world , not corrupting the word of god , nor using our liberty as a cloak of maliciousness , but as becomes the servants of god. but perhaps it will yet be pleaded , that this is not the whole which we are charged withall : for it is said that we do not only withdraw our selves from the communion of the church of of england , but also that we assemble in separate congregations for the celebration of the whole worship of god ; whereby we evidently make a division in the church , and contract unto our selves the guilt of schism ; for what can there be more required thereunto . but what would those who make use of ▪ this objection have us to do ? would they have us starve our souls , by a wilful neglect of the means appointed for their nourishment ? or would they have us live in a constant omission of all the commands of christ ? by them , or those whose cause they plead , we are cast out and excluded from church communion with them , by the unscriptural conditions of it which they would force upon us . the distance between us that ensues hereon , they are the causes of , not we ; for we are ready to joyn with them , or any others , upon the terms of christ and the gospel . and do they think it meet that we should revenge their fault upon our selves , by a voluntary abstinence from all the wayes and means of our edification ? doth any man think that jesus christ leaves any of his disciples unto such a condition , as wherein it is impossible they should observe his commands and institutions without sin ? that we should joyn in some societies , that in them we should assemble together for the worship of god in him , and that we should in them do and observe whatever he hath appointed , we look upon as our indispensible duty , made so unto us by his commands . these things , say some , you shall not do with us , if you will do no more ; and if you do them among your selves , you are schismaticks . but this is a severity , which we know we shall not meet with at the last day . we stand at the judgment seat of jesus christ. it will , it may be , be demanded , by what warrant or authority we do assemble our selves in church societies for the administration of gospel ordinances ; and who gave us this authority ? vve answer , that it is acknowledged there is a difference between them and us , so that with them we cannot enjoy the vvorship of god. but of this difference we are not the cause , nor do give occasion to any blameable divisions , by our principles or practises . vvhere the cause is found , there the guilt remains . this being the state of things with us , it is fond to imagine that any professors of the gospel do absolutely want a warranty or authority to obey jesus christ , to observe his commands , and to serve him according to his revealed vvill. his command in his word , his promise of the acceptance of them , and of his presence among them , in all the acts of their holy obedience ; the assistance and guidance of his holy spirit , which he affords graciously unto them ; are a sufficient warranty and authority for what they do in express complyance with his commands , and more they will not plead a power for . vvhere the spirit and word of christ are , there is his authority . and this is no otherwise committed unto men , but to enable them to act obedientially towards him , and ministerially towards others . and were church actings considered more with respect unto the obedidience that in them is performed unto christ , which is their first and principal consideration , it would quickly be evident whence men might have authority for their performance . and by the same means are we directed in their order and manner . besides the ministers who go before the people in their assemblies , are all of them ( so far as we know ) solemnly set apart unto their office and vvork , according unto what christ hath appointed ; and their duty it is , to teach unto all men the good wayes of christ , and to go before them who are convinced and perswaded by them , in their practise . these things hath their lord and master required of them , and an account concerning them will he call them unto at the last day . a dispensation is committed unto them , and a necessity is thence incumbent on them to preach the gospel ; and who shall excuse them if they neglect so to do ? for that all those who are ministers of the gospel , are called to preach the gospel , and that diligently ; every one , according as he hath received the gift of the grace of god ; is out of question with them that do believe the gospel : and of the stewardship which is committed unto them herein , are they to give an account . and we do know that it is a fearful thing for sinners , that is , wilful neglecters of his commands , to fall into the hands of the living god. our lord jesus christ also hath testified beforehand , that he who setteth his hand to this plough , and looks back again , is not fit for the kingdome of god. he alone who calls them to this work , can discharge them of it ; and that either by the rule of his word , or his providence . and when men are invincibly hindred , as many are at this day , it is their suffering , but not their sin . otherwise none can absolve them from the duty they owe to jesus christ in this matter ; and that debt which they owe to the souls of men , in undertaking the work of the ministry . some indeed suppose , or pretend to suppose , that a prohibition given them by superiors , forbidding them to preach , though not by , nor according unto any rule of the gospel , doth discharge them from any obligation so to do , that it shall be no more their duty . it would do so no doubt , had they received no other command to preach the gospel , nor from any other authority , than that of and from those superiors by whom they are forbidden . but being perswaded that they have so from him who is higher than the highest , they cannot acquiesce in this discharge , nor being bought with a price , can they now be servants of men . but by whom are they thus forbidden to preach ? it will be supposed , that the church which differs from them , and which originally makes it self a part in these differences , by the conditions of communion which it would impose upon them , is no competent judge in this case : nor will their prohibitions , who apparently thereby revenge their own quarrel , influence the consciences of them that dissent from them . for we speak not of what will or may take place ; but what the consciences of men will or may be concerned in . by the civil magistrate they are not forbidden to preach , that we know of : it is true , they are prohibited to preach in the legal publick meeting places or churches ; and these places being in the power and care of the magistrate , it is meet his terms and conditions of their use should be accepted of , or his prohibition observed , or his penalty quietly undergone , where a peaceable occasion is made use of contrary unto it . as to other places , ministers are not absolutely forbid to preach in them ; no such power is as yet assumed or exercised : only the manner of assemblies for sacred worship , and the number of them that may assemble , are regulated by laws for secular ends , or civil security ; and that under express penalties incurred on a contrary practice . but the consciences of ministers cannot be concerned in such laws , so far as to be exempted by them from the obligation that lies upon them from the command of christ to preach the gospel . this they are commanded by him to do , and others know the penalties from men , under the danger whereof they must attend unto them . besides the reason of these legal prohibitions , so far as they do extend , are taken , from civil considerations alone ; namely , of the peace and quiet of the nation ; and not from any scripture or religious rules . and were these prohibitions only temporary , or occasional , suited unto such emergencies as may give countenance unto their necessity , there might be a proportionable compliance with them . but whereas they respect all times alike , it is no doubt incumbent on them , who act any thing contrary unto such prohibitions , to secure their own consciences , that they no way interfere with the intention and end of the law , by giving the least countenance or occasion unto civil disturbances ; and others also , by their peaceable deportment in all they do . but whereas they have received a talent from the lord christ to trade withal , have accepted of his terms , and engaged into his service , without any condition of exception in case of such prohibitions , it is not possible they should satisfie their consciences in desisting from their work on such occurrences , any farther than in what they must yield unto outward force and necessity . it is pretended by some , that if such a legal prohibition were given unto all the ministers of the gopel , it would not be obligatory unto them : for if it should be so esteemed , it were in the power of any supream magistrate lawfully to forbid the whole work of preaching the gospel unto his subjects ; which is contrary to the grant made by god the father , unto jesus christ , that all nations should be his inheritance ; and the commission he gave thereon unto his apostles to teach all nations , and to preach the gospel to every creature under heaven . but it being some only that are concerned in this prohibition , it is their duty for peace sake , to acquiesce in the will of their superiors therein , whilst there are others sufficient to carry on the same work . that peace is or may be secur'd on other terms , hath been already declared : but that one mans liberty to attend unto his duty , and his doing it accordingly , should excuse another from that which is personally incumbent on himself , is a matter not easily apprehended , nor can be readily digested . besides , what is pretended of the sufficient number of preachers without any contribution of aid from the non-conformists , is indeed but pretended : for if all that are found in the faith , gifted , and called to the work of the ministry in these nations , were equally encouraged unto , and in their work , yet would they not be able to answer the necessities of the souls of men , requiring an attendance unto it , in a due measure and manner ; and those who have exercised themselves unto compassionate thoughts towards the multitudes of poor sinners in these nations , will not be otherwise minded . wherefore these things being premised , we shall shut up these discourses , with a brief answer unto the foregoing objection which was the occasion of them . and we say ; 1. that schism being the name of a sin , or somewhat that is evil ; it can in no circumstances be any maes duty , but we have manifested , as satisfactorily unto our own consciences , so we hope unto the minds of unprejudiced persons , that in our present condition , our assemblies for the worship of god , are our express duty , and so can have no affinity with any sin or evil . and those who intend to charge us with schisme , in or for our assemblies , must first prove them not to be our duty . 2. notwithstanding them , or any thing by us performed in them , we do preserve our communion entire with the church of england ( that is , all the visible professors of the gospel in this nation ) as it is a part of the catholick church , in the unity of the faith owned therein , provided it be not measured by the present ▪ opinions of some , who have evidently departed from it . our non-admittance of the present government and discipline of the church , as apprehended national , and as it is in the hands of meerly ecclesiastical persons , or such as are pretended so to be , we have accounted for before . but we are one with the whole body of the professors of the protestant religion , in a publick avowment of the same faith. 3. into particular churches we neither are , nor can be admitted , but on those terms and conditions , which not only we may justly , but which we are bound in a way of duty to refuse . and this also hath been pleaded before . besides , no man is so obliged unto communion with any particular or parochial church in this nation , but that it is in his own power at any time to relinquish it , and to secure himself also from all laws which may respect that communion , by the removal of his habitation . it is therefore evident that we never had any relation unto any parochial church , but what is civil and arbitrary , a relinquishment whereof is practised at pleasure every day , by all sorts of men . continuing therefore in the constant profession of the same faith , with all other protestants in the nation , and the whole body thereof , as united in the profession of it under one civil or political head ; and having antecedently no evangelical obligation upon us unto local communion in the same ordinances of worship numerically with any particular or parochial church ; and being prohibited from any such communion by the terms , conditions and customes indispensibly annexed unto it , by the laws of the land , and the church , which are not lawful for us to observe , being christs freemen : it being moreover our duty to assemble our selves in societies for the celebration of the worship of god in christ , as that which is expresly commanded ; we are abundantly satisfied , that however we may be censured , judged , or condemned by men , in and for what we do ; yet that he doth both accept us here , and will acquit us hereafter , whom we serve and seek in all things to obey . wherefore we are not convinced that any principle or practice which we own or allow , is in any thing contrary to that love , peace , and unity , which the lord christ requireth to be kept and preserved among his disciples , or those that profess faith in him , and obedience unto him according to the gospel . we know not any thing in them but what is consistent and compliant with that evangelical vnion , which ought to be in , and among the churches of christ , the terms whereof we are ready to hold and observe , even with them that in sundry things differ from us ; as we shall endeavour also to exercise all duties of the same love , peaceableness , and gentleness , towards them by whom we are hated and reviled . finis . errata . pag. 3. line 21. read . from him : p. 5. l. 9. r. train of . l. 12. for seriousness , r. fierceness , p. 16 , l. 26. for security , r. severity . l. 33 , of it ( add ) which we have hitherto professed . p. 19. l , 23. r. searcher . p. 31. l. 23. r. 18. p. 32. l. 29 , r. principles . p. 38. l. 9. r. church state . p. 49. l. 1. r. in this . p. 66. l. 4. r. lost us . p. 87. l. 19. for particularities , r. particular rites . p 98. l. 12. for this , r. their . p. 100 ▪ l : 10 , for according , r. avoiding . p. 116. l. 2. r. could . p. 130. 17. r. ascadius p. 152. l. 20. for your . r. their . p. 155. l. 6. r. gender . p. 156. l. 16. r. occasions . p. 159. l. 12. r. this . p. 167. l. 21. r. their . 186. l. 2. for erected , r. enacted . p. 190. l. 28. r. easter was . p. 198. l. 13. r. indeseazable . p. 202. l. 20. r. expressed . notes, typically marginal, from the original text notes for div a53681-e150 judges 5. 15. 2 sam. 19. 41 , 42 , 43. 2 sam. 16. 4. 2 chron. 20. 23. heyl. hist of presb. notes for div a53681-e2180 phil. 2. 2. 1 cor. 1. 10. heb. 12. 14. rom. 11. 13. ephes. 2. 12 , 1 cor. 8. 5 , 6. acts 12. mark. 16. 15. 16. 1 thess. 2. 16. luk. ● . 18. acts 26. 18. eph. 2. 1 , 2 , 3. ch. 4. 18. rom. 8. 8. heb. 11. 6. joh. 3. 15 36. gal. 5. 6. 1 joh. 5. 11 , 12. act. 4. 12 1 cor. 3. 11. rom. 8. 29 , 30. rom. 10. 13 , 14 , 15 2 cor. 10 4 , 5. notes for div a53681-e4540 rom. 10 , 10. ephes ● . 26 , 27. 1 joh. 3 , 16. rom. 14. 3. john. 15. 18 , 19 , 25. ps. 35. 19 acts. 18. 9 , 10 , 11. mat. 24. 14. 2 cor. 2. 16. jam. 2. 13. heb. 12. 14. rev. 21. 8. 1 joh. 3. 15. act. 14 , 23. chap. 20. 28. 1 pet. 5. 1 , 2 , 3. act. 15. 2 phil. 1. 1. rev. 2. 3. mat. 28. 20. john 15. 10 , 14. 2 chron. 11. chap. 13. 1 kings 12. chap. 13. rev. 18. 4. notes for div a53681-e10380 ephes. 4. 3 , 4. john 17. 21 , 22. eph. 5. 30 2 pet. 1. 4 gen. 5 2. 3 1 cor. 12 12 , 13. eph. 4. 15 , 16. col. 2. 19 rom. 14. 5. phil. 3. 15 1 cor. 10. 12. 1 tim. 4. 13 , 14 , 15 , 16. 2 tim. 3. 15 , 16 , 17. 1 pet. 1. 10 , 11. mat. 28. 19 , 20. ephes. 4. 8 , 9 , 10 , 11 , 12 , 13. john 17. 20 , 21 , 22. 2 cor. 10 4 , 5. mat. 28. 20. joh. 14. 16. heb. 13. 27. rev. 3. 17. 1 pet. 5. 1 , 2 , 3. acts 20. 18 , 19 , 20 , 21 , 31. lnk. 22. 24 , 25. 26. 2 thes. 2. 1 cor. 12. 14 , 15 , 16 , 17 , 18 , 19 , 20. 1 cor. 1. 11. chap. 3. 3. 1 thess. 4. 11. mat. 6. 1. 2. luke 6. 37. rom. 14. 3. 4. 10. jam. 4. 12. 2 cor. 1. 24. 1 pet. 5. 3. rom. 12 ▪ 3. 1 cor. 8. 1. 2 cor. 10 ▪ 12. 1 cor. 3. 18. notes for div a53681-e17710 mat. 28. 19 , 20. gal. 6. 1. ●ct . 6. 4. s●crat . h●st . lib. 5. acts 15. 1 cor. 11. 23. 3. joh. 9 , 10. ro. 14. 1. phil. 3. 15. he. 5. 12 13 , 14. 1 tim. 2. 1. acts 20. 28. 1 pet. 5. 2. act. 6. 4. acts 20. 17. 28. 1 tim. 3. 5. 1 pet. 5. 1 , 2 , 3 , 4 , 5. heb. 5. 17. eph. 5. 25 , 26 , 27. acts 9. 26 , 27 , 28. ro. 14. 1. 1 cor. 5. 1 , 6 , 7. 2 cor. 2. 6. 2 cor. 7. 11. mat. 16. 18. mat. 18. 15 , 16 , 17 , 18 , 19 , 20 , rev. 2 2. lev. 19. 17. 1 joh. 2. 9 , 10. & ● . 15. 1 cor. 5. 6 , 9 , 10. 2 thess. 3. 6. isa. 26. 2. ezek. 43. 12. chap. 44. 9. levit. 11. 44. rom. 1. 6. 1 cor. 1. 1 , 2. chap. 12. 13. phil 1. 4 col. 2. 11. 2 tim. 2. 22. ezek 44. 1. 1 cor. 5. 6. heb. 12. 15 , 16. meditations and discourses on the glory of christ, in his person, office, and grace with the differences between faith and sight applied unto the use of them that believe / by the late reverend john owen, d.d. owen, john, 1616-1683. 1641 approx. 436 kb of xml-encoded text transcribed from 145 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a53708) transcribed from: (early english books online ; image set 106192) images scanned from microfilm: (early english books, 1641-1700 ; 1621:8) meditations and discourses on the glory of christ, in his person, office, and grace with the differences between faith and sight applied unto the use of them that believe / by the late reverend john owen, d.d. owen, john, 1616-1683. [22], 200 p. printed by b.a. and are to be sold by most booksellers in london, london : 1691. imperfect; stained, cropped, and tightly bound, with loss of print. pages beginning-p.35 from defective huntington library copy spliced at end. reproduction of original in the harvard university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -person and offices -early works to 1800. bible. -n.t. -john xvii, 24 -commentaries -early works to 1800. sermons, english -17th century. 2005-03 tcp assigned for keying and markup 2005-04 apex covantage keyed and coded from proquest page images 2005-05 john latta sampled and proofread 2005-05 john latta text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion meditations and discourses on the glory of christ , in his person , office , and grace : with the differences between faith and sight . applied unto the use of them that believe . by the late reverend john owen , d. d. london , printed for b. a. and are to be sold by most book-sellers in london , 1691. preface to the reader . christian reader , the design of the ensuing discourse , is to declare some part of that glory of our lord jesus christ , which is revealed in the scripture , and proposed as the principal object of our faith , love , delight and admiration . but alas ! after our utmost and most diligent enquiries , we must say , how little a portion is it of him , that we can understand ! his glory is incomprehensible , and his praises are unutterable . some things an illuminated mind may conceive of it ; but what we can express in comparison of what it is in it self , is even less than nothing . but as for those who have forsaken the only true guide herein , endeavouring to be wise above what is written , and to raise their contemplations by fancy and imagination above scripture revelation , ( as many have done , ) they have darkned counsel without knowledge , uttering things which they understand not , which have no substance or spiritual food of faith in them . howbeit , that real view which we may have of christ and his glory in this world by faith , however weak and obscure that knowledge which we may attain of them by divine revelation , is inexpressibly to be preferred above all other wisdom , understanding or knowledge whatever . so it is declared by him , who will be acknowledged a competent judge in these things : yea doubtless ( saith he ) i account all these things but loss , for the excellency of the knowledge of christ jesus my lord. he who doth not so , hath no part in him . the revelation made of christ in the blessed gospel , is far more excellent , more glorious , and more filled with rayes of divine wisdom and goodness , than the whole creation ; and the just comprehension of it , if attainable , can contain or afford . without the knowledge hereof , the mind of man , however priding it self in other inventions and discoveries , is wrapped up in darkness and confusion . this therefore deserves the severest of our thoughts , the best of our meditations , and our utmost diligence in them . for if our future blessedness shall consist in being where he is , and beholding of his glory ; what better preparation can there be for it , than in a constant previous . contemplation of that glory in the revelation that is made in the gospel , unto this very end , that by a view of it , we may be gradually transformed into the same glory . i shall not therefore use any apology for the publishing of the ensuing meditations , intended first for the exercise of my own mind , and then for the edification of a private congregation , which is like to be the last service i shall do them in that kind . some may by the consideration of them be called to attend unto the same duty with more diligence than formerly , and receive directions for the discharge of it ; and some may be provoked to communicate their greater light and knowledge unto the good of many . and that which i design farther in the present discourse , is to give a brief account of the necessity and use , in life and death , of the duty exhorted unto . particular motives unto the diligent discharge of this duty , will be pressed in the discourse it self . here some things more general only shall be promised . for all persons not immersed in sensual pleasures , not overdrencht in the love of this world , and present things , who have any generous or noble thoughts about their own nature , being and end , are under the highest obligation to betake themselves unto this contemplation of christ and his glory . without this they shall never attain true rest or satisfaction in their own minds . he it is alone in whom the race of mankind may boast and glory , on whom all its felicities do depend . for , 1. he it is in whom our nature , which was debased as low as hell by apostasy from god , is exalted above the whole creation . our nature in the original constitution of it , in the persons of our first parents , was crowned with honour and dignity . the image of god wherein it was made , and the dominion over the lower world wherewith it was intrusted , made it the seat of excellency , of beauty and of glory . but of them all it was at once devested and made naked by sin , and laid grovelling in the dust from whence it was taken . dust thou art , and to dust thou shalt return , was its righteous doom . and all its internal faculties were invaded by deformed lusts ; every thing that might render the whole unlike unto god , whose image it had lost . hence it became the contempt of angels , the dominion of satan , who being the enemy of the whole creation , never had any thing or place to reign in , but the debased nature of man. nothing was now more vile and base , its glory was utterly departed . it had both lost its peculiar nearness unto god , which was its honour , and was fallen into the greatest distance from him of all creatures , the devils only excepted , which was its ignominy and shame . and in this state , as unto any thing in it self , it was left to perish eternally . in this condition , lost , poor , base , yea cursed , the lord christ the son of god found our nature . and hereon in infinite condescention and compassion sanctifying a portion of it unto himself , he took it to be his own in an holy ineffable subsistence in his own person . and herein again the same nature so depressed into the utmost misery , is exalted above the whole creation of god. for in that very nature , god hath set him at his own right hand in the heavenly places , far above all principalities , and powers , and might , and dominion , and every name that is named , not only in this world , but also in that which is to come . this is that which is so celebrated by the psalmist , with the highest admiration , psal. 8. 3 , 4 , 5 , 6 , 7 , 8. this is the greatest priviledge we have among all our fellow-creatures ; this we may glory in , and value our selves upon . those who ingage this nature on the service of sensual lusts and pleasures , who think that its felicity and utmost capacities consist in their satisfaction with the accomplishment of other earthly temporary desires , are satisfied with it in its state of apostasy from god. but those who have received the light of faith and grace ; so as rightly to understand the being and end of that nature whereof they are partakers , cannot but rejoyce in its deliverance from the utmost debasement into that glorious exaltation , which it hath received in the person of christ. and this must needs make thoughts of him full of refreshment unto their souls . let us take care of our persons ; the glory of our nature is safe in him. for , 2. in him the relation of our nature unto god , is eternally secured . we were created in a covenant relation unto god. our nature was related unto him in a way of friendship , of likeness , and complacency . but the bond of this relation and union was quickly broken by our apostasy from him . hereon our whole nature became to be at the utmost moral distance from god , and enmity against him , which is the depth of misery . but god in infinite wisdom and grace did design once more to recover it , and take it again near unto himself . and he would do it in such a way , as should render it utterly impossible that there should ever be a separation between him and it any more . heaven and earth may pass away , but there shall never be a dissolution of the union between god and our nature any more . he did it therefore , by assuming it into a substantial union with himself , in the person of the son. hereby the fulness of the godhead dwelt in it bodily , or substantially , and eternally . hereby is its relation unto god eternally secured . and among all the mysterious excellencies which relate hereunto , there are two which continually present themselves unto our consideration . 1. that this nature of ours , is capable of this glorious exaltation and subsistence in god. no creature could conceive how omnipotent wisdom , power and goodness , could actuate themselves unto the production of this effect . the mystery hereof , is the object of the admiration of angels , and will be so of the whole church unto all eternity . what is revealed concerning the glory , way and manner of it in the scripture , i have declared in my treatise concerning the mystery of godliness , or the person of christ. what mind can conceive , what tongue can express , who can sufficiently admire the wisdom , goodness and condescention of god herein ! and whereas he hath proposed unto us this glorious object of our faith and meditation , how vile and foolish are we , if we spend our thoughts about other things in a neglect of it ! 2. this is also an ineffable pledge of the love of god into our nature . for although he will not take it in any other instance , save that of the man christ jesus , into this relation with himself , by vertue of personal union ; yet therein he hath given a glorious pledge of his love unto , and valuation of that nature . for verily he took not on him the nature of angels , but he took on him the seed of abraham . and this kindness intends unto our persons , as participant of that nature . for he designed this glory unto the man christ jesus , that he might be the first-born of the new creation , that we might be made conformable unto him according to our measure ; and as the members of that body , whereof he is the head , we are participant in this glory . 3. it is he , in whom our nature hath been carried successfully , and victoriously , through all the oppositions that it is liable unto , and even death it self . but the glory hereof i shall speak unto distinctly in its proper place , which follows , and therefore shall here pass it by . 4. he it is , who in himself hath given us a pledge of the capacity of our nature to inhabit those blessed regions of light , which are far above these aspectable heavens . here we dwell in tabernacles of clay , that are crushed before the moth ; such as cannot be raised , so as to abide one foot breadth above the earth we tread upon . the heavenly luminaries which we can behold , appear too great and glorious for our cohabitation . we are as grashoppers in our own eyes , in comparison of those gigantick beings ; and they seem to dwell in places , which would immediately swallow up , and extinguish our natures . how then shall we entertain an apprehension of being carried and exalted above them all ? to have an everlasting subsistence in places incomprehensibly more glorious than the orbs wherein they reside ? what capacity is there in our nature of such an habitation ? but hereof the lord christ hath given us a pledge in himself . our nature in him , is passed through these aspectable heavens , and is exalted far above them . it s eternal habitation is in the blessed regions of light and glory ; and he hath promised that where he is , there we shall be , and that for ever . other encouragements there are innumerable to stir us up unto diligence in the discharge of the duty here proposed ; namely , a continual contemplation of the glory of christ in his person , office , and grace . some of them , the principal of them , which i have any acquaintance with , are represented in the ensuing discourse . i shall therefore here add the peculiar advantage which we may obtain in the diligent discharge of this duty . which is , that it will carry us chearfully , comfortably , and victoriously , through life and death , and all that we have to conflict withal in either of them . and let it be remembred , that i do here suppose what is written on this subject in the ensuing discourse , as being designed to prepare the minds of the readers for the due improvement of it . as unto this present life , it is well known what it is unto the most of them , who concern themselves in these things . temptations , afflictions , changes , sorrows , dangers , fears , sickness and pains , do fill up no small part of it . and in the other hand , all our earthly relishes , refreshments and comforts , are uncertain , transitory , and unsatisfactory ; all things of each sort being embittered by the remainders of sin . hence every thing wherein we are concerned , hath the root of trouble and sorrow in it . some labour under wants , poverty , and straits , all their days ; and some have very few hours free from pains and sickness . and all these things , with others of an alike nature are heightened at present , by the calamitous season wherein our lot is fallen . all things almost in all nations are filled with confusiens , disorders , dangers , distresses and troubles ; wars and rumors of wars , do abound , with tokens of farther approaching judgments ; distress of nations , with perplexities , mens hearts failing them for fear , and for looking after those things which are coming on the earth . there is in many places no peace unto him that goeth out , nor to him that cometh in , but great vexations are on the inhabitants of the world ; nation is destroyed of nation , and city of city , for god doth vex them with all adversity . and in the mean time , vexation , with the ungodly deeds of wicked men , doth greatly further the troubles of life ; the sufferings of many also for the testimony of their consciences are deplorable , with the divisions and animosities that abound amongst all sorts of christians . but the shortness , the vanity , the miseries of humane life , have been the subject of the complaints of all sorts of considering persons , heathens as well as christians ; nor is it my present business to insist upon them . my enquiry is only after the relief which we may obtain against all these evils , that we faint not under them , that we may have the victory over them . this in general is declared by the apostle ; 2 cor. 4. we are troubled on every side , yet not distressed ; we are perplexed , but not in despair ; persecuted , but not forsaken ; cast down , but not destroyed . but for this cause we faint not , but tho' our outward man perish , yet the inward man is renewed day by day . for our light affliction , which is but for a moment worketh for us a more exceeding and eternal weight of glory . while we look not at the things which are seen , but at the things which are not seen : for the things which are seen , are temporal ; but the things which are not seen , are eternal . our beholding by faith things that are not seen , things spiritual and eternal , will alleviate all our afflictions , make their burden light , and preserve our souls from fainting under them . of these things the glory of christ whereof we treat , is the principal , and in a due since comprehensive of them all . for we behold the glory of god himself , in the face of jesus christ. he that can at all times retreat unto the comtemplation of this glory , will be carried above the perplexing prevailing sense of any of these evils , of a confluence of them all . crus nil sentit in nervo dum animus est in coelo . it is a woful kind of life , when men scramble for poor perishing reliefs in their distresses . this is the universal remedy and cure , the only balsom for all our diseases . whatever presseth , urgeth , perplexeth ; if we can but retreat in our minds unto a view of this glory , and a due consideration of our own interest therein ; comfort and supportment will be administred unto us . wicked men in their distresses ( which sometimes overtake even them also ) are like a troubled sea that cannot rest . others are heartless and despond , not without secret repinings at the wise disposals of divine providence , especially when they look on the better condition ( as they suppose ) of others . and the best of us are apt all to wax faint and weary , when these things press upon us in an unusal manner , or under their long continuance without a prospect of relief . this is the strong hold which such prisoners of hope are to turn themselves unto . in this contemplation of the glory of christ , they will find rest unto their own souls . for , 1. it will herein , and in the discharge of this duty , be made evident , how slight and inconsiderable all these things are from whence our troubles and distresses do arise . for they all grow on this root of an over-valuation of temporal things . and unless we can arrive unto a fixed judgment that all things here below are transitory and perishing , reaching only unto the outward man , or the body ( perhaps unto the killing of it ) that the best of them have nothing that is truly substantial or abiding in them , that there are other things wherein we have an assured interest , that are incomparably better than they , and above them , it is impossible but that we must spend our lives in fears , sorrows , and distractions . one real view of the glory of christ , and of our own concernment therein , will give us a full relief in this matter . for what are all the things of this life , what is the good or evil of them , in comparison of an interest in this transcendent glory ? when we have due apprehensions hereof , when our minds are possessed with thoughts of it , when our affections reach out after its enjoyments , let pain , and sickness , and sorrows , and fears , and dangers , and death , say what they will , we shall have in readiness wherewith to combat with them , and overcome them ; and that on this consideration , that they are all outward , transitory , and passing away ; whereas our minds are fixed on those things which are eternal , and filled with incomprehensible glory . 2. the minds of men are apt by their troubles to be cast into disorder , to be tossed up and down , and disquieted with various affections and passions . so the psalmist found it in himself , in the time of his distress : whence he calls himself unto that account : why art thou cast down , o my soul ? and why art thou disquieted in me ? and indeed the mind on all such occasions , is its own greatest troubler . it is apt to let loose its passions of fear and sorrow , which act themselves in innumerable perplexing thoughts , until it is carried utterly out of its own power . but in this state a due contemplation of the glory of christ , will restore and compose the mind , bring it into a sedate quiet frame , wherein faith will be able to say unto the winds and waves of distempered passions , peace , be still , and they shall obey it . 3. it is the way and means of conveying a sense of gods love unto our souls , which is that alone wherein ultimately we find rest in the midst of all the troubles of this life , as the apostle declares , rom. 5. 2 , 3 , 4 , 5. it is the spirit of god , who alone communicates a sense of this love unto our souls ; it is shed abroad in our hearts by the holy ghost . howbeit there are ways and means to be used on our part , whereby we may be disposed and made meet to receive these communications of divine love. among these the principal is the contemplation of the glory of christ insisted on , and of god the father in him . it is the season , it is the way and means , at which and whereby the holy ghost will giva a sense of the love of god unto us , causing us thereon to rejoyce with joy unspeakable and full of glory . this will be made evident in the ensuing discourse . this will lift the minds and hearts of believers above all the troubles of this life , and is the soveraign antidote that will expel all the poyson that is in them , which otherwise might perplex and enslave their souls . i have but touched on these things , as designing to enlarge somewhat on that which doth ensue . and this is the advantage we may have in the discharge of this duty with respect unto death it self . it is the assiduous contemplation of the glory of christ , which will carry us chearfully and comfortably into it , and through it . my principal work having been now for a long season to dye daily , as living in a continual expectation of my dissolution , i shall on this occasion acquaint the reader with some few of my thoughts and reliefs , with reference unto death it self . there are sundry things required of us , that we may be able to encounter death chearfully , constantly and victoriously . for want of these , or some of them , i have known gracious souls , who have lived in a kind of bondage for fear of death all their days . we know not how god will manage any of our minds and souls in that season , in that tryal . for he acts towards us in all such things , in a way of sovereignty . but these are the things which he requireth of us in a way of duty . 1. peculiar actings of faith to resign and commit our departing souls into the hand of him , who is able to receive them , to keep and preserve them , as also to dispose of them into a state of rest and blessedness , are required of us . the soul is now parting with all things here below , and that for ever . none of all the things which it hath seen , heard or enjoyed , by its outward senses , can be prevailed with to stay with it one hour , or to take one step with it , in the voyage wherein it is ingaged . it must alone by it self lanch into eternity . it is entring an invisible world , which it knows no more of than it hath received by faith. none hath come from the dead to inform us of the state of the other world. yea , god seems on purpose so to conceal it from us , that we should have no evidence of it , at least as unto the manner of things in it , but what is given unto faith by divine revelation . hence those who died and were raised again from the dead , unto any continuance among men , as lazarus , probably knew nothing of the invisible state. their souls were preserved by the power of god in their being , but bound up as unto present operations . this made a great emperor cry out on the approach of death ; o animula , tremula , vagula , blandula ; quae nunc abibis in loca horrida , squalida , &c. o poor trembling wandring soul , into what places of darkness and defilement art thou going ! how is it like to be after the few moments , which under the pangs of death we have to continue in this world ? is it an annihilation that lies at the door ; is death the destruction of our whole being , so as that after it we shall be no more ? so some would have the state of things to be . is it a state of subsistence in a wandring condition , up and down the world , under the influence of other more powerful spirits that rule in the air , visiting tombs and solitary places , and sometimes making appearances of themselves by the impressions of those more powerful spirits , as some imagine from the story concerning samuel and the witch of endor , and as it is commonly received in the papacy , out of a compliance with their imagination of purgatory ? or is it a state of universal misery and wo ? a state incapable of comfort or joy ? let them pretend what they please , who can understand no comfort or joy in this life , but what they receive by their sences , they can look for nothing else . and whatever be the state of this invisible world , the soul can undertake nothing of its own conduct after its departure from the body . it knows that it must be absolutely at the disposal of another . wherefore no man can comfortably venture on , and into this condition ; but in the exercise of that faith , which enables him to resign and give up his departing soul into the hand of of god , who alone is able to receive it , and to dispose it into a condition of rest and blessedness . so speaks the apostle , i am not ashamed , for i know whom i have believed , and am perswaded that he is able to keep that which i have committed unto him , against that day . herein , as in all other graces , is our lord jesus christ our great example . he resigned his departing spirit into the hands of his father , to be owned and preserved by him , in its state of separation . father , into thy hands i commit my spirit , luk. 23. 46 ; as did the psalmist his type , in an alike condition , psal. 31. 5. but the faith of our lord jesus christ herein , the object and exercise of it , what he believed and trusted unto , in this resignation of his spirit into the hand of god , is at large expressed in the sixteenth psalm . i have ( saith he ) set the lord always before me : because he is at my right hand , i shall not be moved , therefore my heart is glad , and my glory rejoyceth , my flesh also shall rest in hope . for thou wilt not leave my soul in hell , neither wilt thou suffer thine holy one to see corruption . thou wilt shew me the path of life ; in thy presence is fulness of joy , at thy right hand there are pleasures for evermore . he left his soul in the hand of god , in full assurance that it should suffer no evil in its state of separation , but should be brought again with his body into a blessed resurrection , and eternal glory . so stephen resigned his soul departing under violence , into the hands of christ himself . when he died , he said , lord jesus receive my spirit . this is the last victorious act of faith , wherein its conquest over its last enemy death it self doth consist . herein the soul says , in and unto it self , thou art now taking leave of time unto eternity ; all things about thee are departing as shades , and will immediately disappear . the things which thou art entring into are yet invisible ; such as eye hath not seen , nor ear heard , nor will they enter into the heart of man fully to conceive . now therefore with quietness and confidence give up thy self unto the sovereign power , grace , truth , and faithfulness of god , and thou shalt find assured rest and peace . but jesus christ it is , who doth immediately receive the souls of them who believe in him . so we see in the instance of stephen . and what can be a greater encouragement to resign them into his hands , than a daily contemplation of his glory in his person , his power , his exaltation , his office and grace ? who that believes in him , that belongs unto him , can fear to commit his departing spirit unto his love , power and care ? even we also shall hereby in our dying moments see , by faith , heaven opened , and jesus standing at the right hand of god , ready to receive us . this added unto the love which all believers have unto the lord jesus , which is enflamed by contemplation of his glory , and their desires to be with him where he is , it will strengthen and confirm our minds in the resignation of our departing souls into his hand . secondly ; it is required in us unto the same end , that we be ready and wiling to part with the flesh , wherewith we are cloathed , with all things that are useful and desirable thereunto . the alliance , the relation , the friendship , the union , that are between the soul and the body , are the greatest the nearest , the firmest , that are or can be among meer created beings . there is nothing like it , nothing equal unto it . the union of three persons in the one single divine nature , and the union of two natures in one person of christ , are infinite , ineffable , and exempted from all comparison . but among created beings , the union of these two essential parts of the same nature in one person , is most excellent . nor is any thing equal to it , or like it , found in any other creatures . those who among them have most of life , have either no bodies , as angels ; or no souls , but what perish with them , as all brute creatures below . angels being pure immaterial spirits , have nothing in them , nothing belonging unto their essence , that can dye . beasts have nothing in them that can live when their bodies dye . the soul of a beast cannot be preserved in a separate condition , no not by an act of almighty power ; for it is not ; and that which is not , cannot live . it is nothing but the body it self in an act of its material powers . only the nature of man in all the works of god is capable of this convulsion . the essential parts of it are separable by death , the one continuing to exist and act its especial powers in a separate state or condition . the powers of the whole entire nature acting in soul and body in conjunction , are all scattered and lost by death . but the powers of one essential part of the same nature , that is of the soul , are preserved after death in a more perfect acting and exercise than before . this is peculiar unto human nature , as a mean partaking of heaven and earth , of the perfection of angels above , and of the imperfection of the beasts below . only there is this difference in these things : our participation of the heavenly spiritual perfections of the angelical nature , is for eternity ; our participation of the imperfections of the animate creatures here below , is but for a season . for god hath designed our bodies unto such a glorious refinement at the resurrection , as that they shall have no more alliance unto that brutish nature , which perisheth for ever . for we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , like unto angels , or equal to them . our bodies shall no more be capable of those acts and operations which are now common to us with other living creatures here below . this is the preeminence of the nature of man , as the wise man declares . for unto that objection of atheistical epicureans , as the one dieth , so dieth the other ; they have all one breath , so that a man hath no preeminence above a beast and all go into one place , all are of the dust , and all turn to the dust again : he granteth , that as unto their bodies it is for a season , in them we have a present participation of their nature ; but , saith he , here lieth the difference , who knoweth the spirit of a man that goeth upward , and the spirit of a beast that goeth downward unto the earth ? unless we know this , unless we consider the different state of the spirit of men and beasts , we cannot be delivered from this atheism ; but the thoughts hereof will set us at liberty from it . they dye in like munner , and their bodies go equally to the dust for a season ; but the beast hath no spirit , no soul , but what dies with the body and goes to the dust . if they had , their bodies also must be raised again unto a conjunction with them . otherwise death would produce a new race of creatures unto eternity . but man hath an immortal soul , saith he , an heavenly spirit , which when the body goes into the dust for a season , ascends to heaven ( where the guilt of sin , and the curse of the law , interpose not ) from whence it is there to exist and to act all its native powers in a state of blessedness . but as i said , by reason of this peculiar intimate union and relation between the soul and body , there is in the whole nature a fixed aversation from a dissolution . the soul and body are naturally and necessarily unwilling to fall into a state of separation , wherein the one shall cease to be what it was , and the other knows not clearly how it shall subsist . the body claspeth about the soul , and the soul receiveth strange impressions from its embraces ; the entire nature existing in the union of them both , being unalterably averse unto a dissolution . wherefore , unless we can overcome this inclination , we can never dye comfortably or chearfully . we would indeed rather chuse to be cloathed upon , that mortality might be swallowed up of life , that the cloathing of glory might come on our whole nature , soul and body , without dissolution . but if this may not be , yet then do believers so conquer this inclination by faith and views of the glory of christ , as to attain a desire of this dissolution . so the apostle testifies of himself , i have a desire to depart , and to be with christ , which is far better than to abide here , phil. 1. 23. saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . not an ordinary desire , not that which worketh in me now and then ; but a constant habitual inclination working in ●●●●ment acts and desires . and what doth he so desire ? it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to depart , say we , out of this body , from this tabernacle , to leave it for a season . but it is such a departure as consists in the dissolution of the present state of his being , that it should not be what it is . but how is it possible that a man should attain such an inclination unto , such a readiness for such a vehement desire of a dissolution ? it is from a view by faith of christ and his glory , whence the soul is satisfied , that to be with him is incomparably better than in its present state and condition . he therefore that would dye comfortably , must be able to say within himself and to himself ; dye then thou frail and sinful flesh ; dust thou art , and unto dust thou shalt return . i yield thee up unto the righteous doom of the holy one. yet therein also i give thee into the hand of the great refiner , who will hide thee in thy grave , and by thy consumption purifie thee from all thy corruption and disposition to evil . and otherwise this will not be . after a long sincere endeavour for the mortification of all sin , i find it will never be absolutely perfect , but by this reduction into the dust . thou shalt no more be a residence for the least remainder of sin unto eternity , nor any clog unto my soul in its actings on god. rest therefore in hope ; for god in his appointed season , when he shall have a desire unto the work of his hands will call unto thee , and thou shalt answer him out of the dust . then shall he by an act of his almighty power , not only restore thee unto thy pristine glory , as at the first creation when thou wast the pure workmanship of his hands ; but enrich and adorn thee with inconceivable priviledges and advantages . be not then afraid ; away with all reluctancy , go into the dust , rest in hope , for thou shalt stand in thy lot at the end of the days . that which will enable us hereunto , in an eminent manner , is that view and consideration of the glory of christ , which is the subject of the ensuing meditations . for be who is now possessed of all that glory , underwent this dissolution of nature as truly and really as ever we shall do . thirdly ; there is required hereunto , a readiness to comply with the times and seasons wherein god would have us depart and leave this world. many think they shall be willing to dye when their time is come ; but they have many reasons , as they suppose , to desire that it may not yet be , which for the most part arise meerly from fear , and an aversation of death . some desire to live that they may see more of that glorious work of god for his church , which they believe he will accomplish . so moses prayed that he might not dye in the wilderness , but go over jordan and see the good land , and that goodly mountain , and lebanon , the seat of the church , and of the worship of god ; which yet god thought meet to deny unto him . and this denial of the request of moses , made on the highest consideration possible , is instructive unto all in the like case . others may judge themselves to have some work to do in the world , wherein they suppose that the glory of god , and good of the church is concerned , and therefore would be spared for a season . paul knew not clearly whether it were not best for him to abide a while longer in the flesh on this account . and david often deprecates the present season of death , because of the work which he had to do for god in the world. others rise no higher than their own private interests or concerns with respect unto their persons , their families , their relations , and goods in this world. they would see these things in a better or more settled condition , before they dye , and then they shall be most willing so to do . but it is the love of life that lies at the bottom of all these desires in men , which of itself will never forsake them . but no man can dye chearfully or comfortably , who lives not in a constant resignation of the time and season of his death unto the will of god , as well as himself with respect unto death it self . our times are in his hand , at his sovereign disposal , and his will in all things must be complied withal . without this resolution , without this resignation , no man can enjoy the least solid peace in this world. fourthly ; as the times and seasons , so the ways and means of the approaches of death have especial tryals , which unless we are prepared for them , will keep us under bondage with the fear of death it self . long wasting , wearing consumptions , burning fevers , strong pains of the stone , or the like , from within , or sword , fire , tortures , with shame and reproach from without , may be in the way of the access of death unto us . some who have been wholly freed from all fears of death , as a dissolution of nature , who have looked on it as amiable , and desirable in it self , have yet had great exercise in their minds about these ways of its approach . they have earnestly desired , that this peculiar bitterness of the cup might be taken away ; to get above all perplexities on the account of these things , is part of our wisdom in dying daily . and we are to have always in a readiness those graces and duties which are necessary thereunto . such are a constant resignation of our selves , in all events , unto the sovereign will , pleasure and disposal of god. may he not do what he will with his own ? is it not right and meet it should be so ? is not his will in all things infinitely holy , wise , just , and good ? doth he not know what is best for us , and what conduceth most unto his own glory ? doth not he alone do so ? so is it to live in the exercise of faith , that if god calls us unto any of those things , which are peculiarly dreadful unto our natures , he will give us such supplies of spiritual strength and patience , as shall enable us to undergo them , if not with ease and joy , yet with peace and quietness beyond our expectation . multitudes have had experience that those things which at a distance have had an aspect of overwhelming dread , have been far from unsupportable in their approach , when strength hath been received from above to encounter with them . and moreover it is in this case required , that we be frequent and steady in comparing these things with those which are eternal , both as unto the misery , which we are freed from , and that blessedness which is prepared for us . but i shall proceed no farther with these particulars . there is none of all the things we have insisted on , neither the resignation of a departing soul into the hand of god , nor a willingness to lay down this flesh in the dust , nor a readiness to comply with the will of god , as to the times and seasons , or the way and manner of the approach of death , that can be attained unto , without a prospect of that glory that shall give us a new state far more excellent than what we here leave or depart from . this we cannot have , whatever we pretend , unless we have some present views of the glory of christ. an apprehension of the future manifestation of it in heaven , will not relieve us , if here we know not what it is , and wherein it doth consist ; if we have not some previous discovery of it in this life . this is that which will make all things easie and pleasant unto us , even death it self , as it is a means to bring us unto its full enjoyment . other great and glorious advantages which may be obtained in the diligent discharge of the duty here proposed , might be insisted on ; but that the things themselves discoursed of will evidently discover , and direct us unto the spring and reasons of them : besides , weakness , weariness , and the near approaches of death do call me off from any further labour in this kind . john xvii . 24. father , i will that they also whom thou hast given me , be with me where i am : that they may behold my glory which thou hast given me . the high priest under the law when he was to enter into the holy place on the solemn day of atonement , was to take both his hands full of sweet incense from the golden table of incense , to carry along with him in his entrance . he had also a censer filled with fire , that was taken from the altar of burnt-offerings , where atonement was made for sin with blood. upon his actual entrance through the vail , he put the incense on the fire in the censer , until the cloud of it's smoak covered the ark , and the mercy seat. see levit. 16. 12 , 13. and the end hereof was to present unto god , in the behalf of the people , a sweet smelling savour from the sacrifice of propitiation . see the declaration of these things in our exposition of heb. 9th . in answer unto this mystical type , the great high-priest of the church , our lord jesus christ , being to enter into the holy place not made with hands , did by the glorious prayer recorded in this chapter , influenced from the blood of his sacrifice , fill the heavens above , the glorious place of god's residence , with a cloud of incense , or the sweet perfume of his blessed intercession , typed by the incense offered by the high-priest of old . by the same eternal fire wherewith he offered himself a bloody sacrifice to make atonement for sin , he kindled in his most holy soul those desires for the application of all its benefits unto his church , which are here expressed , and wherein his intercession doth consist . it is only one passage in the verse above named , that at present i design an enquiry into . and this is the subject matter of what the lord christ here desires in the behalf of those given him by the father ; namely , that they may behold his glory . it is evident , that in this prayer the lord christ hath respect unto his own glory , and the manifestation of it , which he had in the entrance asked of the father , ver . 4 , 5. but in this place he hath not so much respect unto it as his own , as unto the advantage , benefit , satisfaction and blessedness of his disciples , in the beholding of it . for these things were the end of all that mediatory glory which was given unto him . so joseph charged his brethren , when he had revealed himself unto them , that they should tell his father of all his glory in egypt , gen. 45. 13. this he did , not for an ostentation of his own glory , but for the satisfaction which he knew his father would take in the knowledge of it . and such a manifestation of his glory unto his disciples doth the lord christ here desire , as might fill them with blessed satisfaction for evermore . this alone which is here prayed for , will give them such satisfaction , and nothing else . the hearts of belivers are like the needle touched by the load-stone , which cannot rest until it comes to the point whereunto by the secret vertue of it , it is directed . for being once touched by the love of christ , receiving therein an impression of secret ineffable vertue , they will ever be in motion , and restless , until they come unto him , and behold his glory . that soul which can be satisfied without it , that cannot be eternally satisfied with it , is not partaker of the efficacy of his intercession . i shall lay the foundation of the ensuing meditations in this one assertion , namely , that one of the greatest priviledges and advancements of believers , both in this world , and unto eternity , consists in their beholding the glory of christ . this therefore he desires for them in this solemn intercession , as the complement of all his other requests in their behalf ; that they may behold my glory . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that they may see , view , behold or contemplate on my glory . the reasons why i assign not this glorious priviledge only unto the heavenly state , which is principally respected in this place , but apply it unto the state of believers in this world also , with their duties and priviledges therein , shall be immediately declared . all unbelievers do in their heart call christ ichabod ; where is the glory ? they see neither form nor comeliness in him , that he should be desired . they look on him as michael saul's daughter did on david dancing before the ark , when she despised him in her heart . they do not indeed ( many of them ) call jesus anathema , but cry , hail master , and then crucifie him . hence have we so many cursed opinions advanced in derogation unto his glory , some of them really destructive of all that is truly so ; yea denying the only lord that bought us , and substituting a false christ in his room . and others there are who express their slight thoughts of him and his glory , by bold irreverent enquiries , of what use his person is in our religion ; as though there were any thing in our religion , that hath either reality , substance , or truth , but by vertue of its relation thereunto . and by their answers , they bring their own enquiries yet nearer unto the borders of blasphemy . never was there an age since the name of christians was known upon the earth , wherein there was such a direct opposition made unto the person and glory of christ , as there is in that wherein we live . there were indeed in the first times of the church , swarms of proud , doting , brainsick persons , who vented many foolish imaginations about him , which issued at length in arianism , in whose ruines they were buried . the gates of hell in them , prevailed not against the rock on which the church is built . but as it was said of caesar , solus accessie sobrius , ad perdendam rempublicam ; he alone went soberly about the destruction of the commonwealth ; so we now have great numbers who oppose the person and glory of christ , under a pretence of sobriety of reason , as they vainly plead . yea , the disbelief of the mysteries of the trinity , and the incarnation of the son of god , the sole foundation of christian religion , is so diffused in the world , as that it hath almost devoured the power and vitals of it . and not a few , who dare not yet express their minds , do give broad intimations of their intentions and good will towards him , in making them the object of their scorn and reproach , who desire to know nothing but him , and him crucified . god in his appointed time will effectually vindicate his honour and glory , from the vain attempts of men of corrupt minds against them . in the mean time , it is the duty of all those who love the lord jesus in sincerity , to give testimony in a peculiar manner unto this divine person and glory , according unto their several capacities , because of the opposition that is made against them . i have thought my self on many accounts obliged to cast my mite into this treasury . and i have chosen so to do , not in a way of controversie ( which formerly i have engaged in ) but so , as together with the vindication of the truth , to promote the strengthning of the faith of true believers , their edification in the knowledge of it ; and to express the experience which they have , or may have of the power and reality of these things . that which at present i design to demonstrate is , that the beholding of the glory of christ , is one of the greatest priviledges and advancements that believers are capable of in this world , or that which is to come . it is that whereby they are first gradually conformed unto it , and then fixed in the eternal enjoyment of it . for here in this life , beholding his glory , they are changed or transformed into the likeness of it , 2 cor. 3. 18. and hereafter , they shall be for ever like unto him , because they shall see him as he is , 1 joh. 3. 1 , 2. hereon do our present comforts , and future blessedness depend . this is the life and reward of our souls . he that hath seen him hath seen the father also ; joh. 14. 9. for we discern the light of the knowledge of god , only in the face of jesus christ , 2 cor. 4. 6. there are therefore , two ways or degrees of beholding the glory of christ , which are constantly distinguished in the scripture . the one is by faith in this world , which is the evidence of things not seen . the other is by sight , or immediate vision in eternity , 2 cor. 5. 7. we walk by faith and not by sight . we do so whilst we are in this world , whilst we are present in the body , and absent from the lord , ver . 8. but we shall live and walk by sight hereafter . and it is the lord christ and his glory , which are immediate objects both of this faith and sight . for we here behold him darkly in a glass ( that is by faith ) but we shall see him face to face ; ( by immediate vision ) now we know him in part : but then we shall know him as we are known , 1 cor. 13. 12. what is the difference between these two ways of beholding the glory of christ , shall be afterwards declared . it is the first way , namely by vision in the light of glory , that is principally included in that prayer of our blessed saviour , that his disciples may be where he is , to behold his glory . but , i shall not confine my enquiry thereunto ; nor doth our lord jesus exclude from his desire , that sight of his glory which we have by faith in this world ; but prays for the perfection of it in heaven . it is therefore the first way , that in the first place i shall insist upon , and that for the reasons ensuing . 1. no man shall ever behold the glory of christ by sight hereafter , who doth not in some measure behold it by faith here in this world. grace is a necessary preparation for glory , and faith for sight . where the subject , the soul , is not previously seasoned with grace and faith , it is not capable of glory , or vision . nay , persons not disposed hereby unto it , cannot desire it , whatever they pretend ; they only deceive their own souls , in supposing that so they do . most men will say with confidence , living and dying , that they desire to be with christ , and to behold his glory ; but they can give no reason , why they should desire any such thing ; only they think it somewhat that is better than to be in that evil condition which otherwise they must be cast into for ever , when they can be here no more . if a man pretend himself to be enamoured on , or greatly to desire what he never saw , nor was ever represented unto him , he doth but dote on his own imaginations . and the pretended desires of many , to behold the glory of christ in heaven , who have no view of it by faith whilst they are here in this world , are nothing but self-deceiving imaginations . so do the papists delude themselves . their carnal affections are excited by their outward senses , to delight in images of christ , in his sufferings , his resurrection , and glory above . hereon they satisfie themselves , that they behold the glory of christ himself , and that with love and great delight . but whereas there is not the least true representation made of the lord christ , or his glory , in these things , that being confined absolutely unto the gospel alone , and this way of attempting it being laid under a severe interdict , they do but sport themselves with their own deceivings . the apostle tells us concerning himself , and other believers , when the lord christ was present , and conversed with them in the days of his flesh , that they saw his glory , the glory as of the only begotten of the father , full of grace and truth . joh. 1. 14. and we may enquire , what was this glory of christ , which they so saw , and by what means they obtained a prospect of it ? for ( 1. ) it was not the glory of his outward condition , as we behold the glory and grandeur of the kings and potentates of the earth ; for he made himself of no reputation , but being in the form of a servant , he walked in the condition of a man of low degree . the secular grandeur of his pretended vicar , makes no representation of that glory of his , which his disciples saw . he kept no court , nor house of entertainment , nor ( though he made all things ) had of his own where to lay his head. nor 2. was it with respect to the outward form of the flesh which he was made , wherein he took our nature on him , as we see the glory of a comely or beautiful person ; for he had therein neither form nor comeliness , that he should be desired , his visage was so marred more than any man , and his form more than the sons of men , isa. 52. 14. chap. 53. 2 , 3. all things appeared in him as became a man of sorrows . nor 3. was it absolutely the eternal essential glory of his divine nature , that is intended . for this no man can see in this world. what we shall attain in a view thereof hereafter , we know not . but 4. it was his glory , as he was full of grace and truth . they saw the glory of his person and his office in the administration of grace and truth and how , or by what means did they see this glory of christ ? it was by faith , and no otherwise . for this priviledge was granted unto them only who received him , and believed on his name , ver . 12. this was that glory which the baptist saw , when upon his coming unto him he said unto all that were present , behold the lamb of god which taketh away the sin of the world , joh. 1. 29 , 30 , 31 , 32 , 33. wherefore let no man deceive himself : he that hath no sight of the glory of christ here , shall never have any of it hereafter unto his advantage . it is not therefore unto edification , to discourse of beholding the glory of christ in heaven by vision , until we go through a tryal , whether we see any thing of it in this world by faith or no. 2ly . the beholding of christ in glory , is that which in it self is too high , illustrious , and marvellous for us in our present condition . it hath a splendor and glory too great for our present spiritual visible faculty ; as the direct , immediate sight of the sun darkens our sight , and doth not relieve or strengthen it at all . wherefore we have no way to take into our minds any true spiritual apprehensions of the nature of immediate vision , or what it is to see the glory of christ in heaven , but by that view which we have by faith in this life of the same glory . whatever otherwise falls into our minds , is but conjecture and imagination ; such as are the contemplations of most about heavenly things . i have seen and read somewhat of the writings of of learned men , concerning the state of future glory ; some of them are filled with excellent notions of truth , and elegancy of speech , whereby they cannot but much affect the minds of them who duely consider what they say . but i know not well whence it comes to pass , many complain , that in reading of such discourses they are like a man who behold his natural face in a glass , and immediately forgets what manner of man he was ; as one of old complained to the same purpose upon his perusal of plato's contemplations about the immortality of the soul. the things spoken do not abide , nor incorporate with our minds . they please and refresh for a little while , like a showre of rain in a dry season , that soaketh not unto the roots of things ; the power of them doth not enter into us . is it not all from hence , that their notions of future things are not enduced out of the experience which we have of the beginnings of them in this world ; without which , they can make no permanent aboad in our minds , nor continue any influence upon our affections ? yea , the soul is disturbed , not edified , in all contemplations of future glory , when things are proposed unto it , whereof in this life it hath neither foretaste , sense , experience , nor evidence . no man ought to look for any thing in heaven , but what one way or other he hath some experience of in this life . if men were fully perswaded hereof , they would be , it may be , more in the exercise of faith and love about heavenly things , than for the most part they are . at present they know not what they enjoy , and they look for they know not what . hence is it , that men utterly strangers unto all experience of the beginning of glory in themselves as an effect of faith , have filled their divine worship with images , pictures , and musick , to represent unto themselves somewhat of that glory which they fancy to be above . for into that which is truly so , they have no prospect , nor can have ; because they have no experience of its power in themselves ; nor do they taste of its goodness by any of its first-fruits in their own minds . wherefore by that view alone , and not otherwise , which we have of the glory of christ by faith here in this world , we may attain such blessed conceptions of our beholding his glory above by immediate vision , as shall draw out our hearts unto the admiration of it , and desires of its full enjoyment . 3. herein then our present edification is principally concerned . for in this present beholding of the glory of christ , the life and power of faith are most eminently acted . and from this exercise of faith , doth love unto christ principally , if not solely arise and spring . if therefore we desire to have faith in its vigor , or love in its power , giving rest , complacency , and satisfaction unto our own souls , we are to seek for them in the diligent discharge of this duty ; elsewhere they will not be found . herein would i live ; herein would i dye ; hereon would i dwell in my thoughts and affections , to the withering and consumption of all the painted beauties of this world , unto the crucifying all things here below , until they become unto me a dead and deformed thing , no way meet for affectionate embraces . for these , and the like reasons , i shall first enquire into our beholding of the glory of christ in this world by faith ; and therein endeavour to lead the souls of them that believe , into the more retired walks of faith , love , and holy meditation , whereby the king is held in his gatleries . cant. 7. 5. but because there is no benefit in , nor advantage by the contemplation of this sacred truth , but what consists in an improvement of the practice of the duty declared in it , namely , the constant beholding of the glory of christ by faith : i shall for the promotion of it , premise some few advantages which we may have thereby . 1. we shall hereby be made fit and meet for heaven . every man is not so , who desires it , and hopes for it . for some are not only unworthy of it , and excluded from it by reason of sin ; but they are unmeet for it , and incapable of any advantage by it . all men indeed think themselves fit enough for glory ( what should hinder them ? ) if they could attain it . but it is because they know not what it is . men shall not be clothed with glory , as it were , whether they will or no. it is to be received in that exercise of the faculties of their souls , which such persons have no ability for . musick hath no pleasure in it , unto them that cannot hear ; nor the most beautiful colours unto them that cannot see . it would be no benefit unto a fish to take him from the bottom of the ocean , filled with cold and darkness , and to place him under the beams of the sun. for he is no way meet to receive any refreshment thereby . heaven it self would not be more advantagious unto persons not renewed by the spirit of grace in this life . hence the apostle gives thanks unto the father , who hath made us meet to be partakers of the inheritance of the saints in light , col. 1. 12. indeed the beginning here , and the fulness of glory hereafter , are communicated unto believers by an almighty act of the will and grace of god. but yet he hath ordained ways and means whereby they may be made meet receptive subjects of the glory so to be communicated unto them . that this way and means is by the beholding of the glory of christ by faith , shall be fully declared in our progress . this therefore should excite us unto this duty ; for all our present glory consists in our preparation for future glory . 2. no man can by faith take a real view of this glory , but vertue will proceed from it in a transforming power , to change him into the same image . 2 cor. 3. 18. how this is done , and how we become like unto christ , by beholding his glory , shall be fully declared in our progress . 3. the constant contemplation of the glory of christ , will give rest , satisfaction , and complacency unto the souls of them who are exercised therein . our minds are apt to be filled with a multitude of perplexed thoughts , fears , cares , dangers , distresses , passions , and lusts , do make various impressions on the minds of men , filling them with disorder , darkness , and confusion . but where the soul is fixed in its thoughts and contemplations on this glorious object , it will be brought into , and kept in an holy , serene , spiritual frame . for to be spiritually minded , is life and peace . and this it doth , by taking off our hearts , from all undue regard unto all things below , in comparison of the great worth , beauty , and glory of what we are conversant withal . see phil. 3. 7 , 8 , 9 , 10 , 11. a defect herein makes many of us strangers unto an heavenly life ; and to live beneath the spiritual refreshments and satisfactions that the gospel doth tender unto us . 4. the sight of the glory of christ , is the spring and cause of our everlasting blessedness . we shall be ever with the lord , 1 thes. 4. 17. or , be with christ , which is best of all , phil. 1. 23. for there shall we behold his glory , joh. 17. 24. and by seeing him as he is , we skall be made like him , 1 joh. 3. 2. which is our everlasting blessedness . the enjoyment of god by sight , is commonly called the beatifical vision ; and it is the sole fountain of all the actings of our souls in the state of blessedness , which the old philosophers knew nothing of ; neither do we know distinctly what they are , or what is this sight of god. howbeit , this we know , that god in his immense essence is invisible unto our corporeal eyes , and will be so to eternity ; as also incomprehensible unto our minds . for nothing can perfectly comprehend that which is infinite , but what is it self infinite . wherefore the blessed and blessing sight which we shall have of god , will be always in the face of jesus christ. therein will that manifestation of the glory of god in his infinite perfections , and all their blessed operations , so 〈…〉 souls , as shall immediately fill us with peace , rest , and glory . these things we here admire , but cannot comprehend . we know not well what we say , when we speak of them : yet is there in true belivers a fore-sight , and fore-taste of this glorious condition . there enters sometimes by the word and spirit into their hearts such a sense of the uncreated glory of god , shining forth in christ , as affects and satiates their souls with ineffable joy. hence ariseth that peace of god which is above all understanding , keeping our hearts and minds through jesus christ. phil. 4. 7. christ in believers the hope of glory , gives them to taste of the first fruits of it ; yea , sometimes to bath their souls in the fountain of life , and to drink of the rivers of pleasure that are at his right hand . where any are utterly unacquainted with these things , they are carnal , yea , blind , and seeing nothing afar off . these enjoyments indeed are rare , and for the most part of short continuance . rara hora , brevis mora . but it is from our own sloth and darkness that we do not enjoy more visits of this grace ; and that the dawnings of glory do not more shine on our souls . such things as these may excite us to diligence in the duty proposed unto us . and i shall enquire . 1. what is that glory of christ , which we do , or may behold by faith ? 2. how do we behold it ? 3. wherein our doing so differs from immediate vision in heaven . and in the whole we shall endeavour an answer unto the enquiry made unto the spouse , by the daughters of jerusalem . cant. 5. 9. what is thy beloved more than another beloved , thou fairest among women ? what is thy beloved more than another beloved , that thou dost so charge us ? chap. ii. the glory of the person of christ , as the only representative of god unto the church . the glory of christ , is the glory of the person of christ. so he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , joh. 17. 28. that glory which is mine , belongeth to me , unto my person . the person of christ may be considered two ways . 1. absolutely in it self . 2. in the susception and discharge of his office , with what ensued thereon . his glory on these distinct accounts , is distinct and different ; but all equally his own . how in both respects we may behold it by faith , is that which we enquire into . the first thing wherein we may behold the glory of the person of christ , god and man , which was given him of his father , consists in the representation of the nature of god , and of the divine person of the father , unto the church in him ; for we behold the glory of god in the face of jesus christ , 2 cor. 4. 6. otherwise we know it not , we see it not , we see nothing of it : that is the way of seeing and knowing god , declared in the scripture , as our duty and blessedness . the glory of god comprehends both the holy properties of his nature , and the counsels of his will ; and the light of the knowledge of these things , we have only in the face or person of jesus christ. whatever obscure imperfect notions we may have of them otherways , we cannot have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the light of the illuminating , iradiating knowledge of the glory of god , which may enlighten 〈…〉 fie our hearts , but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the face or person of jesus christ ; for he is the image of god , 2 cor. 4. 4. the brightness of the fathers glory , and the express image of his person , heb. 1. 2. the image of the invisible god , col. 1. 16. i do here only mention these things , because i have handled them at large in my discourse of the mistery of godliness , or the person of christ ; whereunto i refer the readers for their full declaration and vindication . herein is he glorious , in that he is the great representative of the nature of god , and his will unto us , which without him would have been eternally hid from us , or been invisible unto us ; we should never have seen god at any time , here nor hereafter , joh. 1. 18. in his divine person absolutely considered , he is the essential image of god , even the father : he is in the father , and the father in him , in the unity of the same divine essence , joh. 14. 10. now he is with the father , john 1. 1. in the distinction of his person , so is he his essential image , col. 1. 15. heb. 1. 2. in his incarnation he becomes the representative image of god unto the church , 2 cor. 4. 6. without whom our understandings can make no such approach unto the divine excellencies , but that god continues to be unto us , what he is in himself , the invisible god. in the face of jesus christ , we see his glory . this is the original glory of christ given him by his father , and which by faith we may behold : he , and he alone declares , represents and makes known unto angels and men , the essential glory of the invisible god , his attributes and his will , without which , a perpetual comparative darkness would have been on the whole creation , especially that part of it here below . this is the foundation of our religion , the rock whereon the church is built , the ground of all our hopes of salvation , of life and immortality : all is resolved into this ; namely , the representation that is made of the nature and will of god , in the person and office of christ : if this fail us , we are lost for ever ; if this rock stand firm , the church is safe here , and shall be triumphant hereafter . herein then is the lord christ exceedingly glorious . those who cannot behold this glory of his by faith , namely , as he is the great divine ordinance to represent god unto us , they know him not . in their worship of him , they worship but an image of their own devising . yea , in the ignorance and neglect hereof consists the formal nature of unbelief , even that which is inevitably ruinous unto the souls of men. he that discerns not the representation of the glory of god in the person of christ unto the souls of men , is an unbeliever . such was the state of the unbelieving jews and gentiles of old ; they did not , they would not , they could not behold the glory of god in him , nor how he did represent him . that this was both the cause , and the formal nature of their unbelief , the apostle declares at large , 1 cor. 1. 21 , 22 , 23 , 24 , 25. not to see the wisdom of god , and the power of god , and consequently all the other holy properties of his nature in christ , is to be an unbeliever . the essence of faith consists in a due ascriptio of glory to god , rom. 4. 20. this we cannot attain unto without the manifestation of those divine excellencies unto us , wherein he is glorious . this is done in christ alone , so as that we may glorifie god in a saving and acceptable manner . he who discerns not the glory of divine wisdom , power , goodness , love and grace , in the person and office of christ , with the way of the salvation of sinners by him , is an unbeliever . hence the great design of the devil 〈…〉 beginning of the preaching of the gospel , was to blind the eyes of men , and fill their minds with prejudices , that they might not behold this glory of his ; so the apostle gives an account of his success in this design , 2 cor. 4. 3 , 4. if our gospel be hid , it is hid unto them that are lost , in whom the god of this world hath blinded the minds of them that believe not , lest the light of the glorious gospel of christ , who is the image of god , should shine unto them . by various ways and methods of deceit , to secure the reputation he had got , of being god of this world , by pretences and appearances of supernatural power and wisdom , he laboured to blind the eyes of men with prejudices against that glorious light of the gospel , which proposed the lord christ as the only image of god. this blindness , this darkness is cured in them that believe , by the mighty power of god ; for god who commanded the light to shine out of darkness , hath irradiated our hearts with the knowledge of the glory of god in the face of jesus christ , v. 6. wherein true , saving faith doth consist . under this darkness perished the unbelieving world of jews and gentiles ; and such is the present condition of all by whom the divine person of christ is denied ; for no mere creature can ever make a perfect representation of god unto us . but we must a little further enquire into this mystery . since men fell from god by sin , it is no small part of their misery and punishment , that they are covered with thick darkness and ignorance of the nature of god. they know him not , they have not seen him at any time . hence is that promise to the church in christ , isa. 60. 1 , 2. for behold the darkness shall cover the earth , and gross darkness the people : but the lord shall arise upon thee , and his glory shall be seen upon thee . the antient philosophers made great enquiries into , and obtained many notions of the divine being , its existence 〈…〉 and these notions they adorned with great elegancy of speech , to allure others unto the admiration of them . hereon they boasted themselves to be the only wise men in the world , rom. 1. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they boasted that they were the wise : but we must abide in the judgement of the apostles , concerning them in their enquiries : he assures us , that the world in its wisdom , that is , these wise men in it by their wisdom knew not god , 1 cor. 1. 21. and he calls the authors of their best notions atheists , or men without god in the word , ephes. 2. 12. for , 1. they had no certain guide , rule , nor light , which being attended unto , might lead them infallibly into the knowledge of the divine nature : all they had of this kind , was their own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their reasonings or imaginations , whereby they commenced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great disputers of the world ; but in them they waxed vain , and their foolish heart was darkned , rom. 1. 21. they did at best but endeavour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to feel after god , as men do in the dark , after what they cannot clearly discern , acts 17. 27. among others , cicero's book de natura deorum , gives us an exact account of the intention of the apostle in that expression . and it is at this day not want of wit , but hatred of the mysteries of our religion , which makes so many prone to forgo all supernatural revelation , and to betake themselves unto a religion declared , as they suppose , by reason , and the light of nature ; like bats and owls , who being not able to bear the light of the sun , betake themselves unto the twi-light , to the dawnings of light and darkness . 2. whatever they did attain , as unto rational notions about things invisible and incomprehensible , yet could they never deliver themselves from such principles and practises in idolatry and all manner of flagitious sins , as that they could be of any benefit 〈…〉 so effectually demonstrated by the apostle in the first chapter of the epistle to the romans , as that we need not to insist upon it . men may talk what they please of a light within them , or of the power of reason , to conduct them unto that knowledge of god , whereby they may live unto him : but if they had nothing else , if they did not boast themselves of that light , which hath its foundation and original in divine revelation alone , they would not excel them , who in the best management of their own reasonings , knew not god , but waxed vain in their imaginations . with respect unto this universal darkness , that is , ignorance of god , with horrid confusion accompanying it in the minds of men , christ is called , and is , the light of men , the light of the world , because in and by him alone this darkness is dispelled , as he is the son of righteousness . 2. this darkness in the minds of men , this ignorance of god , his nature and his will , was the original of all evil unto the world , and yet continues so to be . for , 1. hereon did satan erect his kingdom and throne , obtaining in his design until he bare himself as the god of this world , and was so esteemed by the most . he exalted himself by vertue of this darkness ( as he is the prince of darkness , ) into the place and room of god , as the object of the religious worship of men. for the things which the gentiles sacrificed , they sacrificed unto devils , and not to god , 1 cor. 10. 21. levit. 17. 7. chap. 32. 17. psal. 108. 27. gal. 3. 8. this is the territory of satan ; yea , the power and scepter of his kingdom in the minds of the children of disobedience . hereby he maintains his dominion unto this day in many and great 〈◊〉 , and with individual persons innumerable . 2. this is the spring of all wickedness and confusion among men themselves . hence arose that flood of abominations in the old world , which god took away with a flood of desolation : hence were the sins of sodom and gomorrah , which he revenged with fire from heaven . in brief : all the rage , blood , confusion , desolations , cruelties , oppressions , villanies , which the world hath been , and is filled withal , whereby the souls of men have been , and are flouded into eternal destruction , have all arisen from this corrupt fountain of the ignorance of god. 3. of such as those described , we are the posterity and off-spring . our fore-fathers in this nation , were given up unto as brutish a service of the devil , as any nation under the sun. it is therefore an effect of infinite mercy , that the day hath dawned on us , poor gentiles , and that the day-spring from on high hath visited us . see the glory of this grace expressed , ephes. 3. 5 , 6 , 7 , 8 , 9 , 10. god might have left us to perish in the blindness and ignorance of our fore-fathers ; but of his own accord , and by his own powerful grace alone , he hath translated us out of darkness into his marvellous light . but alas ! the horrible ingratitude of men , for the glorious light of the gospel , and the abuse of it , will issue in a sore revenge . god was known under the old testament , by the revelation of his word , and the institution of his worship . this was the glory and priviledge of israel , as the psalmist declares , psal. 147. 19 , 20. he sheweth his word unto jacob , his statutes and his judgments unto israel ; he hath not dealt so with any nation , the church then knew him ; yet so as that they had an apprehension that he dwelt in thick darkness , where they could not have any clear views of him , exod. 20. 21. deut. 5. 22. 1 king. 〈…〉 2. 2 chron. 6. 1. and the reason why god so represented himself in darkness unto them , was to instruct them in their imperfect state , wherein they could not comprehend that glory which should afterwards be revealed . for as he is now made known in christ , we see that he is light , and in him there is no darkness at all . 4. hitherto darkness in general covered the earth , and gross darkness the people , as unto the knowledge of god ; only there was a twilight in the church . the day did not yet dawn , the shadows did not flee away , nor the day-star shine in the hearts of men . but when the son of righteousness did arise in his strength and beauty , when the son of god appeared in the flesh , and in the discharge of his office ; god himself , as unto his being , and manner of existence in three distinct persons , with all the glorious properties of the divine nature , were illustriously manifested unto them that did believe , and the light of the knowledge of them dispelled all the shadows that were in the church , and shone into the darkness which was in the world , so as that none continued ignorant of god , but those who would not see ; see job 1. 5 , 15 , 17 , 18. 2 cor. 4. 3 , 4. herein is the lord christ glorious . and this is that which i shall now speak unto ; namely , how we may behold the glory of christ in the representation and revelation that is made of god and his glory , in his person and office , unto all that do believe . for it is not so much the declaration of the nature of the things themselves , wherein the glory of christ doth consist , as our way and duty , in the beholding of them , which at present is designed . he calls unto us , saying , behold me , look unto me , and be saved , isa. 45. 2. what is it that we see in christ ? what do we behold in him ? he asketh that question concerning his church , what will ye see in the shulamite ? whereto he answers , as it were the company of two armies , cant. 6. 13. or the two churches of the old and new testament , in order and beauty . we may enquire , what shall we , what do we see in him ? do we see him as the image of the invisible god , representing him , his nature , properties , and will unto us ? do we see him as the character , the express image of the person of the father , so as that we have no need of philip's request , lord , shew us the father , because having seen him , we have seen the father also , john 14. 9. this is our first saving view of christ , the first instance of our beholding his glory by faith . so to see him , as to see god in him , is to behold his glory ; for herein is he eternally glorious . and this is that glory whose view we ought to long for , and labour after . and if we see it not , we are yet in darkness ; yea , tho' we say we see , we are blind like others . so david longed and prayed for it , when yet he could behold it only in types and shadows , psal. 63. 1 , 2. o god , thou art my god , early will i seek thee ; my soul thirsteth for thee , my flesh longeth for thee , to see thy power and thy glory , so as i have seen them in the sanctuary . for there was in the sanctuary an obscure representation of the glory of god in christ. how much more should we prize that view of it , which we may have with open face , tho' yet as in a glass ? 2 cor. 3. 18. moses when he had seen the works of god , which were great and marvellous , yet found not himself satisfied therewith : wherefore after all , he prays that god would shew him his glory , exod. 33. 18. he knew that the ultimate rest , blessedness and satisfaction of the soul , is not in seeing the works of god , but the glory of god himself . therefore did he desire some immediate dawnings of it upon him in this world. i beseech thee shew me thy glory . and if we have right apprehensions of the future state of blessedness , we cannot but have the same desire of seeing more of his glory in this life . but the question is , how me may attain it ? if we are left unto our selves in this enquiry , if we have no other way for it , but the immediate fixing of our thoughts on the immensity of the divine nature , we must come every one to the conclusion that agur makes on the like consideration ; surely i am more brutish than any man , and have not the understanding of a man ; i neither learned wisdom , nor have the knowledge of the holy. who hath ascended up into heaven , or descended ? who hath gathered the wind in his fist ? who hath bound the waters in a garment ? who hath established all the ends of the earth ? what is his name , and what is his sons name , if thou canst tell , prov. 30. 2 , 3 , 4. it is in christ alone , that we may have a clear distinct view of the glory of god and his excellencies : for him , and him alone hath he appointed the representative of himself unto us : and we shall take an account hereof in one or two especial instances . 1. infinite wisdom is one of the most glorious properties of the divine nature : it is that which is directive of all the external works of god , wherein the glory of all the other excellencies of god is manifested ; wherefore the manifestation of the whole glory of god proceeds originally from infinite wisdom . but as job speaks , where shall this wisdom be found , and what is the place of understanding ? chap. 28. 12. can we by searching , find out god ? can we find out the almighty to perfection ? chap. 11. 7. as it is in it self an essential , eternal property of the divine nature , we can have no comprehension of it : we can but adore it in that infinite distance wherein we stand from god ; but in its operations and effects it may be discerned ; for they are designed of god for its manifestation . among these the most excellent is the contrivance of the great work of the salvation of the church ; so it is celebrated by the apostle , eph. 3. 9 , 10 , 11. to make all men see what is the fellowship of the mystery , which from the beginning of the world , hath been hid in god , who created all things by jesus christ , to the intent , that now unto the principalities and powers in heavenly places might be known by the church , the manifold wisdom of god. if we have any interest in god , if we have any hopes of blessedness in beholding of his glory unto eternity , we cannot but desire a view ( such as is attainable ) of this infinite manifold wisdom of god in this life . but it is in christ alone that we can discern any thing of it ; for him hath the father chosen and sealed to represent it unto us . all the treasures of this wisdom are hid , laid up , and laid out in him : herein lies the essence and form of faith. believers by it do see the wisdom of god in christ , in his person and office : christ the wisdom of god ; unbelievers see it not , as the apostle argues , 1 cor. 1. 22 , 23 , 24. in beholding the glory of this infinite wisdom of god in christ , we behold his own glory also ; the glory given him of his father ; for this is his glory , that in and by him , and him alone the wisdom of god is manifested and represented unto us . when god appointed him as the great and only means of this end , he gave him honour and glory above the whole creation : for it is but little of divine wisdom which the works of it declare , in comparison of what is manifested in christ jesus . we no way deny or extenuate the manifestation that is made of the wisdom of god in the works of creation and providence . it is sufficient to detect the folly of atheism and and idolatry , and was designed of god unto that end . but it 's comparative insufficiency , with respect unto the rerepresentation of it in christ , as unto the ends of knowing god aright , and living unto him , the scripture doth abundantly attest . and the abuse of it was catholic , as the apostle declares , rom. 1. 20. &c. to see this wisdom clearly , is our wisdom ; and a due apprehension of it , fills the souls of believers with joy unspeakable , and full of glory . 2. we may also instance in the love of god. the apostle tells us , that god is love , 1 joh. 4. 8. divine love is not to be considered only in its effects , but in its nature and essence ; and so it is god himself ; for god is love. and a blessed revelation this is of the divine nature : it casts out envy , hatred , malice , revenge , with all their fruits , in rage , fierceness , implacability , persecution , murther , into the territories of satan . they belong not unto god in his nature or actings ; for god is love. so the same apostle tells us , that he who slew his brother , was of the wicked one , 1 joh. 3. 12. he was of the devil his father , and his works did he do . but the enquiry is as before ; how shall we have a view of this love , of god as love ? by what way or means shall we behold the glory of it ? it is hidden from all living , in god himself . the wise philosophers , who discoursed so much of the love of god , knew nothing of this , that god is love. the most of the natural notions of men about it are corrupt , and the best of them weak and imperfect . generally the thoughts of men about it , are , that he is of a facile and easie nature , one that they may make bold withal in all their occasions , as the psalmist declares , psal. 50. 21. and whereas it must be learned in its effects , operations and divine ways of its manifestation , those who know not christ , know nothing of them ; and many things in providence do interpose to hinder our view of this love ; for although that indeed god is love , yet his wrath is revealed from heaven against the ungodliness of men : as all things at this day are filled with evidences of his anger and displeasure : how then shall we know , wherein shall we behold the glory of god in this , that he is love ? the apostle declares it in the next words , ver . 9. herein was manifest the love of god towards us , because god sent his only begotten son into the world , that we might live through him . this is the only evidence given us that god is love. hereby alone is the divine nature as such made known unto us ; namely in the mission , person , and office of the son of god ; without this all is in darkness as unto the true nature and supream operation of this divine love. herein do we behold the glory of christ himself , even in this life . this glory was given him of the father : namely , that he now should declare and evidence that god is love ; and he did so , that in all things he might have the preheminence . herein we may see how excellent , how beautiful , how glorious and desirable he is , seeing in him alone we have a due representation of god as he is love , which is the most joyful sight of god that any creature can obtain . he who beholds not the glory of christ herein , is utterly ignorant of those heavenly mysteries ; he knoweth neither god nor christ ; he hath neither the father nor the son. he knows not god , because he knows not the holy properties of his nature in the principal way designed by infinite wisdom for their manifestation ; he knows not christ , because he sees not the glory of god in him . wherefore whatever notions men may have from the light of nature , or from the works of providence , that there is love in god , however they may adorn them in elegant affecting expressions : yet from them no man can know that god is love , in the revelation hereof christ hath the preeminence ; nor can any man comprehend any thing of it aright but in him . it is that which the whole light of the creation cannot discover ; for it is the spring and center of the mystery of godliness . these things are of the deep things of god , such as belong unto that wisdom of god in a mystery , which they that are carnal cannot receive , as the apostle testifies , 1 cor. 2. 14. but the meanest believer who lives in the exercise of faith , may have an understanding of them so far as is needful unto his love and obedience . the sum of the whole is this ; if you would behold the glory of christ , as the great means of your sanctification and consolation , as the only preparation for the beholding of his glory in eternal blessedness : consider what of god is made known and represented unto you in him , wherein god purposed and designed to glorifie himself in him : now this is all that may be known of god in a saving manner ; especially his wisdom , his love , his goodness , grace and mercy , whereon the life of our souls doth depend ; and the lord christ being appointed the only way and means hereof , how exceeding glorious must he be in the eyes of them that do believe ! these things being premised , i shall close this first consideration of that glory of christ which we behold by faith in this world , with some such observations , as may excite us unto the practise of this great duty , and improvement of this great priviledge ; the greatest which on this side heaven we can be made partakers of . there are some who regard not these things at all , but rather despise them . they never entertain any serious thoughts of obtaining a view of the glory of god in christ , which is to be unbelievers . they look on him as a teacher that came forth from god to reveal his will , and to teach us his worship : and so indeed he was : but this they say was the sole use of his person in religion , which is mahumetism . the manifestation of all the holy properties of the divine nature , with the representation of them unto angels above , and the church in this world , as he is the image of the invisible god , in the constitution of his person , and the discharge of his office , are things they regard not ; yea , they despise and scorn what is professed concerning them ; for pride and contempt of others were always the safest covert of ignorance ; otherwise it would seem strange , that men should openly boast of their own blindness . but these conceptions of mens minds are influenced by that unbelief of his divine person , which maketh havock of christianity at this day in the world. i speak of them , whose minds are better disposed towards heavenly things ; and unto them i say , wherefore do you love jesus christ ? for so you profess to do . wherefore do you trust in him ? wherefore do you honour him ? wherefore do you desire to be in heaven with him ? can you give a reason of this hope that is in you ? an account why you do all or any of these things ? if you cannot , all that you pretend towards him , is but fancy and imagination ; you fight uncertainly as men beating the air ; or is one of your reasons hereof , that in him you do by faith behold that glory of god , with the holy properties of his nature , and their principal operations , in order unto your own salvation and blessedness , which otherwise would have been eternally hid from you ? hereon is he precious unto them that do believe . let us therefore , as many as are spiritual , be thus minded . let us make use of this priviledge with rejoycing , and be found in the discharge of this duty with diligence : for thus to behold the glory of christ is both our priviledge and our duty . the duties of the law were a burthen and a yoke ; but those of the gospel are priviledges and advantages . it is a promise concerning the days of the new testament , that our eyes shall see the king in his beauty , isa. 33. 17. we shall behold the glory of christ in its lustre and excellency : what is this beauty of the king of saints ? is it not , that god is in him , and he is the great representative of his glory unto us ? wherefore in the contemplation of this glory consists the principal exercise of faith : and who can declare the glory of this priviledge , that we who are born in darkness , and deserved to be cast out into utter darkness , should be translated into this marvellous light of the knowledge of the glory of god in the face of jesus christ. what are all the stained glories , the fading beauties of this world ? of all that the devil shewed our saviour from the mount ? what are they in comparison of one view of the glory of god represented in christ , and of the glory of christ as his great representative ? the most pernicious effect of unbelief under the preaching of the gospel is , that together with an influence of power from satan , it blinds the eyes of mens minds , that they should not see this glory of christ , whereon they perish eternally , 2 cor. 4. 3 , 4. but the most of those who at this day are called christians are strangers unto this duty : our lord jesus christ told the pharisees , that notwithstanding all their boasting of the knowledge of god , they had not heard his voice at any time , nor seen his shape ; that is as moses did . they had no real acquaintance with him , they had no spiritual view of his glory ; and so it is amongst our selves . notwithstanding the general profession that is of the knowledge of christ , they are but few who thus behold his glory ; and therefore few who are transformed into his image and likeness . some men speak much of the imitation of christ , and following of his example ; and it were well if we could see more of it really in effect . but no man shall ever become like unto him , by bare imitation of his actions , without that view or intuition of his glory which alone is accompanied with a transforming power to change them into the same image . the truth is , the best of us all are wofully defective in this duty , and many are discouraged from it , because a pretence of it in some hath degenerated into superstition : but we are loth at any time seriously to engage in it , and come with an unwilling kind of willingness , unto the exercise of our minds in it . thoughts of this glory of christ are too high for us , or too hard for us , such as we cannot long delight in ; we turn away from them with a kind of weariness ; yet are they of the same nature in general with our beholding of the glory of christ in heaven , wherein there shall be no weariness or satiety unto eternity . is not the cause of it , that we are unspiritual or carnal , having our thoughts and affections wonted to give entertainment unto other things ? for this is the principal cause of our unreadiness and incapacity to exercise our minds in and about the great mysteries of the gospel . 1 cor. 3. 1 , 2 , 3. and it is so with us moreover , because we do not stir up our selves with watchfulness and diligence in continual actings of faith on this blessed object . this is that which keeps many of us at so low an ebb , as unto the powers of an heavenly life , and spiritual joys . did we abound in this duty , in this exercise of faith , our life in walking before god would be more sweet and pleasant unto us ; our spiritual light and strength would have a daily encrease ; we should more represent the glory of christ in our ways and walking , than usually we do ; and death it self would be most welcome unto us . the angels themselves desire to look into the things of the glory of christ , 1 pet. 1. 10 , 12. there is in them matter of enquiry and instruction for the most high and holy spirits in heaven . the manifold wisdom of god in them is made known unto principalities and powers in heavenly places by the church , ephes. 3. 10. and shall we neglect that which is the object of angelical diligence to enquire into ; especially considering that we are more than they concerned in it ? is christ then thus glorious in our eyes ? do we see the father in him , or by seeing of him ? do we sedulously , daily contemplate on the wisdom , love , grace , goodness , holiness , and righteousness of god , as revealing and manifesting themselves in him ? do we sufficiently consider , that the immediate vision of this glory in heaven will be our everlasting blessedness ? doth the imperfect view which we have of it here , encrease our desires after the perfect soght of it above ? with respect unto these enquiries , i shall briefly speak unto sundry sorts of men. some will say they understand not these things , nor any concernment of their own in them . if they are true , yet are they notions which they may safely be without the knowledge of ; for so far as they can discern , they have no influence on christian practice , or duties of morality . and the preaching of them doth but take off the minds of men from more necessary duties . but if the gospel be hid it is hid unto them that perish . and unto the objection i say : 1. nothing is more fully and clearly revealed in the gospel , than that unto us jesus christ is the image of the invisible god that he is the character of the person of the father , so as that in seeing him , we see the father also ; that we have the light of the knowledge of the glory of god in his face alone , as hath been proved . this is the principal fundamental mystery and truth of the gospel ; and which if it be not received , believed , owned , all other truths are useless unto our souls . to refer all the testimonies that are given hereunto , to the doctrine which he taught , in contradistinction unto his person , as acting in the discharge of his office , is antievangilical , antichristian , turning the whole gospel into a fable . 2. it is so , that the light of faith is given unto us principally to enable us to behold the glory of god in christ ; to contemplate on it , as unto all the ends of its manifestation . so is it expresly affirmed , 2 cor. 4. 6. if we have not this light , as it is communicated by the power of god unto them that do believe , ephes. 1. 17 , 18 , 19. we must be strangers unto the whole mystery of the gospel , 2 cor. 4. 3 , 4. 3. that in the beholding of the glory of god in christ , we behold his glory also . for herein is he infinitely glorious above the whole creation , in that in and by him alone the glory of the invisible god is represented unto us . herein do our souls live . this is that whereby the image of god is renewed in us , and we are made like unto the first born . 4. this is so far from being unnecessary unto christian practice , and the sanctified duties of morality , that he knows not christ , he knows not the gospel , he knows not the faith of the catholick church , who imagins that they can be performed acceptably without it . yea , this is the root whence all other christian duties do spring , and whereon they grow , whereby they are distinguished from the works of heathens . he is no christian who believes not that faith in the person of christ is the spring of all evangelical obedience ; or who knows not that this faith respects the revelation of the glory of god in him . if these things are so , as they are the most important truths of the gospel , and whose denial overthrows the foundation of faith , and is ruinous to christian religion : certainly it is our duty to live in the constant exercise of faith with respect unto this glory of christ. and we have sufficient experience of what kind of morality the ignorance of it hath produced . others there are who may be some way strangers , but are no way enemies unto this mystery , and to the practical exercise of faith therein : unto such i shall tender the ensuing directions . 1. reckon in your minds , that this beholding of the glory of christ by beholding the glory of god , and all his holy properties in him , is the greatest priviledge whereof in this life we can be made partakers . the dawning of heaven is in it , and the first fruits of glory ; for this is life eternal to know the father , and whom he hath sent christ jesus , john 17. 3. unless you value it , unless you esteem it as such a priviledge , you will not enjoy it ; and that which is not valued according unto its worth , is despised . it is not enough to think it a priviledge , an advantage ; but it is to be valued above other things according unto its greatness and excellency . destruction and death say we have heard the fame of it with our ears . job 28. 22. and if we do no more , we shall die strangers unto it : we are to cry after this knowledge , and lift up our voice for this understanding , if we design to attain it . 2. as it is a great priviledge which requires a due valuation ; so it is a great mystery which requires much spiritual wisdom to the right understanding of it , and to direct in its practise , 1 cor. 2. 4 , 5. flesh and blood will not reveal it unto us , but we must be taught of god , to apprehend it , john 1. 12 , 13. mat. 16. 16 , 17. mere unsanctified reason will never enable us unto , nor guide us in the discovery of this duty . men are not so vain as to hope for skill and understanding in the mystery of a secular art or trade , without the diligent use of those means whereby it may be attained ; and shall we suppose that we may be furnished with spiritual skill and wisdom in this sacred mystery , without diligence in the use of the means appointed of god for the attaining of it ? the principal of them is fervent prayer . pray then with moses , that god would shew you this his glory ; pray with the apostle , that the eyes of your understandings may be enlightened to behold it ; pray that the god of our lord jesus christ , the father of glory , may give unto you the spirit of wisdom and revelation in the knowledge of him . fill your minds with spiritual thoughts and contrivances about them . slothful and lazy souls never obtain one view of this glory ; the lion in the way deters them from attempting it . being carnal , they abhor all diligence in the use of spiritual means , such as prayer and meditation on things unto them uneasie , unpleasing and difficult . unto others the way partakes of the nature of the end ; the means of obtaining a view of the glory of christ are of the same kind , of the same pleasantness , with that view it self in their proportion . 3. learn the use hereof from the actings of contrary vitious habits . when the minds of men are vehemently fixed on the pursuit of their lusts , they will be continually ruminating on the objects of them , and have a thousand contrivances about them , until their eyes become full of an adulteress and they cannot cease from sinning , as the apostle speaks . the objects of their lusts have framed and raised an image of themselves in their minds , and transformed them into their own likeness , is this the way of them who go down to the chambers of death ? do they thus frame their souls , and make them meet for destruction , until their words , gestures , actions , proclaim the frame of their minds unto all that look upon them ? and shall we be slothful and negligent in the contemplation of that glory which transforms our minds into its own likeness , so as that the eyes of our understandings shall be continually filled with it , until we see him and behold him continually , so as never to cease from the holy acts of delight in him , and love unto him ? 4. would we then behold the glory of god , as he manifesteth it in and by the holy properties of his nature , with their blessed operations and effects , without which we have nothing of the power of religion in us , whatever we pretend ; this alone is the way of it . go to the whole creation , and all things contained in it ; they can say no more , but we have heard the fame and report of these things , and what we have heard we declare ; but it is but a little portion of them that we are acquainted withal . the heavens indeed declare the glory of god , and the firmament sheweth his handy work. the invisible things of god are understood by the things that are made , even his eternal power and godhead . but comparatively , it is but little that we can hence learn of these things , as unto what we may behold of them in christ jesus . how blind herein was the best philosopher in comparison of the meanest of the apostles , yea , of him who is least in the kingdom of heaven ? but herein it is required , that we rest not in the notion of this truth , and a bare assent unto the doctrine of it . the affecting power of it upon our hearts , is that which we should aim at . wherein doth the blessedness of the saints above consist ? is it not herein , that they behold and see the glory of god in christ ? and what is the effect of it upon those blessed souls ? doth it not change them into the same image , or make them like unto christ ? doth it not fill and satiate them with joy , rest , delight , complacency and ineffable satisfaction ? do we expect , do we desire the same state of blessedness ? it is our present view of the glory of christ which is our initiation thereinto , if we are exercised in it , until we have an experience of its transforming power in our souls . these things are , it may be , of little use unto some . such as are babes in spiritual knowledge and understanding , either because they are carnal , 1 cor. 3. 1 , 2. or slothful in hearing , heb. 5. 12 , 13 , 14. are not capable of these divine mysteries . and therefore the apostle did in an especial manner declare this wisdom of god in a mystery unto them that were perfect , 1 cor. 2. 6 , 7. that is , who were more grown in spiritual knowledge , and had their senses exercised to discern good and evil. it is unto them who are exercised in the contemplation of invisible things , who delight to walk in the more retired paths of faith and love , to whom they are precious . some few inferences from the whole of what hath been declared , shall put a close to this part of our discourse . 1. the holy properties of the divine nature are not only represented unto our faith in christ as unto their own essential glory , but as they are in the exercise of their powers for the salvation of the church . in him do we behold the wisdom , goodness , love , grace , mercy and power of god acting themselves in the contrivance , constitution , and efficacious accomplishment of the great work of our redemption and salvation . this gives , as unto us , an unutterable lustre unto the native amiableness of the divine excellencies . the wisdom and love of god are in themselves infinitely glorious , infinitely amiable ; nothing can be added unto them , there can be no encrease of their essential glory . howbeit as they are eternally resident in the divine nature , and absolutely the same with it , we cannot so comprehend them , as to have an endearing satiating view of their glory : but as they are exerted in the work of the redemption and salvation of the church , as they are expressed , communicating their blessed effects unto the souls of them that do believe , which is done only in christ ; so the beams of their glory shine unto us with unspeakable refreshment and joy , 2 cor. 4. 6. hence the apostle on the consideration of the actings of the holy properties of god in this blessed work , falls into that contemplation : o the depth of the riches both of the wisdom and knowledge of god! how unsearchable are his judgments , and his ways past finding out ! for who hath not known the mind of the lord , or who hath been his counsellor , or who hath first given unto him , and it shall be recompensed unto him again ? for of him , and through him , and to him are all things ; to whom be glory for ever , amen , rom : 11. 33 , 34 , 35 , 36. 2. in and through christ we do believe in god , 1 pet. 1. 24. this is the life of our souls . god himself in the infinite perfections of his divine nature , is the ultimate object of our faith , but he is not here the immediate object of it , but the divine way and means of the manifestation of himself and them unto us , are so . through christ we believe in god. by our belief in him , we come to place our faith ultimately in god himself ; and this we can no otherwise do , but by beholding the glory of god in him , as hath been declared . 3. this is the only way whereby we may attain the saving , sanctifying knowledge of god ; without this , every beam of divine light that shines on us , or gleans from without ( as the light shineth into darkness when the darkness comprehendeth it not , joh. 1. 5. ) every spark that ariseth from the remainders of the light of nature within , do rather amaze the minds of men , than lead them into the saving knowledge of god. so a glance of light in a dark night giving a transient view of various objects , and passing away , doth rather amaze , than direct a traveller , and leave him more exposed unto wandring than before . such were all those notions of the divine being and its excellencies , which those who boasted themselves to be wise among the heathen embraced and improved . they did but fluctuate in their minds , they did not transform them into the image and likeness of god , as the saving knowledge of him doth , col. 3. 10. so the apostle expresseth this truth ; where is the wise ? where is the scribe ? where is the disputer of this world ? hath not god made foolish the wisdom of this world ? for after that in the wisdom of god , the world by wisdom knew not god , it pleased god by the foolishness of preaching to save them that believe . for the jews require a sign , and the gentiles seek after wisdom ; but we preach christ crucified , unto the jews a stumbling-block , and unto the greeks foolishness ; but unto them that are called both jews and greeks , christ the power of god , and the wisdom of god , 1 cor , 1. 20 , 21 , 22 , 23 , 24. after it was evident unto all , that the world , the wise , the studious , the contemplative part of it , in the wisdom of god , disposing them into that condition , wherein they were left unto themselves , in their own wisdom , their natural light and reason did not , could not come to the saving knowledge of god , but were puffed up into a contempt of the only way of the revelation of himself , as weakness and folly ; it pleased god then to manifest all their wisdom to be folly ; and to establish the only means of the knowledge of himself in christ jesus . chap. iii. the glory of christ in the mysterious constitution of his person . the second thing wherein we may behold the glory of christ given him of his father , is in the mysterious constitution of his person , as he is god and man in one and the same person . there are in him , in his one single , individual person , two distinct natures ; the one eternal , infinite , immense , almighty , the form and essence of god ; the other having a beginning in time , finite , limited , confined unto a certain place , which is our nature , which he took on him when he was made flesh , and dwelt among us . the declaration of the nature of this glory , is a part of my discourse of the person of christ , whereunto i refer the reader : my present design is of another nature . this is that glory whose beams are so illustrious , as that the blind world cannot bear the light and beauty of them . multitudes begin openly to deny this incarnation of the son of god , this personal union of god and man in their distinct natures . they deny that there is either glory or truth in it ; and it will ere long appear , it begins already to evidence it self what greater multitudes there are , who yet do not , who yet dare not openly reject the doctrine of it , who in truth believe it not , nor see any glory in it . howbeit this glory , is the glory of our religion , the glory of the church , the sole rock whereon it is built , the only spring of present grace , and future glory . this is that glory which the angels themselves desire to behold , the mystery whereof they bow down to look into , 1 pet. 1. 12. so was their desire represented by the cherubims in the most holy place of the tabernacle ; for they were a shadow of the ministry of angels in the church . the ark and mercy seat were a type of christ in the discharge of his office ; and these cherubims were made standing over them , as being in heaven above ; but earnestly looking down upon them in a posture of reverence and adoration . so they did of old , and in their present contemplation of it consists no small part of their eternal blessedness . hereon depends the ruine of satan and his kingdom . his sin , so far as we can conceive , consisted of two parts ( 1. ) his pride against the person of the son of god , by whom he was created . for by him were all things created that are ( or were when first created ) in heaven , whether they be thrones or dominions , or principalities or powers , col. 1. 16. against him he lifted up himself , which was the beginning of his transgression . ( 2. ) envy against mankind made in the image of god , of the son of god the first-born . this compleated his sin ; nothing was now left whereon to act his pride and malice . unto his eternal confusion and ruine god in infinite wisdom unites both the natures he had sinned against , in the one person of the son , who was the first object of his pride and malice . hereby his destruction is attended with everlasting shame in the discovery of his folly , wherein he would have contended with infinite wisdom , as well as misery , by the powers of the two natures united in one person . here lies the foundation of the church . the foundation of the whole old creation was laid in an act of absolute soveraign power . hereby god hanged the earth upon nothing . but the foundation of the church is on this mysterious immoveable rock ; thou art christ , the son of the living god ; on the most intimate conjunction of the two natures , the divine and humane , in themselves infinitely distant , in the same person . we may name one place wherein it is gloriously represented unto us , isa. 9. 6. for unto us a child is born , unto us a son is given , and the government shall be on his shoulders ; and his name shall be called wonderful , counsellor , the mighty god , the everlasting father , the prince of peace . here must the whole church fall down and worship the author of this wonderful contrivance , and captivating their understandings unto the obedience of faith , humbly adore what they cannot comprehend . this was obscurly represented unto the church of old , exo. 3. 2 , 3 , 4 , 5 , 6. and the angel of the lord appeared unto him in a flame of fire out of the midst of a bush , and he looked , and behold the bush burned with fire , and the bush was not consumed . and moses said , i will now turn aside , and see this great sight , why the bush is not burnt . and when the lord saw that he turned aside to see , god called unto him out of the midst of the bush , and said , moses , moses ; and he said , here am i. and he said , draw not nigh hither , put of thy shooes from off thy feet , for the place whereon thou standest is holy ground . moreover he said , i am the god of thy fathers , the god of abraham , &c. this fire was a type or declaration of the presence of god in the person of the son. for with respect unto the father he is called an angel , the angel of the covenant ; but absolutely in himself , he was jehovah , the god of abraham , &c. and of his presence the fire was a proper representation . for in his nature , he is as a consuming fire ; and his present work was the delivery of the church out of a fiery tryal . this fire placed it self in a bush , where it burned , but the bush was not consumed . and although the continuance of the fire in the bush , was but for a short season , a present appearance ; yet thence was god said to dwell in the bush ; the good will of him that dwelt in the bush , deut. 33. 16. and this is so spoken , because the being of the fire in the bush for a season , was a type of him in whom the fulness of the godhead dwelt bodily , and that for ever , col. 2. 9. of him who was made flesh and dwelt among us , joh. 1. 14. the eternal fire of the divine nature dwells in the bush of our frail nature , yet is not consumed thereby . god thus dwells in this bush , with all his good will towards sinners . moses looked on this sight as a marvellous and wondrous thing . and if it were so in the type , what is it in the truth , substance and reality of it ? and by direction given unto him , to put off his shooes , we are taught to cast away all fleshly imaginations and carnal affections , that by pure acts of faith , we may behold this glory , the glory of the only begotten of the father . i design not here to insist on the explication , or confirmation of this glorious truth concerning the constitution of the person of christ in and by his incarnation . what i can comprehend , what i do believe concerning it , i have fully declared in a large peculiar treatise . here i take the truth it self as known , or as it may be thence learned . my present business is only to stir up the minds of believers unto a due contemplation of the glory of christ in the sacred mysterious constitution of his person , as god and man in one . so much as we abide herein , so much do we live by the faith of the son of god ; and god can by a spirit of wisdom and revelation open the eyes of our understandings , that we may behold this glory unto our ineffable consolation and joy. and unto the diligent discharge of our duty herein , i shall offer the ensuing directions . 1. let us get it fixed on our souls , and in our minds , that this glory of christ in the divine constitution of his person , is the best , the most noble , useful , beneficial object , that we can be conversant about in our thoughts , or or cleave unto in our affections . what are all other things in comparison of the knowledge of christ ? in the judgment of the great apostle , they are but loss and dung , phil. 3. 8 , 9 , 10. so they were to him , and if they are not so to us , we are carnal . what is the world , and what are the things thereof which most men spend their thoughts about , and fix their affections on ? the psalmist gives his judgment about them , in comparison of a view of this glory of christ , psal. 4. 6. many say , who will shew us any good ? who will give and help us to attain so much in and of this world , as will give rest and satisfaction unto our minds ? that is the good-enquired after . but , saith he , lord lift up the light of thy countenance upon us . the light of the glory of god in the face of christ jesus , is that satisfactory good alone , which i desire and seek after . the scripture reproacheth the vanity and folly of the minds of men , in that they spend their money for that which is not bread , and their labour for that which profiteth not . they ingage the vigor of their spirits about perishing things , when they have durable substance and riches proposed unto them . how do men for the most part exercise their minds ? what are they conversant about in their thoughts ? some by them make provision for the flesh , to fulfil it in the lusts thereof , as rom. 13. 14. they search about continually in their thoughts for objects suited unto their lusts and carnal affections , coyning , framing and stamping of them in their imaginations . they fix their eyes with delight on toads and serpents , with all noisome filthy objects ; refusing in the mean time , to behold the beauty and glory of the light of the sun. so is it with all that spend their thoughts about the objects of their sinful pleasures , refusing to look up after one view of this glory of christ. some keep their thoughts in continual exercise about the things of this world , as unto the advantages and emoluments which they expect from them . hereby are they transformed into the image of the world , becoming earthly , carnal and vain . is it because there is no god in israel that these applications are made unto the idol of ekron ? that there is no glory , no desirableness in christ for men to enquire after , and fix their minds upon ? oh the blindness , the darkness , the folly of poor sinners ? whom do they despise , and for what ? some of more refined parts and notional minds , do arise unto a sedulous meditation on the works of creation and providence . hence many excellent discourses on that subject , adorned with eloquence , are published among us . and a work this is worthy of our nature , and suited unto our rational capacities ; yea , the first end of our natural endowment with them . but in all these things there is no glory in comparison of what is proposed unto us in the mysterious constitution of the person of christ. the sun hath no glory , the moon and stars no beauty , the order and influence of the heavenly bodies , have no excellency in comparison of it . this is that which the psalmist designs to declare , psal. 8. o lord our lord , how excellent is thy name in all the earth ! who hast set thy glory above the heavens . when i consider thy heavens , the work of thy fingers , the moon and the stars which thou hast ordained ; what is man that thou are mindful of him , and the son of man that thou visitest him ? for thou hast made him a little lower than the angels , and hast crowned him with glory and honor ; thou hast made him to have dominion over the work of thy hands , thou hast put all things under his feet . he is engaged in a contemplation of the glory of god in his works ; and he concludes that the fabrick of heaven , with the moon and stars therein ( for it was his meditation by night , when he beheld them ) was exceeding glorious , and greatly to be admired . this casts his thoughts on the poor , weak , infirm nature of man , which seems as nothing in comparison of those glories above : but immediately hereon falls into an admiration of the wisdom , goodness , and love of god , exalting that nature incomparably above all the works of creation in the person of jesus christ , as the apostle expounds this place , heb. 2. 5 , 6. this therefore is the highest , the best , the most useful object of our thoughts and affections . he who hath had a real view of this glory , though he know himself to be a poor , sinful , dying worm of the earth , yet would he not be an angel in heaven , if thereby he should loose the sight of it ; for this is the center wherein all the lines of the manifestation of the divine glory do meet and rest . look unto the things of this world , wives , children , possessions , estates , power , friends , and honor ; how amiable are they ! how desirable unto the thoughts of the most of men ! but he who hath obtained a view of the glory of christ , will in the midst of them all say , whom have i in heaven but thee ? there is none on earth that i desire besides thee , psal. 73. 25. for who in the heavens can be compared unto the lord ? who among the sons of the mighty , can be compared unto the lord ? psal. 89. 6. he himself out of his infinite love and ineffable condescention , upon the sight and view of his church , and his own graces in her , wherewith she is adorned , doth say ; thou hast ravished my heart , my sister , my spouse , thou hast ravished my heart with one of thine eves , with one chain of thy neck , cant. 4. 8. how much more ought a believing soul , upon a view of the glory of christ , in whom it pleased the father , that all fulness should dwell , to say , thou hast ravished my heart , taken it away from me , o thou whom my soul loveth ; one glance of thy glorious beauty upon me , hath quite overcome me , hath left no heart in me , unto things here below ? if it be not thus with us frequently , if we value not this object of our minds and affections , if we are not diligent in looking up unto him , to behold his glory , it is because we are carnal , and not in any good measure partakers of the promise , that our eyes shall see the king in his beauty . 2. our second direction unto the same end is ; that we diligently study the scripture , and the revelations that are made of this glory of christ therein . to behold it , is not a work of fancy or imagination . it is not conversing with an image framed by the art of men without , or that of our own fancy within ; but of faith exercised on divine revelations . this direction he gives us himself . joh 5. 39. search the scriptures , for they are they that testifie of me . the way whereby this is done , is fully set before us in the example of the holy prophets under the old testament , 1 pet. 1. 11 , 12 , 13. this principle is always to be retained in our minds in reading of the scripture , namely , that the revelation and doctrine of the person of christ and his office , is the foundation whereon all other instructions of the prophets and apostles for the edification of the church are built , and wherein to they are resolved , as is declared , ephes. 2. 20 , 21 , 22. so our lord jesus christ himself at large makes it manifest , luk. 24. 26 , 27 , 45 , 46. lay aside the consideration hereof , and the scriptures are no such thing as they pretend unto ; namely , a revelation of the glory of god in the salvation of the church ; nor are those of the old testament so at this day unto the jews , who own not this principle , 2 cor. 3. 13 , 14 , 15 , 16. there are therefore such revelations of the person and glory of christ treasured up in the scripture , from the beginning unto the end of it , as may exercise the faith and contemplation of believers in this world ; and shall never , during this life , be fully discovered or understood ; and in divine meditations of these revelations , doth much of the life of faith consist . there are three ways whereby the glory of christ is represented unto us in the scripture . first , by direct descriptions of his glorious person and incarnation . see among other places , gen. 3. 15. psal. 2. 7 , 8 , 9. psal. 45. 2 , 3 , 4 , 5 , 6. psal. 68. 17 , 18. psal. 110. isa. 6. 1 , 2 , 3 , 4. chap. 9. 6. zech. 2. 8. joh. 1. 1 , 2 , 3. phil. 2. 6 , 7 , 8. heb. 1. 1 , 2 , 3. chap. 2. 14 , 15 , 16. rev. 1. 17 , 18. secondly , by prophecies , promises and express instructions concerning him , all leading unto the contemplation of his glory , which are innumerable . thirdly , by the sacred institutions of divine worship under the old testament : for the end of them all was to represent unto the church the glory of christ in the discharge of his office , as we shall see afterwards . we may take notice of an instance in one kind under the old testament , and of one and another under the new. his personal appearances under the old testament , carried in them a demonstration of his glory : such was that in the vision which isaiah had , when he saw his glory , and spake of him , chap. 6. 1 , 2. i saw the lord sitting upon a throne , high and lifted up , and his train filled the temple . about it stood the seraphims , &c. it was a representation of the glory of the divine presence of christ filling his humane nature , the temple of his body , with a train of all glorious graces . and if this typical representation of it was so glorious , as that the seraphims were not able stedfastly to behold it , but covered their faces upon its appearance , v. 2. how exceeding glorious is it in it self , as it is openly revealed in the gospel ! of the same nature are the immediate testimonies given unto him from heaven in the new testament : so the apostle tells us , he received from god the father , honor , and glory , when there came such a voice unto him from the excellent glory , this is my beloved son in whom i am well pleased , 2 pet. 1. 17. the apostle intends the time of his transfiguration in the mount , for so he adds , ver. 18. and this voice which came from heaven , we heard who were with him in the holy mount. howbeit , at sundry other times he had the same testimony , or to the same purpose , from god , even the father in heaven . herein god gave him honor and glory , which all those that believe in him should behold and admire ; not only those who heard this testimony with their bodily ears , but all unto whom it is testified in the scripture , are obliged to look after , and contemplate on the glory of christ , as thus revealed and proposed . from the throne of his excellency by audible voices , by visible signs , by the opening of the heavens above , by the descent of the holy spirit upon him , god testified unto him as his eternal son , and gave him therein honor and glory . the thoughts of this divine testimony , and the glory of christ therein , hath often filled the hearts of some with joy and delight . this therefore in reading and studying the holy scripture , we ought with all diligence to search and attend unto , as did the prophets of old , 1. pet. 11. 12. if we intend by them to be made wise unto salvation . we should herein be as the merchant-man that seeks for pearls ; he seeks for all sorts of them , but when he hath found one of great price , he parts with all to make it his own , mat. 13. 45 , 46. the scripture is the field , the place , the mine where we search and dig for pearls ; see prov. 2. 1 , 2 , 3 , 4 , 5. every sacred truth that is made effectual unto the good of our souls , is a pearl whereby we are enriched ; but when we meet with , when we fall upon this pearl of price , the glory of christ ; this is that which the soul of a believer cleaves unto with joy . then do we find food for our souls in the word of truth , then do we taste how gracious the lord is therein , then is the scripture full of refreshment unto us , as a spring of living water , when we are taken into blessed views of the glory of christ therein . and we are in the best frame of duty , when the principal motive in our minds to contend earnestly for retaining the possession of the scripture , against all that would deprive us of it , or discourage us from a daily diligent search into it , is this , that they would take from us the only glass wherein we may behold the glory of christ. this is the glory of the scripture , that it is the great , yea , the only outward means of representing unto us the glory of christ ; and he is the sun in the firmament of it , which only hath light in it self , and communicates it unto all other things besides . 3. another direction unto this same end , is , that having attained the light of the knowledge of the glory of christ from the scripture , or by the dispensation of the truth in the preaching of the gospel , we would esteem it our duty frequently to meditate thereon . want hereof is that fundamental mistake which keeps many among us so low in their grace , so regardless of their priviledges . they hear of these things , they assent unto their truth , atleast they do not gainsay them : but they never solemnly meditate upon them . this they esteem a work that is above them , or are ignorant totally of it , or esteem themselves not much concerned in it , or dislike it as fanatacism . for it is that which no considerations can ingage a carnal mind to delight in . the mind must be spiritual and holy , freed from earthly affections and encumbrances , raised above things here below , that can in a due manner meditate on the glory of christ. therefore are the most strangers unto this duty , because they will not be at the trouble and charge of that mortification of earthly affections , that extirpation of sensual inclinations , that retirement from the occasions of life , which are required there unto . see the treatise of spiritual-mindedness . it is to be feared that there are some who profess religion with an appearance of strictness , who never separate themselves from all other occasions to meditate on christ and his glory . and yet with a strange inconsistency of apprehensions , they will profess that they desire nothing more , than to behold his glory in heaven for ever . but it is evident even in the light of reason , that these things are irreconcilable . it is impossible that he who never meditates with delight on the glory of christ here in this world , who labors not to behold it by faith as it is revealed in the scripture , should ever have any real gracious desire to behold it in heaven . they may love and desire the fruition of their own imaginations , they cannot do so of the glory of christ whereof they are ignorant , and wherewith they are unacquainted . it is therefore to be lamented that men can find time for , and have inclinations to think and meditate on other things , it may be earthly and vain ; but have neither heart nor inclinations , nor leasure to meditate on this glorious object . what is the faith and love which such men profess ? how will they find themselves deceived in the issue ? 4. let your occasional thoughts of christ be many , and multiplied every day , he is not far from us ; we may make a speedy address unto him at any time : so the apostle informs us , rom. 10. 6 , 7 , 8. say not in thine heart who shall ascend into heaven ( that is to bring christ down from above ) or who shall descend into the deep ; that is , to bring up christ again from the dead ; for the word is nigh thee , even in thy mouth and in thy heart . the things that christ did , were done at a distance from us , and they are long since past . but saith the apostle , the word of the gospel wherein these things are revealed , and whereby an application is made of them unto our souls , is nigh unto us , even in our hearts ; that is , if we are true believers , and have mixed the word with faith : and so it exhibiteth christ and all the benefits of his mediation unto us . if therefore this word is in our hearts , christ is nigh unto us . if we turn at any time into our selves to converse with the word that abideth in us , there we shall find him ready to receive us into communion with himself , that is , in the light of the knowledge of christ which we have by the word , we may have sudden occasional thoughts of him continually ; and where our minds and affections are so filled with other things , that we are not ready for converse with him who is thus nigh unto us by the word , we are spiritually indisposed . so to manifest how nigh he is unto us , it is said that he stands at the door and knocks , rev. 3. 20. in the continual tender that he makes of himself and his grace unto our souls . for he is always accompanied with the glorious train of his graces , and if they are not received , he himself is not so . it is to no purpose to boast of christ , if we have not an evidence of his graces in our hearts and lives . but unto whom he is the hope of future glory , unto them he is the life of present grace . sometimes it may be , that he is withdrawn from us , so as that we cannot hear his voice , nor behold his countenance , nor obtain any sence of his love , though we seek him with diligence . in this state all our thoughts and meditations concerning him will be barren and fruitless , bringing in no spiritual refreshment into our souls . and if we learn to be content with such lifeless , in affecting thoughts of him , as bring in no experience of his love , nor give us a real view of the glory of his person , we shall wither away as unto all the power of religion . what is our duty in this case , is so fully expressed by the spouse in the canticles , as represents it plainly unto the minds of believers , who have any experience of these things , chap. 3. 1 , 2 , 3 , 4 , 5. by night on my bed i sought him whom my soul loveth : i sought him , but i found him not . i will rise now , and go about the city in the streets , and in the broad ways , i will seek him whom my soul loveth : i sought him , but i found him not . the watch-men that go about the city found me , to whom i said , saw ye him whom my soul loveth ? it was but a little i passed from them , but i found him whom my soul loveth : i held him , and would not let him go . the like account she gives of her self , and of her behaviour on the like occasion , chap. 5. 2 , 3 , 4 , 5 , 6 , 7 , 8. this is the substance of what by this example we are instructed unto . the lord christ is pleased sometimes to withdraw himself from the spiritual experience of believers ; as unto any refreshing sense of his love , or the fresh communications of consolatory graces . those who never had experience of any such thing , who never had any refreshing communion with him , cannot be sensible of his absence , they never were so of his presence . but those whom he hath visited , to whom he hath given of his loves , with whom he hath made his abode , whom he hath refreshed , relieved and comforted , in whom he hath lived in the power of his grace , they know what it is to be forsaken by him , though but for a moment . and their trouble is increased , when they seek him with diligence in the wonted ways of obtaining his presence , and cannot find him . our duty in this case is , to presevere in our enquiries after him in prayer , meditation , mourning , reading , and hearing of the word , in all ordinances of divine worship , private and publick , in diligent obedience , until we find him , or he return unto us , as in former days . it were well if all churches and possessors now would manifest the same diligence herein , as did the church of old in this example . many of them , if they are not hardened by the deceitfulness of sin , cannot but be sensible that the lord christ is variously withdrawn from them , if ever they had experience of the power of his presence : yet are the generality of them far from the frame of heart here described in the spouse ; for they are slothful , careless , negligent , and stir not up themselves to enquire after him , or his return unto their souls . so was it with laodicea of old , so was it with sardis , and so it is to be feared that it is with many at present . but to return . generally christ is nigh unto believers , and of a ready access ; and the principal actings of the life of faith , consists in the frequency of our thoughts concerning him ; for hereby christ liveth in us , as he is said to do , gal. 2. 20. this we cannot do , unless we have frequent thoughts of him , and converse with him . it is often said among men , that one lives in another ; this cannot be but where the affections of one are so ingaged unto another , that night and day he thinks of him , and is thereby as it were present with him . so ought it to be between christ and believers . he dwells in them by faith ; but the actings of this life in them ( as where-ever life is , it will be in act and exercise ) are proportionable unto their thoughts of him , and delight in him . if therefore we would behold the glory of christ , the present direction is , that on all occasions , and frequently when there are no occasions for it by the performance of other duties , we would abound in thoughts of him and his glory . i intend not at present fixed and stated meditations , which were spoken unto before ; but such thoughts as are more transient , according as our opportunities are . and a great rebuke it ought to be unto us , when christ hath at any time in a day been long out of our minds . the spouse affirms , that ere she was aware , her soul made her as the chariots of amminadeb , cant. 7. 12. it so fell out , that when she had no thoughts , no design or purpose for attendance or communion with christ , that she was surprised into a readiness and willingness unto it . so will it be with them that love him in sincerity . their own souls , without previous designs or outward occasions , will frequently engage them in holy thoughts of him , which is the most eminent character of a truly spiritual christian. 4. the next direction is , that all our thoughts concerning christ and his glory , should be accompanied with admiration , adoration , and thanksgiving . for this is such an object of our thoughts and affections , as in this life we can never fully comprehend ; an ocean whose depths we cannot look into . if we are spiritually renewed , all the faculties of our souls are enabled by grace to exert their respective powers towards this glorious object . this must be done in various duties , by the exercise of various graces , as they are to be acted by the distinct powers of the faculties of our minds . this is that which is intended , where we are commanded to love the lord with all our souls , with all our minds , with all our strength . all the distinct powers of our souls , are to be acted by distinct graces and duties , in cleaving unto god by love. in heaven , when we are come to our center , that state of rest and blessedness which our nature is ultimately capable of , nothing but one infinite invariable object of our minds and affections received by vision , can render that state uninterrupted and unchangeable . but whilst we are here , we know , or see but in part , and we must also act our faith and love , on parts of that glory , which is not at once entirely proposed unto us , and which as yet we cannot comprehend . wherefore we must act various graces in great variety about it ; some at one time , some at another , according unto the powers of all our renewed faculties . of this sort are those mentioned of adoration , admiration , and thanksgiving ; which are those acts of our minds wherein all others do issue , when the object is incomprehensible . for unto them we are enabled by grace . one end of his illustrious coming unto the judgment of the last day is , that he may be admired in all them that believe , 2 thes. 1. 11. even believers themselves shall be filled with an overwhelming admiration upon his glorious appearance . or if the meaning be , not that he shall be admired by them , but admired in them , because of the mighty works of his grace and power in their redemption , sanctification , resurrection , and glory , it is to the same purpose , he comes to be admired . and according to the prospect which we have of that glory , ought our admiration to be . and this admiration will issue in adoration and thanksgiving ; whereof we have an eminent instance and example in the whole church of the redeemed , rev. 5. 9 , 10 , 11 , 12 , 13 , 14. they sang a new song , saying , worthy art thou to receive the book , and to open the seals thereof : for thou wast slain , and hast bought us unto god by thy blood , out of every tribe , and tongue , and people , and nation , and hast made us kings and priests unto god , and we shall reign upon the earth . and i saw and heard the voice of many angels round about the throne , and of the living creatures , and of the elders , and the number of them was ten thousand times ten thousand , and thousands of thousands , saying with a loud voice , worthy is the lamb that was slain , to receive power , and riches , and wisdom , and strength , and honour , and glory , and blessing ; and every creature that is in heaven , and in the earth , and under the earth , and that are in the sea , and all things in them heard i saying , blessing , and honour , and power , and glory , be unto him that sits on the throne , and unto the lamb for ever and ever . the design of this discourse is no more , but that when by faith we have attained a view of the glory of christ , in our contemplations on his person , we should not pass it over as a notion of truth which we assent unto , namely , that he is thus glorious in himself ; but endeavor to affect our hearts with it , as that wherein our own principal interest doth lie ; wherein it will be effectual unto the transformation of our souls into his image . but some it may be will say , at least i fear some may truly say , that these things do not belong unto them , they do not find that ever they had any benefit by them : they hope to be saved as well as others by the mediation of christ ; but as unto this beholding of his glory by constant meditation and actings of faith therein , they know nothing of it , nor are concerned in it . the doctrine which they are taught out of the scripture concerning the person of christ , they give their assent unto ; but his glory they hope they shall see in another world , here they never yet enquired after it . so it will be . it is well if these things be not only neglected , because the minds of men are carnal , and cannot discern spiritual things ; but also despised , because they have an enmity unto them . it is not for all to walk in these retired paths . not for them who are negligent and slothful , whose minds are earthly and carnal . nor can they herein sit at the feet of christ with mary , when she chose the better part , who like martha , are cumbred about many things here in this world. those whose principal design is to add unto their present enjoyments ( in the midst of the prosecution whereof , they are commonly taken from them , so as that their thoughts do perish , because not accomplished ) will never understand these things . much less will they do so , whose work it is to make provision for the flesh to fulfil it in the lusts thereof . they must make it their design to be heavenly minded , who will find a relish in these things . those who are strangers unto holy meditation in general , will be strangers unto this mystery in a peculiar manner . some men can think of the world , of their relations , and the manifold occasions of life ; but as unto the things that are above and within the vail , they are not concerned in them . with some it is otherwise . they profess their desire to behold the glory of christ by faith ; but they find it , as they complain , too high and difficult for them . they are at a loss in their minds , and even overwhelmed , when they begin to view his glory . they are like the disciples , who saw him in his transfiguration ; they were filled with amazement , and knew not what to say , or said they knew not what . and i do acknowledge , that the weakness of our minds in the comprehension of this eternal glory of christ , and their instability in meditations thereon , whence we cannot stedfastly look on it , or behold it , gives us an afflicting abasing consideration of our present state and condition . and i shall say no more unto this case but this alone : when faith can no longer hold open the eyes of our understandings unto the beholding of the son of righteousness shining in his beauty , nor exercise orderly thoughts about this incomprehensible object , it will betake it self unto that holy admiration which we have spoken unto ; and therein it will put it self forth in pure acts of love and complacency . chap. iv. the glory of christ in his susception of the office of a mediator . first in his condescention . the things whereof we have thus far discoursed , relating immediately unto the person of christ in it self , may seem to have somewhat of difficulty in them , unto such whose minds are not duly exercised in the contemplation of heavenly things . unto others they are evident in their own experience , and instructive unto them that are willing to learn. that which remains will be yet more plain unto the understanding and capacity of the meanest believer . and this is the glory of christ in his office of mediator , and the discharge thereof . in our beholding of the glory of christ herein , doth the exercise of faith in this life principally consist ; so the apostle declares it , phil. 3. 8 , 9 , 10 , 11 , 12. yea doubtless , and i count all things loss for the excellency of the knowledge of christ jesus my lord. — to know him , and the power of his resurrection , and the fellowship of his sufferings , and to be made conformable unto his death . this therefore we must treat of somewhat more at large . there is one god , saith the apostle , and one mediator between god and man , the man christ jesus . 1 tim. 2. 5. in that great difference between god and man occasioned by our sin and apostacy from him , which of it self could issue in nothing but the utter ruine of the whole race of mankind , there was none in heaven or earth in their original nature and operations , who was meet or able to make up a righteous peace between them . yet must this be done by a mediator , or cease for ever . this mediator could not be god himself absolutely considered ; for a mediator is not of one , but god is one ; gal. 3. 20. whatever god might do herein in a way of sovereign grace , yet he could not do it in the way of mediation , which yet was necessary unto his own glory , as we have at large discoursed elsewhere . and as for creatures , there was none in heaven or earth that was meet to undertake this office. for if one man sin against another , the judge shall judge herein ; but if a man sin against the lord , who shall entreat for him ? 1 sam. 2. 25. there is not any days man betwixt us to lay his hand upon us both , job 9. 33. in this state of things the lord christ as the son of god said , lo i come to do thy will , o god ; sacrifice and burnt offerings thou wouldst not , but a body hast thou prepared me , and lo i come to do thy will , heb. 10. 5 , 6 , 7 , 8 , 9. by the assumption of our nature into union with himself , in his one divine person he became every way meet for the discharge of this office , and undertakes it accordingly . that which we enquire after at present , is the glory of christ herein , and how we may behold that glory . and there are three things wherein we may take a prospect of it . 1. in his susception of this office. 2. in his discharge of it . 3. in the event and consequence thereof or what ensued thereon . in the susception of this office we may behold the glory of christ. ( 1. ) in his condescention . ( 2. ) in his love. 1. we may behold his glory in his infinite condescention to take this office on him , and our nature to be his own unto that end . it did not befall him by lot or chance ; it was not imposed on him against his will ; it belonged not unto him by any necessity of nature or condition , he stood not in need of it ; it was no addition unto him ; but of his own mind and accord he graciously condescended unto the susception and discharge of it . so the apostle expresseth it , phil. 2. 5 , 6 , 7 , 8. let this mind be in you which was also in christ jesus , who being in the form of god , thought it not robbery to be equal with god ; but made himself of no reputation , and took on himself the form of a servant , and was made in the likeness of men ; and being found in fashion as a man , he humbled himself and became obedient unto death , even the death of the cross. it was the mind that was in jesus christ , which is proposed unto our consideration and imitation . what he was enclined and disposed unto from himself and his own mind alone . and that in general which is ascribed unto him is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exinanition or self-emptiness ; he emptied himself . this the ancient church called his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as we do his condescention , an act of which kind in god is called the humbling of himself , psal. 113. 6. wherefore the susception of our nature for the discharge of the office of mediation therein , was an infinite condescention in the son of god , wherein he is exceedingly glorious in the eyes of believers . and i shall do these three things . ( 1. ) shew in general the greatness of this condescention . ( 2. ) declare the especial nature of it . and ( 3. ) take what view we are able of the glory of christ therein , 1. such is the transcendent excellency of the divine nature , that it is said of god , that he dwelleth on high , and humbleth himself to behold the things that are in heaven , and in the earth , psal. 113. 5 , 6. he condescends from the prerogative of his excellency , to behold , to look upon , to take notice of the most glorious things in heaven above , and the greatest things in the earth below . all his respect unto the creatures , the most glorious of them , is an act of infinite condescention . and it is so on two accounts . 1. because of the infinite distance that is between his essence , nature , or being , and that of the creatures . hence all nations before him , are as the drop of a bucket , and are counted as the small dust of the ballance ; yea , that they are as nothing , that they are accounted unto him less than nothing , and vanity . all being is essentially in him , and in comparison thereunto , all other things are as nothing . and there are no measures , there is no proportion between infinite being and nothing ; nothing that should induce a regard from the one unto the other . wherefore the infinite , essential greatness of the nature of god , with its infinite distance , from the nature of all creatures thereby , causeth all his dealings with them to be in the way of condescention or humbling himself . so it is expressed , isa. 57. 15. thus saith the high and lofty one who inhabiteth eternity , i dwell in the high and holy place , with him also who is of a concrite and humble spirit , to revive the spirit of the humble , and to revive the heart of the contrite ones . he is so the high and lofty one and so inhabiteth eternity , or existeth in his own eternal being , that it is an act of mere grace in him , to take notice of things below ; and therefore he doth i● in an especial manner of those whom the world doth most despise . 2. it ariseth from his infinite self-sufficiency unto all the acts and ends of his own eternal blessedness . what we have a regard unto , what we respect and desire , it is that it may add unto our satisfaction . so it is , so it must be with every creature ; no creature is self-sufficient unto its own blessedness . the humane nature of christ himself in heaven is not so ; it lives in god , and god in it , in a full dependance on god , and in receiving blessed and glorious communications from him . no rational creature , angel or man , can do , think , act any thing , but it is all to add to their perfection and satisfaction , they are not self-sufficient . god alone wants nothing , stands in need of nothing , nothing can be added unto him , seeing he giveth unto all life and breath , and althings , act. 17. 25. the whole creation in all its excellency cannot contribute one mite unto the satisfaction or blessedness of god. he hath it all in infinite perfection from himself and his own nature ; our goodness extends not unto him ; a man cannot profit god , as he may profit his neighbour . if thou sinnest , what dost thou against him ? and if thy transgressions are multiplied , what dost thou unto him ? ( god loseth nothing of his own self-sufficiency and blessedness therein , by all this ) and if thou be righteous , what givest thou unto him , or what receiveth he at thy hand ? job 35. 6 , 7 , 8. and from hence also it follows that all gods concernment in the creation , is by an act of condescention . how glorious then is the condescention of the son of god in his susception , of the office of mediation ? for if such be the perfection of the divine nature , and its distance so absolutely infinite from the whole creation , and if such be his self-sufficiency unto his own eternal blessedness , as that nothing can be taken from him , nothing added unto him , so that every regard in him unto any of the creatures , is an act of self-humiliation and condescention from the prerogative of his being and state ; what heart can conceive , what tongue can express the glory of that condescention in the son of god , whereby he took our nature upon him , took it to be his own , in order unto a discharge of the office of mediation on our behalf ? but that we may the better behold the glory of christ herein , we may briefly consider the especial nature of this condescention , and wherein it doth consist . but whereas not only the denial , but misapprehensions hereof have pestered the church of god in all ages , we must in the first place reject them , and then declare the truth . 1. this condescention of the son of god did not consist in a laying aside , or parting with , or separation from the divine nature , so as that he should cease to be god , by being man. the foundation of it lay in this , that he was in the form of god , and counted it not robbery to be equal with god , phil. 2. v. 6. that is , being really and essentially god in his divine nature , he professed himself therein to be equal with god or the person of the father . he was in the form of god , that is , he was god , participant of the divine nature , for god hath no form but that of his essence and being ; and hence he was equal with god , in authority , dignity and power . because he was in the form of god , he must be equal with god , for there is order in the divine persons , but no inequality in the divine being . so the jews understood him , that when he said , god was his father , he made himself equal with god. for in his so saying , he ascribed unto himself equal power with the father , as unto all divine operations , my father , saith he , worketh hitherto , and i work , joh. 5. 17 , 18. and they by whom his divine nature is denied , do cast this condescention of christ quite out of our religion , as that which hath no reality or substance in it . but we shall speak of them afterwards . being in this state , it is said that he took on him the form of a servant , and was found in fashion as a man , ver . 7. this is his condescention . it is not said , that he ceased to be in the form of god ; but continuing so to be , he took on him the form of a servant in our nature : he became what he was not , but he ceased not to be what he was : so he restifieth of himself , joh. 3. 13. no man hath ascended up into heaven , but he that came down from heaven , the son of man which is in heaven . although he was then on earth as the son of man ; yet he ceased not to be god thereby ; in his divine nature he was then also in heaven . he who is god , can no more be not god , than he who is not god can be god : and our difference with the socinians herein is , we believe that christ being god , was made man for our sakes ; they say , that being only a man , he was made a god for his own sake . this then is the foundation of the glory of christ in this condescention , the life and soul of all heavenly truth and mysteries ; namely , that the son of god becoming in time to be what he was not , the son of man ; ceased not thereby to be what he was , even the eternal son of god. wherefore , 2. much less did this condescention consist in the conversion of the divine nature into the humane , which was the imagination of some of the arians of old , and we have yet ( to my own knowledg ) some that follow them in the same dotage . they say that the word which was in the beginning , by which all things were made , being in it self an effect of the divine will and power , was in the fulness of time turned into flesh ; that is , the substance of it was so , as the water in the miracle wrought by our saviour , was turned into wine ; for by an act of the divine power of christ it ceased to be water substantially , and was wine only ; not water mixed with wine : so these men suppose a substantial change of the one nature into the other , of the divine nature into the humane ; like what the papists imagine in their trasubstantiation : so they say god was made man , his essence being turned into that of a man. but this no way belongs unto the condescention of christ. we may call it ichabod , it hath no glory in it . it destroys both his natures , and leaves him a person in whom we are not concerned . for according unto this imagination , that divine nature wherein he was in the form of god , did in its own form cease to be , yea , was utterly destroyed , as being substantially changed into the nature of man ; as the water did cease to be , when it was turned into wine ; and that humane nature which was made thereof , hath no alliance or kindred unto us , or our nature , seeing it was not made of a woman , but of the substance of the word . 3. there was not in this condescention , the least change or alteration in the divine nature . eutiches and those that followed him of old , conceived that the two natures of christ , the divine and humane were mixed and compounded as it were into one : and this could not be without an alteration in the divine nature , for it would be made to be essentially what it was not ; for one nature hath but one and the same essence . but as we said before ; altho the lord christ himself in his person was made to be what he was not before , in that our nature hereby was made to be his , yet his divine nature was not so : there is in it neither variableness nor shadow of turning . it abode the same in him in all its essential properties , actings and blessedness , as it was from eternity . it neither did , acted , nor suffered any thing , but what is proper unto the divine being : the lord christ did and suffered many things in life and death , in his own person , by his human nature , wherein the divine neither did , nor suffered any thing at all ; although in the doing of them , his person be denominated from that nature ; so god purchased his church with his own blood , act. 20. 28. 4. it may then be said , what did the lord christ in this condescention , with respect unto his divine nature ? the apostle tells us , that he humbled himself , and made himself of no reputation , phil. 2. 7 , 8. he vailed the glory of his divine nature in ours , and what he did therein , so as that there was no outward appearance or manifestation of it . the world hereon was so far from looking on him as the true god , that it believed him not to be a good man. hence they could never bear the least intimation of his divine nature , supposing themselves secured from any such thing , because they looked on him with their eyes to be a man , as he was indeed , no less truly and really than any one of themselves . wherefore on that testimony given of himself , before abraham was , i am , which asserts a pre-existence from eternity in another nature than what they saw , they were filled with rage , and took up stones to cast at him , john 8. 58. and they give a reason of their madness , joh. 10. 33. namely , that he being a man , should make himself to be god. this was such a thing , they thought , as could never enter into the heart of a wise and sober man , namely , that being so , owning himself to be such , he should yet say of himself , that he was god : this is that which no reason can comprehend , which nothing in nature can parallel or illustrate , that one and the same person should be both god and man : and this is the principal plea of the socinians at this day , who through the mahumetans succeed unto the jews in an opposition unto the divine nature of christ. but all this difficulty is solved by the glory of christ in this condescention ; for although in himself , or his own divine person , he was over all god blessed for ever , yet he humbled himself for the salvation of the church unto the eternal glory of god , to take our nature upon him , and to be made man : and those who cannot see a divine glory in his so doing , do neither know him , nor love him , nor believe in him , nor do any way belong unto him . so is it with the men of these abominations . because they cannot behold the glory hereof , they deny the foundation of our religion , namely , the divine person of christ. seeing he would be made man , he shall be esteemed by them no more than a man. so do they reject that glory of god , his infinite wisdom , goodness and grace , wherein he is more concerned than in the whole creation . and they dig up the root of all evangelical truths , which are nothing but branches from it . it is true , and must be confessed , that herein it is that our lord jesus christ is a stumbling stone , and a rock of offence unto the world. if we should confess him only as a prophet , a man sent by god , there would not be much contest about him , not opposition unto him . the mahumetans do all acknowledge it , and the jews would not long deny it ; for their hatred against him was , and is solely because he professed himself to be god , and as such was believed on in the world. and at this day partly through the insinuation of the socinians , and partly from the efficacy of their own blindness and unbelief , multitudes are willing to grant him to be a prophet sent of god , who do not , who will not , who cannot believe the mystery of this condescention in the susception of our nature , nor see the glory of it . but take this away , and all our religion is taken away with it . farewel christianity as unto the mystery , the glory , the truth , the efficacy of it ; let a refined heathenism be established in its room . but this is the rock on which the church is built , against which the gates of hell shall not prevail . 4. this condescention of christ was not by a phantasm or an appearance only . one of the first heresies that pestered the church immediately after the days of the apostles , was this , that all that was done or suffered by christ as a man , were not the acts , doings or sufferings of one that was truly and really a man , but an outward representation of things , like the appearance of angels in the shape of men , eating and drinking under the old testament ; and suitably hereunto some in our days have spoken ; namely , that there was only an appearance of christ in the man jesus at jerusalem , in whom he suffered no more than in other believers . but the ancient christians told those men the truth ; namely , that as they had feigned unto themselves an imaginary christ , so they should have an imaginary salvation only . but the true nature of this divine condescention doth consist in these three things . 1. that the eternal person of the son of god , or the divine nature in the person of the son of god , did by an ineffable act of his divine power and love , assume our nature into an individual subsistence , in or with himself ; that is , to be his own , even as the divine nature is his . this is the infallible foundation of faith even to them who can comprehend very little of these divine mysteries . they can and do believe that the son of god did take our nature to be his own , so as that whatever was done therein , was done by him , as it is with every other man. every man hath human nature appropriated unto himself by an individual subsistence ; whereby he becomes to be that man which he is , and not another ; or that nature which is common unto all , becomes in him to be peculiarly his own , as if there were none partaker of it but himself . adam in his first creation , when all human nature was in him alone , was no more that individual man which he was , than every man is now the man that he is , by his individual subsistence . so the lord christ taking that nature which is common unto all , into a peculiar subsistence in his own person , it becometh his , and he the man christ jesus . this was the mind that was in him . 2. by reason of this assumption of our nature , with his doing and suffering therein , whereby he was found in fashion as a man , the glory of his divine person was vailed , and he made himself of no reputation . this also belongs unto his condescention , as the first general effect and fruit of it . but we have spoken of it before . 3. it is also to be observed , that in the assumption of our nature to be his own , he did not change it into a thing divine and spiritual ; but preserved it entire in all its essential properties and actings . hence it really did and suffered , was tried , tempted and forsaken as the same nature in any other man might do and be . that nature as it was peculiarly his , and therefore he or his person therein , was exposed unto all the temporary evils which the same nature is subject unto in any other person . this is a short general view of this incomprehensible condescention of the son of god , as it is described by the apostle , pil. 2. 5 , 6 , 7 , 8. and this is that wherein in an especial manner we are to behold the glory of christ by faith whilst we are in this world. but had we the tongue of men and angels , we were not able in just measure to express the glory of this condescention . for it is the most ineffable effect of the divine wisdom of the father and of the love of the son , the highest evidence of the care of god towards mankind . what can be equal unto it ? what can be like it ? it is the glory of christian religion , and the animating soul of all evangelical truth . this carryeth the mystery of the wisdom of god , above the reason or understanding of men and angels to be the object of faith and admiration only . a mystery it is that becomes the greatness of god with his infinite distance from the whole creation ; which renders it unbecoming him that all his ways and works should be comprehensible by any of his creatures , job 11. 4 , 5 , 9. rom. 11. 34 , 35 , 36. he who was eternally in the form of god , that is , was essentially so , god by nature , equally participant of the same divine nature with god the father : god over all blessed for ever ; who humbleth himself to behold the things that are in heaven and earth : he takes on him the nature of man , takes it to be his own ; whereby he was no less truly a man in time , than he was truly god from eternity : and to encrease the wonder of his mystery , because it was necessary unto the end he designed , he so humbled himself in this assumption of our nature , as to make himself of no reputation in this world ; yea , unto that degree , that he said of himself , that he was a worm and no man , in comparison of them who were of any esteem . we speak of these things in a poor , low , broken manner . we teach them as they are revealed in the scripture . we labour by faith to adhere unto them as revealed . but when we come into a steady , direct view and consideration of the thing it self , our minds fail , our hearts tremble , and we can find no rest , but in an holy admiration of what we cannot comprehend . here we are at a loss , and know that we shall be so whilst we are in this world : but all the ineffable fruits and benefits of this truth are communicated unto them that do believe . it is with reference hereunto , that that great promise concerning him is given unto the church , isa. 8. 14. he shall be for a sanctuary ( namely , unto all that believe , as it is expounded , 1 pet. 2. 8. ) but for a stone of stumbling , and a rock of offence , even to them that stumble at the word , being disobedient , whereunto also they were appointed . he is herein a sanctuary , an assured refuge unto all that betake themselves unto him . what is it that any man in distress , who flies thereunto may look for in a sanctuary ? a supply of all his wants , a deliverance from all his fears , a defence against all his dangers , is proposed unto him therein . such is the lord christ herein unto sin-distressed souls ; he is a refuge unto us in all spiritual distresses and disconsolations , heb. 6. 18. see the exposition of the place . are we or any of us burdened with a sense of sin ? are we perplexed with temptations ? are we bowed down under the oppression of any spiritual adversary ? do we on any of these accounts walk in darkness and have no light ? one view of the glory of christ herein is able to support us and relieve us . unto whom we betake our selves for relief in any case , we have regard to nothing but their will and their power . if they have both , we are sure of relief . and what shall we fear in the will of christ as unto this end ? what will he not do for us ? he who thus emptied and humbled himself , who so infinitely condescended from the prerogative of his glory in his being and self-sufficiency , in the susception of our nature for the discharge of the office of a mediator on our behalf ; will he not relieve us in all our distresses ? will he not do all for us we stand in need of , that we may be eternally saved ? will he not be a sanctuary unto us ? nor have we hereon any ground to fear his power : for by this infinite condescention to be a suffering man , he lost nothing of his power as god omnipotent ; nothing of his infinite wisdom or glorious grace . he could still do , all that he could do as god from eternity . if there be any thing therefore in a coalescency of infinite power , with infinite condescention , to constitute a sanctuary for distressed sinners , it is all in christ jesus . and if we see him not glorious herein , it is because there is no light of faith in us . this then is the rest wherewith we may cause the weary to rest , and this is the refreshment . herein is he an hiding place from the wind , and a covert from the tempest , as rivers of water in a dry place , and as the shadow of a great rock in a weary land. hereon he says , i have satiated the weary soul , and have refreshed every sorrowful soul. under this consideration it is , that in all evangelical promises and invitations for coming to him , he is proposed unto distressed sinners as their only sanctuary . herein he is a stone of stumbling , and a rock of offence unto the unbelieving and disobedient , who stumble at the word . they cannot , they will not see the glory of this condescention , they neither desire nor labour so to do ; yea , they hate it and despise it . christ in it is a stone of stumbling , and a rock of offence unto them . wherefore they chuse rather utterly to deny his divine person , than allow that he did thus abase himself for our sakes . rather than they will own this glory , they will allow him no glory . a man they say he was , and no more , and this was his glory . this is that principle of darkness and unbelief , which works effectually at this day in the minds of many . they think it an absurd thing , as the jews did of old , that he being a man should be god also ; or on the other hand that the son of god should thus condescend to take our nature on him . this they can see no glory in , no relief , no refuge , no refreshment unto their souls in any of their distresses : therefore do they deny his divine person : here faith triumphs against them , it finds that to be a glorious sanctuary , which they cannot at all discern . but it is not so much the declaration or vindication of this glory of christ which i am at present engaged in as an exhortation unto the practical contemplation of it in a way of believing . and i know that among many this is too much neglected , yea , of all the evils which i have seen in the days of my pilgrimage now drawing to their close , there is none so grievous as the public contempt of the principal mysteries of the gospel among them that are called christians . religion in the profession of some men is withered in its vital principles , weakned in its nerves and sinews , but thought to be put off with outward gaiety and bravery . but my exhortation is unto diligence in the contemplation of this glory of christ , and the exercise of our thoughts about it . unless we are diligent herein it is impossible we should be steady in the principal acts of faith , or ready unto the principal duties of obedience . the principal act of faith respects the divine person of christ , as all christians must acknowledge . this we can never secure ( as hath been declared ) if we see not his glory in this condescention : and whoever reduceth his notions unto experience , will find that herein his faith stands or falls . and the principal duty of our obedience , is self-denial , with readiness for the cross. hereunto the consideration of this condescention of christ is the principal evangelical motive , and that wherein to our obedience in it is to be resolved , as the apostle declares , phil. 2. 5 , 6 , 7. and no man doth deny himself in a due manner , who doth it not on the consideration of the self-denial of the son of god. but a prevalent motive this is thereunto . for what are the things wherein we are to deny our selves , or forgo what we pretend to have a right unto ? it is in our goods , our liberties , our relations , our lives . and what are they , any , or all of them , in themselves , or unto us , considering our condition , and the end for which we were made ? perishing things , which whether we will or no , within a few days death will give us an everlasting separation from . things under the power of a feaver or an asthma , &c. as unto our interest in them . but how incomparable with respect hereunto is that condescention of christ , whereof we have given an account ? if therefore we find an unwillingness in us , a tergiversation in our minds about these things when called unto them in a way of duty , one view by faith of the glory of christ in this condescention , and what he parted from therein , when he made himself of no reputation , will be an effectual cure of that sinful distemper . herein then , i say , we may by faith behold the glory of christ , as we shall do it by sight hereafter . if we see no glory in it , if we discern not that which is matter of eternal admiration , we walk in darkness . it is the most ineffable effect of divine wisdom and grace . where are our hearts and minds , if we can see no glory in it ? i know in the contemplation of it , it will quickly overwhelm our reason , and bring our understanding into a loss : but unto this loss do i desire to be brought every day : for when faith can no more act it self in comprehension , when it finds the object it is fixed on , too great and glorious to be brought into our minds and capacities , it will issue ( as we said before ) in holy admiration , humble adoration , and joyful thanksgiving . in and by its actings in them , doth it fill the soul with joy unspeakable and full of glory . chap. v. the glory of christ in his love. in the susception and discharge of the mediatory office by the son of god , the scripture doth most eminently represent his love , as the sole impelling and leading cause thereof , gal. 2. 20. 1 joh. 3. 16. rev. 1. 5. herein is he glorious , in a way and manner incomprehensible : for in the glory of divine love , the chief brightness of glory doth consist . there is nothing of dread or terror accompanying it , nothing but what is amiable and infinitely refreshing . now that we may take a view of the glory of christ herein by faith , the nature of it must be enquired into . 1. the eternal disposing cause of the whole work wherein the lord christ was engaged by the susception of this office , for the redemption and salvation of the church , is the love of the father . hereunto it is constantly ascribed in the scripture . and this love of the father acted it self in his eternal decrees , before the foundation of the world , eph. 1. 4. and afterwards in the sending of his son to render it effectual , joh. 3. 16. originally , it is his eternal election of a portion of mankind to be brought unto the enjoyment of himself , through the mystery of the blood of christ , and the sanctification of the spirit , 2 thes. 2. 13 , 16. 1 ephes. 1. 4 , 5 , 6 , 7 , 8 , 9. 1 pet. 1. 2. this eternal act of the will of god the father , doth not contain in it an actual approbation of , and complacency in the state and condition of those that are elected ; but only designeth that for them on the account whereof , they shall be accepted and approved . and it is called his love on sundry accounts . 1. because it is an act suited unto that glorious excellency of his nature , wherein he is love ; for god is love , 1 john 4. 8 , 9. and the first egress of the divine properties must therefore be in an act of communicative love. and whereas this election being an eternal act of the will of god , can have no moving cause but what is in himself , if we could look into all the treasures of the divine excellencies , we should find none whereunto it could be so properly ascribed , as unto love. wherefore , 2. it is stiled love , because it was free and undeserved , as unto any thing on our part . for whatever good is done unto any altogether undeserved , if it be with a design of their profit and advantage , it is in an act of love , and can have no other cause . so is it with us in respect of eternal election . there was nothing in us , nothing foreseen , as that which from our selves would be in us , that should any way move the will of god unto this election : for whatever is good in the best of men is an effect of it , ephes. 1. 4. whereas therefore it tends unto our eternal good , the spring of it must be love. and , 3. the fruits or effects of it are inconceivable acts of love. it is by multiplied acts of love , that it is made effectual , john 3. 16. jerem. 31. 5. eph. 1. 3 , 4 , 5 , 6. 1 john 4. 8 , 9 , 16. this is the eternal spring which is derived unto the church , through the mediation of christ. wherefore that which put all the design of this eternal love of the father into execution , and wrought out the accomplishment of it , was the love of the son , which we enquire after ; and light may be given unto it in the ensuing observations . 1. the whole number or society of the elect , were creatures made in the image of god , and thereby in a state of love with him . all that they were , had , or hoped for , were effects of divine goodness and love. and the life of their souls was love unto god. and a blessed state it was , preparatory for the eternal life of love in heaven . 2. from this state they fell by sin , into a state of enmity with god ; which is comprehensive of all miseries , temporal and eternal . 3. notwithstanding this woful catastrophe of our first state , yet our nature on many accounts was recoverable unto the enjoyment of god , as i have at large elsewhere declared . 4. in this condition , the first act of love in christ towards us , was in pity and compassion . a creature made in the image of god , and fallen into misery , yet capable of recovery , is the proper object of divine compassion . that which is so celebrated in the scripture , as the bowels , the pity , the compassion of god , is the acting of divine love towards us , on the consideration of our distress and misery . but all compassion ceaseth towards them whose condition is irrecoverable . wherefore the lord christ pitied not the angels that fell , because their nature was not to be relieved . of this compassion in christ , see heb. 2. 14 , 15 , 16. isa. 63. 9. 5. as then we lay under the eye of christ in our misery , we were the objects of his pity and compassion : but as he looketh on us as recoverable out of that state , his love worketh in and by delight . it was an inconceivable delight unto him to take a prospect of the deliverance of mankind unto the glory of god , which is also an act of love , see this divinely expressed , prov. 8. 30 , 31 ; as that place hath been elsewhere explained . 6. if it be enquired , whence this compassion and delight in him should arise , what should be the cause of them ; that he who was eternally blessed in his own self-sufficiency should so deeply concern himself in our lost forlorn condition ? i say it did so , merely from the infinite love and goodness of his own nature , without the least procuring inducement from us , or any thing in us , 1 pet. 3. 16. 7. in this his readiness , willingness and delight , springing from love and compassion , the council of god concerning the way of our recovery , is , as it were proposed unto him . now this was a way of great difficulties and perplexities unto himself ; that is , unto his person as it was to be constituted . unto the divine nature nothing is grievous , nothing is difficult : but he was to have another nature , wherein he was to undergo the difficulties of this way and work . it was required of him , that he should pity us until he had none left to pity himself when he stood in need of it ; that he should pursue his delight to save us , until his own soul was heavy and sorrowful unto death ; that he should relieve us in our sufferings by suffering the same things that we should have done . but he was not in the least hereby deterred from undertaking this work of love and mercy for us : yea his love rose on this proposal , like the waters of a mighty stream against opposition . for hereon he says , lo , i come to do thy will , o god , it is my delight to do it , heb. 10. 5 , 6 , 7. isa. 50. 4 , 5 , 6 , 7. 8. being thus enclined , disposed , and ready in the eternal love of his divine person , to undertake the office of mediation , and the work of our redemption ; a body was prepared for him . in this body or human nature made his own , he was to make this love effectual in all its inclinations and actings . it was provided for him unto this end , and filled with all grace in a way unmeasurable , especially with fervent love unto mankind . and hereby it became a meet instrument to actuate his eternal love in all the fruits of it . 9. it is hence evident , that this glorious love of christ , doth not consist alone in the eternal actings of his divine person , or the divine nature in his person , such indeed is the love of the father namely , his eternal purpose for the communication of grace and glory , with his acquiescency therein ; but there is more in the love of christ. for when he exercised this love , he was man also , and not god only . and in none of those eternal acts of love could the human nature of christ have any interest or concern ; yet is the love of the man christ jesus , celebrated in the scripture . 10. wherefore this love of christ which we enquire after , is the love of his person ; that is , which he in his own person acts in and by his distinct natures according unto their distinct essential properties . and the acts of love in these distinct natures , are infinitely distinct and different ; yet are they all acts of one and the same person . so then , whether that act of love in christ which we would at any time consider , be an eternal act of the divine nature in the person of the son of god ; or whether it be an act of the human performed in time by the gracious faculties and powers of that nature , it is still the love of one and the self same person , christ jesus . it was an act of inexpressible love in him that he assumed our nature , heb. 2. 14 , 17. but it was an act in and of his divine nature only : for it was antecedent unto the existence of his human nature , which could not therefore concur therein . his laying down his life for us , was an act of inconceivable love , 1 john 8. 16. yet was it only an act of the human nature wherein he offered himself and died . but both the one and the other were acts of his divine person ; whence it is said that god laid down his life for us , and purchased the church with his own blood. this is that love of christ wherein he is glorious , and wherein we are by faith to behold his glory . a great part of the blessedness of the saints in heaven , and their triumph therein , consists in their beholding of this glory of christ , in their thankful contemplation of the fruits of it , see rev. 5. 9 , 10. &c. the illustrious brightness wherewith this glory shines in heaven , the all satisfying sweetness which the view of it gives unto the souls of the saints there possessed of glory , are not by us conceivable nor to be expressed . here this love passeth knowledge , there we shall comprehend the dimensions of it . yet even here , if we are not slothful and carnal , we may have a refreshing prospect of it ; and where comprehension fails , let admiration take place . my present business is to exhort others unto the contemplation of it , though it be but a little , a very little , a small portion of it , that i can conceive ; and less than that very little , that i can express . yet may it be my duty to excite not only my self , but others also unto due enquiries after it , unto which end i offer the things ensuing . 1. labour that your minds may continually be fitted and prepared for stch heavenly contemplations . if they are carnal and sensual , or filled with earthly things , a due sense of this love of christ and its glory , will not abide in them . vertue and vice in their highest degrees are not more diametrically opposite and inconsistent in the same mind , than are an habitual course of sensual worldly thoughts , and a due contemplation of the glory of the love of christ : yea , an earnestness of spirit , pregnant with a multitude of thoughts about the lawful occasions of life , is obstructive of all due communion with the lord jesus christ herein . few there are whose minds are prepared in a due manner for this duty . the actions and communications of the most , evidence what is the inward frame of their souls . they rove up and down in their thoughts , which are continually lead by their affections into the corners of the earth . it is in vain to call such persons unto contemplations of the glory of christ in his love. an holy composure of mind by virtue of spiritual principles , an inclination to seek after refreshment in heavenly things , and to bath the soul in the fountain of them , with constant apprehensions of the excellency of this divine glory , are required hereunto . 2. be not satisfied with general notions concerning the love of christ , which represent no glory unto the mind , wherewith many deceive themselves . all who believe his divine person , profess a valuation of his love , and think them not christians who are otherwise minded : but they have only general notions , and not any distinct conceptions of it , and really know not what it is . to deliver us from this snare , peculiar meditations on its principal concerns , are required of us . as , 1. whose love it is ; namely , of the divine person of the son of god. he is expresly called god , with respect unto the exercise of this love ; that we may always consider whose it is , 1 job . 3. 16. hereby we perceive the love of god , because he laid down his life for us . 2. by what ways and means this wonderful love of the son of god , doth act it self ; namely , in the divine nature , by eternal acts of wisdom , goodness and grace proper thereunto ; and in the humane by temporary acts of pity or compassion , with all the fruits of them in doing and suffering for us , see ephes. 3. 19. heb. 2. 14 , 15. rev. 1. 5. 3. what is the freedom of it as unto any desert on our part , 1 joh. 4. 10. it was hatred not love that we in our selves deserved , which is a consideration suited to fill the soul with self-abasement , the best of frames in the contemplation of the glory of christ. 4. what is the efficacy of it in its fruits and effects , with sundry other considerations of the like nature . by a distinct prospect and admiration of these things , the soul may walk in this paradise of god , and gather here and there an heavenly flower , conveying unto it a sweet savour of this love of christ. see cant. 11. 2 , 3 , 4. moreover , be not contented to have right notions of the love of christ in your minds , unless you can attain a gracious taste of it in your hearts ; no more than you would be to see a feast or banquet richly prepared , and partake of nothing of it unto your refreshment . it is of that nature that we may have a spiritual censation of it in our minds ; whence it is compared by the spouse to apples and flagons of wine . we may taste that the lord is gracious . and if we find not a relish of it in our hearts , we shall not long retain the notion of it in our minds . christ is the meat , the bread , the food of our souls . nothing is in him of an higher spiritual nourishment than his love , which we should always desire . in this love is he glorious ; for it is such as no creatures , angels , or men could have the least conceptions of , before its manifestation by its effects : and after its manifestation , it is in this world absolutely incomprehensible . chap. vi. the glory of christ in the discharge of his mediatory office. as the lord christ was glorious in the susception of his office : so was he also in its discharge . an unseen glory accompanied him in all that he did , in all that he suffered . unseen it was unto the eyes of the world , but not in his who alone can judge of it . had men seen it , they would not have crucified the lord of glory . yet to some of them it was made manifest . hence they testified that in the discharge of his office , they beheld his glory , the glory as of the only begotten of the father , joh. 1. 14. and that when others could see neither form nor comliness in him that he should be desired , psal. 53. 2. and so it is at this day . i shall only make some few observations ; first , on what he did in a way of obedience , and then on what he suffered in the discharge of his office so undertaken by him . 1. what he did , what obedience he yielded unto the law of god , in the discharge of his office ( with respect whereunto he said , lo , i come to do thy will , o god , yea ; thy law is in my heart ) it was all on his own free choice or election , and was resolved thereinto alone . it is our duty to endeavor after freedom , willingness , and chearfulness in all our obedience . obedience hath its formal nature from our wills. so much as there is of our wills , in what we do towards god , so much there is of obedience , and no more . howbeit , we are antecedently unto all acts of our own wills obliged unto all that is called obedience . from the very constitution of our natures , we are necessarily subject unto the law of god. all that is left unto us , is a voluntary compliance with unavoidable commands ; with him it was not so . an act of his own will and choice preceded all obligation as unto obedience . he obeyed because he would , before because he ought . he said , lo , i come to do thy will , o god , before he was obliged to do that will. by his own choice , and that in an act of infinite condescention and love , as we have shewed , he was made of a woman , and thereby made under the law. in his divine person he was lord of the law , above it , no more obnoxious unto its commands , than its curse . neither was he afterwards in himself on his own account unobnoxious unto its curse , merely because he was innocent , but also because he was every way above the law it self , and all its force . this was the original glory of his obedience . the wisdom , the grace , the loye , the condescention that was in this choice , animated every act , every duty of his obedience rendring it amiable in the sight of god , and useful unto us . so when he went unto john to be baptized , he who knew he had no need of it on his own account , would have declined the duty of administring that ordinance unto him ; but he replied , suffer it to be so now , for thus it becometh us to fulfil all righteousness , mat. 3. 15. this i have undertaken willingly of my own accord without any need of it for my self , and therefore will discharge it . for him who was lord of all universally , thus to submit himself to universal obedience , carrieth along with it an evidence of glorious grace . 2. this obedience as unto the use and end of it , was not for himself , but for us . we were obliged unto it , and could not perform it ; he was not obliged unto it any otherwise but by a free act of his own will , and did perform it . god gave him this honour , that he should obey for the whole church , that by his obedience we should be made righteous , rom. 5. 19. herein i say did god give him honour and glory , that his obedience should stand in the stead of the perfect obedience of the church as unto justification . 3. his obedience being absolutely universal , and absolutely perfect , was the great representative of the holiness of god in the law. it was represented glorious when the ten words were written by the finger of god in tables of stone : it appears yet more eminently in the spiritual transcription of it in the hearts of believers : but absolutely and perfectly it is exemplified only in the holiness and obedience of christ , which answered it unto the utmost . and this is no small part of his glory in obedience , that the holiness of god in the law was therein , and therein alone in that one instance , as unto human nature , fully represented . 4. he wrought out this obedience against all difficulties and oppressions . for although he was absolutely free from that disorder which in us hath invaded our whole natures , which internally renders all obedience difficult unto us , and perfect obedience impossible ; yet as unto opposition from without in temptations , sufferings , reproaches , contradictions , he met with more than we all . hence is that glorious word , although he were a son , yet he learned obedience by the things which be suffered , heb. 5. 8. see our exposition of that place . but , 5. the glory of this obedience ariseth principally from the consideration of the person , who thus yielded it unto god. this was no other but the son of god made man ; god and man in one person . he who was in heaven , above all , lord of all , at the same time lived in the world in a condition of no reputation , and a course of the strictest obedience unto the whole law of god. he unto whom prayer was made , prayed himself night and day . he whom all the angels of heaven , and all creatures worshiped , was continually conversant in all the duties of the worship of god. he who was over the house , diligently observed the meanest office of the house . he that made all men , in whose hand they are all as clay in the hand of the potter , observed amongst them the strictest rules of justice , in giving unto every one his due , and of charity , in giving good things that were not so due . this is that which renders the obedience of christ in the discharge of his office , both mysterious and glorious . 2. again , the glory of christ is proposed unto us in what he suffered in the discharg of the office which he had undertaken . there belonged indeed unto his office , victory , success , and triumph with great glory , isa. 63. 1 , 2 , 3 , 4 , 5. but there were sufferings also required of him antecedently thereunto . ought not christ to suffer , and to enter into his glory ? but such were these sufferings of christ , as that in our thoughts about them , our minds quickly recoil in a sense of their insufficiency to conceive a right of them : never any one launched into this ocean with his meditations , but he quickly found himself unable to fathom the depths of it : nor shall i here undertake an enquiry into them . i shall only point at this spring of glory , and leave it under a vail . we might here look on him as under the weight of the wrath of god , and the curse of the law ; taking on himself , and on his whole soul , the utmost of evil that god had ever threatned to sin or sinners ; we might look on him in his agony and bloody sweat , in his strong cries and supplications , when he was sorrowful unto the death , and began to be amazed , in apprehensions of the things that were coming on him ; of that dreadful tryal which he was entring into : we might look upon him , conflicting with all the powers of darkness , the rage and madness of men ; suffering in his soul , his body , his name , his reputation , his goods , his life ; some of these sufferings being immediate from god above , others from devils and wicked men , acting according to the determinate counsel of god : we might look on him praying , weeping , crying out , bleeding , dying , in all things making his soul an offering for sin : so was he taken from prison , and judgment , and who shall declare his generation ? for he was cut off from the land of the living , for the transgression ( saith god ) of my people was he smitten , isa. 53. 8. but these things i shall not insist on in particular , but leave them under such a vail as may give us a prospect into them , so far as to fill our souls with holy admiration . lord ! what is man that thou art thus mindful of him , and the son of man that thou visitest him ? who hath known thy mind , or who hath been thy councellor ? o the depth of the riches both of the wisdom and knowledg of god! how unsearchable are his judgments , and his ways past finding out ? what shall we say unto these things ? that god spared not his only son , but gave him up unto death , and all the evils included therein , for such poor lost sinners as we were ; that for our sakes the eternal son of god should submit himself unto all the evils that our natures are obnoxious unto , and that our sins had deserved , that we might be delivered ! how glorious is the lord christ on this account in the eyes of believers ! when adam had sinned , and thereby eternally , according unto the sanction of the law , ruined himself and all his posterity , he stood ashamed , afraid , trembling , as one ready to perish for ever under the displeasure of god. death was that which he had deserved , and immediate death was that which he looked for . in this state the lord christ in the promise comes unto him , and says , poor creature ! how woful is thy condition ! how deformed is thy appearance ! what is become of the beauty , of the glory of that image of god wherein thou wast created ? how hast thou taken on thee the monstrous shape and image of satan ! and yet thy present misery , thy entrance into dust and darkness , is no way to be compared with what is to ensue . eternal distress lies at the door . but yet look up once more , and behold me , that thou mayest have some glymps of what is in the designs of infinite wisdom , love and grace . come forth from thy vain shelter , thy hiding place : i will put my self into thy condition . i will undergo and bear that burthen of guilt and punishment , which would sink thee eternally into the bottom of hell. i will pay that which i never took ; and be made temporally a curse for thee , that thou mayest attain unto eternal blessedness . to the same purpose he speaks unto convinced sinners in the invitation he gives them to come unto him . thus is the lord christ set forth in the gospel evidently crucified before our eyes , gal. 3. 1. namely , in the representation that is made of his glory , in the suffering he underwent for the discharge of the office he had undertaken . let us then behold him as poor , despised , persecuted , reproached , reviled , hanged on a tree ; in all labouring under a sense of the wrath of god due unto our sins . unto this end are they recorded in the gospel , read , preached , and represented unto us . but what can we see herein ? what glory is in these things ? are not these the things which all the world of jews and gentiles stumbled and took offence at ? those wherein he was appointed to be a stone of stumbling , and a rock of offence ? was it not esteemed a foolish thing to look for help and deliverance by the miseries of another ? to look for life by his death ? the apostle declares at large that such it was esteemed , 1 cor. 1. so was it in the wisdom of the world. but even on the account of these things is he honorable , glorious and precious in the sight of them that do believe , 1 pet. 2. 6 , 7. for even herein he was the wisdom of god , and the power of god , 1 cor. 1. 24. and the apostle declares at large the grounds and reasons of the different thoughts and apprehensions of men concerning the cross and sufferings of christ , 2 cor. 4. 3 , 4 , 5 , 6. chap. vii . the glory of christ in his exaltation , after the accomplishment of the work of mediation in this world. we may in the next place behold the glory of christ with respect unto his office in the actings of god towards him , which ensued on his discharge of it in this world , in his own exaltation . these are the two heads , whereunto all the prophesies and predictions concerning jesus christ under the old testament are referred , namely , his sufferings , and the glory that ensued thereon , 1 pet. 1. 11. all the prophets testified beforehand of the sufferings of christ , and the glory that should follow . so when he himself opened the scriptures unto his disciples , he gave them this as the sum of the doctrine contained in them ; ought not christ to have suffered these things , and to enter into his glory , luk. 24. 26. the same is frequently expressed elsewhere , rom. 14. 9. phil. 2. 5 , 6 , 7 , 8. so much as we know of christ , his sufferings and his glory ; so much do we understand of the scripture , and no more . these are the two heads of the mediation of christ and his kingdom ; and this is their order which they communicate unto the church ; first sufferings , and then glory : if we suffer , we shall also reign with him , 2 tim. 2. 12. they do but deceive themselves , who design any other method of these things . some would reign here in this world ; and we may say with the apostle , would you did reign , that we might reign with you . but the members of the mystical body must be conformed unto the head. in him , sufferings went before glory ; and so they must in them . the order in the kingdom of satan and the word , is contrary hereunto . first , the good things of this life , and then eternal misery , is the method of that kingdom , luk. 16. 25. these are the two springs of the salvation of the church ; the two anointed ones that stand before the lord of the whole earth ; from which all the golden oyl whereby the church is dedicated unto god and sanctified doth flow . this glory of christ in his exaltation which followed on his sufferings , is that which we now enquire into . and we shall state our apprehensions of it in the ensuing observations . 1. this is peculiarly that glory which the lord christ prays that his disciples may be where he is , to behold it . it is not solely so , as it is considered absolutely : but it is that , wherein all the other parts of his glory are made manifest . it is the evidence , the pledge , the means of the manifestation of them all . as unto all the instances of his glory before insisted on , there was a vail drawn over them whilst he was in this world. hence the most saw nothing of it , and the best saw it but obscurely . but in this glory that vail is taken off , whereby the whole glory of his person in it self , and in the work of mediation is most illustriously manifested . when we shall immediately behold this glory , we shall see him as he is . this is that glory whereof the father made grant unto him before the foundation of the world , and wherewith he was actually invested upon his ascention . 2. by this glory of christ , i do not understand the essential glory of his divine nature ; or his being absolutely in his own person over all god blessed for ever : but the manifestation of this glory in particular , after it had been vailed in this world under the form of a servant , belongs hereunto . the divine glory of christ in his person belongs not unto his exaltation ; but the manifestation of it doth so . it was not given him by free donation ; but the declaration of it unto the church of angels and men after his humiliation was so . he left it not whilst he was in this world ; but the direct evidence and declaration of it he laid aside , until he was declared to be the son of god with power , by the resurrection from the dead . when the sun is under a total eclipse , he loseth nothing of his native beauty , light , and glory . he is still the same that he was from the beginning ; a great light to rule the day . to us he appears as a dark useless meteor : but when he comes by his course to free himself from the lunar interposition unto his proper aspect towards us , he manifests again his native light and glory . so was it with the divine nature of christ as we have before declared . he vailed the glory of it by the interposition of the flesh , or the assumption of our nature to be his own , with this addition , that therein he took on him the form of a servant , of a person of mean and low degree . but this temporary eclipse being past and over , it now shines forth in its infinite lustre and beauty , which belongs unto the present exaltation of his person . and when those who beheld him here as a poor , sorrowful , persecuted man , dying on the cross , came to see him in all the infinite increated glories of the divine nature , manifesting themselves in his person , it could not but fill their souls with transcendent joy and admiration . and this is one reason of his prayer for them whilst he was on the earth , that they might be where he is to behold his glory . for he knew what ineffable satisfaction it would be unto them for evermore . 3. i do not understand absolutely the glorification of the human nature of christ ; that very soul and body wherein he lived and died , suffered and rose again , tho that also be included herein . this also were a subject meet for our contemplation , especially as it is the exemplar of that glory which he will bring all those unto , who believe in him . but because at present we look somewhat further , i shall observe only one or two things concerning it . 1. that very nature it self which he took on him in this world , is exalted into glory . some under a pretence of great subtilty and acuracy do deny that he hath either flesh or blood in heaven , that is , as to the substance of them ; however you may suppose that they are changed , purified , glorified . the great foundation of the church , and all gospel faith is , that he was made flesh , that he did partake of flesh and blood , even as did the children . that he hath forsaken that flesh and blood which he was made in the womb of the blessed virgin ; wherein he lived and died , which he offered unto god in sacrifice , and wherein he rose from the dead , is a socinian fiction . what is the true nature of the glorification of the humanity of christ , neither those who thus furmise , nor we can perfectly comprehend . it doth not yet appear what we our selves shall be , much less is it evident unto us what he is , whom we shall be like . but that he is still in the same human nature , wherein he was on the earth , that he hath the same rational soul , and the same body , is a fundamental article of the christian faith. 2. this nature of the man christ jesus , is filled with all the divine graces and perfections whereof a limited created nature is capable . it is not deified , it is not made a god ; it doth not in heaven coalesce into one nature with the divine by a composition of them ; it hath not any estential property of the deity communicated unto it , so as subjectively to reside in it ; it is not made omniscient , omnipresent , omnipotent : but it is exalted in a fulness of all divine perfection ineffably above the glory of angels and men. it is incomprehensibly nearer god than they all ; hath communications from god , in glorious light , love , and power , ineffably above them all . but it is still a creature . for the substance of this glory of the human nature of christ , believers shall be made partakers of it ; for when we see him as he is , we shall be like him : but as unto the degrees and measures of it , his glory is above all that we can be made partakers of : there is one glory of the sun , another of the moon and stars , and one star differeth from another in glory , as the apostle speaks , 1 cor. 15. 45. and if there be a difference in glory among the stars themselves as to some degrees of the same glory : how much more is there between the glory of the sun , and that of any star whatever ? such is the difference that is and will be unto eternity between the human nature of christ , and what glorified believers do attain unto . but yet this is not that properly wherein the glory of christ in his exaltation after his humiliation and death , doth consist . the things that belong unto it may be reduced unto the ensuing heads . 1. it consisteth in the exaltation of the human nature , as subsisting in the divine person above the whole creation of god in power , dignity , authority and rule , with all things that the wisdom of god hath appointed to render the glory of it illustrious . i have so largely insisted on the explication and confirmation of this part of the present glory of christ , in the exposition of heb. 1. ver . 2 , 3. that i have nothing more to add thereunto . 2. it doth so in the evidence given of the infinite love of god the father unto him , and his delight in him , with the eternal approbation of his discharge of the office committed unto him . hence he is said to sit at the right hand of god , or at the right hand of the majesty on high . that the glory and dignity of christ in his exaltation is singular , the highest that can be given to a creature incomprehensible ; that he is with respect unto the discharge of his office , under the eternal approbation of god : that as so gloriously exalted , he is proclaimed unto the whole creation , are all contained in this expression . 3. hereunto is added the full manifestation of his own divine wisdom , love and grace in the work of mediation and redemption of the church . this glory is absolutely singular and peculiar unto him . neither angels or men have the least interest in it . here we see it darkly as in a glass ; above , it shines forth in its brightness to the eternal joy of them who behold him . this is that glory which our lord jesus christ in an especial manner prayed that his disciples might behold . this is that whereof we ought to endeavor a prospect by faith. by faith , i say , and not by imagination . vain and foolish men having general notions of this glory of christ , knowing nothing of the real nature of it , have endeavored to represent it in pictures and images with all that lustre and beauty with the art of painting , with the ornaments of gold and jewels , can give them . this is that representation of the present glory of christ , which being made and proposed unto the imagination and carnal affections of superstitious persons carrieth such a shew of devotion and veneration in the papal church . but they err not knowing the scripture , nor the eternal glory of the son of god. this is the sole foundation of all our meditations herein . the glory that the lord jesus christ is in the real actual possession of in heaven , can be no otherwise seen or apprehended in this world , but in the light of faith , fixing it self on divine revelation . to behold this glory of christ is not an act of fancy or imagination . it doth not consist in framing unto our selves the shape of a glorious person in heaven . but the steady exercise of faith on the revelation and description made of this glory of christ in the scripture , is the ground , rule and measure of all divine meditations thereon . hereon our duty it is , to call our selves to an account , as unto our endeavor after a gracious view of this glory of christ : when did we stedfastly behold it ? when had we such a view of it as wherein our souls have been satisfied and refreshed ? it is declared and represented unto us as one of the chief props of our faith , as an help of our joy , as an object of our hope , as a ground of our consolation , as our greatest encouragement unto obedience and suffering . are our minds every day conversant with thoughts hereof ? or do we think our selves not much concerned herein ? do we look upon it , as that which is without us and above us , as that which we shall have time enough to consider when we come to heaven ? so is it with many . they care neither where christ is , nor what he is , so that one way or other they may be saved by him . they hope , as they pretend , that they shall see him and his glory in heaven , and that they suppose to be time enough : but in vain do they pretend a desire thereof ; in vain are their expectations of any such thing . they who endeavor not to behold the glory of christ in this world , as hath been often said , shall never behold him in glory hereafter unto their satisfaction ; nor do they desire so to do . only they suppose it a part of that relief which they would have when they are gone out of this world. for what should beget such a desire in them ? nothing can do it , but some view of it here by faith , which they despise , or totally neglect . every pretence of a desire of heaven , and of the presence of christ therein , that doth not arise from , that is not resolved into that prospect which we have of the glory of christin this world by faith , is mere fancy and imagination . our constant exercise in meditation on this glory of christ will fill us with joy on his account , which is an effectual motive unto the duty it self . we are for the most part selfish , and look no farther than our own concernments . so we may be pardoned and saved by him , we care not much how it is with himself , but only presume it is well enough . we find not any concernment of our own therein . but this frame is directly opposite unto the genius of divine faith and love. for their principal actings consist in preferring christ above our selves ; and our concerns in him , above all our own . let this then stir us up unto the contemplation of this glory . who is it that is thus exalted over all ? who is thus encompassed with glory , majesty , and power ? who is it that sits down at the right hand of the majesty on high , all his enemies being made his foot-stool ? is it not he , who in this world was poor , despised , persecuted and slain , all for our sakes ? is it not the same jesus who loved us , and gave himself for us , and washed us in his own blood ? so the apostle told the jews , that the same jesus whom they slew and hanged on a tree , god had exalted with his right hand to be a prince and a saviour to give repentance unto israel , and the forgiveness of sins , act. 5. 30. 31. if we have any valuation of his love , if we have any concernment in what he hath done and suffered for the church , we cannot but rejoyce in his present state and glory . let the world rage whilest it pleaseth ; let it set it self with all its power and craft against every thing of christ that is in it ; which whatever is by some otherwise pretended , proceeds from an hatred unto his person : let men make themselves drunk with the blood of his saints , we have this to oppose unto all their attempts , unto our supportment , namely , what he says of himself ; fear not , i am the first and the last , he that liveth and was dead , and behold i am alive for evermore , and have the keys of hell and death , rev. 1. 16 , 18. blessed jesus ! we can add nothing to thee nothing to thy glory ; but it is a joy of heart unto us that thou art what thou art ; that thou art so gloriously exalted at the right hand of god ; and do long more fully and clearly to behold that glory according to thy prayer and promise . chap. viii . representations of the glory of christ under the old testament . it is said of our lord jesus christ , that beginning at moses and all the prophets , he declared unto his disciples in all the scriptures the things concerning himself , luk. 24. 27. it is therefore manifest that moses and the prophets , and all the scriptures , do give testimony unto him , and his glory . this is the line of life and light , which runs through the whole old testament ; without the conduct whereof we can understand nothing aright therein : and the neglect hereof , is that which makes many as blind in reading the books of it , as are the jews , the same vail being upon their minds . it is faith alone , discovering the glory of christ , that can remove that vail of darkness which covers the minds of men in reading the old testament , as the apostle declares , 2 cor. 3. 14 , 15 , 16. i shall therefore consider briefly some of those ways and means whereby the glory of christ was represented unto believers under the old testament . 1. it was so in the institution of the beautiful worship of the law , with all the means of it . herein have they the advantage above all the splendid ceremonies that men can invent , in the outward worship of god ; they were designed and framed in divine wisdom to represent the glory of christ in his person and his office. this nothing of human invention can do , or once pretend unto . men cannot create mysteries , nor give unto any thing natural in it self , a mystical signification . but so it was in the old divine institutions . what were the tabernacle and temple ? what was the holy place with the utensils of it ? what was the oracle , the ark , the cherubims , the mercy-seat placed therein ? what was the high-priest in all his vestments and administrations ? what were the sacrifices , and annual sprinkling of blood in the most holy place ? what was the most whole systeme of their religious worship ? were there any thing but representations of christ in the glory of his person and his office ? they were a shadow , and the body represented by that shadow , was christ. if any would see how the lord christ was in particular foresignified and represented in them , he may peruse our exposition on the ninth chapter of the epistle unto the hebrews , where it is handled so at large as that i shall not here again insist upon it . the sum is , moses was faithful in all the house of god , for a testimony of those things which were to be spoken afterwards , heb. 3. 5. all that moses did in the erection of the tabernacle , and the institution of all its services , was but to give an antecedent testimony by way of representation , unto the things of christ that were aftewards to be revealed . and that also was the substance of the ministry of the prophets , 1 pet. 1. 11 , 12. the dark apprehensions of the glory of christ which by these means they obtained , were the life of the church of old. 2. it was represented in the mystical account which is given us of his communion with his church in love and grace . as this is intimated in many places of scripture ; so there is one entire book designed unto its declaration . this is the divine song of solomon who was a type of christ , and a penman of the holy ghost therein . a gracious record it is of the divine communications of christ in love and grace unto his church , with their returns of love unto him , and delight in him . and then may a man judge himself to have somewhat profited in the experience of the mystery of a blessed entercourse and communion with christ , when the expressions of them in that holy dialogue , do give light and life unto his mind , and efficaciously communicate unto him an experience of their power . but because these things are little understood by many , the book it self is much neglected if not despised . yea to such impudence have some arrived , in foaming out their own shame , as that they have ridiculed the expressions of it ; but we are foretold of such mockers in the last days , that should walk after their own ungodly lusts ; they are not of our present consideration . the former instance of the representations of the glory of christ in their institutions of outward worship with this record of the inward communion they had with christ in grace , faith , and love , gives us the substance of that view which they had of his glory . what holy strains of delight and admiration , what raptures of joy , what solemn and divine complacency , what ardency of affection , and diligence in attendance unto the means of enjoying communion with him , this discovery of the glory of christ wrought in the souls of them that did believe , is emphatically expressed in that discourse . a few days , a few hours spent in the frame characterised in it , is a blessedness excelling all the treasures of the earth ; and if we , whose revelations of the same glory do far exceed theirs , should be found to come short of them in ardency of affection unto christ , and continual holy admiration of his excellencies , we shall one day be judged unworthy to have received them . 3. it was so represented and made known under the old testament in his personal appearances on various occacasions unto several eminent persons , leaders of the church in their generations . this he did as a praeludium to his incarnation . he was as yet god only ; but appeared in the assumed shape of a man , to signifie what he would be . he did not create an human nature , and unite it unto himself for such a season ; only by his divine power he acted the shape of a man composed of what aetherial substance he pleased , immediately to be dissolved . so he appeared to abraham , to jacob , to moses , to joshua , and others , as i have at large elsewhere proved and confirmed . and hereon also , because he was the divine person who dwelt in , and dealt with the church , under the old testament from first to last , in so doing he constantly assumes unto himself human affections , to intimate that a season would come when he would immediately act in that nature . and indeed after the fall there is nothing spoken of god in the old testament , nothing of his institutions , nothing of the way and manner of dealing with the church , but what hath respect unto the future incarnation of christ. and it had been absurd to bring in god under perpetual anthropopathis , as grieving , repenting , being angry , well-pleased , and the like , were it not but that the divine person intended , was to take on him the nature wherein such affections do dwell . 4. it was represented in propheticat visions . so the apostle affirms that the vision which isaiah had of him , was when he saw his glory , john. 12. 41. and it was a blessed representation thereof . for his divine person being exalted on a throne of glory , his train filled the temple . the whole train of his glorious grace filled the temple of his body . this is the true tabernacle which god pitched , and not man. the temple which was destroy'd and which he raised again in three days , wherein dwelt the fulness of the godhead . col. 1. 9. this glory was now presented unto the view of isaiah , chap. 6. 1 , 2 , 3. which filled him with dread and astonishment . but from thence he was relieved , by an act of the ministry of that glorious one , taking away his iniquity by a coal from the altar , which typified the purifying efficacy of his sacrifice . this was food for the souls of believers , in these and on the like occasions , did the whole church lift up their voice in that holy cry , make hast our beloved , and be thou like to a roe , or to a young hart on the mountain of spices . of the same nature was his glorious appearance on mount sinai at the giving of the law , exod. 19. for the description thereof by the psalmist , psal. 68. 17 , 18. is applyed by the apostle unto the ascension of christ after his resurrection , ephes. 4. 8 , 9 , 10 , 11. only as it was then full of outward terror , because of the giving of the fiery law , it was referred unto by the psalmist , as full of mercy , with respect unto his accomplishment of the same law. his giving of it was as death unto them concerned , because of its holiness , and the severity of the the curse wherewith it was attended ; his fulfilling of it was life , by the pardon and righteousness which issued from thence . 5. the doctrine of his incarnation whereby he became the subject of all that glory which we enquire after , was revealed , although not so clearly as by the gospel , after the actual accomplishment of the thing it self . in how many places this is done in the old testament , i have elsewhere declared ; at least i have explained and vindicated many of them ( for no man can presume to know them all ) vindic. evangel . one instance therefore shall here suffice , and this is that of the same prophet isaiah chap. 9. v. 6 , 7. unto us a child is born , unto us a son is given , and the government shall be on his shoulder , and his name shall be called wonderful , counsellor , the mighty god , the everlasting father , the prince of peace , of the encrease of his government and peace there shall be no end , upon the throne of david and upon his kingdom to order it and establish it with judgment and justice from henceforth and for ever , the zeal of the lord of hosts will perform this . this one testimony is sufficient to confound all jews , socinians , and other enemies of the glory of christ. i do acknowledge , that not-notwithstanding this declaration of the glory of christ in his future incarnation and rule there remained much darkness in the minds of them unto whom it was then made . for although they might and did acquiesce in the truth of the revelation , yet they could frame to themselves no notions of the way or manner of its accomplishment . but now when every word of it is explained , declared , and its mystical sence visibly laid open unto us in the gospel , and by the accomplishment exactly answering every expression in it , it is judicial blindness not to receive it . nothing but the satanical pride of the hearts of men which will admit of no effects of infinite wisdom , but what they suppose they can comprehend , can shut their eyes against the light of this truth . 6. promises , prophesies , praedictions , concerning his person , his coming , his office , his kingdom and his glory in them all , with the wisdom , grace and love of god to the church in him , are the line of life , as was said , which runs through all the writings of the old testament , and take up a great portion of them . those were the things which he expounded unto his disciples out of moses and all the prophets . concerning these things he appealed to the scriptures against all his adversaries ; search the scriptures , for they are they that testifie of me . and if we find them not , if we discern them not therein , it is because a vail of blindness is over our minds . nor can we read , study , or meditate on the writings of the old testament unto any advantage , unless we design to find out and behold the glory of christ declared and represented in them . for want hereof they are a sealed book to many unto this day . 7. it is usual in the old testament to set out the glory of christ under metaphorical expressions ; yea it aboundeth therein . for such allusions are exceedingly suited to let in a sense into our minds of those things which we cannot distinctly comprehend . and there is an infinite condescention of divine wisdom in their way of instruction , representing unto us the power of things spiritual , in what we naturally discern . instances of this kind in calling the lord christ by the names of those creatures which unto our senses represent that excellency which is spiritually in him , are innumerable . so he is called the rose for the sweet savour of his love , grace and obedience ; the lilly for his gracious beauty and amiableness ; the pearl of price for his worth , for to them that believe he is precious ; the vine for his fruitfulness ; the lion for his power , the lamb for his meekness and fitness for sacrifice , with other things of the like kind almost innumerable . these things have i mentioned , not with any design to search into the depth of this treasury of those divine truths concerning the glory of christ ; but only to give a little light unto the words of the evangelist , that he opened unto his disciples out of moses and all the prophets the things which concerned himself ; and to stir up our own souls unto a contemplation of them as contained therein . chap. ix . the glory of christ in his intimate conjunction with the church . vvhat concerns the glory of christ in the mission of the holy ghost unto the church , with all the divine truths that are branched from it , i have at large declared in my discourse concerning the whole dispensation of the holy spirit . here therefore it must have no place amongst those many other things which offer themselves unto our centemplation , as part of this glory , or intimately belonging thereunto . i shall insist briefly on three only , which cannot be reduced directly unto the former heads . and the first of these is , that intimate conjunction that is between christ and the church ; whence it is just and equal in the sight of god , according unto the rules of his eternal righteousness , that what he did and suffered in the discharge of his office , should be esteemed , reckoned , and imputed unto us , as unto all the fruits and benefits of it , as if we had done and suffered the same things our selves . for this conjunction of his with us , was an act of his own mind and will , wherein he is ineffably glorious . the enemies of the glory of christ and of his cross , do take this for granted , that there ought to be such a conjunction between the guilty person and him that suffers for him , as that in him the guilty person may be said in some sense to undergo the punishment himself . but then they affirm on the other hand , that there was no such conjunction between christ and sinners , none at all ; but that he was a man , as they were men ; and otherwise , that he was at the greatest distance from them all , as it is possible for one man to be from another , socin . de servat . lib. 3. cap. 3. the falseness of this latter assertion , and the gross ignorance of the scripture under a pretence of subtilty , in them that make it , will evidently appear in our ensuing discourse . the apostle tells us 1 pet. 2. 24. that in his own self he bare our sins in his own body on the tree ; and chap. 3. 18. that he suffered for sin , the just for the unjust , that he might bring us unto god. but this seems somewhat strange unto reason ; where is the justice , where is the equity , that the just should suffer for the unjust ? where is divine righteousness herein ? for it was an act of god , the lord hath laid on him the iniquites of us all , isa. 53. 6. the equity hereof , with the grounds of it , must be here a little enquired into . first of all , it is certain that all the elect , the whole church of god , fell in adam , under the curse due to the transgression of the law. it is so also , that in this curse , death both temporal and eternal was contained . this curse none could undergo and be sayed . nor was it consistent with the righteousness , or holiness , or truth of god , that sin should go unpunished . wherefore there was a necessity upon a supposition of gods decree to save his church , of a translation of punishment ; namely , from them who had deserved it , and could not bear it , unto one who had not deserved it , but could bear it . a supposition of this translation of punishment by divine dispensation , is the foundation of christian religion , yea of all supernatural revelation contained in the scripture . this was first intimated in the first promise ; and afterwards explained and confirmed in all the institutions of the old testament . for although in the sacrifices of the law there was a revival of the greatest and most fundamental principal of the law of nature , namely , that god is to be worshipped with our best ; yet the principal end and use of them , was to represent this translation of punishment from the offender unto another , who was to be a sacrifice in his stead . the reasons of the equity hereof , and the unspeakable glory of christ herein , is what we now enquire into . and i shall reduce what ought to be spoken hereunto , to the ensuing heads . 1. it is not contrary unto the nature of divine justice ; it doth not interfere with the principles of natural light in man , that in sundry cases some persons should suffer punishment for the sins and offences of others . i shall at present give this assertion no other confirmation , but only that god hath often done so , who will , who can do no iniquity . so he affirms that he will do , exod. 20. 5. visiting the sins of the fathers upon the children under the third and fourth generation . it is no exception of weight , that they also are sinners , continuing in their fathers sins : for the worst of sinners must not be dealt unjustly withal ; but they must be so if they are punished for their fathers sins , and it be absolutely unlawful that any one should be punished for the sin of another . so the church affirms ; our fathers have sinned , and are not ; and we have born their iniquities , lam. 5. 11. and so it was : for in the babylonish captivity god punished the sins of their fore-fathers , especially those committed in the days of manasses , 2 king. 23. 26 , 27. as afterwards in the final destruction of that church and nation , god punished in them the guilt of all bloody persecutions from the beginning of the world , luke 11. 50 , 51. so canaan was cursed for the sin of his father , gen. 9. 25. saul's seven sons were put to death for their fathers bloody cruelty , 2 sam. 21. 8. 14. for the sin of david , seventy thousand of the people were destroyed by an angel , concerning whom he said , it is i that have sinned and done evil , these sheep what have they done ? 2 sam. 24. 15 , 17. see also 1 king. 21. 29. so was it with all the children or infants that perished in the flood , or in the conflagration of sodom and gomorrah . and other instances of the like nature may be assigned . it is therefore evident , that there is no inconsistency with the nature of divine justice , nor the rules of reason among men , that in sundry cases the sins of some may be punished on others . 2. it is to be observed that this administration of justice is not promiscuous , that any whatever , may be punished for the sins of any others . there is always a special cause and reason of it ; and this is a peculiar conjunction between them who sin , and those who are punished for their sins . and two things belong unto this conjunction . ( 1. ) especial relation . ( 2. ) especial mutual interest . 1. there is an especial relation required unto this translation of punishment . such as that between parents and children , as in most of the instances before given ; or between a king and subjects , as in the case of david . hereby the persons sinning , and those suffering , are constituted one body , wherein if one member offend , anonother may justly suffer : the back may answer for what the hands takes away . 2. it consists in mutual interest . those whose sins are punished in others , have such an interest in them , as that their being so , is a punishment unto themselves . therefore are such sinners threatned with the punishment and evils that shall befall their posterity or children for their sakes which is highly poenal unto themselves , numb . 14. 33. your children shall wander in the wilderness forty years , and bear your whoredoms . the punishment due to their sins is in part transferred unto their children , and therein did the sting of their own punishment also consist . 3. there is a greater , a more intimate conjunction , a nearer relation , an higher mutual interest between christ and the church , than ever was or can be between any other persons or relations in the world , whereon it became just and equal in the sight of god , that he should suffer for us , and that what he did and suffered should be imputed unto us , which is farther to be cleared . there neither is nor can be any more than a threefold conjunction between diverse , distinct persons . the first is natural , the second is moral , whereunto i refer that which is spiritual or mystical ; and the third foederal , by vertue of mutual compact . in all these ways is christ in conjunction with his church , and in every in one of them , in a way singular and peculiar . 1. the first conjunction of distinct persons is natural . god hath made all mankind of one blood , act. 17. 26. whereby there is a cognation and alliance between them all . hence every man , is every mans brother or neighbour , unto whom loving kindness is to be shewed , luk. 10. 36. and this conjunction was between christ and the church ; as the apostle declares , heb. 2. 14. for asmuch as the children are partakers of flesh and blood , he also himself likewise took part of the same , that through death he might destroy him that had the power of death , that is the devil , and deliver them who through fear of death were all their life time subject to bondage . hence both he that sanctifieth , and they who are sanctified are all of one , v. 11. his infinite condescention in coming into this communion and conjunction of nature with us , was before declared : but it is not common like that between all other men partakers of the same nature . there are two things wherein it was peculiar and eminent . 1. this conjunction between him and the church , did not arise from a necessity of nature , but from a voluntary act of his will. the conjunction that is between all others is necessary . every man is every mans brother whether he will or no , by being a man. natural generation communicating to every one his subsistence in the same nature , prevents all acts of their own will and choice . with the lord christ it was otherwise as the text affirms : for such reasons as are there expressed , he did by an act of his own will partake of flesh and blood , or came into this conjunction with us . he did it of his own choice , because the children did partake of the same . he would be what the children where . wherefore the conjunction of christ in humane nature with the church , is ineffably distinct from that common conjunction which is amongst all others in the same nature . and therefore altho it should not be meet amongst meer men , that one should act and suffer in the stead of others , because they are all thus related to one another as it were whether they will or no ; yet this could not reach the lord christ , who in a strange and wonderful manner came into this conjunction by a meet act of his own . 2. he came into it on this design , and for this only end , nemely , that in our nature taken to be his own , he might do and suffer what was to be done and suffered for the church : so it is added in the text ; that by death he might destroy him who had the power of death ; and deliver them who for fear of death were subject to bondage . this was the only end of his conjunction in nature with the church : and this puts the case between him and it , at a vast distance from what is or may be between other men. it is a foolish thing to argue , that because a mere participation of the same nature among men , is not sufficient to warrant the righteousness of punishing one for another ; that therefore the conjunction in the same nature betwixt christ and the church , is not a sufficient and just foundation of his suffering for us , and in our stead ! for by an act of his own will and choice , he did partake of of our nature , and that for this very end , that therein he might suffer for us , as the holy ghost expresly declares . amongst others there neither is nor can be any thing of this nature , and so no objection from what is equal or inequal amongst them , can arise against what is equal between christ and the church . and herein is he glorious and precious unto them that believe , as we shall see immediately . 2. there is a mystical conjunction between christ and the church , which answers all the most strict real or moral unions or conjunctions between other persons or things . such is the conjunction between the head of a body and its members , or the tree of the vine and its branches which are real ; or between an husband and wife , which is moral and real also . that there is such a conjunction between christ and his church , the scripture plentifully declares , as also that it is the foundation of the equity of his suffering in its stead . so speaks the apostle , eph. 5. 25 , 26 , 27 , 28 , 29 , 30 , 31 , 32. husbands love your wives , even as christ also loved the church ( that is his wife , the bride the lambs wife ) and gave himself for it , &c. being the head and husband of the church , which was to be sanctified and saved , and could be so no otherwise but by his blood and sufferings , he was both meet so to suffer , and it was righteous also that what he did and suffered should be imputed unto them for whom he both did it , and suffered . let the adversaries of the glory of christ assign any one instance of such a conjunction , union and relation between any amongst mankind , as is between christ and the church , and they may give some countenance unto their cavils against his obedience and sufferings in our stead , with the imputation of what he did and suffered unto us . but the glory of christ is singular herein , and as such it appears unto them by whom the mystery of it is in any measure spiritually apprehended . but yet it will be said , that this mystical conjunction of christ with his church is consequential unto what he did and suffered for it : for it ensues on the conversion of men unto him . for it is by faith that we are implanted into him . until that be actually wrought in us , we have no mystical conjunction with him . he is not an head , or an huusband unto unregenerate , unsanctified unbelievers whilst they continue so to be : and such was the state of the whole church when christ suffered for us , rom. 5. 8. eph. 2. 5. there was therefore no such mystical conjunction between him and the church , as to render it meet and equal that he should suffer in its stead . wherefore the church is the effect of the work of the redemption , that which rose out of it , which was made and constituted by it ; and cannot be so the object of it , as that which was to be redeemed by vertue of an antecedent conjunction with it . i answer , 1. although this mystical conjunction is not actually consummate without an actual participation of the spirit of christ , yet the church of the elect was designed antecedently unto all his sufferings , to be his spouse and wife , so as that he might love her and suffer for her ; so it is said , hos. 12. 13. israel served for a wife , and for a wife he kept sheep . howbeit , she was not his married wife , until after he had served for her , and thereby purchased her to be his wife ; yet as he served for her , she is called his wife , because of his love unto her , and because she was so designed to be upon his service . so was the church designed to be the spouse of christ in the counsel of god , whereon he loved her , and gave himself for her . hence in the work of redemption the church was the object of it as designed to be the spouse of christ , and the effect of it , inasmuch as that thereby it was made meet for the full consummation of that alliance ; as the apostle expresly declares , eph. 5. 25 , 26 , 27. 2. antecedently unto all that the lord christ did and suffered for the church , there was a supreme act of the will of god the father , giving all the elect unto him , entrusting them with him , to be redeemed , sanctified and saved ; as himself declares , joh. 17. 6 , 9. chap. 10. 14 , 15 , 16. and on these grounds this mystical conjunction between christ and the church hath its vertue and efficacy before it be actually consummate . 3. there is a foederal conjunction between distinct persons : and as this is various according unto the variety of the interests and ends of them that enter into it ; so that is most eminent , where one by the common consent of all that are concerned , undertakes to be a sponsor or surety for others , to do and answer what on their part is required of them for attaining the ends of the covenant . so did the lord christ undertake to be surety of the new covenant in behalf of the church , heb. 7. 22. and thereon tendred himself unto god to do and suffer for them , in their stead , and on their behalf , whatever was required , that they might be sanctified and saved . these things i have treated of at large elsewhere , as containing a great part of the mystery of the wisdom of god in the salvation of the church . here therefore i do only observe that this is that whereby the mystical conjunction that was between christ and the church , whereon it was meet just and equal in the sight of god , that what he did and suffered should be imputed unto us , is compleated . these are some of the foundations of that mystery of transmitting the sins of the church as unto the guilt and punishment of them from the sinners themselves unto another every way innocent pure and righteous in himself , which is the life , soul and center of all scripture revelations . and herein is he exceedingly glorious , and precious unto them that believe . no heart can conceive , no tongue can express the glory of christ herein . now because his infinite condescension and love herein have been spoken to before , i shall here only instance its greatness in some of its effects . 1. it shines forth in the exaltation of the righteousness of god in the forgiveness of sins . there is no more adequate conception of the divine nature , than that of justice in rule and government . hereunto it belongs to punish sin according unto its desert : and herein consisted the first actings of god as the governour of the rational creation ; they did so in the eternal punishment of the angels that sinned , and the casting of adam out of paradise , an emblem also of everlasting ruin. now all the church , all the elect of god are sinners : they were so in adam ; they have been and are so in themselves . what doth become the justice of god to do thereon ? shall it dismiss them all unpunished ? where then is that justice which spared not the angels who sinned nor adam at the first ? would this procedure have any consonancy thereunto , be reconcilable unto it ? wherefore the establishment of the righteousness of god on the one hand , and the forgiveness of sin on the other , seem so contradictory , as that many stumble and fall at it eternally , see rom. 10. 3 , 4. but in this interposition of christ , in this translation of punishment from the church unto him , by vertue of his conjunction therewith , there is a blessed harmony between the righteousness of the god , and the forgiveness of sins ; the exemplification whereof , is his eternal glory . o blessed change ! o sweet permutation ; as justine martyr speaks . by vertue of his union with the church , which of his own accord he entred into , and his undertaking therein to answer for it in the sight of god , it was a righteous thing with god , to lay the punishment of all our sins upon him , so as that he might freely and graciously pardon them all , to the honour and exaltation of his justice , as well as of his grace and mercy , rom. 3. 24 , 25 , 26. herein is he glorious in the sight of god , angels and men. in him there is at the same time , in the same divine actings , a glorious resplendency of justice and mercy ; of the one in punishing ; of the other in pardoning . the appearing inconsistency between the righteousness of god and the salvation of sinners , wherewith the consciences of convinced persons are exercised and terrified , and which is the rock at which most of them split themselves into eternal ruin , is herein removed and taken away . in his cross were divine holiness and vindictive justice exercised and manifested ; and through his triumph grace and mercy are exerted to the utmost . this is that glory which ravisheth the hearts , and satiates the souls of them that believe . for what can they desire more , what is farther needful unto the rest and composure of their souls , than at one view to behold god eternally well pleased in the declaration of his righteousness , and the exercise of his mercy , in order unto their salvation ? in due apprehensions hereof , let my soul live ; in the faith hereof let me dye , and let present admiration of this glory make way for the eternal enjoyment of it in its beauty and fulness . he is glorious in that the law of god in its preceptive part , or as unto the obedience which it required , was perfectly fulfilled and accomplished . that it should be so , was absolutely necessary from the wisdom , holiness and righteousness of him , by whom it was given : for what could be more remote from those divine perfections , than to give a law , which never was to be fulfilled in them unto whom it was given , and who were to have the advantages of it ? this could not be done by us ; but through the obedience of christ by vertue of this his mystical conjunction with the church , the law was so fulfilled in us by being fulfilled for us , as that the glory of god in the giving of it , and annexing eternal rewards unto it , is exceedingly exalted , see rom. 8. 3 , 4. this is that glory of christ whereof one view by faith , will scatter all the fears , answer all the objections , and give relief against all the despondencies of poor tempted , doubting souls ; and an anchor it will be unto all believers , which they may cast within the vail , to hold them firm and stedfast in all tryals , storms and temptations in life and death . chap. x. the glory of christ in the communication of himself unto believers . another instance of the glory of christ which we are to behold here by faith , and hope that we shall do so by sight hereafter , consists in the mysterious communication of himself and all the benefits of his mediation , unto the souls of them that do believe , to their present happiness and future eternal blessedness . hereby he becomes theirs as they are his ; which is the life , the glory and consolation of the church , cant. 6. 3. chap. 3. 16. chap. 3. 10. he and all that he is being appropriated unto them by vertue of their mystical union ; there is , there must be some ground , formal reason and cause of this relation between christ and the church , whereby he is theirs , and they are his ; he is in them , and they in him ; so as it is not between him and other men in the world. the apostle speaking of this communication of christ unto the church , and the union between them , which doth ensue thereon , affirms that is a great mystery ; for i speak , saith he , concerning christ and the church , ephes. 5. 32. i shall very briefly enquire into the causes , ways and means of this mysterious communication whereby he is made to be ours , to be in us , to dwell with us , and all the benefits of his mediation to belong unto us : for , as was said , it is evident that he doth not thus communicate himself unto all by a natural necessity , as the sun gives light equally unto the whole world ; nor is he present withall by an ubiquity of his humane nature ; nor as some dream , by a diffusion of his rational soul into all ; nor doth he become ours by a carnal eating of him in the sacrament ; but this mystery proceeds from , and depends on other reasons and causes , as we shall briefly declare . but yet before i proceed to declare the way and manner whereby christ communicateth himself unto the church , i must premise something of divine communications in general , and their glory . and i shall do this by touching a little on the harmony and correspondency that is between the old creation and the new. 1. all being , power , goodness , and wisdom were originally , essentially , infinitely in god : and in them with the other perfections of his nature , consisted his essential glory . 2. the old creation was a communication of being and goodness by almighty power , directed by infinite wisdom , unto all things that were created for the manifestation of that glory . this was the first communication of god unto any thing without himself , and it was exceeding glorious , see psal. 19. 1. rom. 1. 21. and it was a curious machine , framed in the subordination and dependency of one thing on another , without which they could not subsist , nor have a continuance of their beings . all creatures below live on the earth , and the products of it ; the earth for its whole production depends on the sun and other heavenly bodies , as god declares , hos. 2. 21 , 22. i will hear , saith the lord , i will hear the heavens and they shall hear the earth , and the earth shall hear the corn , and the wine , and the oil , and they shall hear jezreel . god hath given a subordination of things in a concatenation of causes whereon their subsistence doth depend . yet , 4. in this mutual dependency on , and supplies unto one another , they all depend on , and are influenced from god himself , the eternal fountain of being , power , and goodness . he hears the heavens ; and in the continuation of this order by constant divine communication of being , goodness and power , unto all things , god is no less glorified than in the first creation of them , act. 14. 15 , 16 , 17. chap. 17. 24 , 25 , 26 , 27 , 28 , 29. 5. this glory of god is visible in the matter of it , and is obvious unto the reason of mankind ; for from his works of creation and providence they may learn his eternal power and godhead , wherein he is essentially glorious . 6. but by this divine communication god did not intend only to glorifie himself in the essential properties of his nature , but his existence also in three persons , of father , son and spirit . for although the whole creation in its first framing , and in its perfection , was and is by an emanation of power and goodness from the divine nature in the person of the father , as he is the fountain of the trinity , whence he is said peculiarly to be the creator of all things ; yet the immediate operation in the creation was from the son , the power and wisdom of the father , joh. 1. 1 , 2 , 3. col. 1. 16. heb. 1. 3. and as upon the first production of the mass of the creation , it was under the especial care of the spirit of god to preserve and cherish it , unto the production of all distinct sorts of creatures , gen. 1. 2. so in the continuance of the whole there is an especial operation of the same spirit in all things . nothing can subsist one moment by vertue of the dependance which all things have on one another , without a continual emanation of power from him , see psal. 104. 29 , 30. by these divine communications in the production and preservation of the creature , doth god manifest his glory , and by them alone in the way of nature he doth so ; and without them , although he would have been for ever essentially glorious , yet was it impossible that his glory should be known unto any but himself . wherefore on these divine communications doth depend the whole maninifestation of the glory of god. but this is far more eminent , though not in the outward effects of it so visible in the new creation , as we shall see . 1. all goodness , grace , life , light , mercy and power , which are the springs and causes of the new creation , are all originally in god , in the divine nature , and that infinitely and essentially . in them is god eternally or essentially glorious , and the whole design of the new creation was to manifest his glory in them by external communications of them and from them . 2. the first communication of , and from these things , is made unto christ as the head of the church . for in the first place , it pleased god that in him should all the fulness of these things dwell , so as that the whole new creation might consist in him , col. 1. 17 , 18 , 19. and this was the first egress of divine wisdom for the manifestation of the glory of god in these holy properties of his nature . for , 3. this communication was made unto him as a repository and treasury of all that goodness , grace , life , light , power and mercy which were necessary for the constitution and preservation of the new creation . they were to be laid up in him , to be hid in him , to dwell in him ; and from him to be communicated unto the whole mystical body designed unto him , that is the church . and this is the first emanation of divine power and wisdom for the manifestation of his glory in the new creation . this constitution of christ as the head of it , and the treasuring up in him , all that was necessary for its production and preservation , wherein the church is chosen and preordained in him unto grace and glory , is the spring and fountain of divine glory in the communications that ensue thereon . 4. this communication unto christ is ( 1. ) unto his person ; and then ( 2. ) with respect unto this office. it is in the person of christ that all fulness doth originally dwell . on the assumption of human nature into personal union with the son of god , all fulness dwells in him bodily , col. 2. 9. and thereon receiving the spirit in all fulness , and not by measure , all the treasures of wisdom and knowledge were hid in him , col. 2. 3. and he was filled with the unsearchable riches of divine grace , ephes. 3. 8 , 9 , 10 , 11. and the office of christ is nothing but the way appointed in the wisdom of god , for the communication of the treasures of grace , which were communicated unto his person . this is the end of the whole office of christ in all the parts of it , as he is a priest , a prophet and a king. they are , i say , nothing but the ways appointed by infinite wisdom for the communication of the grace laid up in his person unto the church . the transcendent glory hereof , we have in some weak measure enquired into . 5. the decree of election prepared , if i may so say , the mass of the new creation . in the old creation , god first prepared and created the mass or matter of the whole , which afterwards by the power of the holy spirit , was formed into all the distinct beings whereof the whole creation was to consist ; and animated according to their distinct kinds . and in order unto the production and perfecting of the work of the new creation , god did from eternity in the holy purpose of his will prepare , and in design set apart unto himself , that portion of mankind whereof it was to consist . hereby they were only the peculiar matter that was to be wrought upon by the holy ghost , and the glorious fabrick of the church erected out of it . what was said , it may be , of the natural body , by the psalmist , is true of the mystical body of christ , which is principally intended , psal. 139. 15 , 16. my substance was not hid from thee , when i was made in secret , and curiously wrought in the lowest parts of the earth : thine eyes did see my substance yet being imperfect , and in thy book all my members were written which in continuance were fashioned , when as yet there was none of them . the substance of the church whereof it was to be formed , was under the eye of god , as proposed in the decree of election ; yet was it as such imperfect . it was not formed or shaped into members of the mystical body . but they were all written in the book of life . and in pursuance of the purpose of god , there they are by the holy spirit in the whole course and continuance of time in their several generations fashioned into the shape designed for them . 6. this therefore is herein , the glorious order of divine communications . from the infinite eternal spring of wisdom , grace , goodness , and love in the father , all the effects whereof unto his end were treasured up in the person and mediation of the son ; the holy spirit unto whom the actual application of them is committed , communicates life , light , power , grace and mercy unto all that are designed parts of the new creation . hereon doth god glorifie both the essential properties of his nature , his infinite wisdom , power , goodness and grace , as the only eternal spring of all these things ; and also his ineffable glorious existence in three persons , by the order of the communication of these things unto the church , which are originally from his nature . and herein is the glorious truth of the blessed trinity , which by some is opposed , by some neglected , by most looked on as that which is so much above them , as that it doth not belong unto them , made precious unto them that believe , and becomes the foundation of their faith and hope . in a view of the glorious order of those divine communications , we are in a steady contemplation of the ineffable glory of the existence of the nature of god in the three distinct persons of father , son and holy ghost . 7. according unto this divine order the elect in all ages are by the holy spirit moving and acting on that mass of the new creation , formed and animated with spiritual life , light , grace and power unto the glory of god. they are not called accidentally according unto the external occasions and causes of their conversion unto god ; but in every age , at his own time and season , the holy spirit communicates these things unto them , in the order declared unto the glory of god. 8. and in the same manner is the whole new creation preserved every day : every moment there is vital power and strength , mercy and grace communicated in this divine order to all believers in the world. there is a continual influence from the fountain , from the head , into all the members , whereby they all consist in him , are acted by him , who worketh in us both to will and to do of his own good pleasure : and the apostle declares that the whole constitution of church-order is suited as an external instrument to promote these divine communications , unto all the members of the church , it self eph. 4. 13 , 14 , 15 , 16. this in general is the order of divine communications , which is for the substance of it continued in heaven , and shall be so unto eternity ; for god is , and ever will be all and in all . but at present , it is invisible unto eyes of flesh , yea , the reason of men. hence it is by the most despised , they see no glory in it : but let us consider the prayer of the apostle , that it may be otherwise with us , ephes. 1. 16 , 17 , 18 , 19 , 20 , 21 , 22 , 23. for the revelation made of the glory of god in the old creation , is exceeding inferior to that which he makes of himself in the new. having premised these things in general concerning the glory of divine communications , i shall proceed to declare in particular , the grounds and way whereby the lord christ communicates himself , and therewithal all the benefits of his mediation , unto them that do believe , as it was before proposed . we on our part are said herein to receive him , and that by faith , john 1. 11 , 12. now where he is received by us , he must be tendred , given , granted , or communicated unto us . and this he is by some divine acts of the father , and some of his own . the foundation of the whole is laid in a soveraign act of the will , the pleasure , the grace of the father . and this is the order and method of all divine operations in the way and work of grace . they originally proceed all from him ; and having effected their ends , do return , rest , and center in him again , see ephes. 1. 4 , 5 , 6. wherefore that christ is made ours , that he is communicated unto us , is originally from the free act , grant and donation of the father , 1 cor. 1. 30. rom. 5. 15 , 16 , 17. and hereunto sundry things do concur . as ( 1. ) his eternal purpose which he purposed in himself to glorifie his grace in all his elect , by this communication of christ , and the benefits of his mediation unto them , which the apostle declares at large , ephes. 1. ( 2. ) his granting all the elect unto christ to be his own : so to do and suffer for them what was antecedaneously necessary unto the actual communication of himself unto them . thine they were , and thou gavest them to me , joh. 17. ( 3. ) the giving of the promise , or the constitution of the rule and law of the gospel , whereby a participation of christ , an interest in him and all that he is , is made over and assured unto believers , joh. 1. 12. 1 joh. 1. 1 , 2 , 3 , 4. ( 4. ) an act of almighty power , working and creating faith in the souls of the elect , enabling them to receive christ so exhibited and communicated unto them by the gospel , ephes. 1. 19 , 20. chap. 2. 5 , 6 , 7 , 8. these things which i have but named , have an influence into the glory of christ herein : for this communication of him unto the church , is an effect of the eternal counsel , wisdom , grace and power of the father . but they are the acts of christ himself herein , which principally we enquire into , as those which manifest the glory of his wisdom , love and condescention . and 1. he gives and communicates unto them his holy spirit ; the holy spirit as peculiarly his , as granted unto him of the father , as inhabiting in him in all fulness . this spirit abiding originally as to his person , and immeasurably as unto his effects and operations in himself , he gives unto all believers to inhabit and abide in them also , joh. 14. 14. 20. 1 cor. 6. 16 , 17. rom. 8. 8. hence follows an ineffable union between him and them . for as in his incarnation he took our nature into personal union with his own ; so herein he takes our persons into a mystical union with himself . hereby he becomes ours , and we are his . and herein is he unspeakably glorious . for this mystery of the inhabitation of the same spirit in him as the head , and the church as his body , animating the whole , is a transcendent effect of divine wisdom . there is nothing of this nature in the whole creation besides ; no such union , no such mutual communication . the strictest unions and relations in nature are but shadows of it . ephes. 5. 25 , 26 , 27 , 28 , 29 , 30 , 31 , 32. herein also is the lord christ precious unto them that do believe , but a stone of stumbling , and a rock of offence unto the disobedient . this glorious ineffable effect of his wisdom and grace , this rare , peculiar , singular way of the communication of himself unto the church , is by many despised . they know , it may be , some of them , what it is to be joyned unto an harlot so as to become one flesh , but what it is to be joyned unto the lord so as to become one spirit , they know not . but this principle and spring of the spiritual life of the church , and of all vital spiritual motions towards god , and things heavenly , wherein , and whereby our life is hid with christ in god , is the glory , the exaltation , the honor , the security of the church unto the praise of the grace of god. the understanding of it in its causes , effects , operations and priviledges wherewith it is accompanied , is to be preferred above all the wisdom in , and of the world. 2. he thus communicates himself unto us , by the formation of a new nature , his own nature in us ; so as that the very same spiritual nature is in him , and in the church . only it is so with this difference , that in him it is in the absolute perfection of all those glorious graces wherein it doth consist ; in the church it is in various measures and degrees , according as he is pleased to communicate it . but the same divine nature it is , that is in him and us ; for through the precious promises of the gospel , we are made partakers of his divine nature . it is not enough for us , that he hath taken our nature to be his , unless he gives us also his nature to be ours ; that is implants in our souls all those gracious qualifications , as unto the essence and substance of them , wherewith he himself in his human nature is endued . this is that new man , that new creature , that divine nature , that spirit which is born of the spirit , that transformation into the image of christ , that putting of him on , that workmanship of god , whereunto in him we are created , that the scripture so fully testifieth unto , joh. 3. 6. rom. 6. 3 , 4 , 5 , 6 , 7 , 8. 2 cor. 3. 18. chap. 5. 17. ephes. 4. 20. 24. 2 pet. 1. 4. and that new heavenly nature which is thus formed in believers , as the first vital act of that union which is between christ and them by the inhabitation of the same spirit , is peculiarly his nature . for both is it so as it is in him the idaea and the exemplar of it in us , inasmuch as we are predestinated to be conformed unto his image ; and as it is wrought or produced in our souls by an emanation of power , vertue , and efficiency from him . this is a most heavenly way of the communication of himself unto us , wherein of god he is made unto us wisdom and sanctification . hereon he says of his church , this now is bone of my bone , and flesh of my flesh ; i see my self , my own nature in them , whence they are comely and desirable . hereby he makes way to present it to himself a glorious church , not having spot or wrinkle , or any such thing , but holy and without blemish . on this communication of christ unto us by the forming of his own nature in us , depends all the purity , the beauty , the holiness , the inward clory of the church . hereby is it really , substantially internally separated from the world , and distinguished from all others , who in the outward forms of things , in the profession and duties of religion seem to be the same with them . hereby it becomes the first fruits of the creation unto god , bearing forth the renovation of his image in the world : herein the lord christ is , and will be glorious unto all eternity . i only mention these things , which deserve to be far more largely insisted on . 3. he doth the same by that actual insitition or implantation into himself , which he gives us by faith ; which is of his own operation . for hereon two things do ensue ; one by the grace or power , the other by the law or constitution of the gospel , which have a great influence into this mystical communication of christ unto the church . and the first of these is , that thereby there is communicated unto us , and we do derive supplies of spiritual life , sustentation , motion , strength in grace , and perseverance from him continually . this is that which himself so divinely teacheth in the parable of the vine and its branches , joh. 15. 1 , 2 , 3 , 4 , 5. hereby is there a continual communication from his all fulness of grace unto the whole church , and all the members of it , unto all the ends and duties of spiritual life . they live , nevertheless not they , but christ liveth in them ; and the life which they lead in the flesh , is by the faith of the son of god. and the other , by vertue of the law and constitution of the gospel , is , that hereon his righteousness , and all the fruits of his mediation , are imputed unto us ; the glory of which mystery the apostle unfolds , rom. 3. 4 , 5. i might add hereunto the mutual inbeing that is between him and believers by love ; for the way of the communication of his love unto them , being by the shedding of it abroad in their hearts by the holy ghost , and their returns of love unto them being wrought in them by an almighty efficiency of the same spirit , there is that which is deeply mysterious and glorious in it . i might mention also the continuation of his discharge of all his offices towards us , whereon all our receptions from him , or all the benefits of his mediation , whereof we are made partakers , do depend . but the few instances that have been given of the glory of christ in this mysterious communication of himself unto his church , may suffice to give us such a view of it , as to fill our hearts with holy admiration and thanksgiving . chap. xi . the glory of christ in the recapitulation of all things in him . in the last place the lord christ is peculiarly and eminently glorious in the re-capitulation of all things in him , after they had been scattered and disordered by sin . this the apostle proposeth as the most signal effect of divine wisdom , and the soveraign pleasure of god. he hath abounded towards us in all wisdom and prudence ; having made known unto us the mystery of his will according unto his good pleasure , which he hath purposed in himself . that in the dispensation of the fulness of time , he might gather together in one all things in christ , both which are in the heavens , and which are on earth , even in him , ephes. 1. 8 , 9 , 10. for the discovery of the mind of the holy ghost in these words , so far as i am at present concerned , namely , as unto the representation of the glory of christ in them , sundry brief observations must be premised ; and in them it will be necessary that we briefly declare the original of all these things in heaven and earth , their primitive order , the confusion that ensued thereon , with their restitution in christ , and his glory thereby . god alone hath all being in him . hence he gives himself that name , i am , exod. 3. 14. he was eternally all ; when all things else that ever were , or now are , or shall be , were nothing . and when they are , they are no otherwise , but as they are of him , and from him , and to him , rom. 11. 36. moreover his being and goodness are the same . the goodness of good is the meetness of the divine being to be communicative of it self in its effects . hence this is the first notion of the divine nature , infinite being and goodness in a nature intelligent and self-subsistent . so the apostle declares it , he that cometh unto god must believe that he is , and that he is a rewarder , heb. 11. 6. 2. in this state of infinite , eternal being and goodness antecedent unto any act of wisdom or power without himself , to give existence unto other things , god was , and is eternally in himself all that he will be , all that he can be , unto eternity . for where there is infinite being and infinite goodness , there is infinite blessedness and happiness , whereunto nothing can be added . god is always the same . that is his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 psal. 102. 27. thou art he , always the same . all things that are , make no addition unto god , no change in his state. his blessedness , happiness , self-satisfaction , as well as all other his infinite perfections , were absolutely the same before the creation of any thing , whilst there was nothing but himself , as they are since he hath made all things . for the blessedness of god consists in the ineffable mutual inbeing of the three holy persons in the same nature , with the immanent reciprocal actings of the father and the son in the eternal love and complacency of the spirit . hereunto nothing can be added , herein no change can be made by any external work or effect of power . herein doth god act in the perfect knowledge , and perfect love of his own perfections unto an infinite acquiescency therein , which is the divine blessedness . this gives us the true notion of the divine nature antecedent unto the manifestation of it made by any outward effects . infinite being and goodness eternally blessed in the knowledge and enjoyment of it self by inconceivable , ineffable , internal actings answering the manner of its subsistence , which is in three distinct persons . 3. this being and goodness of god by his own will and pleasure , acting themselves in infinite wisdom and power , produced the creation of all things . herein he communicated a finite , limited , dependent being and goodness unto other things without himself . for all being and goodness being , as was said , in him alone , it was necessary that the first outward work and effect of the divine nature must be the communication of being and goodness into other things . wherefore as when he had given unto every thing its being out of nothing by the word of his power , saying , let them be , and they were ; so it is said , that he looked on all that he had made , and behold , they were exceeding good , gen. 1. last . being and goodness must be the first outward effects of the divine nature , which being wrought by infinite power and wisdom , do represent unto us the glory of god in the creation of all things . infinite being in self-subsistence , which is necessary in the first cause and spring of all things ; infinite goodness to communicate the effect of this being unto that which was not , and infinite wisdom and power in that communication , are gloriously manifested therein . 4. in this state , all things that were made , depended immediately on god himself , without the interposition of any other head of influence or rule . they had the continuance of their being and its preservation , from the immediate actings of these properties of the divine nature whereby they were made ; and their dependance on god was by vertue of that law , which was implanted on the principles and powers of their several natures by god himself . 5. thus in the beginning god created the heavens and the earth . he provided himself of two distinct rational families , that should depend on him according to a law of moral obedience , and thereby give glory to him ; with two distinct habitations for them cognate unto their nature and use ; heaven above , and the earth beneath . the earth he appointed for the habitation of man , which was every way suited unto the constitution of his nature , the preservation of his being , and the end of his creation in giving glory to god. heaven he prepared for the habitation of the angels , which was suited unto the constitution of their nature , the preservation of their being , and the end of their creation in giving glory to god. wherefore as man had power and dominion over all things here below , and was to use them all unto the glory of god , by which means god received glory from them also , though in themselves bruit and inanimate ; so the angels had the like dominion over the coelestial and aetherial bodies , wherewith god had fitted the place of their habitation , that through the contemplation and use of them , god might have a revenue of glory and praise from them also . to suppose any other race of intellectual creatures , besides angels in heaven , and men on earth , is not only without all countenance from any divine testimony , but it disturbs and disorders the whole representation of the glory of god made unto us in the scripture , and the whole design of his wisdom and grace as declared therein . intellectual creatures not comprehended in that government of god , and mystery of his wisdom in christ , which the scripture reveals , are a chimera framed in the imaginations of some men , scarce duly sensible of what it is to be wise unto sobriety . 6. this order of things was beautiful and comely . hence were they all said to be exceeding good . for each of these families had their own immediate , distinct dependance on god. he was the immediate head of them . there was no other common head interposed between god and them . they were not an head unto one another . there were no communications unto them , but what were immediate from god himself . and their union among themselves was in this alone , that all their obedience did meet and center in god. so god made the heavens and the earth , and two distinct families in them for himself . 7. this beautiful order in it self , this union between the two families of god , was disturbed , broken , dissolved by the entrance of sin : for hereby part of the family above , and the whole family below , fell off from their dependance on god , and ceasing to center in him as their head , they fell into variance and enmity among themselves . for the center of this union and order being removed and lost , nothing but enmity and confusion remained among them . hereon to shew that its goodness was lost , god cursed the earth and all that was in it ; for it was put in subjection unto man , who was now fallen from him : howbeit he cursed not the heavens which were in subjection unto the angels , because some of them only left their habitation ; and the habitation of the residue was not to be cursed for their sakes . but mankind was wholly gone off from god. 8. the angels that sinned , god utterly rejected for ever as an example of his severity ; the whole race of mankind he would not utterly cast off , but determined to recover and save a remnant according to the election of grace ; which how he did it in a way of condecency unto all his divine perfections , i have elsewhere declared . 9. howbeit he would not restore them into their former state , so as to have again two distinct families , each in an immediate dependance on himself , though he left them in different and distinct habitations , eph. 3. 15. but he would gather them both into one , and that under a new head , in whom the one part should be preserved from sinning , and the other delivered from sin committed . 10. this then is that which the apostle declares in these words , to gather together in one all things which are in heaven , and which are in earth ; even in him . and so he again expresseth it , col. 1. 20. to reconcile all things unto himself in him , whether they are things in heaven , or things in earth , all things were fallen into disorder and confusion by sin ; they were fallen off from god into variance among themselves . god would not restore them into their first order in an immediate dependance on his divine perfections . he would no longer keep them in two distinct families ; but he would in his infinite wisdom and goodness gather them up into one common head , on whom they should have their immediate dependance , and be reconciled again among themselves . 11. this new head , wherein god hath gathered up all things in heaven and earth into one ; one body , one family , on whom is all their dependance , in whom they all now consist , is jesus christ the son of god incarnate , see 1 cor. 11. 3. eph. 1. 21 , 22 , 23. this glory was reserved for him ; none other could be meet for it , or worthy of it , see col. 1. 17 , 18 , 19 , 20. 12. to answer all the ends of this new head of gods recollected family , all power in heaven and earth , all fulness of grace and glory , is committed unto him . there is no communication from god , no act of rule towards this family , no supply of vertue , power , grace or goodness unto angels or men , but what is immediately from this new head , whereinto they are gathered . in him they all consist , on him do they depend , unto him are they subject ; in their relation unto him doth their peace , union and agreement among themselves consist . this is the recapitulation of all things intended by the apostle . 13. it is true , that he acts distinctly and variously towards the two parts of the recollected family of angels and men , according as their different states and conditions do require . for ( 1. ) we had need of a reparation by redemption and grace , which the angels had not . ( 2. ) angels were capable of immediate confirmation in glory , which we are not , until we come to heaven . therefore ( 1. ) he assumed our nature that it might be repaired ; which he did not the nature of the angels . ( 2. ) he gives us union unto himself , by his spirit , which exalts us into a dignity and honour , meet for fellowship with them in the same family . this is a brief account of the mysterious work of divine wisdom in the recapitulation of all things in jesus christ ; and herein is he transcendently glorious ; or his glory herein is far above our comprehension : yet some few things may be observed to direct us in the view and contemplation of it . as , 1. he alone was a meet and capable subject of it . he only could bear the weight of this glory . no meer creature in heaven or earth was meet to be thus made the head of the whole new creation of god. in none of them could all things consist . none of them was meet to be thus in the place of god , to have all things depend upon him , and be put in subjection unto him , so as that there should be no communication between god and the creation , but by and through him alone . wherefore when the holy ghost assigns this glory unto him , he so describes him , as that we may discern his singular meetness for it ; as that he is the brightness of the fathers glory , and the express image of his person , upholding all things by the word of his power , heb. 1. 3. that he is the image of the invisible god , the first born of every creature , by whom all things were created , that are in heaven , and that are in the earth , visible and invisible , whether they be thrones , or dominions , or principalities , or powers , all things were created by him , and for him , and he is before all things , and by him all things consist , col. 1. 15 , 16 , 17 , 18 , 19. such an one alone and no other was meet to bear and uphold this glory , and the glory of his person is such as that it is the blessedness of all creatures to center in this glory of his office. 2. this is that glory which god designed unto his only son incarnate ; and it gives us a little view into the glory of that mystery , the wonderful eternal design of god to glorifie himself in the incarnation of christ. god would have his eternal , his only begotten son to be incarnate , to take our nature on him , to be made man. what is his design in this incomprehensible work of his wisdom , love and power ? indeed in the first place , it was for the redemption of the church , by the sacrifice of himself and other acts of his mediation . but there is that which is more general and comprehensive , and wherein all the conoerns of the glory of god do center . and this was that he might gather all things into one in him , that the whole creation , especially that which was to be eternally blessed , should have a new head given unto it for its sustentation , preservation , order , honor and safety . all springs are in him , and all streams are unto him , and in and by him unto god. who can express the divine beauty , order and harmony of all things that are in this their recapitulation in christ ? the union and communion between angels and men , the order of the whole family in heaven and earth , the communication of life , grace , power , mercy and consolation to the church , the rule and disposal of all things unto the glory of god , do all depend hereon . this glory god designed unto his son incarnate , and it was the greatest , the highest that could be communicated unto him . for as the apostle observes , all things are put in subjection unto him , he only excepted who doth so make them subject , that is god the father , 1 cor. 15. there is no contemplation of the glory of christ that ought more to affect the hearts of them that do believe , with delight and joy , than this of the recapitulation of all things in him . one view by faith of him in the place of god as the supream head of the whole creation , moving , acting , guiding and disposing of it , will bring in spiritual refreshment unto a believing soul. and it will do so the more , in that it gives a glorious representation of his divine nature also . for that any meer creature should thus be an head of life , motion and power , as also of soveraign rule , and disposal of the whole new creation , with all things reduced into order thereby , is not only an impious , but a foolish imagination . did we live more in the contemplation of this glory of christ , and of the wisdom of god in this recapitulation of all things in him , there is not any thing of our duty which it would not mind us of , nor any thing of priviledge which it would not give us a sence of , as might easily be demonstrated . 3. in particular , the lord christ is glorious herein , in that the whole breach made on the glory of god in the creation by the entrance of sin , is hereby repaired and made up . the beauty and order of the whole creation consisted in its dependance on god by the obedience of the rational part of it , angels and men. thereby were the being , the goodness , the wisdom and power of god made manifest . but the beauty of this order was defaced , and the manifestation of the divine perfections unto the glory of god eclipsed by the entrance of sin. but all is restored , repaired and made up in this recapitulation of all things in one new head christ jesus ; yea , the whole curious frame of the divine creation is rendred more beautiful than it was before . hence the whole of it groaneth for the interest of each part in this restauration of all things . whatever there is of order , of beauty , of glory in heaven above , or in earth beneath , it all ariseth from this new relation of the creation unto the son of god. whatever is not gathered into one , even in him , in its place and according to its measure , is under darkness , disorder and the curse . hence the jews have a saying , that in the days of the messiah all things shall be healed but the serpent , that is the devil , and wicked men which are as his seed . 4. he is glorious herein , in that he is appointed as the only means of exerting , and expressing all the treasures of the infinite wisdom of god towards his creatures . the wisdom of god is absolutely , always and in all things infinite . god doth not , god cannot act with more wisdom in one thing than in another ; as in the creation of man than in that of any inanimate creatures . in the first creation infinite wisdom was the inseparable companion of infinite power . how marvellous are thy works , o lord ! in wisdom hast thou made them all . but when the effects of this divine wisdom in their principal beauty and glory were defaced , greater treasures of wisdom were required unto their reparation . and in this recollection of all things in christ did god lay them forth unto the utmost of whatever he will do in dealing with his creatures ; so the apostle expresseth it , ephes. 3. 10. to the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of god. by the recapitulation of all things into this one head , the manifold various unsearchable wisdom of god was made known unto the angels themselves . they knew not before of the design and work of god after the entrance of sin. these could not comprehend the wisdom that might repair that loss . they knew not that divine wisdom had another way to take herein , at least they knew not what way that should be . but hereby the manifold wisdom of god , his infinite wisdom in the treasures of it , able by various ways to attain the ends of his glory , was made known unto them . herein , namely , in the recollection of all things in christ , divine wisdom hath made known and represented it self in all its stores and treasures unto angels and men. in him are hid , and by him are displayed , all the treasures of wisdom , col. 2. 3. herein is he glorious , and will be so to eternity . 5. he is glorious herein , in that hereby firmness and security is communicated unto the whole new creation . the first creation in its order was a curious and glorious fabrick . but every thing depending immediately on god by vertue of the principles of its own nature , and the law of its obedience , all was brought unto a loss by the sin of angels and men. but now every thing that belongs unto this new creation , even every believer in the world as well as the angels in heaven being gathered together in this one head , the whole and all , and every part and member of it , even every particular believer are secured from ruine , such as befel all things before . in this new head they have an indissoluble consistency . but manum de tabula . i shall insist on no more instances of this nature-which plentifully offer themselves in the scripture unto us . for who can declare this glory of christ ? who can speak of these things as he ought ? i am so far from designing to set forth the whole of it , that i am deeply sensible how little a portion i can comprehend of the least part of it . nor can i attain unto any satisfaction in these meditations , but what issue in an humble admiration . chap. xii . differences between our beholding the glory of christ by faith in this world , and by sight in heaven . the first of them explained . we walk here by faith , and not by sight , 2 cor. 5. 7. that is , in the life of god , in our walking before him , in the whole of our obedience therein , we are under the conduct and influence of faith and nor of sight . those are the two spiritual powers of our souls ; by the one whereof , we are made partakers of grace , holiness and obedience in this life ; and by the other of eternal blessedness and glory . both these , namely , faith and sight , the one in this life , the other in that which is to come , have the same immediate object . for they are the abilities of the soul to go forth unto , and to embrace their object . now this object of them both , is the glory of christ , as hath been declared , as also what that glory is , and wherein it doth consist ; wherefore my present design is to enquire into the difference that is between our beholding of the glory of christ in this world by faith , and the vision which we shall have of the same glory hereafter . the latter of these is peculiarly intended in that prayer of our lord jesus christ for his disciples , joh. 17. 24. father i will that they also whom thou hast given me , may be with me where i am , that they may behold my glory which thou hast given me . but i shall not distinctly insist upon it , my design being another way , respecting principally the work of god in this life , and the priviledges which we enjoy thereby : yet i shall now take a short prospect of that also ; not absolutely , but in the differences that are between faith and sight , or the view which we have of the glory of christ in this world by faith , and that which they enjoy by vision who are above ; the object of them both being adequately the same . but herein also , i shall have respect only unto some of those things which concern our practise , or the present immediate exercise of faith. for i have elsewhere handled at large the state of the church above , or that of present glory ; giving an account of the administration of the office of christ in heaven , his presence among the glorified souls , and the adoration of god under his conduct : i have also declared the advantage which they have by being with him , and the prospect they have of his glory . therefore these things must here be only touched on . these differences may be referred unto two heads . ( 1. ) those which arise from the different natures and actings of those means and instruments whereby we apprehend this glory of christ , namely , faith and vision . and ( 2. ) those that arise from the different effects produced by them . instances in each kind shall be given . 1. the view which we have of the glory of christ by faith in this world , is obscure , dark , inevident , reflexive . so the apostle declares , 1 cor. 12. 12. now we see through a glass darkly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . through or by a glass in a riddle , a parable , a dark saying . there is a double figurative limitation put upon our view of the glory of christ , taken from the two ways of our perception of what we apprehend , namely , the sight of things , and the hearing of words . the first is , that we have this view not directly , but reflexively , and by way of a representation , as in a glass . for i take the glass here , not to be optical , or a prospective which helps the sight , but a speculum , or a glass which reflects an image of what we do behold . it is a sight like that which we have of a man in a glass , when we see not his person or substance , but an image or representation of them only , which is imperfect . the shadow or image of this glory of christ is drawn in the gospel , and therein we behold it as the likeness of a man represented unto us in a glass ; and although it be obscure and imperfect in comparison of his own real , substantial glory , which is the object of vision in heaven ; yet is it the only image and representation of himself , which he hath left , and given unto us in this world. that woful cursed invention of framing images of him out of stocks and stones however adorned , or representations of him by the art of painting , are so far from presenting unto the minds of men any thing of his real glory , that nothing can be more effectual to divert their . thoughts and apprehensions from it . but by this figurative expression of seeing in a glass , the apostle declares the comparative imperfection of our present view of the glory of christ. but the allusion may be taken from an optick glass or tube also , whereby the sight of the eye is helped in beholding things at a great distance . by the aid of such glasses men will discover stars or heavenly lights , which by reason of their distance from us , the eye of it self is no way able to discern . and those which we do see , are more fully represented , though remote enough from being so , perfectly . such a glass is the gospel , without which we can make no discovery of christ at all , but in the use of it , we are far enough from beholding him in the just dimensions of his glory . and he adds another intimation of this imperfection , in an allusion unto the way whereby things are proposed and conveyed unto the minds and apprehensions of men : now this is by words . and these are either plain , proper and direct , or dark , figurative and parabolical : and this latter way makes the conception of things to be difficult and imperfect ; and by reason of the imperfection of our view of the glory of christ by faith in this world , the apostle saith , it is in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a riddle . these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the psalmist calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darklaying , psal. 78. 2. but here it must be observed , that the description and representation of the lord christ and his glory in the gospel , is not absolutely , or in it self either dark or obscure . yea , it is perspicuous , plain and direct . christ is therein evidently set forth crucified , exalted , glorified . but the apostle doth not here discourse concerning the way or means of the revelation of it unto us , but of the means or instrument whereby we comprehend that revelation . this is our faith , which as it is in us , being weak and imperfect , we comprehend the representation that is made unto us of the glory of christ , as men do the sence of a dark saying , a riddle , a parable , that is , imperfectly , and with difficulty . on the account hereof we may say at present , how little a portion is it that we know of him ? as job speaks of god , chap. 26. 14. how imperfect are our conceptions of him ? how weak are our minds in their management ? there is no part of his glory that we can fully comprehend . and what we do comprehend ( as there is a comprehension in faith , eph. 3. 18. ) we cannot abide in the steady contemplation of . for ever blessed be that soveraign grace , whence it is that he who commanded the light to shine out of darkness , hath shined into our hearts to give us the light of the knowledge of his own glory in the face of jesus christ , and there in of the glory of christ himself ; that he hath so revealed him unto us , as that we may love him , admire him and obey him ; but constantly , steadily , and clearly to behold his glory in this life we are not able , for we walk by faith and not by sight . hence our sight of him here , is as it were by glances liable to be clouded by many interpositions . behold he standeth behind the wall , he looketh forth at the windows , shewing ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flourishing ) himself at the lattess , cant. 2. 9. there is a great interposition between him and us , as a wall ; and the means of the discovery of himself unto us , as through a window and lattess , include a great instability and imperfection in our view and apprehension of him . there is a wall between him and us , which yet he standeth behind . our present mortal state is this wall , which must be demolished before we can see him as he is . in the mean time he looketh through the windows of the ordinances of the gospel . he gives us sometimes , when he is pleased to stand in those windows , a view of himself ; but it is imperfect , as is our sight of a man through a window . the appearances of him at these windows are full of refreshment unto the souls of them that do believe . but our view of them is imperfect , transient , and doth not abide : we are for the most part quickly left to bemoan what we have lost . and then our best is but to cry ; as the hart panteth after the water-brook , so panteth my soul after thee , o god ; my soul thirsteth for god , for the living god , when shall i come and appear before thee ? when wilt thou again give me to see thee , tho but as through the windows ? alas what distress do we oftentimes sit down in , after these views of christ and his glory ! but he proceeds further yet ; and flourishes himself through the lattesses . this displaying of the glory of christ called the flourishing of himself , is by the promises of the gospel as they are explained in the ministry of the word . in them are represented unto us the desirable beauties and glories of christ ; how precious , how amiable is he as represented in them ? how are the souls of believers ravished with the views of them ? yet is this discovery of him also but as through a lattess . we see him but by parts , unsteadily and unevenly . such i say is the sight of the glory of christ which we have in this world by faith. it is dark , it is but in part . it is but weak , transient , imperfect , partial . it is but little that we can at any time discover of it ; it is but a little while , that we can abide in the contemplation of what we do discover , rara hora , brevis mora . sometimes it is unto us as the sun when it is under a cloud , we cannot perceive it . when he hideth his face , who then can behold him ? as joh speaks , so may we , behold i go forward , but he is not there : and backward , but i cannot perceive him ; on the left hand , where he doth work , but i cannot behold him ; he hideth himself on the right hand , that i cannot see him , chap. 23. 8 , 9. which way soever we turn our selves , and what duties soever we apply our selves unto , we can obtain no distinct view of his glory . yet on the other hand , it is sometimes as the sun when it shines in its brightness , and we cannot bear the rays of it . in infinite condescention he says unto his church , turn away thine eyes from me , for they have overcome me , cant. 6. 5. as if he could not bear that overcoming affectionate love , which looks through the eyes of the church in its acting of faith on him . ah! how much more do we find our souls overcome with his love , when at any he is pleased to make any clear discoveries of his glory unto us ! let us now on the other hand , take a little consideration of that vision which we shall have of the same glory in heaven , that we may compare them together . vision or the sight which we shall have of the glory of christ in heaven , is immediate , direct , intuitive , and therefore steady , even and constant : and it is so on a double account . ( 1. ) of the object which shall be proposed unto us . ( 2. ) of the visive power or faculty wherewith we shall be endued ; from the imperfection of both which in this world , ariseth the imperfection of our view of the glory of christ by faith , as hath been declared . 1. the object of it will be real and substantial . christ himself in his own person with all his glory , shall be continually with us , before us , proposed unto us . we shall no longer have an image , a representation of him , such as is the delineation of his glory in the gospel . we shall see him , saith the apostle , face to face ; 1 cor. 13. 12. which he opposeth unto our seeing him darkly as in a glass , which is the utmost that faith can attain to . we shall see him as he is , 1 joh. 3. 2 ; not as now in an imperfect description of him . as a man sees his neighbour when they stand and converse together face to face ; so shall we see the lord christ in his glory , and not as moses who had only a transient sight of some parts of the glory of god , when he caused it to pass by him . there will be use herein , of our bodily eyes , as shall be declared . for as joh says , in our flesh shall we see our redeemer , and our eyes shall behold him , chap. 19. 25 , 26 , 27. that corporeal sence shall not be restored unto us , and that glorified above what we can conceive , but for this great use of the eternal beholding of christ and his glory . unto whom it is not a matter of rejoycing , that with the same eyes wherewith they see the tokens and signs of him in the sacrament of the supper , they shall behold himself immediately , in his own person . but principally , as we shall see immediately , this vision is intellectual . it is not therefore the meer human nature of christ , that is the object of it , but his divine person as that nature subsisteth therein . what is that perfection which we shall have ( for that which is perfect must come and do away that which is in part ) in the comprehension of the bypostatical union , i understand not ; but this i know , that in the immediate beholding of the person of christ , we shall see a glory in it a thousand times above what here we can conceive . the excellencies of infinite wisdom , love and power therein , will be continually before us . and all the glories of the person of christ , which we have before weakly and faintly enquired into , will be in our sight for evermore . hence the ground and cause of our blessedness is , that we shall be ever with the lord , 1 thes. 4. 17. as himself prays , that we may be with him where he is , to behold his glory : here we have some dark views of it , we cannot perfectly behold it , until we are with him where he is . thereon our sight of him will be direct , intuitive , and constant . there is a glory , there will be so subjectively in us in the beholding of this glory of christ , which is at present incomprehensible . for it doth not yet appear what we ourselves shall be , 1 john , 3. 2. who can declare what a glory it will be in us to behold this glory of christ ? and how excellent then is that glory of christ it self ? this immediate sight of christ , is that which all the saints of god in this life do breath and pant after . hence are they willing to be dissolved , or desire to depart , that they may be with christ , which is best for them , phil. 1. 23. they chuse to be absent from the body and present with the lord , 2 cor. 5. 8. or that they may enjoy the inexpressibly longed for sight of christ in his glory . those who do not so long for it , whose souls and minds are not frequently visited with earnest desires after it , unto whom the thoughts of it are not their relief in trouble , and their chiefest joy , are carnal , blind , and cannot see afar off . he that is truly spiritual , entertains and refresheth himself with thoughts hereof continually . 2. it will be so from that visive power or faculty of beholding the glory of christ , which we shall then receive . without this we cannot see him as he is . when he was transfigured in the mount , and had on his human nature some reflections of his divine glory , his disciples that were with him , were rather amazed , than refreshed by it . mat. 17. 4. they saw his glory , but spake thereon they knew not what , luk. 9. 30 , 33. and the reason hereof was because no man in this life can have a visive power , either spiritual , or corporeal , directly and immediately to behold the real glory of christ. should the lord jesus appear now to any of us in his majesty and glory , it would not be unto our edification nor consolation . for we are not meet nor able , by the power of any light or grace that we have received , or can receive , to bear the immediate appearance and representation of them . his beloved apostle john had leaned on his bosom probably many a time in this life , in the intimate familiarities of love : but when he afterwards appeared unto him in his glory , he fell at his feet as dead , rev. 1. 17. and when he appeared unto paul , all the account he could give thereof , was , that he saw a light from heaven above the brightness of the sun , whereon he and all that were with him , fell to the ground , act. 26. 13 , 14. and this was one reason why in the days of his ministry here on earth , his glory was vailed with the infirmities of the flesh , and all sorts of sufferings , as we have before related . the church in this life is no way meet , by the grace which it can be made partaker of , to converse with him in the immediate manifestations of his glory . and therefore those who dream of his personal reign on the earth before the day of judgment , unless they suppose that all the saints shall be perfectly glorified also ( which is only to bring down heaven to the earth for a while , to no purpose ) provide not at all for the edification or consolation of the church . for no present grace advanced unto the highest degree whereof in this world it is capable , can make us meet for an immediate converse with christ in his unvailed glory . how much more abominable is the folly of men , who would represent the lord christ in his present glory by pictures and images of him ? when they have done their utmost with their burnished glass and guildings , an eye of flesh cannot only behold it , but if it be guided by reason , see it contemptible and foolish . but the true glory of christ neither inward nor outward sight can bear the rays of in this life . the dispensation which we are meet for is only that of his presence with us by his spirit . we know him now no more after the flesh , 2 cor. 5. 16. we are advanced above that way and means of the knowledge of him by the fleshly carnal ordinances of the old testament . and we know him not according unto that bodily presence of his , which his disciples enjoyed in the days of his flesh . we have attained somewhat above that also . for such was the nature of his ministry here on earth , that there could not be the promised dispensation of the spirit until that was finished . therefore he tells his disciples that it was expedient for them that he should go away and send the spirit to them , john. 16. 7. hereon they had a clearer view of the glory of christ , than they could have by beholding him in the flesh . this is our spiritual posture and condition . we are past the knowledge of him according to the flesh ; we cannot attain nor receive the sight of him in glory ; but the life which we now lead , is by the faith of the son of god. i shall not here enquire into the nature of this vision , or the power and ability which we shall have in heaven to behold the glory of christ. some few things may be mentioned , as it relates unto our minds and our bodies also after the resurrection . 1. for the mind , it shall be perfectly freed from all that darkness , unsteadiness , and other incapacities , which here it is accompanied with ; and whereby it is weakened , hindred and obstructed in the exercise of faith. and they are of two sorts . first , such as are the remainders of that depravation of our natures , which came upon us by sin . hereby our minds became wholly vain , dark , and corrupt , as the scripture testifieth , utterly unable to discern spiritual things in a due manner . this is so far cured and removed in this life by grace , as that those who were darkness , do become light in the lord , or are enabled to live unto god under the conduct of a new spiritual light communicated unto them . but it is so cured and removed in part only , it is not perfectly abolished . hence are all our remaining weaknesses and incapacities in discerning things spiritual and eternal , which we yet groan under , and long for deliverance from . no footsteps , no scars or marks that ever it had place in our minds shall abide in glory , ephes. 5. 27. nothing shall weaken , disturb , or incapacitate our souls , in acting all their powers unimpeded by vanity , diversions , weakness , inability , upon their proper objects . the excellency hereof in universal liberty and power , we cannot here comprehend : nor can we yet conceive the glory and beauty of those immixed spiritual actings of our minds , which shall have no clog upon them , no encumbrance in them , no alloy of dross accompanying of them . one pure act of spiritual sight in discerning the glory of christ , one pure act of love in cleaving unto god , will bring in more blessedness and satisfaction into our minds , than in this world we are capable of . 2. there is an incapacity in our minds , as unto their actings on things spiritual and eternal , that is meerly natural from the posture wherein they are , and the figure which they are to make in this life . for they are here cloathed with flesh , and that debased and corrupted . now in this state , though the mind act its conceptions by the body as its organ and instrument : yet is it variously streightned , encumbred and impeded in the exercise of its native powers , especially towards things heavenly , by this prison of the flesh , wherein it is immured . there is an angelical excellency in the pure actings of the soul , when delivered from all material instruments of them ; or when they are all glorified and made suitable helps in its utmost spiritual activity . how and by what degrees our minds shall be freed from these obstructions in their beholding the glory of christ , shall be afterwards declared . 2. again , a new light , the light of glory shall be implanted in them . there is a light in nature , which is the power of a man to discern the things of man. an ability to know , perceive and judge of things natural . it is that spirit of a man which is the candle of the lord , searching all the inward parts of the belly , prov. 20. 27. but by the light hereof no man can discern spiritual things in a due manner , as the apostle declares , 1 cor. 2. 11 , 12 , 13 , 14 , 15. wherefore god gives a superior , a supernatural light , the light of faith and grace , unto them whom he effectually calls unto the knowledge of himself by jesus christ. he shines into their hearts to give them the knowledge of his glory in the face of his dear son. howbeit this new light doth not abolish , blot out , or render useless the other light of nature , as the sun when it riseth extinguisheth the light of the stars : but it directs it , and rectifies it , as unto its principle , object and end . yet is it in its self , a light quite of another nature . but he who hath only the former light , can understand nothing of it , because he hath no taste or experience of its power and operations . he may talk of it , and make enquiries about it , but he knows it not . now we have received this light of faith and grace , whereby we discern spiritual things , and behold the glory of christ in the imperfect manner before described . but in heaven there shall be a superadded light of glory , which shall make the mind it self shine as the firmament , dan. 12. 3. i shall only say three things of it . ( 1. ) that as the light of grace doth not destroy or abolish the light of nature , but rectifie and improve it ; so the light of glory shall not abolish or destroy the light of faith and grace , but by incorporating with it , render it absolutely perfect . ( 2. ) that as by the light of nature , we cannot clearly comprehend the true nature and efficacy of the light of grace , because it is of another kind , and is seen only in its own light ; so by the light of grace we cannot absolutely comprehend this light of glory , being of a peculiar kind and nature , seen perfectly only by its own light. it doth not appear what we shall be . ( 3. ) that this is the best notion we can have of this light of glory , that in the first instance of its operation , it perfectly transforms the soul into the image and likeness of christ. this is the progress of our nature unto its rest and blessedness . the principles remaining in it concerning good and evil , with its practical convictions , are not destroyed , but improved by grace ; as its blindness , darkness and enmity to god , are in part taken away . being renewed by grace , what it receives here of spiritual life and light , shall never be destroyed but be perfected in glory . grace renews nature ; glory perfects grace ; and so the whole soul is brought unto its rest in god. we have an image of it in the blind man whom our saviour cured , mark 8. 22 , 23 , 24. he was absolutely blind , born so , no doubt . upon the first touch his eyes were opened , and he saw but very obscurely ; he saw men walking like trees . but on the second he saw all things clearly . our minds in themselves are absolutely blind . the first visitation of them by grace , gives them a sight of things spiritual , heavenly and eternal , but it is obscure and unsteady . the sight of glory makes all things clear and evident . 2ly ; the body as glorified , with its senses , shall have its use and place herein . after we are cloathed again with our flesh , we shall see our redeemer with our eyes . we know not here what power and spirituality there will be in the acts of our glorified bodies . such they will be , as shall bear a part in eternal blessedness . holy stephen , the first martyr , took up somewhat of glory by anticipation before he died . for when he was brought to his tryal before the council , all that sate therein looking stedfastly on him , saw his face as the face of an angel , act. 6. 15. he had his transfiguration , according unto his measure , answerable unto that of our blessed saviour in the mount. and by this initial beam of glory , he received such a piercing vivacity and edge on his bodily eyes , that through all those inconceivable distances between the earth and the residence of the blessed , he looked stedfastly into heaven , and saw the glory of god , and jesus standing at the right hand of god , act. 7. 55 , 56. who then can declare what will be the power and acting of this sense of sight when perfectly glorified ; or what sweetness and refreshment may be admitted into our souls thereby ? it was a priviledge ( who would not have longed to partake of it ? ) to have seen him with our bodily eyes in the days of his flesh , as did the apostles and other his disciples . howbeit he was not then glorified himself in the manifestation of his glory ; nor they who saw him , in the change or transformation of their nature . how great this privilenge was , himself declares unto those that so saw him , mat. 13. 17. verily i say unto you , that many prophets and righteous men have desired to see those things which ye see ; whereunto we shall speak immediately . and if this were so excellent a priviledge , as that we cannot but congratulate them by whom it was enjoyed , how excellent , how glorious will it be , when with these eyes of ours , gloriously purified and strengthned beyond those of stephen , we shall behold christ himself immediately in the fulness of his glory ! he alone perfectly understands the greatness and excellency hereof , who prayed his father that those who believe , in him , may be where he is , so to behold his glory . these are some of the grounds of this first difference between our beholding the glory of christ by faith here , and by immediate vision hereafter . hence the one is weak , imperfect , obscure , reflexive ; the other direct , immediate , eaven and constant ; and we may stay a little in the contemplation of these things . this view of the glory of christ which we have now spoken unto , is that which we are breathing and panting after ; that which the lord christ prays that we may arrive unto ; that which the apostle testifies to be our best ; the best thing , or state , which our nature is capable of , that which brings eternal rest and satisfaction unto our souls . here our souls are burthened with innumerable infirmities , and our faith is clogged in its operations by ignorance and darkness . this makes our best estate and highest attainments to be accompanied with groans for deliverance . we which have received the first fruits of the spirit , even we our selves groan within our selves , waiting for the adoption , even the redemption of the body , rom. 8. 23. yea , whilst we are in this tabernacle , we groan earnestly as being burthened , because we are not absent from the body , and present with the lord , 2 cor. 5. 2 , 4 , 8. the more we grow in faith , and spiritual light , the more sensible are we of our present burthens , and the more vehemently do we groan for deliverance into the perfect liberty of the sons of god. this is the posture of their minds who have received the first fruits of the spirit , in the most eminent degree . the nearer any one is to heaven , the more earnestly he desires to be there , because christ is there . for the more frequent and steady are our views of him by faith , the more do we long and groan for the removal of all obstructions and interpositions in our so doing . now groaning is a vehement desire mixed with sorrow , for the present want of what is desired . the desire hath sorrow , and that sorrow hath joy and refreshment in it ; like a shower that falls on a man in a garden in the spring ; it wets him , but withall refresheth him with the savor it causeth in the flowers and herbs of the garden , where he is . and this groaning , which when it is constant and habitual , is one of the choicest effects of faith in this life , respects what we would be delivered from , and what we would attain unto . the first is expressed , rom. 7. 24. the other in the places now mentioned . and this frame with an intermixture of some sighs from weariness by the troubles , sorrows , pains , sicknesses of this life , is the best we can here attain unto . alas ! we cannot here think of christ , but we are quickly ashamed of , and troubled at our own thoughts : so confused are they , so unsteady , so imperfect . commonly they issue in a groan or a sigh ; oh when shall we come unto him ? when shall we be ever with him ? when shall we see him as he is ? and if at any time he begins to give more than ordinary evidences and intimations of his glory and love unto our souls , we are not able to bear them , so as to give them any abiding residence in our minds . but ordinarily this trouble and groaning is amongst our best attainments in this world , a trouble which , i pray god , i may never be delivered from , until deliverance do come at once from this state of mortality . yea the good lord encrease this trouble more and more in all that believe . the heart of a believer affected with the glory of christ , is like the needle touched with the loadstone . it can no longer be quiet , no longer be satisfied in a distance from him . it is put into a continual motion towards him . the motion indeed is weak and tremulous . pantings , breathings , sighings , groanings , in prayer , in meditations , in the secret recesses of our minds , are the life of it . however it is continually pressing towards him . but it obtains not its point , it comes not to its center and rest in this world. but now above , all things are clear and serene ; all plain and evident in our beholding the glory of christ ; we shall be ever with him , and see him as he is . this is heaven , this is blessedness , this is eternal rest. the person of christ , in all his glory shall be continually before us ; and the eyes of our understandings shall be so gloriously illuminated , as that we shall be able steadily to behold and comprehend that glory . but alas ! here at present our minds recoil , our meditations fail , our hearts are overcome , our thoughts confused , and our eyes turn aside from the lustre of this glory ; nor can we abide in the contemplation of it . but there , an immediate , constant view of it , will bring in everlasting refreshment and joy unto our whole souls . this beholding of the glory of christ given him by his father , is indeed subordinate unto the ultimate vision of the essence of god. what that is we cannot well conceive ; only we know that the pure in heart shall see god. but it hath such an immediate connexion with it , and subordination unto it , as that without it we can never behold the face of god , as the objective blessedness of our souls . for he is and shall be to eternity , the only means of communication between god and the church . and we may take some direction in our looking into and longing after this perfect view of the glory of christ , from the example of the saints under the old testament . the sight which they had of the glory of christ , for they also saw his glory through the obscurity of its revelation , and its being vailed with types and shadows , was weak and imperfect in the most illuminated believers , much inferior unto what we now have by faith , through the gospel . yet such it was , as encouraged them to enquire and search diligently into what was revealed , 1 pet. 1. 10 , 11. howbeit their discoveries were but dark and confused , such as men have of things at a great distance , or in a land that is very far off , as the prophet speaks , isa. 33. 16. and the continuance of this vail on the revelation of the glory of christ , whilst a vail of ignorance and blindness was upon their hearts and minds , proved the ruin of that church in its apostacy , as the apostle declares , 2 cor. 3. 7 , 13 , 14. this double vail ( the covering covered , the vail vailed ) god promised to take away , isa. 25. 7. and then shall they turn to the lord , when they shall be able clearly to behold the glory of christ , 2 cor. 3. 16. but this caused them who were real believers among them , to desire , long , and pray for the removal of these vails , the departure of those shadows , which made it as night unto them in comparison of what they knew would appear , when the sun of righteousness should arise with healing in his wings . they thought it long ere the day did break , and the shadows flee away , cant. 2. 17. chap. 4. 6. there was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the apostle speaks , rom. 8. 19. a thrusting forth of the head with desire and expectation of the exhibition of the son of god in the flesh , and the accomplishment of all divine promises therein . hence he was called the lord whom they sought and delighted in , mal. 3. 1. and great was the spiritual wisdom of believers in those days . they rejoyced and gloried in the ordinances of divine worship which they did enjoy . they looked on them as their chiefest priviledge , and attended unto them with diligence , as an effect of divine wisdom and love , as also because they had a shadow of good things to come . but yet at the same time they longed and desired that the time of reformation were come , wherein they should all be removed ; that so they might behold and enjoy the good things signified by them . and those who did not so , but rested in , and trusted unto their present institutions , were not accepted with god. those who were really illuminated did not so , but lived in constant desires after the revelation of the whole mystery of the wisdom of god in christ , as did the angels themselves , 1 pet. 1. 3. ephes. 3. 9 , 10. in this frame of heart and suitable actings of their souls , there was more of the power of true faith and love than is found among the most at this day . they saw the promises afar off , and were perswaded of them , and imbraced them , heb. 11. 13. they reached out the arms of their most intent affections , to embrace the things that were promised . we have an instance of this frame in old simeon , who so soon as he had taken the child jesus in his arms , cryed out , now lord , let me depart , now let me dye , this is that which my soul hath longed for , luk. 2. 28 , 29. our present darkness and weakness in beholding the glory of christ , is not like theirs . it is not occasioned by a vail of types and shadows cast on it by the representative institutions of it ; it doth not arise from the want of a clear doctrinal revelation of the person and office of christ ; but as was before declared , it proceedeth from two other causes . first from the nature of faith it self in comparison of vision . it is not able to look directly into this excelient glory , nor fully to comprehend it . secondly , from the way of its proposal , which is not substantial of the thing it self , but only of an image of it , as in a glass . but the sight the view of the glory of christ , which we shall have in heaven , is much more above that which we now enjoy by the gospel , than what we do , or may so enjoy , is above what they have attained under their types and shadows . there is a far greater distance between the vision of heaven , and the sight which we have now by faith , than is between the sight which we now have , and what they had under the old testament . heaven doth more excell the gospel-state , than that state doth the law. wherefore , if they did so pray , so long for , so desire the removal of their shadows and vails , that they might see what we now see , that they might so behold the glory of christ , as we may behold it in the light of the gospel ; how much more should we , if we have the same faith with them , the same love ( which neither will , nor can be satisfied without perfect fruition ) long and pray for the removal of all weakness , of all darkness and interposition , that we may come unto that immediate beholding of his glory , which he so earnestly prayed , that we might be brought unto . to sum up briefly what hath been spoken . there are three things to be considered concerning the glory of christ , three degrees in its manifestation ; the shadow , the perfect image , and the substance it self . those under the law had only the shadow of it , and of the things that belong unto it , they had not the perfect image of them , heb. 10. 1. under the gospel we have the perfect image , which they had not ; or a clear compleat revelation and declaration of it presenting it unto us as in a glass : but the enjoyment of these things in their substance is referred for heaven ; we must be where he is , that we may behold his glory . now there is a greater difference and distance between the real substance of any thing , and the most perfect image of it , than there is between the most perfect image , and the lowest shadow of the same thing . if then they longed to be freed from their state of types and shadows , to enjoy the representation of the glory of christ in that image of it , which is given us in the gospel ; much more ought we to breath and pant after our deliverance from beholding it in the image of it , that we may enjoy the substance it self . for whatever can be manifest of christ on this side heaven , it is granted unto us for this end , that we may the more fervently desire to be present with him . and as it was their wisdom and their grace to rejoyce in the light they had , and in those typical administrations of divine worship which shadowed our the glory of christ unto them , yet did always pant after that more excellent light and full discovery of it , which was to be made by the gospel ; so it will be ours also , thankfully to use and improve the revelations which we enjoy of it , and those institutions of worship , wherein our faith is assisted in the view thereof ; yet so as continually to breath after that perfect , that glorifying sight of it , which is reserved for heaven above . and may we not a little examine our selves by these things ? do we esteem this pressing towards the perfect view of the glory of christ to be our duty , and do we abide in the performance of it ? if it be otherwise with any of us , it is a signal evidence that our profession is hypocritical . if christ be in us , he is the hope of glory in us ; and where that hope is , it will be active in desires of the things hoped for . many love the world to well , and have their minds too much filled with the things of it , to entertain desires of speeding through it unto a state wherein they may behold the glory of christ. they are at home , and are unwilling to be absent from the body , tho to be present with the lord. they hope it may be that such a season will come at one time or another , and then it will be the best they can look for when they can be here no more . but they have but a little sight of the glory of christ in this world by faith , if any at all , who so little , so faintly desire to have the immediate sight of it above . i cannot understand how any man can walk with god as he ought , or hath that love for jesus christ which true faith will produce , or doth place his refreshments and joy in spiritual things , in things above , that doth not on all just occasions , so meditate on the glory of christ in heaven as to long for an admittance into the immediate sight of it . our lord jesus christ alone perfectly understood wherein the eternal blessedness of them that believe in him , doth consist . and this is the sum of what he prays for with respect unto that end ; namely , that we may be where he is to behold his glory . and is it not our duty to live in a continual desire of that which he prayed so earnestly that we might attain ? if in our selves , we as yet apprehend but little of the glory , the excellency , the blessedness of it , yet ought we to repose that confidence in the wisdom and love of christ , that it is our best , infinitely better than any thing we can enjoy here below . unto those who are inured unto those contemplations , they are the salt of their lives , whereby every thing is condited and made savory unto them , as we shall shew afterwards . and the want of spiritual diligence herein , is that which hath brought forth a negligent , careless , wordy profession of religion , which countenancing it self with some outward duties , hath lost out of it , the power of faith and love in their principal operations . hereby many deceive their own souls , goods , lands , possessions , relations , trades , with secular interests in them , are the things whose image is drawn on their minds , and whose characters are written on their foreheads , as the titles whereby they may be known . as believers beholding the glory of christ in the blessed glass of the gospel , are changed into the same image and likeness by the spirit of the lord ; so these persons beholding the beauty of the world , and the things that are in it , in the cursed glass of self-love , they are in their minds changed into the same image . hence perplexing fears , vain hopes , empty embraces of perishing things , fruitless desires , earthly , carnal designs , cursed , self-pleasing imaginations , feeding on and being fed by the love of the world and self , do abide and prevail in them . but we have not so learned christ jesus . chap. xiii . the second difference between our beholding the glory of christ by faith in this world , and by sight in heaven . faith is the light wherein we behold the glory of christ in this world. and this in its own nature , as unto this great end , is weak and imperfect , like weak eyes , that cannot behold the sun in its beauty . hence our sight of it differs greatly from what we shall enjoy in glory , as hath been declared . but this is not all ; it is frequently hindred and interrupted in its operations , or it loseth the view of its object by one means or other . as he who sees any thing at a great distance , sees it imperfectly ; and the least interposition or motion takes it quite out of his sight . so is it with our faith in this matter ; whence sometimes we can have little , sometimes no sight at all of the glory of christ by it . and this gives us , as we shall see , another difference between faith and sight . now although the consideration hereof may seem a kind of diversion from our present argument , yet i choose to insist upon it , that i may evidence the reasons whence it is that many have so little experience of the things whereof we have treated , that they find so little of reallity or power in the exercise of this grace , or the performance of this duty . for it will appear in the issue , that the whole defect is in themselves ; the truth it self insisted on , is great and efficacious . 1. whilst we are in this life , the lord christ is pleased in his sovereign wisdom sometimes to withdraw , and as it were , to hide himself from us . then do our minds fall into clouds and darkness ; faith is at a loss , we cannot behold his glory ; yea , we may seek him , but cannot find him . so job complains as we observed before . behold , i go forward , but he is not there , and backward , but i cannot perceive him : on the left hand where he doth work , but i cannot behold him : he hideth himself on the right hand , that i cannot see him . chap. 23. 8 , 9. which way soever i turn my self , whatever are my endeavours , in what way or work of his own , i seek him , i cannot find him , i cannot see him , i cannot behold his glory . so the church also complains ; verily thou art a god that hidest thy self , o god of israel the saviour , isa. 45. 15. and the psalmist , how long lord wilt thou hide thy self for ever ? psal. 89. 46. this hiding of the face of god , is the hiding of the shining of his glory in the face of christ jesus , and therefore of the glory of christ himself , for it is the glory of christ to be the representative of the glory of god. the spouse in the canticles is often at a loss and herein , bemoans her self that her beloved was withdrawn , that she could neither find him , nor see him , chap. 3. 1 , 2. chap. 5. 6. men may retain their notions concerning christ , his person , and his glory . these cannot be blotted out of their minds , but by heresie or obdurate stupidity . they may have the same doctrinal knowledge of him with others ; but the sight of his glory doth not consist therein ; they may abide in the outward performance of duties towards him , as formerly ; but yet all this while as unto the especial gracious communications of himself unto their souls , and as unto a chearful refreshing view of his glory , he may withdraw and hide himself from them . as under the same outward dispensations of the word , he doth manifest himself unto some , and not unto others ; ( how is it that thou wilt manifest thy self unto us , and not unto the world ? joh. 14. 22. ) whereon they to whom he doth so manifest himself , do see him to be beautiful , glorious , and lovely ( for unto them that believe , he is precious ) whilst the others see nothing hereof , but wonder at them , by whom he is admired , cant. 5. 9. so in the same dispensation of the word , he sometimes hides his face , turns away the light of his countenance , clouds the beams of his glory unto some , whilst others are cherished and warmed with them . two things we must here speak unto . 1. why doth the lord christ at any time thus hide himself in his glory from the faith of believers that they cannot behold him . 2. how we may perceive and know that he doth so withdraw himself from us , so that however we may please our selves , we do not indeed behold his glory . as unto the first of these , tho what he doth is supposed an act of sovereign unaccountable wisdom , yet there are many holy ends of it , and consequently reasons for it . i shall mention one only . he doth it to stir us up in an eminent manner unto a diligent search and enquiry after him . woful sloth and negligence are apt to prevail in us , in our meditations on heavenly things . tho our hearts wake ( as the spouse speaks , cant. 5. 2. ) in a valuation of christ , his love , and his grace , yet we sleep , as unto the due exercise of faith and love towards him . who is it that can justifie himself herein ? that can say , my heart is pure , i am clean from this sin ? yea it is so far otherwise with many of us , that he is for ever to be admired in his patience , that on the account of our unkindness and woful negligence herein , he hath not only withdrawn himself at seasons , but that he hath not utterly departed from us . now he knows that those with whom he hath been graciously present , who have had views of his glory , altho they have not valued the mercy and priviledge of it , as they ought , yet can they not bear a sense of his absence , and his hiding himself from them . by this therefore will he awake them unto a diligent enquiry after him . upon the discovery of his absence and such a distance of his glory from them as their faith cannot reach unto it , they become like the doves of the valleys all of them mourning every one for his iniquity , and do stir up themselves to seek him early and with diligence , see hos. 5. 5. so wherever the spouse intimates this withdrawing of christ from her , she immediately gives an account of her restless diligence and endeavours in her enquiries after him , until she have found him , chap. 3. 1 , 2 , 3 , 4 , 5. chap. 5. 2 , 3 , 4 , 5 , 6 , 7 , 8. and in these enquiries there is such an exercise of faith and love , tho it may be acting themselves mostly in sighs and groans , as is acceptable and well pleasing to him . we are like him in the parable of the prophet that spake unto ahab , who having one committed unto him to keep , affirms that whilst he was busie here and there , he was gone . christ commits himself unto us , and we ought carefully to keep his presence ; i held him , saith the church , and would not let him go , cant. 3. 4. but whilst we are busy here and there , while our minds are over filled with other things , he withdraws himself , we cannot find him . but even this rebuke is a sanctified ordinance for our recovery , and his return unto us . 2. our second enquiry is , how we may know when christ doth so withdraw himself from us , that we do not , that we cannot behold his glory . i speak herein unto them alone who make the observation of the lively actings of faith and love in and towards jesus christ their chiefest concern in all their retirements , yea in their whole walk before god. concerning these , our enquiry is , how they may know when christ doth in any degree or measure withdraw from them so as that they cannot in a due manner behold his glory ? and the first discovery hereof is by the consequents of such withdrawings . and what are the consequents of it , we can know no otherwise but by the effects of his presence with us , and the manifestation of himself unto us , which as unto some degrees must necessarily cease thereon . now the first of these is the life , vigor and effectual acting of all grace in us . this is an inseparable consequent and effect of a view of his glory . whilst we enjoy it , we live ; nevertheless not we , but christ liveth in us , exciting and acting all his graces in us . this is that which the apostle instructeth us in : while we behold his glory , as in a glass , we are transformed into the same image from glory to glory , 2 cor. 3. 18. that is , whilst by faith we contemplate on the glory of christ as revealed in the gospel , all grace will thrive and flourish in us towards a perfect conformity unto him . for whilst we abide in this view and contemplation , our souls will be preserved in holy frames , and in a continual exercise of love and delight , with all other spiritual affections towards him . it is impossible whilst christ is in the eye of our faith as proposed in the gospel , but that we shall labour to be like him and greatly love him . neither is there any way for us to attain unto either of these which are the great concernments of our souls , namely to be like unto christ and to love him , but by a constant view of him and his glory by faith which powerfully and effectually works them in us . all the doctrinal knowledge which we have of him is useless ; all the view we have of his glory is but fancy , imagination or superstition , which are not accompanied with this transforming power . and that which is wrought by it , is the encrease and vigor of all grace ; for therein alone our conformity unto him doth consist . growth in grace , holiness and obedience , is a growing like unto christ , and nothing else is so . i cannot refrain here from a necessary short digression . this transforming efficacy from a spiritual view of christ as proposed in the gospel , being lost as unto an expeperience of it in the minds of men carnal and ignorant of the mystery of believing ( as it is at present by many derided , tho it be the life of religion ) fancy and superstition provided various supplies in the room of it . for they found out crucifixes and images with paintings to represent him in his sufferings and glory . by these things , their carnal affections being excited by their outward senses , they suppose themselves to be affected with him , and to be like unto him . yea , some have proceeded so far , as either by arts diabolical , or by other means , to make an appearance of wounds on their hands , and feet , and sides , therein pretending to be like him ; yea , to be wholly transformed into his image . but that which is produced by an image , is but an image , an imaginary christ will effect nothing in the minds of men , but imaginary grace . thus religion was lost and died . when men could not obtain any experience in their minds of the spiritual mysteries of the gospel , nor be sensible of any spiritual change or advantage by them , they substituted some outward duties and observances in their stead ; as i shall shew ( god willing ) elsewhere more at large . these produced some kind of effects on their minds and affections , but quite of another nature than those which are the real effects of true evangelical grace . this is openly evident in this substitution of images instead of the representation of christ and his glory made in the gospel . however there is a general supposition granted on all hands ; namely , that there must be a view of christ , and his glory , to cause us to love him , and thereby to make us conformable or like unto him . but here lies the difference ; those of the church of rome say that this must be done by the beholding of crucifixes with other images and pictures of him ; and that with our bodily eyes : we say it is , by our beholding his glory by faith , as revealed in the gospel , and no otherwise . and to confess the truth , we have some , who as they reject the use of images , so they despise that spiritual view of the glory of christ which we enquire after . such persons on the first occasion will fall on the other side ; for any thing is better than nothing . but as we have a sure word of prophesie to secure us from these abominations by an express prohibition of such images unto all ends whatever ; so unto our stability in the profession of the truth , and experience of the efficacy of this spiritual view of christ transforming our souls into his own likeness , is absolutely necessary . for if an idolater should plead , as they do all , that in the beholding of the image of christ , or of a crucifix , especially if they are sedulous and constant therein , they find their affections unto him greatly excited , increased , and inflamed ( as they will be , isa. 57. 5. ) and that hereon he endeavours to be like unto him , what shall we have to oppose thereunto ? for it is certain that such images are apt to make impressions on the minds of men ; partly from the readiness of the senses and imagination to give them admittance into their thoughts ; and partly from their natural inclinations unto superstition , their aversation from things spiritual and invisible , with an inclination unto things present and visible . hence among them who are satisfied that they ought not to be adored with any religious veneration , yet some are apt upon the sight of them to entertain a thoughtful reverence , as they would do if they were to enter into a pagan temple full of idols ; and others are continually making approaches towards their use and veneration in paintings and altars and such outward postures of worship as are used in the religious service of them . but that they do sensibly affect the minds of men carnal and superstitious , cannot be denyed , and as they suppose , it is a love unto christ himself . however , certain it is in general , and confessed on all hands , that the beholding of christ is the most blessed means of exciting all our graces , spiritualizing all our affections , and transforming our minds into his likeness . and if we have not another , and that a more excellent way of beholding him , than they have who behold him , as they suppose , in images and crucifixes , they would-seem to have the advantage of us . for their minds will really be affected with somewhat , ours with nothing at all . and by the pretence thereof , they inveagle the carnal affections of men ignorant of the power of the gospel , to become their proselytes . for having lived , it may be , a long time without any the least experience of a sensible impression on their minds , or a transforming power from the representation of christ in the gospel , upon their very first religious , devout , application unto these images , they find their thoughts exercised , their minds affected , and some present change made upon them . but there was a difference between the person of david , and an image with a bolster of goats hair , though the one were laid in the room and place of the other . and there is so between christ and an image , though the one be put into the place of the other . neither do these things serve unto any other end , but to divert the minds of men from faith and love to christ ; giving them some such satisfactions in the room of them , as that their carnal affections do cleave unto their idols . and indeed it doth belong unto the wisdom of faith , or we stand in need of spiritual light , to discern and judge between the working of natural affections towards spiritual objects , on undue motives , by undue means , with indirect ends , wherein all papal devotion consists , and the spiritual exercise of grace in those affections duely fixed on spiritual objects . but as was said , it is a real experience of the efficacy , that there is in the spiritual beholding of the glory of christ by faith as proposed in the gospel , to strengthen , encrease and excite all grace unto its proper exercise , so changing and transforming the soul gradually into his likeness , which must secure us against all those pretences ; and so i return from this digression . hereby we may understand whether the lord christ doth so withdraw himself , as that we do not , as that we cannot behold his glory by faith in a due manner , which is the thing enquired after . for if we grow weak in our graces , unspiritual in our frames , cold in our affections , or negligent in the exercise of them by holy meditation , it is evident that he is at a great distance from us , so as that we do not behold his glory as we ought . if the weather grow cold , herbs and plants do whither , and the frost begins to bind up the earth , all men grant that the sun is withdrawn , and makes not its wonted approach unto us . and if it be so with our hearts , that they grow cold , frozen , withering , lifeless in and unto spiritual duties , it is certain that the lord christ is in some sence withdrawn , and that we do not behold his glory . we retain notions of truth concerning his person , office and grace ; but faith is not in constant exercise , as to real views of him and his glory . for there is nothing more certain in christian experience than this is , that while we do really by faith behold the glory of christ , as proposed in the gospel , the glory of his person and office as before described , and so abide in holy thoughts and meditations thereof , especially in our private duties and retirements , all grace will live and thrive in us in some measure , especially love unto his person , and therein unto all that belongs unto him . let us but put it to the trial , and we shall infallibly find the promised event . do any of us find decays in grace prevailing in us ; deadness , coldness , lukewarmness , a kind of spiritual stupidity and senseless coming upon us ? do we find an unreadiness unto the exercise of grace in its proper season , and the vigorous actings of it in duties of communion with god ? and would we have our souls recovered from these dangerous diseases ? let us assure our selves there is no better way for our healing and deliverance , yea no other way but this alone , namely the obtaining a fresh view of the glory of christ by faith , and a steady abiding therein . constant contemplation of christ and his glory putting forth its transforming power unto the revival of all grace , is the only relief in this case , as shall further be shewed afterwards . some will say , that this must be effected by fresh supplies and renewed communications of the holy spirit . unless he fall as dew and showers on our dry and barren hearts , unless he causeth our graces to spring , thrive and bring forth fruit , unless he revive and increase faith , love and holiness in our souls , our backslidings will not be healed , nor our spiritual state be recovered . unto this end is he prayed for , and promised in the scripture , see cant. 4. 16. isa. 44. 3 , 4. ezek. 11. 19. chap. 36. 26. hos. 14. 5 , 6. and so it is . the immediate efficiency of the revival of our souls , is from and by the holy spirit . but the enquiry is , in what way , or by what means , we may obtain the supplies and communications of him unto this end ? this the apostle declares in the place insisted on ; we beholding the glory of christ in a glass , are changed into the same image from glory to glory , even by the spirit of the lord. it is in the exercise of faith on christ in the way before described , that the holy spirit puts forth his renewing , transforming power in and upon our souls . this therefore is that alone which will retrive christians from their present decays and deadness . some complain greatly of their state and condition ; none so dead , so dull and stupid as they . they know not whether they have any spark of heavenly life left in them ; some make weak and faint endeavours for a recovery , which are like the attempts of a man in a dream wherein he seems to use great endeavours without any success . some put themselves unto multiplied duties . howbeit the generallity of professors seem to be in a pining thriftless condition . and the reason of it is , because they will not sincerely and constantly make use of the only remedy and relief ; like a man that will rather chuse to pine away in his sickness , with some useless , transient refreshments , than apply himself unto a known and approved remedy , because it may be the use of it is unsuited unto some of his present occasions . now this is to live in the exercise of faith in christ jesus : this himself assures us of , joh. 15. 4 , 5. abide in me , and i in you ; as the branch cannot bear fruit of it self-except it abide in the vine , no more can ye except you abide in me . i am the vine , ye are the branches ; he that abideth in me , and i in him , the same bringeth forth much fruit ; for without me ye can do nothing . there is a twofold coming unto christ by believing . the first is that we may have life ; that is , a spring and principle of spiritual life communicated unto us from him , for he is our life , col. 3. 3. and because he liveth , we live also , joh. 14. 19. yea , it is not so much we that live , as he liveth in us , gal. 2. 1 , 9 , 20. and unbelief is a not coming unto him , that we may have life , joh. 5. 40. but secondly , there is also a coming unto him by believers in the actual exercise of faith , that they may have this life more abundantly , joh. 10. 10. that is , such supplies of grace as may keep their souls in a healthy , vigorous acting of all the powers of spiritual life . and as he reproacheth some that they would not come unto him that they might have life , so he may justly reprove us all , that we do not so come unto him in the actual exercise of faith as that we might have this life more abundantly . secondly ; when the lord christ is near us , and we do behold his glory ; he will frequently communicate spiritual refreshment in peace , consolation , and joy unto our souls . we shall not only hereby have our graces excited with respect unto him as their object , but be made sensible of his actings towards us in the communications of himself and his love unto us . when the sun of righteousness ariseth on any soul , or makes any near approach thereunto , it shall find healing under his wings ; his beams of grace shall convey by his spirit , holy spiritual refreshment thereunto . for he is present with us by his spirit , and these are his fruits and effects as he is the comforter , suited unto his office as he is promised unto us . many love to walk in a very careless unwise profession . so long as they can hold out in the performance of outward duties , they are very regardless of the greatest evangelical priviledges ; of those things which are the marrow of divine promises , all real endeavours of a vital communion with christ. such are spiritual peace , refreshing consolations , ineffable joys , and the blessed composure of assurance . without some taste and experience of these things , profession is heartless , lifeless , useless ; and religion it self a dead carcass without an animating soul. the peace which some enjoy , is a meer stupidity . they judge not these things to be real , which are the substance of christs present reward ; and a renunciation whereof would deprive the church of its principal supportments and encouragements in all its sufferings . it is a great evidence of the power of unbelief , when we can satisfie our selves without an experience in our own hearts of the great things in this kind of joy , peace , consolation , assurance , that are promised in the gospel . for how can it be supposed that we do indeed believe the promises of things future , namely , of heaven , immortality and glory , the faith whereof is the foundation of all religion , when we do not believe the promises of the present reward , in these spiritual priviledges . and how shall we be thought to believe them , when we do not endeavour after an experience of the things themselves in our own souls , but are even contented without them ? but herein men deceive themselves . they would very desirously have evangelical joy , peace and assurance to countenance them in their evil frames , and careless walking . and some have attempted to reconcile these things unto the ruin of their souls . but it will not be . without the diligent exercise of the grace of obedience , we shall never enjoy the grace of consolation . but we must speak somewhat of these things afterwards . it is peculiarly , in the view of the glory of christ , in in his approaches unto us , and abiding with us , that we are made partakers of evangelical peace , consolation , joy and assurance . these are a part of the royal train of his graces , of the reward wherewith he is accompanied ; his reward is with him . wherever he is graciously present with any , these things are never wanting in a due measure and degree , unless it be by their own fault , or for their trial . in these things doth he give the church of his loves , cant. 7. 12. for if any man ( saith he ) loveth me , i will love him , and manifest my self unto him , joh. 14. 21. yea , i and the father will come unto him and make our abode with him , v. 23. and that so as to sup with him , rev. 3. 20. which on his part , can be only by the communication of those spiritual refreshments . the only enquiry is by what way and means we do receive them ? now i say this is in and by our beholding of the glory of christ by faith , 1 pet. 1. 9 , 10. let that glory be rightly stated as before laid down ; the glory of his person , his office , his condescention , exaltation , love and grace ; let faith be fixed in a view and contemplation of it , mix it self with it as represented in the glass of the gospel , meditate upon it , embrace it , and virtue will proceed from christ , communicating spiritual , supernatural refreshment and joy unto our souls . yea , in ordinary cases it is impossible that believers should have a real prospect of this glory at any time , but that it will in some measure affect their hearts with a sense of his love , which is the spring of all consolation in them . in the exercise of faith on the discoveries of the glory of christ made unto us in the gospel , no man shall ever totally want such intimations of his love , yea , such effusions of it in his heart , as shall be a living spring of those spiritual refreshments , joh. 4. 14. rom. 5. 5. when therefore we lose these things as unto a sense of them in our souls , it is evident that the lord christ is withdrawn , and that we do not behold his glory . but i cannot here avoid another short digression . there are those by whom all these things are derided as distempered fancies and imaginations . yea , such things have been spoken and written of them , as contain a virtual renunciation of the gospel , the powers of the world to come and the whole work of the holy ghost as the comforter of the church . and hereby all real entercourse between the person of christ , and the souls of them that do believe , is utterly overthrown ; reducing all religion to an outward shew and a pageantry , fitter for a stage , than that temple of god which is in the minds of men . according unto the sentiments of these prophane scoffers , there is no such thing as the shedding abroad of the love of god in our hearts by the holy ghost ; nor as the witnessing of the spirit of god with our spirits , that we are the children of god ; from which these spiritual joys and refreshments are inseparable , as their necessary effects . no such thing , as the lifting up of the light of gods countenance upon us , which will put gladness into our hearts ; that gladness which comprizeth all the things mentioned ; no such thing as rejoycing upon believing with joy unspeakable and full of glory ; no such thing as christs shewing and manifesting himself unto us , supping with us , and giving us of his loves ; that the divine promises of a feast of fat things , and wine well refined in gospel-mercies , are empty and insignificant words ; that all those ravishing joys and exultations of spirit that multitudes of faithful martyrs of old , and in later ages have enjoyed by a view of the glory of god in christ and a sense of his love , whereunto they gave testimony unto their last moments in the midst of their torments , were but fancies and imaginations . but it is the height of impudence in these profane scoffers , that they proclaim their own ignorance of those things which are the real powers of our religion . others there are , who will not deny the truth of these things . they dare not rise up in contradiction unto those express testimonies of the scripture , wherewith they are confirmed . and they do suppose that some are partakers of them , at least they were so formerly ; but as for their parts , they have no experience of them , nor do judge it their duty to endeavour after it . they can make a shift to live on hopes of heaven and future glory : as unto what is present they desire no more , but to be found in the performance of some duties in answer unto their convictions , which gives them that sorry peace which they do enjoy . so do many countenance themselves in their spiritual sloth and unbelief , keeping themselves at liberty to seek for refreshment and satisfaction in other things , whilst those of the gospel are despised . and these things are inconsistent . while men look for their chief refreshment and satisfaction in temporal things , it is impossible they should seek after those that are spiritual in a due manner . and it must be confessed , that when we have a due regard unto spiritual , evangelical consolations and joys , it will abate and take off our affections unto , and satisfaction in present enjoyments , phil. 3 8 , 9. but there is no more sacred truth than this ; that where christ is present with believers , where he is not withdrawn for a season from them , where they live in the view of his glory by faith as it is proposed unto them in the gospel , he will give unto them at his own seasons such intimations of his love , such supplies of his spirit , such holy joys and rejoycings , such repose of soul in assurance , as shall refresh their souls , fill them with joy , satisfie them with spiritual delight , and quicken them unto all acts of holy communion with himself . let no such dishonour be reflected on the gospel , that whereas the faith of it , and obedience unto it , are usually accompanied with outward troubles , afflictions , persecution and reproaches , as we are foretold they should be ; that it doth not by its inward consolations and divine refreshments , outballance all those evils which we may undergo upon the account of it . so to suppose , is expresly contrary to the promise of christ himself who hath assured that even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even now in this life , in this world , distinct from eternal life ; in the world to come , we shall receive an hundred-fold recompence for all that we can lose or suffer for his his sake , mat. 10. 30. as also unto the experience of them who in all ages have taken joyfully the spoiling of their goods , as knowing in themselves ( by the experience which they have of its first fruits ) that they have in heaven a better and more abiding substance , heb. 10. 29 , 30. if we come short in a participation of these things , if we are strangers unto them , the blame is to be laid on our selves alone , as it shall be immediately declared . now the design of the lord christ in thus withdrawing himself from us , and hiding his glory from our view , being the exercise of our graces , and to stir us up unto diligence in our enquiries after him , here lieth our guidance and direction in this case . do we find our selves lifeless in the spiritual duties of religion ? are we strangers unto the heavenly visits of consolation and joys , those visitations of god whereby he preserves our souls ? do we seldom enjoy a sense of the shedding abroad of his love in our hearts by the holy ghost ? we have no way of recovery but this alone . to this strong tower must we turn our selves as prisoners of hope ; unto christ must we look that we may be saved . it is a steady view or contemplation of his glory by faith alone , that will bring in all these things in a lively experience in our hearts and souls . again ; in the second place , it is from our selves principally , if we lose the views of the glory of christ , and the exercise of faith be obstructed therein . all our spiritual disadvantages do arise from our selves . it is the remainder of lusts and corruptions in us , either indulged by sloth and negligence , or excited and inflamed by satans temptations , that do obstruct us in this duty . whilst they are in any disorder or disturbance , it is in vain for us to expect any clear view of this glory . that view of the glory of christ , whereof we treat , consists in two things ; namely , its especial nature , and its necessary adjunct or effect . the first is , a spiritual perception or understanding of it as revealed in the scriptures . for the revelation of the glory of his person , office and grace , is the principal subject of them , and the principal object of our faith. and the other consists in multiplied thoughts about him , with actings of faith in love , trust , delight , and longing after the the full enjoyment of him , 1 pet. 1. 8. if we satisfie our selves in meer notions and speculations about the glory of christ as doctrinally revealed unto us , we shall find no transforming power or efficacy communicated unto us thereby . but when under the conduct of that spiritual light our affections do cleave unto him with full purpose of heart , our minds are filled with thoughts of him , and delight in him , and faith is kept up unto its constant exercise in trust and affiance on him , virtue will proceed from him to purifie our hearts , increase our holiness , strengthen our graces , and to fill us sometimes with joy unspeakable and full of glory . this is the just temperature of a state of spiritual health ; namely , when our light of the knowledge of the glory of god in christ , doth answer the means of it which we enjoy ; and when our affections unto christ do hold proportion unto that light ; and this according unto the various degrees of it ; for some have more , and some have less . where light leaves the affections behind , it ends in formality or atheism : and where affections outrun light they sink in the bog of superstition , doting on images and pictures or the like . but where things go not into these excesses , it is better that our affections exceed our light on the defect of our understandings , than that our light exceed our affections from the corruption of our wills . in both these is the exercise of faith frequently interrupted and obstructed by the remainder of corruption in us , especially if not kept constantly under the discipline of mortification , but some way indulged unto . for , 1. the steam of their disorder will cloud and darken the understanding , that it shall not be able clearly to discern any spiritual object , least of all the greatest of them . there is nothing more acknowledged even in things natural and moral than that the disorder of the passions and affections will blind , darken , and deceive the mind in its operations . and it is much more so in things spiritual , wherein that disorder is an immediate rebellion against its proper conducting light ; that is , against the light and rule of grace . there are three sorts of them unto whom the gospel is preached , in whom there are various obstructions of this view . 1. there is in obstinate unbelievers a darkness that is an effect of the power of satan on their minds , in blinding of them , which makes it impossible for them to behold any thing of the glory of christ. so the apostle declares it , if our gospel be hid , it is hid unto them that are lost , in whom the god of this world hath blinded the minds of them that believe not ; lest the light of the glorious gospel of christ , who is the image of god , should shine unto them , 2 cor. 4. 3 , 4. of these we do not speak . 2. there is in all men , a corrupt , natural darkness ; or such a depravation of their minds by nature , as that they cannot discern this glory of christ in a due manner . hence the light shineth in darkness and the darkness comprehendeth it not , john. 1. 5. for the natural man receiveth not the things of the spirit of god , for they are foolishness unto him , neither can he know them , because they are spiritually discerned , 1 cor. 2. 14. hence it is that although christ be preached among us continually , yet there are very few who discern any glory or beauty in him , for which he should be desired , as the prophet complains , isa. 53. 1 , 2. but i speak not of this natural darkness in general . but even these persons have their minds filled with prejudices against the gospel and darkned as unto the glory of christ according as corrupt lusts and affections are prevalent in them , see joh. 1. 44. chap. 12. 43. hence is the difference that is among the common hearers of the word . for although no man can do any thing of himself for the receiving of christ , and the beholding of his glory , without the especial aid of the grace of god , mat. 11. 24. john. 6. 44 , 45 ; yet some may make more opposition unto believing , and lay more hindrances in their own way , than others ; which is done by their lusts and corruptions . 3. there are those in whom both these evils are cured by faith , wherein the eyes of our understandings are enlightened to perceive and discern spiritual things , ephes. 1. 16 , 17 , 18. but this cure is wrought in this life but in part , 1 cor. 13. 12. and in this cure by a supply of a principle of saving light unto our minds , there are many degrees . for some have a clearer light than others , and thereby a more clear discerning of the mystery of the wisdom of god , and of the glory of christ therein . but whatever be our attainments herein , that which obstructs this light , that hinders it from shining in a due manner , that obstructs and hinders faith in its view of the glory of christ. and this is done by the remainders of corrupted nature in us , when they act in any prevalent degree . for they darken the mind and weaken it in its spiritual operations . that is , where any corrupt and inordinate affections , as love of the world , cares about it , inclinations unto sensuality , or the like spiritual disorders do prevail , faith is weakened in its spiritual acts , especially in discerning and beholding the glory of christ. for the mind is rendred unsteady in its enquiries after it , being continually distracted and diverted with vain thoughts and imaginations . persons under the power of such distempers may have the same doctrinal knowledge of the person of christ his office and his grace with other men , and the same evidence of its truth fixed on their minds ; but when they endeavour a real intuition into the things themselves , all things are dark and confused unto them from the uncertainty and instability of their own minds . this is the sum of what i do design . we have by faith a view of the glory of christ. this view is weak and unsteady from the nature of faith it self , and the way of its proposal unto us as in a glass , in comparison of what by sight we shall attain unto . but moreover , where corrupt lusts or inordinate affections are indulged unto , where they are not continually mortified , where any one sin hath a perplexing prevalency in the mind , faith will be so far weakened thereby , as that it can neither see nor meditate upon this glory of christ in a due manner . this is the reason why the most are so weak and unstable in the performance of this duty , yea are almost utterly unacquainted with it . the light of faith in the minds of men being impaired , clouded , darkned by the prevalency of unmortified lusts , it cannot make such discoveries of this glory , as otherwise it would do . and this makes the preaching of christ unto many so unprofitable as it is . secondly ; in the view of the glory of christ which we have by faith , it will fill the mind with thoughts and meditations about him , whereon the affections will cleave unto him with delight . this , as was said , is inseparable from a spiritual view of his glory in its due exercise . every one that hath it , must and will have many thoughts concerning , and great affections to him . see the description of these things , phil. 3. 8 , 10. it is not possible , i say , that we should behold the glory of his person , office and grace , with a due conviction of our concernment and interest therein , but that our minds will be greatly affected with it , and be filled with contemplations about it . where it is not so with any , it is to be feared that they have not heard his voice at any time , nor seen his shape , whatever they profess . a spiritual sight of christ will assuredly produce love unto him , and if any man love him not , he never saw him , he knows him not at all . and that is no love , which doth not beget in us many thoughts of the object beloved . he therefore who is partaker of this grace , will think much of what christ is in himself , of what he hath done for us , of his love and condescention , of the manifestation of all the glorious excellencies of the divine nature in him , exerted in a way of infinite wisdom and goodness for the salvation of the church . thoughts and meditations of these things will abound in us , if we are not wanting unto the due exercise of faith : and intense inflamed affections unto him , will ensue thereon , at least they will be active unto our own refreshing experience . and where these things are not in reality ( though in some they may be only in a mean and low degree ) men do but deceive their own souls in hopes of any benefit by christ or the gospel . this therefore is the present case . where there are prevailing sinful distempers or inordinate affections in the mind , such as those before mentioned , as self-love , love of the world , cares and fears about it , with an excessive valuation of relations and enjoyments ; they will so far cumber and perplex it with a multitude of thoughts about their own objects , as shall leave no place for sedate meditations on christ and his glory . and where the thoughts are engaged , the affections which partly excite them , and partly are led by them , will be fixed also , col. 3. 1 , 2. this is that which in the most , greatly promoteth that imperfection , which is in our view of the glory of christ , by faith in this life . according to the proportion and degree of the prevalency of affections , corrupt , earthly , selfish or sensual , filling the heads and hearts of men with a multitude of thoughts about what they are fixed on , or inclined unto ; so is faith obstructed and weakened in this work and duty . wherefore , whereas there is a remainder of these lusts , as to the seeds of them in us all , tho more mortified in some than in others ; yet having the same effects in the minds of all , according to the degree of their remainder ; thence it is as from an efficacious cause of it , that our view of the glory of christ by faith , is in many so weak , imperfect and unsteady . thirdly , we have interruption given unto the work of faith herein , by the temptations of satan . his original great design , wherever the gospel is preached , is to blind the eyes of men , that the light of the glorious gospel of christ , who is the image of god , should not shine into them , or irradiate their minds , 2 cor. 4. 4. and herein he prevails unto astonishment . let the light of the gospel in the preaching of the word be never so glorious ; yet by various means and artifices , he blinds the minds of the most , that they shall not behold any thing of the glory of christ therein . by this means he continues his rule in the children of disobedience . with respect unto the elect , god overpowers him herein . he shines into their hearts to give them the knowledge of his glory in the face of christ jesus , vers . 6. yet will not satan so give over . he will endeavour by all ways and means to trouble , discompose , and darken the mind even of them that believe , so as that they shall not be able to retain clear and distinct views of this glory . and this he doth two ways . 1. with some he imploys all his engines , useth all his methods of serpentine subtilty , and casts in his fiery darts , so to disquiet , discompose and deject them , as that they can retain no comfortable views of christ or his glory . hence arise fears , doubts , disputes , uncertainties , with various disconsolations . hereon they cannot apprehend the love of christ , nor be sensible of any interest they have therein , or any refreshing perswasions that they are accepted with him . if such things sometimes shine and beam into their minds , yet they quickly vanish and disappear . fears that they are rejected and cast off by him , that he will not receive them here nor hereafter , do come in their place ; hence are they filled with anxieties and despondencies , under which it is impossible they should have any clear view of his glory . i know that ignorance , atheism and obstinate security in sensual sins , do combine to despise all these things . but it is no new thing in the world , that men outwardly professing christian religion , when they find gain in that godliness , should speak evil of the things which they know not , and corrupt themselves in what they know naturally , as bruit beasts . 2. with others he deals after another manner . by various means he seduceth them into a careless security wherein they promise peace unto themselves without any diligent search into these things . hereon they live in a general presumption that they shall be saved by christ , although they know not how . this makes the apostle so earnest in pressing the duty of self-examination on all christians , 2 cor. 13. 5. examine your selves whether you be in the faith : prove your own selves : know you not your own selves that christ is in you , except you be reprobates ? the rule of self-judging prescribed by him , is whether christ be in us or no ; and in us he cannot be , unless he be received by that faith wherewith we behold his glory . for by faith we receive him , and by faith he dwelleth in our hearts . joh. 1. 12. eph. 3. 17. this is the principal way of his prevailing in the world. multitudes by his seduction live in great security under the utmost neglect of these things . security is granted to be an evil destructive of the souls of men ; but then it is supposed to consist only in impenitency for great and open sins ; but to be neglective of endeavouring an experience of the power and grace of the gospel in our own souls , under a profession of religion , is no less destructive and pernicious , than impenitency in any course of sin . these and the like obstructions unto faith in its operations being added unto its own imperfections , are another cause whence our view of the glory of christ in this world is weak and unsteady ; so that for the most part it doth but transiently affect our minds , and not so fully transform them into his likeness , as otherwise it would . it is now time to consider , that sight which we shall have of the glory of christ in heaven , in comparison of that which we have here below . now this is equal , stable , always the same without interruption or diversion . and this is evident , both in the causes or means of it , as also in our perfect deliverance from every thing that might be an hindrance in it , or an obstrunction unto it . 1. we may consider the state of our minds in glory . the faculties of our souls shall then be made perfect , heb. 12. the spirits of just men made perfect . ( 1. ) freed from all the clogs of the flesh , and all its influence upon them , and restraint of their powers in their operations . ( 2. ) perfectly purified from all principles of instability and variety ; of all inclinations unto things sensual and carnal , and all contrivances of self-preservation or advancement , being wholly transformed into the image of god , in spirituality and holiness . and to take in the state of our bodies after the resurrection ; even they also in all their powers and senses , shall be made entirely subservient unto the most spiritual actings of our minds in their highest elevation by the light of glory . hereby shall we be enabled and fitted eternally to abide in the contemplation of the glory of christ , with joy and satisfaction . the understanding shall be always perfected with the vision of god , and the affections cleave inseparably to him ; which is blessedness . the very essential faculties of our souls in that way and manner of working , which by their union with our bodies they are confined unto , are not able to comprehend and abide constantly in the contemplation of this glory . so that , though our sight of it here be dim and imperfect , and the proposal of it obscure ; yet from the weakness of our minds , we are forced sometimes to turn aside from what we do discern , as we do our bodily eyes from the beams of the sun , when it shines in its brightness . but in this perfect state they are able to behold and delight in this glory constantly , with eternal satisfaction . but as for me ( saith david ) i will behold thy face in righteousness ; i shall be satisfied when i awake , with thy likeness , psal. 17. 15. it is christ alone , who is the likeness and image of god. when we awake in the other world , with our minds purified and rectified , the beholding of him shall be always satisfying unto us . there will be then no satiety , no weariness , no indispositions ; but the mind being made perfect in all its faculties , powers and operations , with respect unto its utmost end , which is the enjoyment of god , is satisfied in the beholding of him for evermore . and where there is perfect satisfaction without satiety , there is blessedness for ever . so the holy spirit affirms of the four living creatures in the revelation ; they rest not day nor night , saying , holy , holy , holy lord god almighty , chap. 4. 8. they are continually exercised in the admiration and praises of god in christ , without weariness or interruption . herein shall we be made like unto angels . 2. as our minds in their essential powers and faculties shall be enabled to comprehend and acquiesce in this glory of christ , so the means or instrument of the beholding of it , is much more excellent than faith , and in its kind absolutely perfect , as hath in part been before declared . this is vision or sight . here we walk by faith , there by sight . and this sight is not an external aid , like a glass helping the weakness of the visive faculty to see things afar off ; but it is an internal power , or an act of the internal power of our minds , wherewith they are endowed in a glorified state . hereby we shall be able to see him face to face , to see him as he is , in a direct comprehension of his glory ; for this sight or visive power shall be given us for this very end , namely , to enable us so to do . hereunto the whole glory of christ is clear , perspicuous and evident , which will give us eternal acquiescency therein . hence shall our sight of the glory of christ be invariable , and always the same . 2. the lord christ will never in any one instance , on any occasion , so much as one moment withdraw himself from us , or eclipse the proposal and manifestation of himself unto our sight . this he doth sometimes in this life , and it is needful for us that so he should do . we shall be ever with the lord , 1 thes. 4. 17. without end , without interruption . this is the center of good and evil , as to the future different states of men. they shall be for ever . eternity makes them absolutely good on the one hand , and absolutely evil on the other . to be in hell under the wrath of god , is in it self the greatest penal evil : but to be there for ever , without the intermission of misery , or determination of time , is that which renders it the greatest evil unto them who shall be in that condition . so is eternity the life of future blessedness . we shall be ever with the lord , without limitation of time , without interruption of enjoyment . there are no vicissitudes in the heavenly state . the new hierusalem hath no temple in it , for the lord god almighty , and the lamb are the temple thereof , revel . 21. 24. there is no need of instituted means of worship , nor of ordinances of divine service . for we shall need neither encrease of grace , nor excitations unto its exercise . the constant , immediate , uninterrupted enjoyment of god and the lamb , supplieth all . and it hath no need of the sun , nor of the moon to shine in-it ; for the glory of god doth enlighten it , and the lamb is the light thereof . the light of the sun is excellent ; howbeit ; it hath its seasons , after it hath shone in its brightest lustre , it gives place to the night and darkness . so is the light of the moon of great use in the night ; but it hath its seasons also . such is the light we have of the glory of god and the lamb in this world. sometimes it is as the light of the sun , which under the gospel is seven fold , as the light of seven days in one , in comparison of the law , isa. 30. 26. sometimes as the light of the moon , which giveth relief in the night of temptations and trials . but it is not constant ; we are under a vicissitude of light and darkness , views of christ , and a loss of him . but in heaven the perpetual presence of christ with his saints , makes it always one noon of light and glory . 3. this vision is not in the least liable unto any weaknings from internal defects , nor any assaults from temptations , as is the sight of faith in this life . no doubts or fears , no disturbing darts or injections shall there have any place . there shall no habit , no quality , no inclination or disposition remain in our souls , but what shall eternally lead us unto the contemplation of the glory of christ , with delight and complacency . nor will there be any defect in the gracious powers of our souls , as unto a perpetual exercise of them ; and as unto all other opposing enemies , we shall be in a perpetual triumph over them , 1 cor. 15. 55 , 56 , 57. the mouth of iniquity shall be stopped for ever , and the voice of the self avenger shall be heard no more . wherefore the vision which we shall have in heaven of the glory of christ , is serene ; always the same , always new and indeficient , wherein nothing can disturb the mind in the most perfect operations of a blessed life . and when all the faculties of the soul can without any internal weakness or external hindrances exercise their most perfect operations on the most perfect object ; therein lies all the blessedness which our nature is capable of . wherefore , whenever in this life we attain any comfortable refreshing view of the glory of christ , by the exercise of faith on the revelation of it , with a sense of our interest therein , we cannot but long after , and desire to come unto this more perfect abiding , invariable aspect of it . chap. xiv . other differences between our beholding the glory of christ by faith in this world , and by sight in heaven . among the many other differences which might be insisted on ( altho the greatest of them are unto us at present absolutely incomprehensible , and so not to be enquired into ) i shall name two only , and so put a close to this discourse . 1. in the view which we have here of the glory of christ by faith , we gather things as it were one by one , in several parts and parcels out of the scripture , and comparing them together in our minds , they become the object of our present sight , which is our spiritual comprehension of the things themselves . we have no proposal of the glory of christ unto us by vision or illustrious appearance of his person , as isaiah had of old , chap. 6. 1 , 2 , 3 , 4. or as john had in the revelation , chap. 1. vers . 13 , 14 , 15 , 16. we need it not , it would be of no advantage unto us . for as unto the assurance of our faith , we have a word of prophesie more useful unto us , than a voice from heaven , 2 pet. 1. 17 , 18 , 19. and of those who received such visions , tho of eminent use unto the church ; yet as unto themselves , one of them cryed out , wo is me , i am undone ; and the other fell as dead at his feet . we are not able in this life to bear such glorious representations of him , unto our edification . and as we have no such external proposals of his glory unto us in visions , so neither have we any new revelations of him , by immediate inspiration . we can see nothing of it , know nothing of it , but what is proposed unto us in the scripture , and that as it is proposed . nor doth the scripture it self in any one place , make an entire proposal of the glory of christ , with all that belongs unto it ; nor is it capable of so doing ; nor can there be any such representation of it , unto our capacity on this side heaven . if all the light of the heavenly luminaries had been contracted into one , it would have been destructive , not useful to our sight ; but being by divine wisdom distributed into sun , moon and stars , each giving out his own proportion , it is suited to declare the glory of god , and to enlighten the world : so if the whole revelation of the glory of christ , and all that belongs unto it , had been committed into one series and contexture of words , it would have overwhelmed our minds , rather than enlightned us . wherefore god hath distributed the light of it through the whole firmament of the books of the old and new testament , whence it communicates it self , by various parts and degrees unto the proper use of the church . in one place we have a description of his person , and the glory of it ; sometimes in words plain and proper , and sometimes in great variety of allegories , conveying an heavenly sense of things unto the minds of them that do believe ; in others of his love and condescention in his office , and his glory therein . his humiliation , exaltation and power , are in like manner in sundry places represented unto us . and as one star differeth from another in glory ; so it was one way , whereby god represented the glory of christ , in types and shadows under the old testament , and another wherein it is declared in the new. illustrious testimonies upon all these things are planted up and down in the scripture , which we may collect as choice flowers in the paradise of god , for the object of our faith and sight thereby . so the spouse in the canticles considered every part of the person and grace of christ distinctly by it self , and from them all , concludes that he is altogether lovely , chap. 5. 10 , 11 , 12 , 13 , 14 , 15 , 16. so ought we to do in our study of the scripture , to find out the revelation of the glory of christ , which is made therein , as did the prophets of old , as unto what they themselves received by immediate inspiration . they searched diligently what the spirit of christ which was in them did signifie , when it testified-before hand the sufferings of christ , and the glory which should ensue , 1 pet. 1. 11 , 12. but this seeing of christ by parts in the revelation of him , is one cause why we see him here but in part . some suppose that by chopping and painting , and gilding , they can make an image of christ that shall perfectly represent him to their sences and carnal affections from head to foot . but they feed on ashes , and have a lie in their right hand , jesus christ is evidently crucified before our eyes in the scripture , gal. 3. 1. so also is he evidently exalted , and glorified therein . and it is the wisdom of faith to gather into one , those parcelled descriptions that are given of him , that they may be the object of its view and contemplation . in the vision which we shall have above , the whole glory of christ will be at once and always represented unto us ; and we shall be enabled in one act of the light of glory to comprehend it . here indeed we are at a loss ; our minds and understandings fail us in their contemplations . it will not yet enter into our hearts to conceive what is the beauty , what is the glory of this compleat representation of christ unto us . to have at once all the glory of what he is , what he was in his outward state and condition , what he did and suffered , what he is exalted unto , his love and condescention , his mystical union with the church , and the communication of himself unto it , with the recapitulation of all things in him ; and the glory of god , even the father , in his wisdom , righteousness , grace , love , goodness , power , shining forth eternally in him , in what he is , hath done , and doth , all presented unto us in one view , all comprehended by us at once , is that which at present we cannot conceive . we can long for it , pant after it , and have some foretasts of it ; namely of that state and season , wherein our whole souls in all their powers and faculties , shall constantly , inseparably , eternally cleave by love unto whole christ in the sight of the glory of his person and grace , until they are watered , dissolved and inebriated in the waters of life , and the rivers of pleasure that are above for evermore . so must we speak of the things which we admire , which we adore , which we love , which we long for , which we have some foretasts of in sweetness ineffable , which yet we cannot comprehend . these are some few of those things whence ariseth the difference between that view which we have here of the glory of christ , and that which is reserved for heaven ; namely , such as are taken from the difference between the means or instruments of the one and the other , faith and sight . in the last place , the great difference between them , consists in , and is manifested by their effects . hereof i shall give some few instances , and close this discourse . 1. the vision which we shall have of the glory of christ in heaven , and of the glory of the immense god in him , is perfectly and absolutely transforming . it doth change us wholly into the image of christ. when we shall see him , we shall be as he is , we shall be like him , because we shall see him , 1 joh. 3. 2. but although the closing , perfecting act of this transformation be an act of sight , or the sight of glory ; yet there are many things towards it , or degrees in it , which we may here take notice of in our way . 1. the soul upon its departure from the body , is immediately freed fom all the weakness , disability , darkness , uncertainties and fears , which were impressed on it from the flesh ; wherewith it was in the strictest union . the image of the first adam as fallen , is then abolished . yea , it is not only freed from all irregular sinful distempers cleaving to our nature as corrupted , but from all those sinless grievances and infirmities which belong unto the original constitution of it . this necessarily ensues on the dissolution of the person in order unto a blessed state. the first entrance by mortality into immortallity , is a step towards glory . the ease which a blessed soul finds in a deliverance from this encumbrance , is a door of entrance into eternal rest. such a change is made in that , which in it self is the center of all evil , namely death , that it is made a means of freeing us from all the remainders of what is evil . for this doth not follow absolutely on the nature of the thing it self . a meer dissolution of our natures can bring no advantage with it , especially as it is a part of the curse . but it is from the sanctification of it by the death of christ. hereby that which was gods ordinance for the infliction of judgment , becomes an effectual means for the communication of mercy , 1 cor. 5. 22. chap. 15. 54. it is by vertue of the death of christ alone , that the souls of believers are freed by death from all impressions of sin , infirmity and evils , which they have had from the flesh , which were their burden , under which they groaned all their days . no man knows in any measure the excellency of this priviledge , and the dawnings of glory which are in it , who hath not been wearied , and even worn out , through long conflicting with the body of death . the soul hereon being freed from all annoyances , all impressions from the flesh , is expedite and enlarged unto the exercise of all its gracious faculties , as we shall see immediately . with wicked men it is not so . death unto them is a curse ; and the curse is the means of the conveyance of all evil , and not deliverance from any . wherein they have been warmed and refreshed by the influences of the flesh , they shall be deprived of it . but their souls in their separate state , are perpetually harrased with the disquieting passions which have been impressed on their minds by their corrupt fleshly lusts. in vain do such persons look for relief by death . if there be any thing remaining of present good and usefulness to them , they shall be deprived of it . and their freedom for a season from bodily pains , will no way lie in the ballance against that confluence of evils which death will let in upon them . 2. the spirits of just men being freed by death from the clog of the flesh , not yet refined ; all the faculties of their souls , and all the graces in them , as faith , love and delight , are immediately set at liberty , enabled constantly to exercise themselves on god in christ. the end for which they were created , for which our nature was endowed with them , was , that we might adhere unto god by them , and come unto the enjoyment of him . being now freed wholly from all that impotency , perversness , and disability unto this end , with all the effects of them , which came upon them by the fall ; they are carried with a full stream towards god , cleaving unto him with the most intense embraces . and all their actings towards god , shall be natural , with facility , joy , delight and complacency . we know not yet the excellency of the operations of our souls in divine things , when disburdened of their present weight of their flesh. and this is a second step towards the consummation of glory . for , in the resurrection of the body , upon its full redemption , it shall be so purified , sanctified , glorified , as to give no obstruction unto the soul in its operations , but be a blessed organ for its highest and most spiritual actings . the body shall never more be a trouble , a burthen unto the soul , but an assistant in its operations , and participant of its blessedness . our eyes were made to see our redeemer , and our other sences to receive impressions from him , according unto their capacity . as the bodies of wicked men shall be restored unto them to encrease and compleat their misery in their sufferings ; so shall the bodies of the just be restored unto them , to heighten and consummate their blessedness . 3. these things are preparatory unto glory . the compleat communication of it , is by the infusion of a new heavenly light into the mind , enabling us to see the lord christ as he is . the soul shall not be brought into the immediate presence of christ without a new power to behold him , and the immediate representation of his glory . faith now doth cease as unto the manner of its operation in this life , whilst we are absent from christ. this light of glory succeeds into its room , fitted for that state and all the ends of it , as faith is for that which is present . and , 4. in the first operation of this light of glory , believers shall so behold the glory of christ , and the glory of god in him , as that therewith , and thereby they shall be immediately and universally changed into his likeness . they shall be as he is , when they shall see him as he is . there is no growth in glory , as unto parts , there may be as unto degrees . additions may be outwardly made unto what is at first received , as by the resurrection of the body ; but the internal light of glory , and its transforming efficacy is capable of no degrees , though new revelations may be made unto it , unto eternity . for the infinite fountain of life , and light , and goodness , can never be fathomed , much less exhausted . and what god spake on the entrance of sin , by the way of contempt and reproach , behold the man is become like one of us , upbraiding him with what he had foolishly designed ; on the accomplishment of the work of his gace , he says in love and infinite goodness , man is become like one of us , in the perfect restoration of our image in him . this is the first effect of the light of glory . faith also in beholding the glory of christ in this life , is accompanied with a transforming efficacy , as the apostle expresly declares , 2 cor. 3. 18. it is the principle from whence , and the instrumental cause whereby all spiritual change is wrought in us in this life ; but the work of it is imperfect ; first because it is gradual , and then because it is partial . 1. as unto the manner of its operation , it is gradual , and doth not at once transform us into the image of christ. yea , the degrees of its progress therein , are unto us for the most part imperceptible . it requires much spiritual wisdom and observation to obtain an experience of them in our own souls . the inward man is renewed day by day , whilst we behold these invisible things , 2 cor. 4. 16 , 17 , 18. but how ? even as the outward man decays by age , which is by insensible degrees and alterations . such is the transformation which we have by faith in its present view of the glory of christ. and according to our experience of its efficacy herein , is our evidence of its truth and realty in the beholding of him . no man can have the least ground of assurance that he hath seen christ and his glory by faith , without some effects of it in changing him into his likeness . for as on the touch of his garment by the woman in the gospel , vertue went out from him to heal her infirmity : so upon this view of faith , an influence of transforming power will proceed from christ unto the soul. 2. as unto the event it is but partial . it doth not bring this work unto perfection . the change wrought by it , is indeed great and glorious ; or as the apostle speaks , it is from glory to glory , in a progress of glorious grace : but absolute perfection is reserved for vision . as unto divine worship , perfection was not by the law. it did many things preparatory unto the revelation of the will of god concerning it ; but it made nothing perfect : so absolute perfection in holiness , and the restoration of the image of god , is not by the gospel , is not by faith ; however it gives us many preparatory degrees unto it , as the apostle fully declares , phil. 3. 10 , 11 , 12 , 13 , 14. secondly , vision is beatifical , as it is commonly called , and that not amiss . it gives perfect rest and blessedness unto them in whom it is . this may be a little opened in the ensuing observations . 1. there are continual operations of god in christ , in the souls of them that are glorified , and communications from him unto them . for all creatures must eternally live even in heaven , in dependance on him who is the eternal fountain of being , life , goodness and blessedness unto all . as we cannot subsist one moment in our beings , lives , souls , bodies , the inward or outward man , without the continual actings of divine power in us , and towards us ; so in the glorified state our all shall depend eternally on divine power and goodness , communicating themselves unto us , for all the ends of our blessed subsistance in heaven . 2. what is the way and manner of these communications , we cannot comprehend . we cannot indeed fully understand the nature and way of his spiritual communications unto us in this life . we know these things by their signs , their outward means , and principally by the effects they produce in the real change of our natures . but in themselves we see but little of them . the wind bloweth where it listeth , and we hear the sound thereof , but we know not whence it cometh , and whither it goeth ; so is every one that is born of the spirit , joh. 3. 8. all gods real operations in heaven and earth are incomprehensible , as being acts of infinite power , and we cannot search them out unto perfection . 3. all communications from the divine being and infinite fulness in heaven unto glorified saints , are in , and through christ jesus , who shall for ever be the medium of communication between god and the church , even in glory . all things being gathered into one head in him , even things in heaven , and things in earth ; that head being in immediate dependence on god , this order shall never be dissolved , ephese 1. 10 , 11. 1 cor. 3. 23. and on these communications from god through christ depends entirely our continuance in a state of blessedness and glory . we shall no more be self-subsistent in glory , than we are in nature or grace . 4. the way on our part whereby we shall receive these communications from god by christ , which are the eternal springs of life , peace , joy and blessedness , is this vision , the sight whereof we speak . for as it is expresly assigned thereunto in the scripture ; so whereas it contains the perfect operation of our minds and souls in a perfect state , on the most perfect object , it is the only means of our blessedness . and this is the true cause whence there neither is , nor can be any satiety or weariness in heaven , in the eternal contemplation of the same glory . for not only the object of our sight is absolutely infinite , which can never be searched into the bottom ; yea , is perpetually new unto a finite understanding ; so our subjective blessedness consisting in continual fresh communications from the infinite fulness of the divine nature , derived unto us through vision , is always new , and always will be so to eternity . herein shall all the saints of god drink of the rivers of pleasure that are at his right hand , be satisfied with his likeness , and refresh themselves in the eternal springs of life , light and joy for evermore . this effect that view which we have by faith of the glory of christ in this world , doth not produce . it is sanctifying , not glorifying . the best of saints are far from a perfect or glorified state in this life . and that not only on the account of the outward evils , which in their persons they are exposed unto ; but also of the weakness and imperfection of their inward state in grace . yet we may observe some things unto the honour of faith in them who have received it . as , 1. in its due exercise on christ , it will give unto the souls of believers some previous participation of future glory , working in them dispositions unto , and preparation for the enjoyment of it . 2. there is no glory , no peace , no joy , no satisfaction in this world to be compared with what we receive by that weak and imperfect view which we have of the glory of christ by faith. yea , all the joys of the world are a thing of nought in comparison of what we so receive . 3. it is sufficient to give us such a perception , such a foretaste of future blessedness in the enjoyment of christ , as may continually stir us up to breath and pant after it . but it is not beatifical . other differences of an alike nature between our beholding of the glory of christ in this life by faith , and that vision of it , which is reserved for heaven , might be insisted on ; but i shall proceed no further . there is nothing farther for us to do herein but that now and always we shut up all our meditations concerning it , with the deepest self-abasement out of a sense of our unworthiness and insufficiency to comprehend those things , admiration of that excellent glory which we cannot comprehend , and vehement longings for that season when he shall see him as he is , be ever with him , and know him , even as we are known . finis . notes, typically marginal, from the original text notes for div a53708-e4660 see joh. 1. 18. chap. 14. 7 , 8 , 9 , 10. 2 cor. 4. 6. col. 1. 16. ephes. 3. 4 , 5 , 6 , 7 , 8 , 9 , 10. heb. 1. 2. of the divine originall, authority, self-evidencing light, and povver of the scriptures. with an answer to that enquiry, how we know the scriptures to be the word of god. also a vindication of the purity and integrity of the hebrew and greek texts of the old and new testament; in some considerations on the prolegomena, & appendix to the late biblia polyglotta. whereunto are subjoyned some exercitations about the nature and perfection of the scripture, the right of interpretation, internall light, revelation, &c. / by iohn owen: d.d. owen, john, 1616-1683. 1659 approx. 476 kb of xml-encoded text transcribed from 194 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a90280 wing o784 thomason e1866_1 thomason e1866_1* estc r203092 99863172 99863172 170488 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a90280) transcribed from: (early english books online ; image set 170488) images scanned from microfilm: (thomason tracts ; 232:e1866[1] or 232:e1866[1*]) of the divine originall, authority, self-evidencing light, and povver of the scriptures. with an answer to that enquiry, how we know the scriptures to be the word of god. also a vindication of the purity and integrity of the hebrew and greek texts of the old and new testament; in some considerations on the prolegomena, & appendix to the late biblia polyglotta. whereunto are subjoyned some exercitations about the nature and perfection of the scripture, the right of interpretation, internall light, revelation, &c. / by iohn owen: d.d. owen, john, 1616-1683. [32], 349, [1]; [8], 118, [2] p. printed by henry hall, printer to the university, for tho: robinson., oxford, : 1659. "of the integrity & purity of the hebrevv and greek text of the scripture" has separate dated title page; pagination and register are continuous. "pro sacris scripturis adversus hujus temporis fanaticos exercitationes apologeticæ quatour", in latin, has separate pagination, register, and title page with "excudebat a: lichfield, .. mdclviii" in imprint (roman numeral date made with turned c's). ² a1 bears vertical half-title on verso, "dr. ovven of the divine orig. of the scriptures"; the words "of the divine .. scriptures" are bracketed together. annotation on thomason copy: "nouemb."; also the last number of the imprint date have been marked through and replaced with an "8". reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible -evidences, authority, &c. -early works to 1800. bible -inspiration -early works to 1800. 2007-06 tcp assigned for keying and markup 2007-06 aptara keyed and coded from proquest page images 2008-7 john latta sampled and proofread 2008-07 john latta text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion of the divine originall , authority , self-evidencing light , and povver of the scriptvres . with an answer to that enquiry , how we know the scriptures to be the word of god. also a vindication of the purity and integrity of the hebrew and greek texts of the old and new testament ; in some considerations on the prolegomena , & appendix to the late biblia polyglotta . whereunto are subjoyned some exercitations about the nature and perfection of the scripture , the right of interpretation , internall light , revelation , &c. by iohn owen : d. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . joh. 5. 39. oxford , printed by henry hall , printer to the university , for tho : robinson . 1659. to my reverend and worthy friends , the prebends of ch : church colledge in oxford , with all the stvdent's in divinity in that society . the reason of my inscribing the ensuing pleas for the authority , purity , and perfection of the scripture , against the pretences of some to the contrary , in these dayes , unto you , is because some of you value and study the scripture as much as any i know , and it is the earnest desire of my heart , that all of you would so do . now whereas two things offer themselves unto me , to discourse with you by the way of preface , namely the commendation of the scripture , and an exhortation to the study of it on the one hand , and a discovery of the reproach that is cast upon it , with the various wayes and meanes that are used by some for the lessening and depressing of its authority and excellency on the other ; the former being to good purpose , by one or other almost every day performed ; i shall insist at present on the latter only ; which also is more suited to discover my aime and intention in the ensuing discourses . now herein as i shall , it may be , seeme to exceed that proportion which is due unto a preface to such short discourses as these following ; yet i know , i shall be more briefe then the nature of so great a matter as that proposed to consideration doth require . and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i shall fall upon the subject that now lyes before me . many there have beene and are , who , through the craft of sathan , and the prejudice of their owne hearts , lying under the power of corrupt and carnall interest , have ingaged themselves to decry , and disparage , that excellency of the scripture which is proper and peculiar unto it . the severall sorts of them are too many particularly to be considered , i shall only passe through them in generall , and fix upon such instances by the way as may give evidence to the things insisted on . those who in this business are first to be called to an account , whose filth and abominations given out in gross● , others have but parcelled among themselves , are they of the synagogue of rome . these pretend themselves to be the only keepers and preservers of the word of god in the world ; the only ground and pillar of truth . let us then a little consider in the first place , how it hath discharged this trust ; for it is but equall that men should be called to an account upon their owne principles ; and those , who supposing themselves to have a trust reposed in them , do manifest a trecherous mind , would not be one whit better if they had so indeed . what then have these men done in the discharge of their pretended trust ? nay what hath that synagogue left unattempted ? yea what hath it left unfinished , that may be needfull to convince it of perfidiousnesse ? that saies the scripture was committed to it alone , and would , if it were able , deprive all others of the possession of it or their lives ; what scripture then was this , or when was this deed of trust made unto them ? the oracles of god , they tell us , committed to the jewes under the old testament , and all the writings of the new ; and that this was done from the first foundation of the church by peter , and so on to the finishing of the whole canon . what now have they not done in adding , detracting , corrupting , forging , aspersing those scriptures to falsifie their pretended trust ? they adde more bookes to them , never indited by the holy ghost , as remote from being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : so denying the selfe evidencing power of that word , which is truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by mixing it with things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of an humane rise and spring ; manifesting themselves to have lost the spirit of discerning , promised with the word , to abide with the true church of god for ever . isa : 59. 21. they have taken from its fulnesse and perfection , its sufficiency and excellency , by their massora their , orall law or verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their unknowne , endlesse , bottomlesse , boundlesse treasure of traditions ; that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all their abominations . the scripture its selfe ; as they say , committed to them , they plead , to their eternall shame , to be in the originall languages corrupted , vitiated , interpolated , so that it is no stable rule to guide us throughout in the knowledge of the will of god. the jewes , they say , did it whilst they were busie in burning of christians . therefore in the roome of the originals , they have enthroned a translation that was never committed to them , that came into the world they know neither how , nor when , nor by whom . so that one saies of its author , si quis percontetur gallus fuerit an sarmata , judaeus an christianus , vir an mulier , nihil habituri sint ejus patroni quod expeditè respondeant . all this to place themselves in the throne of god , and to make the words of a translation authentick from their stamp upon them , and not from their relation unto , and agreement with , the words spoken by god himselfe . and yet farther , as if all this were not enough to manifest what trustees they have been , they have cast off all subjection to the authority of god in his word , unlesse it be resolved into their own ; denying that any man in the world can know it to be the word of god , unlesse they tell him so ; it is but inke and paper , skin of parchment , a dead letter , a nose of wax , a lesbian rule , of no authority unto us at all . o faithfull trustees ! holy mother church ! infallible chaire ! can wickednesse yet make any farther progresse ? was it ever heard of from the foundation of the world , that men should take so much paines , as these men have done , to prove themselves faithlesse , and treacherous in a trust committed to them ? is not this the summe and substance of volumes that have even filled the world ; the word of god was committed to us alone , and no others ; under our keeping it is corrupted , depraved , vitiated ; the copies delivered unto us we have rejected , and taken up one of our owne choice ; nor let any complaine of us , it was in our power to do worse . this sacred depositum had no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereby it might be knowne to be the word of god ; but it is upon our credit alone , that it passes in the world , or is believed ; we have added to it many bookes upon our owne judgement , and yet thinke it not sufficient for the guidance of men , in the worship of god , and their obedience they owe unto him : yet do they blush ? are they ashamed as a thiefe when he is taken ? nay do they not boast themselves in their iniquity ? and say , they are sold to worke all these abominations ? the time is coming , yea it is at hand , wherein it shall repent them for ever , that they have lifted up themselves against this sacred grant of the wisdome , care , love , and goodnesse of god. sundry other branches there are of the abominations of these men , besides those enumerated ; all which may be reduced to these three corrupt and bloody fountaines . 1. that the scripture at best , as given out from god , and as it is to us continued , was , and is , but a partiall revelation of the will of god : the other part of it , which how vast and extensive it is no man knowes , ( for the jewes have given us their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their mishna and gemara ; these kept them lockt up in the breast , or chaire of their holy father ) beeing reserved in their magazine of traditions . 2. that the scripture is not able to evince or manifest its selfe to be the word of god , so as to enjoy and exercise any authority in his name , over the soules and consciences of men ; without an accession of testimony , from that combination of politicke , worldly minded men , that call themselves the church of rome . 3. that the originall copies of the old and new testament are so corrupted ( ex ore tuo , serve nequam ) that they are not a certaine standard and measure of all doctrines , or the touch-stone of all translations . now concerning these things you will find somewhat offered unto your considerations in the ensuing discourses ; wherein , i hope ▪ without any great alter●ation or disputes , to lay downe such principles of truth , as that their idoll imaginations will be found cast to the ground before the sacred arke of the word of god , and to lye naked without wisdome or power . it is concerning the last of these only , that at present i shall deliver my thoughts unto you ; and that because we begin to have a new concernment therein , wherewith i shall afterward acquaint you . of all the inventions of sathan to draw off the minds of men from the word of god , this of decrying the authority of the originalls seems to me the most pernicious . at the beginning of the reformation , before the councill of trent , the papists did but faintly , and not without some blushing , defend their vulgar latine translation . some openly preferred the originall before it , as 1 cajetan , erasmus , 2 vives , and others . yea , and after the councell also , the same was done by andradius 3 , ●erarius 4 , arias montanus 5 , masius 6 , and others . for those who understood nothing but latine amongst them , and scarcely that , whose ignorance was provided for in the councill ▪ i suppose it will not be thought meet that in this case we should make any account of them . but the state of things is now altered in the world , and the iniquity , which first wrought in a mystery , being now discovered , casts off its vizard and grows bold ; nihil est audacius istis deprensis . at first the designe was mannaged in private writings , melchior canus 7 , gulielmus lindanus 8 , bellarminus 9 , gregorius de valentia 10 , leo castrius 11 , huntlaeus 12 , hanstelius 13 , with innumerable others , some on one account , some on another , have pleaded that the originalls were corrupted ; some of them with more impudence than others . leo castrius , as pineda observes , raves almost , where ever he falls on the mention of the hebrew text . sed is est author ( saith he ) dum in hujusmodi ebraizationes incidit , vix sui compos ; & bono licet zelo , tamen vel ignoratione rerum quarundam , vel vehementiori aliquâ affectione , extra fines veritatis & modestiae rapitur : & si ex hujusmodi tantum unguibus leonem illum estimaremus , non etiam ex aliis praeclaris conatibus , aut murem aut vulpem censeremus , aut canem aut quiddam aliud ignobilius . yea morinus , who seems to be ashamed of nothing , yet shrinks a little at this mans impudence and folly . apologetici libros ( saith he ) sex bene longos scripsit , quibus nihil quam judaeorum voluntarias & malignas depravationes demonstrate nititur ; zelo sanè pio scripsit castrius , sed libris hebraicis ad tantum opus quod moliebatur parum erat instructus . in the steps of this castrius walkes huntley a subtie jesuite , who in the treatise above cited , ascribes the corruption of the hebrew bible to the good providence of god , for the honour of the vulgar latine . but these with their companions have had their mouths stopt by reinolds , whitaker , junius , lubbertus , rivetus , chamierus , gerardus , amesius , glassius , alstedius , a mama , and others . so that a man would have thought this fire put to the house of god had been sufficiently quenched . but after all the endeavours hitherto used , in the daies wherein we live , it breaks out in a greater flame ; they now print the originall it selfe , and defame it ; gathering up translations of all sorts , and setting them up in competition with it . when ximenius put forth the complutencian bibles , vatablus his , & arias montanus those of the king of spaine , this cockatrice was not hatcht , whose fruit is now growing to a flying fiery serpent . it is now but saying the ancient hebrew letters are changed from the samaritane to the chaldean ; the points or vowels and accents are but lately invented , of no authority , without their guidance and direction nothing is certaine in the knowledge of that tongue , all that we know of it comes from the translation of the 70 ▪ the jews have corrupted the old testament , there are innumerable various lections both of the old and new ; there are other copies differing from those we now enjoy , that are utterly lost . so that upon the matter , there is nothing left unto men , but to choose , whether they will be papists or atheists . here that most stupendious fabrick that was ever raised by inke and paper , termed well by a learned man magnificentissimum illud ( quod post homines natos in lucem prodiit unquam ) opus biblicum ; i mean the parisian bibles , is prefaced by a discourse of its erector michael de jay , wherein he denies the hebrew text , prefers the vulgar latine before it , and resolves that we are not left to the word for our rule , but to the spirit that rules in their church : pro certo igitur atque indubitato apud nos esse debet , vulgatam editionem , quae communi catholicae ecclesiae lingu● circumfertur verum esse & genuinum sacrae scripturae fontem ; hanc consulendam ubique , inde fidei dogmata repetenda ; ex quo insuper consentaneum est , vera ac certissima fidei christianae autographa in spiritu ecclesiae residere , neque ab ejus hostium manibus repetenda . et certè quamcunque pietatis speciem praetexunt , non religione quapiam , aut sincerâ in scripturam sacram veneratione aguntur dum eam unicam , quasi ineluctabilem salutis regulam , usurpant ▪ neque spiritûs evangelici veritatem investigare decreverunt ; dum ad autographa curiosius recurrentes , ex quibus , praeter perplexa quaedam vestigia , vix aliquid superest , vel capitales fidei hostes , vel eos qui ecclesiae minus faverint , de contextuum interpretatione a● germano sacrorum codicum sensu consulunt . scilicet non alia est opportunior via à regio illius itinere secedendi , neque in privatarum opinionum placitis blandius possunt acquiescere , quas velut unicas doctrinae suae regulas sectari plerunque censuerunt . a page caecam animorum libidinem , non jam in institutionem nostram subsistit litera , sed ecclesiae spiritus ; neque è sacris codicibus hauriendum quidquam , nisi quod illa communicatum esse nobiscum voluerit . so he , or morinus in his name ; and if this be indeed the true state of things , i suppose he will very hardly convince men of the least usefulnesse of this great worke and undertaking . to usher those bibles into the world , morinus puts forth his exercitations , intituled of the syncerity of the hebrew and greek text , indeed to prove them corrupt and uselesse . he is now the man amongst them that undertakes to defend this cause : in whose writings whether there be more of pyrgopolynices , or rabshekah , is uncertaine . but dogs that bark● loud , seldome bite deep ; nor do i thinke many ages have produced a man of more confidence and lesse judgment ; a prudent reader cannot but nauseate at all his leaves , and the man is well laid open by a learned person of his own party . by the way , i cannot but observe , that in the height of his boasting , he falls upon his mother church , and embraces her to death . ex●rcit . 1 , cap. 1. pag. 11. that he might vaunt himselfe to be the first and only discoverer of corruptions in the originall of the old testament , with the causes of them , he falls into a profound contemplation of the guidance of his church , which being ignorant of any such cause of rejecting the originalls , as he hath now informed her of , yet continued to reject them , and prefer the vulgar latine before them hîc admirare lector ( saith he ) dei spiritum ecclesiae praesentissimum , illam per obscura , perplexa , & invia quaeque , inoffenso pede agentem : quanquam incognita esset rabbinorum supina negligentia , portentosa ignorantia , saed●que librorum judaicorum corruptela , & haeretici contraria his magnâ verborum pompâ audacter jactarent ; adduci tamen non potuit ecclesia , ut versio , quâ solâ per mille ferè & centum annos usa fuerit , ad normam & amussim hebraei textus iterum recuderetur . but is it so indeed , that their church receives its guidance in a stupid brutish manner , so as to be fixed obstinately on conclusions , without the least acquaintance with the premises ? it seems she loved not the originalls , but she knew not why ; only she was obstinate in this , that she loved them not . i if this be the state with their church , that when it hath neither scripture , nor tradition , nor reason , nor new revelation , she is guided she knows not how , as socrates was by his daemon , or by secret and inexpressible species of pertinacy and stubbornnesse falling upon her imagination ; i suppose it will be in vaine to contend with her any longer . for my own part i must confesse , that i shall as soon believe a poor deluded fanaticall quaker , pretending to be guided by an infallible spirit , as their pope with his whole conclave of cardinalls , upon the tearms here laid down by morinus . but to let these men passe for a season ; had this leprosy kept it selfe within that house which is throughly infected , it had been of lesse importance : it is but a farther preparation of it for the fire . but it is now broken forth among protestants also ; with what designe , to what end or purpose , i know not , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god knows , and the day will manifest . to declare at large how this is come about , longa esset historia ; too long for me to dwell upon ; some heads of things i shall briefly touch at . it is known to all , ●hat the reformation of religion , and restauration of good learning were begun , and carried on at the same time , and mostly by the same persons . there was indeed a triumvirate among the papists of men excellently skilled in rabbinicall learning before the reformation . raymundus martinus , porchetus de sylvaticis , and petrus galatinus , are the men ; of the which , the last dedicated his book to maximilian the emperour , after that zuinglius and luther had begun to preach . vpon the matter these three are but one : great are the disputes , whether galatinus stole his book from raymundus or porchetus ; from porchetus , saith morinus , and calls his worke plagium portentosum , cui vix simile unquam factum est : exerc : 1. cap. 2. from raymundus , saith scaliger , epist . 2. 41. mistaking raymundus martinus for raymundus sebon ; but giving the first tidings to the world of that book . from raymūdus also , saith josephus de voysin in his prolegom : to the pugio fidei , and from him hornebeck in his proleg . ad judae . i shall not interpose in this matter , the method of galatinus and his stile are peculiar to him , but the coincidence of his quotations too many to be ascribed to common accident . that porchetus took his victoria adversus impios judaeos for the most part from raymundus , himselfe confesseth in his preface . however certaine it is , galatinus had no small opinion of his own skill , and therefore , according to the usuall way of men , who have attained , as they think , to some eminency in any one kind of learning , laying more weight upon it than it is able to beare , he boldly affirmes , that the originall of the scripture is corrupted , and not to be restored but by the talmud ; in which one concession he more injures the cause he pleads for against the jews , then he advantageth it by all his books beside . of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of rabbena haskadosh there is no more news as yet in the world , then what he is pleased to acquaint us withall . at the same time erasmus , reuchlin , vives , xantes , pagninus , and others , moved effectually for the restauration of the hebrew , greek , and latin. but the worke principally prospered in the hands of the first reformers , as they were all of them generally skilled in the hebrew , so some of them as capito , bibliander , fagius , munster to that height and usefulnesse , that they may well be reckoned as the fathers and patriarchs of that learning . at that time lived elias levita , the most learned of the jews of that age , whose grammaticall writings were of huge importance in the studying of that tōgue . this mā as he was acquainted with many of the first reformers , so he lived particularly with paulus ●agius , as i have else where declared . now in one book , which in those daies he published , called massorech , hammasoreth , he broached a new opinion , not much heard of , at least not at all received among the jews , nor for ought that yet appears , once mentioned by christians before , namely that the points or vowels , and accents used in the hebrew bible , were invented by some criticall jew or massorite , living at tiberias about 5 or 600 yeares after christ : no doubt the mans●ime ●ime was to reduce the world of christians to a dependance on the ancient rabbins , for the whole sense of the scripture ; hinc prima mali labes , here lies the first breach in this matter . the fraud being not discovered , and this opinion being broached and confirmed by the great and almost only master of the language of that age , some even of the first reformers embraced his fancy . perhaps zuinglius had spoken to it before : justly i know not . after a while the poyson of this error beginning to operate , the papists waiting on the mouths of the reformers , like the servants of benhadad on ahab , to catch at every word that might fall from them to their advantage , beg an to make use of it . hence cochlaeus , lib. de auth. scripturae , cap. 5. applauds luther , for saying the jews had corrupted the bible with points and distinctions , as well he might , for nothing could be spoken more to the advantage of his cause against him . wherefore other learned men began to give opposition to this error ; so did munster , junius , and others , as will be shewed in the ensuing discourse . thus this matter rested for a season . the study of the hebrew tongue and learning being carried on , it fell at length on him , who undoubtedly hath done more reall service for the promotion of it , than any one man whatever , jew or christian . i meane buxtorsius the elder ; his thesaurus grammaticus , his tiberias , or commentarius massorethicus , his lexicons and concordan●es , and many other treatises , whereof some are not yet published , evince this to all the world . even morinus saith that he is the only man among christians , that ever throughly understood the massora ; and symeon de muys acknowledgeth his profiting by him , and learning from him ; other jews who undertake to be teachers , know nothing but what they learne of him . to omit the testimony of all sorts of learned men , giving him the preheminence in this learning , it may suffice that his workes praise him . now this man in his tiberias or commentarius massorethicus , printed with the great rabbinicall bible of his own correct setting forth at basil , an. 1620 , considereth at large this wh●l matter of the points , and discovereth the vanity of elias his pretension about the tiberian massorites . but we must not it seems rest here : within a few yeares after , to make way for another designe , which then he had conceived ; ludovicus capellus published a discourse in the defence of the opinion of elias , ( at least so far as concerned the rise of the punctation ) under the title of arcanum punctationis revelatum . the book was published by erpenius without the name of the author . but the person was sufficiently known ; and rivetus not long after took notice of him , and saith he was his friend , but concealed his name . isag . ad scr. 1. cap. 8. this new attempt immediately pleaseth some . among others , our learned professour dr. prideaux reads a publick lecture on the vespers of our comitia on that subject ; wherein though he prefaceth his discourse with an observation of the advantage the papists make of that opinion of the novelty of the points , and the danger of it , yet upon the matter he falls in wholly with capellus , though he name him not . among the large encomiums of himselfe , and his worke , printed by capellus in the close of his critica sacra , there are two letters from one mr. eyre here in england , in one whereof he tells him , that without doubt the doctor read on that subject by the help of his book ; as indeed he useth his arguments , & quotes his treatise , under the name of sud hanisebhoth hanaegalah . but that ( i say ) which seems to me most admirable in the doctors discourse is , that whereas he had prefaced it with the weight of the controversy he had in hand , by the advantage the papists make of the opinion of the novelty of the points , citing their words to that purpose , himselfe in the body of his exercitations falls in with them , and speaks the very things which he seemed before to have blamed . and by this means this opinion tending so greatly to the disparagement of the authority of the originals , is crept in amongst protestants also . of the stop put unto its progresse by the full and learned answer of buxtorfius the younger ( who alone in this learning , in this age , seems to answer his fathers worth ) unto capellus , in his discourse de origine & antiquitate punctorum , i shall speak more afterwards . however it is not amisse fallen out that the masters of this new perswasion are not at all agreed among themselves . capellus would have it easy to understand the hebrew text , and every word , though not absolutely by it selfe , yet as it lies in its contexture , though there were no points at all . morinus would make the language altogether unintelligible on that account ; the one saith , that the points are a late invention of the rabbins , and the other , that without them , the understanding of the hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet though they look diverse wayes , there is a firebrand between them . but we have this brand brought yet nearer to the churches bread corne , in the prolegomena to the biblia polyglotta , lately printed at london . the solemne espousall of this opinion of the hebrew punctation , in that great worke , was one chiefe occasion of the second discourse , as you will find it at large declared in the entrance of it . i dare not mention the desperate consequences that attend this imagination , being affrighted among other things , by a little treatise lately sent me ( upon the occasion of a discourse on this subject ) by my worthy and learned friend dr. ward , intituled fides divina , wherein its author , who ever he be , from some principles of this nature , and unwary expressions of some learned men amongst us , labours to eject and cast out as uselesse the whole scripture or word of god. i should have immediately returned an answer to that pestilent discourse , but that upon consideration , i found all his objections obviated or answered in the ensuing , treatises , which were then wholly finished . and this , as i said , was the first way whereby the poyson of undervaluing the originalls crept in among protestants themselves . now together with the knowledge of the tongues , the use of that knowledge in criticall observations , did also encrease . the excellent use of this study and employment , with the fruits of it in the explanation of sundry difficulties , with many other advantages , cannot be easily expressed . but as the best things are apt to be most abused , so in particular it hath falne out with this kind of learning and studie . protestants here also have chiefly mannaged the businesse . beza , camerarius , scaliger , casaubon , d●usius , gomarus , usher , grotius , hensius , fuller , dieu , mede , camero , glasius , capellus , amama , with innumerable others , have excelled in this kind . but the mind of man being exceedingly vaine-glorious , curious , uncertain , after a doore to reputation and renowne , by this kind of learning was opened in the world , it quicly spread its selfe over all bounds and limits of sobriety . the manifold inco●veniences , if not mischiefes , that have ensued on the boldnesse and curiosity of some in criticising on the scripture , i shall not now insist upon ; and what it might yet grow unto , i have often heard the great usher , expressing his feare . of the successe of grotius in this way we have a solid account weekly in the lectures of our learned professor , which i hope , he will in due time benefit the publick withall . but it is only one or two things that my present designe calls mee upon to remarke . among other wayes that sundry men have fixed on to exercise their criticall abilities , one hath beene the collecting of various lections both in the old testament and new. the first and honestest course fixed on to this purpose , was that of consulting various copies , and comparing them among themselves ; wherein yet there were sundry miscarriages , as i shall shew in the second treatise . this was the worke of erasmus , stephen , beza , arias montanus , and some others ; some that came after them finding this province possessed , and no other world of the like nature remaining for them to conquer , fixed upon another way , substituting to the service of their designe , as pernitious a principle , as ever i thinke was fixed on by any learned man since the foundation of the church of christ , excepting only those of rome . now this principle is that upon many grounds , which some of them are long in recounting : there are sundry corruptions crept into the originals , which by their criticall faculty , with the use of sundry engines , those especially of the old translations are to be discovered and removed . and this also receives countenance from these prolegomena to the biblia polyglotta , as will afterwards be showne and discussed . now this principle being once fixed , and a liberty of criticising on the scripture , yea a necessity of it thence evinced , it is inconceiveable what springs of corrections and amendments rise up under their hands . let me not be thought tedious if i recount some of them to you . 1 it is knowne that there is a double consonancy in the hebrew consonants among themselves ; of some in figure that are unlike in sound , of some in sound that are unlike in figure , of the first sort are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the latter are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , now this is one principle of our new criticks , that the scribes of the bible were sometimes mistaken by the likenesse of the letters , in respect of figure , sometimes by their liknesse in respect of sound ; and so remembring the words they wrote , oftentimes put one for another ; so that whether they used their eyes , or their memories , they failed on one hand or another ; though the jewes deny any copy amongst them to be written but exactly by patterne , or that it is lawfull for a man to write one word in a copy , but by patterne , though he could remember the words of the whole bible : now whereas the signification of every word is regulated by its radix , it often falls out , that in the formation and inflexion of words , by reason of letters that are defective , there remaines but one letter of the radix in them , at least that is pronounced : how frequent this is in this tongue , those who have very little skill in it , may ghesse by only taking a view of frobenius his bible , wherein the radicall letters are printed in a distinct character , from all the praefixes and affixes in their variations . now if a man hath a mind to criticise and mend the bible , it is but taking his word , or words , that he will fix upon , & try what they will make by the cōmutation of the letters that are alike in figure or sound . let him try what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will doe in the place of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or on the contrary ; which as they are radicall , or as they are prefixed , will sufficiently alter the sense ; and so of all the rest mentioned . if by this meanes any new sense that is tolerable , and pleaseth the criticke , doth emerge , it is but saying the scribe was mistaken in the likenesse of the letters , or in the affinity of the sound , and then it is no matter , though all the copies in the world agree to the contrary , without the least variation . it is evident that this course hath stood capellus and grotius in very good stead . and symeon de muys tells us a pretty story of himselfe to this purpose . de heb. edit . antiq. & verit. s. s. yea this is the most eminent spring of the criticismes on the old testament , that these times afford : a thousand instances might be given to this purpose . 2. but in case this course faile , and no reliefe be afforded this way , than the transposition of letters offers its assistance ; those who know any thing in this language , know what alteration in the sense of words may be made by such a way of procedure , frequently words of contrary senses , directly opposite consist only of the same letters diversly placed . every lexicon will supply men with instances , that need not to be here repeated . 3. the points are taken into consideration ; and here bold men may even satisfie their curiosity . that word , or those three letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are instanced in by hierome to this purpose , hom. 9. 12 : as it may be printed it will afford 8 severall senses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is verbum & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is pestis ; as farre distant from one another as life and death ; those letters in that order may be read with — and — and — and — and — , the jewes give instances how by this meanes , men may destroy the world . but 4. suppose that this ground proves barren also , it is but going to an old translation , the 70 , or vulgar latin , and where any word likes us , to consider what hebrew word answers unto it , and if it discovers an agreement in any one letter , in figure or sound , with the word in that text , then to say that so they read in that copy ; yea rather then faile , be the word as farre different from what is read in the bible as can be imagined , averre it to yeeld the more convenient sense , and a various lection is found out . and these are the chiefe heads and springs of the criticisms on the old testament , which with so great a reputation of learning men have boldly obtruded on us of late dayes . it is not imaginable what prejudice the sacred truth of the scripture , preserved by the infinite love and care of god , hath already suffered hereby , and what it may further suffer , for my part , i cannot but tremble to think . lay but these two principles together , namely that the points are a late invention of some judaicall rabbins , ( on which account there is no reason in the world that we should be bound unto them ) and that it is lawfull to gather various lections by the help of translations , where there are no diversities in our present copies , which are owned in the prolegomena to the biblia polyglotta , and for my part i must needs cry cut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as not seeing any meanes of being delivered from utter uncertaintie in and about all sacred truth . those who have more wisdome & learning , & are able to look throngh all the digladiations that are likely to ensue on these principles , i hope will rather take paines to instruct me , and such as i am , then be angry or offended with us , that we are not so wise or learned as themselves . in the meane time i desire those who are shaken in mind by any of the specious pretences of capellus and others , to consider the specimen , given us , of reconciling the difficulties , that they lay as the ground of their conjectures in the miscellany notes , or exercitations of the learned mr pocock ; as usefull and learned a worke as is extant in that kinde , in so few sheets of paper . the dangerous and causelesse attempts of men , to rectifie our present copies of the bible , the reader may there also find discovered and confuted . but we have not as yet done ; there is a new invention of capellus , greatly applauded amongst the men of these opinions . he tels us lib. 6. c. 10. crit. s●cr : planum est omnem quae hodiè est in terrarum orbe linguae hebraicae cognitionem servandam tandèm esse & ascribendam graecae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70. sacrorum bibliorum translationi . this is greedily taken up by morinus ( as nothing could be spoken more to his purpose ) who also tells us , that the learned prefacer to these biblia polyglotta is of the same judgement ; morin : praefat : ad opusc . haebr : samarit . hereupon he informes us , that in the translation of the pentateuch he went for the meaning of sundry words unto hierome , and the translation of the 70. but it is not unknowne to these learned persons , that hierome , whom one of them makes his rule ; tels us over and over , that notwithstanding the translation of the 70. he had his knowledge of the hebrew tongue , from the hebrew it selfe ; and the help of such hebrews as he hired to his assistance . and for capellus , is not that the helena for which he contends , and upon the matter the onely foundation of his sacred worke of criticising on the scripture , that there was a succession of learned men of the jewes at tiberias untill an hundred yeares after hierome , who invented the points of the hebrew bible , and that not in an arbitrary manner , but according to the tradition they had received from thē who spoke that language in its purity ? shall these men be thought to have had the knowledge of the hebrew tongue from the translation of the 70 ; certainly they would not then have hated it so , as he informes us they did . but this thing is plainly ridiculous . the language gives us the knowledge of it selfe . considering the helps that by providence have been in all ages , and at all times afforded thereunto , ever since the time wherein capellus saies , some knew it so well , as to invent and affix the present punctation , there hath beene a succession of living or dead masters to further the knowledge of it . and this will not seem strange to them who have given us exact translations of the persian , and aethiopick pieces of scripture . in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are little assisted by the 70. the chiefest seeming help unto this tongue is from the arabick . and thus have i given you a briefe account , how by the subtilty of satan , there are principles crept in , even amongst protestants , undermining the authority of the hebrew verity , as it was called of old ; wherein hierusalem hath justified samaria , and cleared the papists in their reproaching of the word of god. of the new testament i shall speake particularly in the second discourse ensuing . morinus indeed tels us , de heb : & graec : tex : sincerit . exercitat : 1. cap : 1. p. 5. it is a jocular thing that the hereticks in their disputations do grant , that there are corruptions , and various lections in the greek & latine copies of the scripture , but deny it as to the hebrew : but why , i pray , is this so ridiculous ? it is founded on no lesse stable bottome than this experience , that whereas we evidently find various lections in the greek copies which we enjoy , and so grant that which ocular inspection evinces to be true ; yet although men discover such virulent and bitter spirits against the hebrew text , as this morinus doth , calling all men fooles or knaves that contend for its purity , yet they are none of them able to shew out of any copies yet extant in the world , or that they can make appeare ever to have been extant , that ever there were any such various lections in the originalls of the old testament . and is there any reason that we should be esteemed ridiculous , because believing our own eyes , we will not also believe the testimony of same few men of no credit with us , asserting that for truth , which we have abundant cause to believe to be utterly false ; but of these men so far . i thought at the entrance of my discourse to have also insisted on some other wayes , whereby satan in these daies assaults the sacred truth of the word of god in its authority , purity , integrity , or perfection ; especially in the poor , deluded , fanaticall soules amongst us , commonly called quakers . for the instruction of the younger sort , against whose abominations i have subjoyned the theses in the close of the other treatises . but i am sensible how far already i have exceeded the bounds of a preface unto so small treatises as these ensuing ; and therefore giving a briefe account of my undertaking in this cause of god and his word , for the vindication of the authority and integrity of it , i shall put a close to this discourse . it may be some of you have heard me professing my unwillingnesse to appeare any more in the world this way . i have not in some things met with such pleasing entertainment , as to encourage me unto it : where i have been for peace , others have made themselves ready for war. some of them , especially * one of late , neither understanding me , nor the things that he writes about , but his mind for opposition was to be satisfied . this is the manner of not a few in their writings ; they measure other men by their own ignorance , and what they know not themselves , they thinke is hid to others also ; hence when any thing presents its selfe new to their minds ; as though they were the first that knew , what they then first know , and which they have only an obscure glimpse of , they rest not untill they have published it to their praise . such are the discourses of that person , partly triviall , partly obviated and rendred utterly uselesse to his purpose by that treatise , which he ventured weakly to oppose . i wish i could prevaile with those , whose interest compells them to choose rather to be ignorant , then to be taught by me , to let my books alone . another after two or three years consideration , in answer to a book of neer 140 sheets of paper , returnes a scoffing reply to so much of it , as was written in a quarter of an houre . i am therefore still minded to abstaine from such engagements . and i think i may say if there were lesse writing by some , there would be more reading by others , at least to more purpose . many books full of profound learning lye neglected , whilst men spend their time on trifles ; and many things of great worth are suppressed by their authors , whilst things of uo value are poured out , one on the neck of another . one of your selves i have often solicited for the publishing of some divinity lectures , read at solemne times in the university , which , if i know ought , are , to say no more , worthy of publick view . i yet hope a short time will answer my desire and expectation . of my present vndertaking there are 3 parts . the first is a subject that having preached on , i was by many urged to publish my thoughts upon it , judging it might be usefull : i have answered their requests ; what i have performed through the grace of christ in the worke undertaken , is left to the judgment of the godly learned reader . the second concernes the prolegomena and appendix to the late biblia polyglotta : of this i said often , ab alio quovis hoc fieri mallem , quàm à me , sed à me tamen potius quàm à nemine . the reasons of my ingaging in that worke are declared at large in the entrāce of it . the theses in the close were drawn in by their affinity in subject to the other discourses , and to compleat the doctrine of the scripture concerning the scripture , i endeavoured to cōprize in thē the whole truth about the word of god , as to name & thing opposed by the poor fanaticall quakers , as also to discover the principles they proceed upon in their confused opposition to that truth . i have no more to adde , but only begging i may have the continuance of your prayers , and assistance in your severall stations , for the carrying on the worke of our lord and master in this place committed unto us , that i may give my account with joy and not with griefe , to him that stands at the door , i commend you to the powerfull word of his grace ; and remaine your fellow labourer and brother in our dear lord jesus . i. o. from my study , septemb. 22. 1658. of the divine originall , with the authority , selfe evidencing power , and light of the holy scriptures . chap. i. the divine originall of the scripture , the sole foundation of it's authority , the originall of the old testament , heb. 1. 11. severall wayes of immediate revelation . the peculiar manner of the revelation of the word . considerations thereon . various expressions of that way , 2 pet. 1. 20 , 21. the written word , as written , preserved by the providence of god. capellus opinion about various lections considered . the scripture not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the true meaning of that expression . how the word came of old , and how it was received . entirely from god to the least title . of the scriptures of the new testament and their peculiar prerogative . sect. 1. that the whole authority of the scripture in it's selfe , depends solely on it's divine originall , is confessed by all who acknowledge it's authority . the evincing and declaration of that authority , being the thing at present aymed at ; the discovery of it's divine spring and rise , is in the first place , necessarily to be premised thereunto . that foundation being once laid , we shall be able to educe our following reasonings and arguments , wherein we aime more at weight than number , from their own proper principles . sect. 2. as to the originall of the scripture of the old testament , it is said god spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. 1. 1 ; of old , or formerly in the prophets . from the dayes of moses the lawgiver , and downwards , unto the consignation and bounding of the canon delivered to the judaicall church , in the dayes of ezra and his companions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the men of the great congregation , so god spake . this being done only among the jewes , they as his church , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rom. 3. 2 , 9 , 4. were intrusted with the oracles of god. god spake , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( chrysostome , theophilact ) in for by : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the prophets , as luk. 1. 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the mouth of the holy prophets ; but there seemes to be somewhat farther intended in this expression . sect. 3. in the exposition , or giving out the eternall counsell of the mind & will of god unto men , there is considerable his speaking unto the prophets , and his speaking by them , unto us . in this expression , it seemes to be , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or filia vocis , that voice from heaven that came to the prophets which is understood . so god spake in the prophets , and in reference thereunto there is propriety in that expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ in the prophets . thus the psalmes are many of them said to be , to this , or that man. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a golden psalme to david ; that is , from the lord ; and from thence their tongue was as the pen of a writer , psal . 45. 1. so god spake in them , before he spake by them . sect. 4. the various wayes of speciall revelation , by dreames , visions , audible voyces , inspirations , with that peculiar one of the law giver under the old testament , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 face to face , exod. 33. 11. deut. 34. 10 : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 numb . 11. 8 ; with that which is compared with it , and exalted above it , ( heb. 1. 1 , 2 , 3. ) in the new , by the son , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the bosome of the father , joh. 1. 17. 18 , are not of my present consideration , all of them belonging to the manner of the thing enquired after , not the thing its selfe . sect. 5. by the assertion then laid down of god speaking in the prophets of old , from the beginning to the end of that long tract of time , consisting of 1000 yeares , wherein he gave out the writings of the old testament ; two things are ascertained unto us , which are the foundation of our present discourse . sect. 6. 1 that the laws they made knowne , the doctrines they delivered , the instructions they gave , the stories they recorded , the promises of christ , the prophesies of gospell times they gave out , and revealed , were not their own , not conceived in their minds , not formed by their reasonings , not retained in their memories from what they had heard not by any means before hand comprehended by them , ( 1 pe. 1. 10 , 11. ) but were all of thē immediately from god ; there being only a passive concurrence of their rational faculties in their reception , without any such active obedience , as by any law they might be obliged unto . hence , sect. 7. 2ly god was so with them , and by the holy ghost so spake in them , as to their receiving of the word from him , and their delivering of it unto others by speaking or writing , as that they were not themselves enabled by any habituall light , knowledge or conviction of truth , to declare his mind and will , but only acted , as they were immediately moved by him . their tongue in what they said , or their hand in what they wrote , was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no more at their own disposall , than the pen is , in the hand of an expert writer . sect. 8. hence , as farre as their own personall concernments , as saints , and believers did lye in them , they are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to make a diligent inquiry into and investigation of the things , which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the spirit of christ , that spake in themselves did signify , 1 pet. 1. 10 , 11. without this , though their visions were expresse , so that in them their eyes were said to be open , numb . 24. 3 , 4 ; yet they understood them not . therefore also , they studied the writings and prophesies of one another , dan. 9. 2. thus they attained a saving usefull habituall knowledge of the truths delivered by themselves and others , by the illumination of the holy ghost , through the study of the word , even s●we , psal . 119 , 104. but as to the receiving of the word from god , as god spake in them , they obtained nothing by study or meditation by enquiry or reading , amos. 7. 15. whether we consider the matter , or manner of what they received , and delivered , or their receiving and delivering of it , they were but as an instrument of musick , giving a sound according to the hand , intention , and skill of him that strikes it . sect. 9. this is variously expressed . generally it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word was to this , or that prophet , which we have rendred , the word came unto them . ezek. 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it came expresly ; essendo fuit ; it had a subsistence given unto it , or an effectuall in-being , by the spirits entring into him , vers . 14. now this coming of the word unto them , had oftentimes such a greatnesse , and expression of the majesty of god upon it , as it filled them with dread and reverence of him , heb. 3. 16 , and also greatly affected even their outward man , dan. 8. 27. but this dread and terrour ( which satan strove to imitate , in his filthy tripodes , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) was peculiar to the old testament , and belonged to the paedagogie thereof ; he. 12. 18 , 19 , 20 , 21. the spirit in the declaration of the new testament , gave out his mind and will in a way of more liberty and glory . 2 cor. 3. the expr●ssnesse and immediacy of revelation was the same ; but the manner of it related more to that glorious liberty in fellowship and communion with the father , whereunto believers had then an accesse provided them by jesus christ . heb. 9. 8. ch. 10. 19 , 20. ch. 12. 23 , 24. so our saviour tels his apostles . mat. 10. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; you are not the speakers of what you deliver , as other men are , the figment and imagination of whose hearts are the fountaine of all that they speake ; and he addes this reason ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the spirit of the father ( is ) he that speaketh in you . thus the word that came unto them , was a book which they took in , and gave out without any alteration of one tittle or syllable . ezek. 2. 8 , 9 , 10 , 11. chap. 3. 3. revel . 10. 9 , 10 , 11. sect. 10. moreover , when the word was thus come to the prophets , and god had spoken in them , it was not in their power to conceale it , the hand of the lord being strong upon them . they were not now only on a generall account to utter the truth they were made acquainted withall , and to speake the things they had heard and seen , which was their common preaching work according to the analogie of what they had received . act. 4. 20 ; but also the very individuall words that they had received were to be declared . when the word was come to them , it was as a fire within them , that must be delivered , or it would consume them . psal . 39. 3. jer. 20. 9. amos. 3. 8. chap , 7. 15 , 16. so jonah found his attempt to hide the word that he had received , to be altogether vaine . sect. 11. now because these things are of great importance and the foundation of all that doth ensue ; namely the discovery that the word is come forth unto us from god , without the least mixture or intervenience of any medium obnoxious to fallibility , ( as is the wisdome , truth , integrity , knowledge , and memory , of the best , of all men , ) i shall further consider it from one full and eminent declaration thereof , given unto us , 2 pet. 1. 20 , 21. the words of the holy ghost are ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . knowing this first , that no proph●sy of scripture is of any private interpretation ; for the prophesy came not in old time by the will of man , but holy men of god spake , as they were moved by the holy ghost . sect. 12. that which he speaks of is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the prophesy of scripture , or written prophesy . there were then traditions among the jewes , to whom peter wrote exalting themselves into competition with the written word , which not long after got the title of an or all law , pretending to have it's originall from god. these the apostle tacitly condemnes ; and also shewes under what formality he considered that , which vers . 19. he termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word of prophesy ; namely as written . the written word , as such , is that whereof he speakes . above 50 times is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the new testament put absolutely for the word of god. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so used in the old , for the word of prophesy ; 2 chron. 21. 12. it is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 tim. 3. 16 ; the writing , or word written , is by inspiration from god. not only the doctrine in it , but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its selfe , or the doctrine as written , is so from him . sect. 13. hence the providence of god hath manifested it's selfe no lesse concerned in the preservation of the writings then the doctrine contained in them . the writing it's selfe being the product of his own eternall counsell for the preservation of the doctrine , after a sufficient discovery of the insufficiency of all other meanes for that end and purpose . and hence the malice of satan hath raged no lesse against the book , then the truth contained in it . the dealings of antiochus under the old testament , and of sundry persecuting emperours under the new , evince no lesse . and it was no lesse crime of old to be traditor libri , than to be abnegator fidei . the reproach of chartacea scripta , and membranae ( coster : enchirid : cap. 1. ) reflects on it's authour . * it is true we have not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of moses and the prophets , of the apostles and evangelists ; but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we have , or copies containe every iota that was in them . sect. 14. it is no doubt but that in the copies we now enjoy of the old testament there are some diverse readings , or various lections . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the b the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c ( for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are are of another nature ) the various lections of ben-asher or rabbi aaron the son of rabbi moses of the tribe of asher , & ben nepthali , or r : moses the son of david of the tribe of nepthali ; of the east and westerne jewes , which we have collected at the end of the great bible with the masora , evince it . but yet we affirme that the whole word of god , in every letter and title , as given from him by inspiration , is preserved without corruption . where there is any variety it is alwayes in things of lesse , indeed of no importance . god by his providence preserving the whole entire , suffered this lesser variety to fall out , in or among the copies we have , for the quickning and exercising of our diligence in our search into his word . sect. 15. it was an unhappy attempt ( which must afterwards be spoken unto ) that a learned man hath of late put himselfe upon , namely , to prove variations in all the present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the old testament in the hebrew tongue from the copies used of old , merely upon uncertaine conjectures , and the credit of corrupt translations . whether that plea of his be more unreasonable in it's selfe & devoid of any reall ground of truth , or injurious to the love and care of god over his word and church , i know not sure i am , it is both in an high degree . the translation especially insisted on by him , is that of the lxx . that this translation either from the mistakes of it's first authours ( if it be theirs , whose name and number it beares ) or the carelessenesse or ignorance , or worse of it's transcribers , is corrupted and gone off from the originall in a 1000 places twice told , is acknowledged by all who know ought of these things . strange that so corrupt a streame should be judged a fit meanes to cleanse the fountaine . that such a lesbian rule should be thought a fit measure to correct the originall by ; and yet on the account hereof , with some others not one whit better , or scarce so good , we have 1826 various lections exhibited unto us , with frequent insinuations of an infinite number more yet to be collected . it were desirable that men would be content to shew their learning , reading and diligence , about things where there is lesse danger in adventures . nor is the reliefe he provides against the charge of bringing things to an uncertainty in the scripture , which he found himselfe obnoxious unto lesse pernitious than the opinion he seeks to palliate thereby ; although it be since taken up and approved a by others . b the saving doctrine of the scripture , he tells us , as to the matter and substance of it , in all things of moment it is preserved in the copies of the originall , and translations that doe remaine . sect. 17. it is indeed a great reliefe , against the inconvenience of corrupt translations , to consider that although some of them be bad enough , yet if all the errours and mistakes that are to be found in all the rest , should be added to the worst of all , yet every necessary saving fundamentall truth , would be found sufficiently testified unto therein . but to depresse the sacred truth of the originalls , into such a condition , as wherein it should stand in need of this apologie , and that without any colour or pretence from discrepancies in the copies themselves that are extant , or any tollerable evidence that there ever were any other , in the least differing from these extant in the world , will at length be found a work unbecoming a christian protestant divine . besides the injury done hereby to the providence of god towards his church , and care of his word , it will not be found so easy a matter , upon a supposition of such corruption in the originalls as is pleaded for , to evince unquestionably that the whole saving doctrine its selfe , at first given out from god , continues entire and incorrupt . the nature of this doctrine is such , that there is no other principle or meanes of it's discovery , no other rule or measure of judging and determining any thing about or concerning it , but only the writing from whence it is taken : it being wholly of divine reevlation , and that revelation being expressed only in that writing . upon any corruption then supposed therein , there is no meanes of rectifying it . it were an easy thing to correct a mistake or corruption in the transcription of any probleme or demonstration of euclide , or any other antient mathematician , from the consideration of the things themselves about which they treate , being alwaies the same , and in their owne nature equally exposed to the knowledge and understanding of men , in all ages . in things of pure revelation , whose knowledge depends solely on their revelation , it is not so . nor is it enough to satisfy us , that the doctrines mentioned are preserved entire ; every tittle and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the word of god , must come under our care and consideration , as being as such from god ; but of these things we shall treat afterwards at large ; returne we now to the apostle . sect. 17. this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this written prophesy , this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; is not of any private interpretation . some thinke that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which according to hesychius denotes afflation , inspiration , conception within ; so calvin ; in this sense the importance of the words , is the same with what i have already mentioned ; namely that the prophets had not their private conceptions , or selfe fancyed enthusiasmes of the things they spake . to this interpretation assents grotius . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is reckoned amongst the various lections that are gathered out of him , in the appendix to the biblia polyglotta . thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the other side of that usuall expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . camero contends for the retaining of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and justly . we begin a little to late to see , whether mens bold conjectures in correcting the originall text of the scriptures are like to proceed . her 's no colour for a various lection ; one copy it seemes by stephen read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; without ground , by an evident errour ; and such mistakes are not to be allowed the name or place of various readings . but yet sayes camero , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is such a resolution and interpretation as is made by revelation . he addes that in that sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by the 70 , in the businesse of joseph's interpretation of pharaoh's dreame , gen. 40 ; which was by revelation . but indeed the word is not used in that chapter . however he falls in with this sense , ( as doe calvin and grotius ) that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is not to be referred to our interpretation of the prophets , but to the way and manner of their receiving the counsell and will of god. sect. 18. and indeed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for an interpretation of the word of prophesy given out by writing , as our translation beares it , is an expression that can scarcely have any tollerable sense affixed unto it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relates here , to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and denotes the first giving out of it's word , not our after consideration of it's sense and meaning . and without this sense it stands in no coherence with , nor opposition to , the following sentence , which by it's causall connexion to this , manifests that it renders a reason of what is herein affirmed , in the first place ; and in the latter , turning with the adversative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an opposition unto it : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for prophesie came not at any time by the will of man , but holy men of god spake as they were moved by the holy ghost . what reason is in the first part of this verse , why the scripture is not of our private interpretation ? or what opposition in the latter to that assertion ? nay on that supposall , there is no tollerable , correspondency of discourse in the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but take the word to expresse the coming of the prophesie to the prophets themselves , and the sense is full and cleare . sect. 19. this then is the intention of the apostle ; the prophesie which we have written , the scripture , was not an issue of mens fancied enthusiasmes ; not a product of their own minds and conceptions , not an interpretation of the will of god by the understanding of man , that is of the prophets thēselves ; neither their rational apprehensions , enquiries , conceptions of fancy , or imaginations of their hearts , had any place in this businesse ; no selfe afflation , no rational meditatiō managed at liberty by the understandings & wills of men , had place herein . sect. 20. of this , saith the apostle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; knowing , judging , and determining this in the first place . this is a principle to be owned and acknowledged by every one that will believe any thing else . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not only to know , to perceive to understand ; but also to judge , own , and acknowledge . this then in our religion is to be owned , acknowledged , submitted unto , as a principle , without further dispute . to discover the grounds of this submission and acknowledgment , is the businesse of the ensuing discourse . sect. 21. that this is so indeed , as before asserted , and to give a reason why this is to be received as a principle , he addes , ver s . 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that word of prophesy which we have written , is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of private conception , for it came not at any time by the will of man. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the passive conjugation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , denotes at least to be brought in ; more than merely it came ; it was brought into them by the will of god. the affirmative , as to the will of god , is included in the negative , as to the will of man. or it came as the voice from heaven to our saviour on the mount : vers . 18 ; where the same word is used . so eze. 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 essendo fuit verbum ; it was brought into him , as was shewed before . thus god brought the word to them , and spake in them , in order of nature , before he spake by them . as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it was brought to them , it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voice of the lord , ge. 3. 8. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the jewes call it ; as spoken by them or written , it was properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum dei ▪ the word of god ; which by his immediate voice he signified to the prophets . thus some of them in visions , first eat a written book , and then prophesi'd , as was instanced before and this is the first spring of the scripture ; the beginning of it's emanation from the counsell and will of god. by the power of the holy ghost , it was brought into the organs or instruments , that he was pleased to use , for the revelation , and declaration of it unto others . sect. 22. that which remaines for the compleating of this dispensation of the word of god unto us , is added by the apostle ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; when the word was thus brought to them , it was not left to their understandings , wisdomes , minds , memories , to order , dispose and give it out ; but they were borne , acted , carried out by the holy ghost , to speake , deliver and write , all that , and nothing but that , to every tittle , that was so brought to them ▪ they invented not words themselves , suited to the things they had learned ; but only expressed the words , that they received . though their mind and understanding were used in the choise of words , whence arises all the difference , that is in the manner of expression , ( for they did use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of will , or choise , ) yet they were so guided , that their words were not their owne ▪ but immediately supplyed unto them ; and so they gave out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the writing of uprightnesse , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of truth , it 's selfe . ecles . 12. 10. not only the doctrine they taught , was the word of truth , truth it's selfe , joh. 17. 17 ; but the words whereby they taught it , were words of truth from god himselfe . thus allowing the contribution of passive instruments for the reception and representation of words , which answers the mind and tongue of the prophets , in the coming of the voice of god to them , every apex of the written word is equally divine , and as immediatly from god as the voice wherewith , or whereby he spake to , or in the prophets ; and is therefore accompanyed with the same authority , in it's selfe , and unto us . sect. 23. what hath been thus spoken of the scripture of the old testament , must be also affirmed of the new ; with this addition of advantage and preheminence , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heb. 2. 3. it received it's beginning of being spoken by the lord himselfe , god spake in these last dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the son. heb. 1. 1. sect. 24. thus god who himselfe began the writing of the word with his own finger , exod. 31. 11 ; after he had spoken it exod. 20 ; appointing or approving the writing of the rest that followed , deut. 31. 12. josh . 23. 6. 1 king. 2 , 3. 2 king. 14. 6. 2 king. 17. 13. 1 chron. 21. 15. 2 chron. 25. 4 , 4. ezek. 2. 9 , 10. hab. 2. 2. luk. 16. 29. joh. 5. 39. joh. 20. 31. act. 17. 11 ; doth lastly command the close of the immediate revelation of his will , to be written in a book . re. 1. 11 ; and so gives out the whole of his mind and counsell unto us in writing ; as a mercifull and stedfast reliefe , against all that confusion , darknesse , and uncertainty , which the vanity , folly , and loosnesse of the minds of men , drawne out and heightned by the unspeakable alterations , that fall out amongst them , would otherwise have certainly run into . sect. 25. thus we have laid down the originall of the scriptures , from the scripture it 's selfe ; and this originall is the basis and foundation of all it's authority . thus is it from god ; entirely from him ; as to the doctrine contained in it , and the words wherein that doctrine is delivered , it is wholly his ; what that speakes , he speakes himselfe . he speakes in it and by it ; and so it is vested with all the morall authority of god over his creatures . chap. ii. the maine question proposed to consideration . how we may know assuredly the scripture to be the word of god. the scripture to be received by divine faith . the ground and foundation of that faith enquired after . the answer in the generall thesis of this discourse . the authority of god that foundation . the way whereby that authority is evidenced or made knowne . what is meant by the authority of the scriptures . authority is in respect of others . first generall evidence given to the thesis laid downe . the various wayes of gods revealing him , selfe and his mind . 1 by his works : 2. by the light of nature ; 3. by his word . each of these evince themselves to be from him . his word especially . sect. 1. having laid in the foregoing chapter the foundation that we are to build and proceed upon , i come now to lay downe the enquiry , whose resolution must thence be educed . that then which we are seeking after is ; how we , and the rest of men in the world , who through the mercifull dispensation of god , have the book or books wherein the scripture given out from him as above declared , is contained , or said to be contained , who live so many ages from the last person who received any part of it immediately from god , or who have not received it immediately our selves , may come to be assertained , as to all ends and purposes wherein we may be concerned therein , that the whole and entire written word in that book , or those books , hath the original & consequently the authority that it pleads and avowes , namely that it is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from god , in the way and manner laid down , and not the invention of men , attending 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 pet. 1. 26 ; or to cuningly devised fables . sect. 2. now seeing it is expected from us , and required of us by god himselfe , and that on the penalty of his eternall displeasure , if we faile in our duty ( 2 thes . 1. 8 , 9 , 10. ) that we receive the scripture not as we doe other books in relation to their author , with a firme opinion , built on prevailing probable arguments , prevalent against any actuall conclusions to the contrary ; but with divine and supernaturall faith , omitting all such inductions as serve only to ingenerate a perswasion , not to be cast out of the mind by contrary reasonings or objections ; it is especially inquired , what is the foundatiō & formall reason of our doing so , if we so do . whatever that be , it returns an answer to this important question ; why , or on what account do you believe the scriptures , or books of the old and new testament to be the word of god. now the formall reason of things being but one , what ever consideration may be had of other inducements or arguments to beget in us a perswasion that the scripture is the word of god , yet they have no influence into that divine faith wherewith we are bound to believe them . they may indeed be of some use , to repell the objections that are , or may , by any , be raised against the truth we believe ; and so indirectly cherish , and further faith its selfe ; but as to a concurrence unto the foundation , or formall reason of our believing , it is not capable of it . sect. 3. having then laid downe the divine originall of the scriptures , and opened the manner of the word 's coming forth from god , an answer shall now on that sole foundation be returned to the enquiry laid down . and this i shall do in the ensuing position . the authority of god , the supreame lord of all ; the first and only absolute truth whose word is truth , speaking in , and by the penmen of the scriptures , evidenced singly in , and by the scripture its selfe , is the sole bottome and foundation , or formall reason , of our assenting to those scriptures as his word , and of our submitting our hearts and consciences unto them , with that faith and obedience , which morally respects him , and is due to him alone . sect. 4 god speaking in the penmen of the scripture , heb. 1. 1 , his voyce to them was accompanied with its own evidence , which gave assurance unto them ; and god speaking by them , or their writings unto us , his word is accompanied with its own evidence , and gives assurance unto us . his authority and veracity did , and do in the one and the other sufficiently manifest themselves , that men may quietly repose their soules upon them , in believing and obedience . thus are we built 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ephes . 2. 20. on the foundation of the prophets and apostles , in our believing . sect. 5. that then which to the establishment of the soules of believers , i shall labour to prove and evince , is plainly this ; namely , that the scriptures of the old and new testament , do abundantly , and uncontroleably manifest themselves to be the word of the living god ; so that merely on the account of their own proposall of themselves unto us , in the name and majesty of god , as such , without the contribution of help or assistance from tradition , church , or any thing else without themselves , we are obliged upon the penalty of eternall damnation ( as are all to whom by any meanes they come , or are brought ) to receive them , with that subjection of soule which is due to the word of god. the authority of god shining in them , they afford unto us all the divine evidence of themselves , which god is willing to grant unto us , or can be granted us , or is any way needfull for us . so then ▪ the authority of the written word , in its selfe and unto us , is from its selfe , as the word of god , and the eviction of that authority unto us , is by its selfe . sect. 6. when the authority of the scripture is enquired after , strictly its power to command , and require obedience in the name of god , is intended . to aske then whence it hath its authority , is to aske , whence it hath its power to command in the name of god. surely men will not say , that the scripture hath its power to command in the name of god , from any thing but its selfe . and it is indeed a contradiction for men to say , they give authority to the scriptures . why do they do so ? why do they give this authority to that book rather then another ? they must say , because it is the word of god. so the reason why they give authority unto it , is the formall reason of all its authority , which it hath antecedently to their charter and concession of power . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joh. 17. 17. thy word is truth . sect. 7. some say indeed , that the scripture hath its authority in its selfe , and from its selfe , or its owne divine originall , but not quoad nos ; not in respect of us ; that it may reach us , that we may know , and understand , and submit to its authority , it must be testified unto aliunde , from some other person , or thing appointed thereunto : ans . 1. but may not this be said of god himselfe , as well as of his word ? if god reveale himselfe to us , it must be by meanes ; and if those meanes may not be understood to reveale him , unlesse they are testifyed unto from somewhat else , god cannot reveale himselfe to us . si deus hominibus non placuerit , utique deus non erit . if god and his word , will keep themselves , within themselves , to themselves , they may be god and his vvord still , and keep their authority ; but if they will deale with us , and put forth their commands to us , let them look that they get the churches testimonials , or on this principle , they may be safely rejected ; but sect. 8. authority is a thing that no person or thing can have in him , or its selfe , that hath it not in respect of others . in its very nature it relates to others , that are subject unto it . all authority ariseth from relation ; and answers it throughout . the authority of god over his creatures , is from their relation to him as their creator . a kings authority is in respect of his subjects . and he who hath no subjects , hath no kingly authority in himselfe , but is only a stoicall king. the authority of a minister relates to his flock ; and he who hath no flock , hath no authority of a minister ; if he have not a ministeriall authority , in reference to a flock , a people , a church ; he hath none , he can have none in himselfe . so is it in this case ; if the scripture hath no authority from its selfe , in respect of us , it hath none in its selfe , nor can have . if it hath it in its selfe , it hath it in respect of us . such a respect , that is , a right to command and oblige to obedience , is as inseparable from authority , or a morall power , as heat is from fire . it is true : a man may have de jure , a lawfull authority over them , whom de facto , he cannot force or compell to obedience . but want of force doth not lessen authority . god looseth not his authority over men , though he put not forth towards them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the greatnesse of his power , or the efficacy of the might of his strength to cause them to obey . it is fond then to imagine , that a man , or any thing , should have an authority in himselfe , or its selfe , and yet not have that authority in respect of them who are to be subject thereunto . that is not a law properly at all , which is not a law to some . besides , all the evill of disobedience relates to the authority of him that requires the obedience . james . 2. 10 , 11. no action is disobedience , but from the subjection of him who performes it , unto him who requires obedience . and therefore if the scripture hath not an authority in its selfe , towards us , there is no evill in our disobedience unto its commands ; or our not doing what it commandeth , and our doing what it for biddeth , is not disobedience , because it hath not an authority over us ; i speake of it as considered in its selfe , before the accession of the testimony pretended necessary to give it an ●uthority over us . hitherto then have we carried this objection ; to disobey the commands of the scripture , before the communication of a testimony unto it by men , is no sin ; eredat apella . sect. 9. the sense then of our position is evident and cleare ; and so our answer to the enquiry made . the scripture hath all its authority from its author , both in its selfe , and in respect of us ; that it hath the author and originall pleaded for , it declares its selfe , without any other assistance by the vvaies and meanes , that shall afterwards be insisted on : the truth whereof , i shall now confirme by one generall induction . 2. by testimonies . 3ly . by arguments , expressing the wayes and meanes of its revelation of its selfe . sect. 10. there are 3 waies , wereby god in severall degrees revealeth himselfe , his properties , his mind , and will , to the sons of men . 1. he doth it by his works , both of creation and providence . all thy works praise thee . psal . 145. 10. &c. the heavens declare the glory of god , and the firmament telleth the works of his hands . day unto day uttereth speech , and night unto night declareth knowledge . there is no speech or language where their voice is not heard . their line is gone out throughout the earth , and their word to the end of the world , psal . 19. 1 , 2 , 3 , 4 : &c. so job : chap. 37. chap. 38. chap. 39 ; throughout . god who made heaven and earth , and the sea , and all things that are therein , suffered in times past all nations to walk in their own wayes , yet he left not himselfe without witnesse in that he did good , & gave us raine from heaven and fruitfull seasons , filling our hearts with food and gladnesse , act. 14. 15 , 16 , 17. and , god that made the world and all things therein , seeing he is the lord of heaven and earth , dwelleth not in temples made with hands , neither is worshipped with mens hands , as though he needed any thing , seeing he giveth unto all life and breath , and all things , and hath made of one blood all mankind to dwell on the face of the eart , and assigned the seasons which were ordained before , and the bounds of their habitations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that they should seeke the lord , if happily they might feele after him and find him . act. 17. 24 , 25 , 26 , 27 : for , that which may be knowne of god is manifest in them , for god hath shewed it unto them ; for the invisible things of him , from the creation of the world are clearly seen , being understood by the things that are made , even his eternall power and godhead . rom. 1. 18 , 19 , 20 , all which places god assisting shall be opened before long , in another treatise . the summe of them amounts to what was before laid downe ; namely , that god reveales and declares himselfe unto us , by the vvorks of his hands . sect. 11. god declares himselfe , his soveraigne power and authority , his righteousnesse and holinesse , by the innate ( or ingrafted ) light of nature , and principles of the consciences of men . that indispensible morall obedience , which he requireth of us , as his creatures subject to his law , is in generall thus made knowne unto us . for the gentiles which have not the law , doe by nature the things contained in the law ; they having not the law , are a law unto themselves , shewing the work of the law written in their hearts , their consciences also bearing witnesse , and their thoughts in the meane time excusing or accusing one another . rom. 2. 14 , 15. by the light that god hath indelibly implanted in the minds of men , accompanied with a morall instinct of good and evill , seconded by that selfe-judgment which he hath placed in us , in reference to his own over us , doth he reveale himselfe unto the sons of men . 3ly . god reveales himselfe by his word , as is confessed . it remaines then that we enquire , how we may know , and be ascertained that these things are not deceivable pretences , but that god doth indeed so reveale himselfe by them . sect. 12. first ; the works of god , as to what is his will to teach and reveale of himselfe by them , have that expression of god upon them ; that stampe and character of his eternall power and godhead , that evidence with them that they are his , that where ever they are seene and considered , they undeniably evince that they are so , and that what they teach concerning him , they doe it in his name and authority . there is no need of traditions , no need of miracles , no need of the authority of any churches to convince a rationall creature , that the works of god are his , and his only ; and that he is eternlal , and infinite in power that made them . they carry about with them their owne authority . by being what they are , they declare whose they are . to reveale god by his works , there is need of nothing , but that they be by themselves represented , or objected to the consideration of rationall creatures . sect. 13. the voice of god in nature is in like manner effectuall . it declares it selfe to be from god by it's owne light and authority . there is no need to convince a man by substantiall witnesses , that what his conscience speakes , it speakes from god. whether it beare testimony to the being , righteousnesse , power , omniscience or holynesse of god himselfe ; or whether it call for that morall obedience which is eternally and indispensably due to him , and so shews forth the worke of the law in the heart ; it so speakes and declares it selfe , that without further evidence or reasoning , without the advantage of any considerations , but what are by it's selfe supplyed , it discovers it's au-author from whom it is , and in whose name it speakes . those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those common notions , and generall presumptions of him and his authority , that are inlayed in the natures of rationall creatures by the hand of god , to this end , that they might make a revelation of him as to the purposes mentioned , are able to plead their owne divine originall , without the least contribution of strength or assistance from without . sect. 14. and thus is it with those things ; now the psalmist says unto god , thou hast magnified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over all thy name the word thou hast spoken . the name of god is all that whereby he makes himselfe knowne . over all this , god magnifies his word . it lyes all in a subserviency thereunto . the name of god , is not here god himselfe ; but every thing whereby god makes himselfe knowne . now it were very strange that those low , darke & obscure principles and meanes of the revelation of god and his will , which we have mentioned , should be able to evince themselves to be from him , without any externall helpe , assistance , testimony , or authority , and that which is by god himselfe magnified above them , which is farre more noble and excellent in it's selfe , and in respect of it's end & order , hath far more divinely conspicuous and glorious impressions and characters of his goodnesse , holinesse , power , grace , truth then all the creation , should lye dead , obscure , and have nothing in it's selfe to reveale it's author , untill this or that superadded testimony , be called in to it's assistance . we esteeme them to have done no service unto the truth , who amongst innumerable other bold denyalls , have insisted on this also ; that there is no naturall knowledge of god arising from the innate principles of reason , and the workes of god proposing themselves to the consideration thereof ; let now the way to the progresse of supernaturall revelation be obstructed , by denying , that it is able to evince it selfe to be from god , and we shall quickly see what bankes are cut to let in a flood of atheisme upon the face of the earth . sect. 15. let us consider the issue of this generall induction . as god in the creation of the world , and all things therin contained , hath so made & framed them , hath left such characters of his eternall power and wisdome , in them , and upon them , filled with such evidences of their author , suited to the apprehensions of rationall creatures , that without any other testimony from himselfe , or any else , under the naked consideration and contemplation of what they are , they so farre declare their creator , that they are left wholly unexcusable , who will not learne , and know him from thence ; so in the giving out of his word to be the foundatiō of that vvorld , which he hath set up in this world , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wheel within a wheel , his church , he hath by his spirit implanted in it , and impressed on it , such characters of his goodnesse , power , wisdome , holinesse , love to mankind , truth , faithfulnesse , with all the rest of his glorious excellencies and perfections , that at all times , and in all places when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the expansion of it , is stretched over men by his providence , without any other witnesse or testimony given unto it , it declares it's selfe to be his , and makes good it's authority from him , so that the refusall of it upon it's own evidence brings unavoidable condemnation on the soules of men . this comparison is insisted on by the psalmist , psal . 19 , where as he ascribeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a voice , and line to the creatures , so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. light , power , stability and permanency like that of the heavens & sun , in commutation of properties to the word , and in an unexpressable exaltation of it above them ; the light of one day of this sun , being unspeakably more , than that of seven others , as to the manifestation of the glory of god. sect. 16. this then is fixed as a principle of truth ; whatever god hath appointed to reveale himselfe by , as to any speciall or generall end , that those whom he intends to discover himselfe unto , may either be effectually instructed in his mind and will , according to the measure , degree , and meanes of the revelation afforded , or be left inexcusable for not receiving the testimony that he gives of himselfe , by any plea or pretence of want of cleare , evident , manifest , revelation ; that , what ever it be hath such an impresssion of his authority upon it , as undeniably to evince that it is from him . and this now concerning his word , comes further to be confirmed by testimonies and arguments . chap. iii. arguments of two sorts . inartificiall arguments by way of testimony , to the truth . to whom these arguments are valid . isa . 8. 20. 2 tim. 3. 16. of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that accompanies the voice of god. jer. 3. 26 , 27 , 28 , 29. the rejection of a plea of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wherein it consists . luk. 16. 31. of miracles , their efficacy to beget faith , compared with the word . 2 pe. 1. 16 , 19 , 20. sect. 1. having declared the divine original , and authority of the scripture , and explained the position laid downe as the foundation of our ensuing discourse , way is now made for us , to the consideration of those s●lf●-evidences of it's divine rise ▪ and consequently authority that it is attended withall , upon the account whereof we receive it , as , ( believing it to be ) the word of god. sect. 2. the arguments whereby any thing is confimed are of two sorts ; inartificiall , by the way of testimony ; and artificiall , by the way of deductions and inferences . what ever is capable of contributing evidence unto truth , falls under one of these two heads . both these kinds of proofes we make use of , in the businesse in hand . some professe they owne the authority of the scriptures , and also urge others so to doe ; but they well dispute on what grounds and accounts they doe foe . with those we may deale in the first way , by testimony from the scriptures themselves , which upon their own principles they cannot refuse . when they shall be pleased to informe us , that they have relinquished those principles , and doe no longer owne the scripture to be the word of god , we will withdraw the witnesses upon their exceptions whom for the present we make use of . testimonies that are innate and ingrafted in the word it 's selfe , used only as mediums of artificiall arguments to be deduced from them , which are of the second sort , may be used towards them who at present own not the authority of the scripture on any account whatever , or who are desirous to put on themselves the persons of such men , to try their skill and ability for the management of a controversy against the word of god. sect. 3. in both these cases the testimony of the scripture is pleaded , and is to be received ; or cannot with any pretence of reason be refused ; in the former , upon the account of the acknowledged authority and veracity of the witnesse though speaking in its owne case ; in the latter upon the account of that selfe evidence which the testimony insisted on is accompanied withall , made out by such reasonings and arguments as for the kind of them , persons who owne not it's authority , cannot but admit . in humane things ; if a man of knowne integrity and unspotted reputation beare witnesse in any cause , and give uncontrolable evidence to his testimony , from the very nature and order of the things whereof he speakes , as it is expected that those who know and admit of his integrity and reputation doe acquiesce in his assertion , so those to whom he is a stranger , who are not moved by his authority , will yet be overcome to assent to what is witnessed by him , from the nature of the things he asserts , especially if there be a coincidence of all such circumstances , as are any way needfull to give evidence to the matter in hand . sect. 4. thus it is , in the case under consideration . for those who professe themselves to believe the scriptures to be the word of god , and so owne the credit and fidelity of the witnesse , it may reasonably be expected from them , yea in strict justice demanded of them , that they stand to the testimony , that they give to themselves , and their owne divine originall . by saying that the scripture is the word of god , and then commanding as to prove it so to be , they render themselves obnoxious unto every testimony that we produce from it , that so it is ; and that it is to be received on it's own testimony . this witnesse they cannot wave without disavowing their owne professed principles ; without which principles they have not the least colour of imposing this taske on us . sect. 5. as for them , with whom we have not the present advantage of their own acknowledgment , it is not reasonable to impose upon them with the bare testimony of that witnesse concerning whom the question is , whether he be worthy the acceptation pleaded for ; but yet arguments taken from the scripture , from what it is , and doth , it 's nature and operation , by which the causes and springs of all things are discovered , are not to be refused . sect. 6. but it is neither of these , that principally i intend to deale withall ; my present discourse is rather about the satisfaction of our owne consciences , than the answering of others objections . only we must satisfy our consciences upon such prinples as will stand against all mens objections . this then is chiefly enquired after ; namely what it is that gives such an assurance of the scriptures being the word of god , as that relying thereon we have a sure bottome and foundation for our receiving them as such ; and from whence it is , that those who receive them not in that manner , are left inexcusable in their damnable unbeliefe . this we say , is in , and from the scripture its selfe ; so that there is no other need of any further witnesse or testimony , nor is any , in the same kind , to be admitted . sect. 7. it is not at all in my purpose to insist largly at present on this subject , and therefore i shall content my selfe with instancing in some few testimonies and arguments , beginning with one or two of the first sort . isa . 8. 20. to the law and to the testimony , if they speake not according to this word , there is no light in them . what ever any one says be it what , or who it will , church , or person , if it be in or about the things of god , concerning his will or worship , with our obedience to him , it is to be tryed by the law and testimony . hither we are sent ; this is asserted to be the rule and standard , the touchstone of all speakings whatever . now that must speak alone for its selfe , which must try the speaking of all , but its selfe , yea it s own also . sect. 8. but what doth this law and testimony , that is , this written word plead , on the account whereof , it should be thus attended unto ? what doth it urge for its acceptation ? tradition , authority of the church , miracles , consent of men ? or doth it speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and stand only upon its owne soveraignty ? the apostle gives us his answer to this enquiry , 2 tim. 3. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it s plea for reception in comparison with , and opposition unto all other waies of coming to the knowledge of god , his mind and will , founded whereon , it calls for attendance and submission with supreame uncontroleable authority is its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or divine inspiration . it remaines then only to be enquired , whether , when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is pleaded , there be any middle way , but either that it be received with divine faith , or rejected as false . sect. 9. suppose a man were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , divinely inspired , and should so professe himselfe in the name of the lord , as did the prophets of old , amos 7. supposing i say he were so indeed ; it will not be denied , but that his message were to be received and submitted unto on that account . the deniall of it , would justify them , who rejected and slew those , that spake unto them in the name of the lord. and it is to say in plaine termes , we may reject them whom god sends . though miracles were given only with respect to persons , not things , yet most of the prophets , who wrought no miracles , insisted on this , that being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divinely inspired , their doctrine was to be received , as from god. in their so doing , it was sin , even unbeliefe , and rebellion against god , not to submit to what they spake in his name . and it alwaies so fell out , to fix our faith on the right bottome , that scarce any prophet that spake in the name of god , had any approbation from the church , in whose daies he spake . math. 5. 12. chap. 23. 29. luk. 17. 47 , 48. acts 7. 52. math. 21. 33 , 34 , 35 , 36 , 37 , 38. it is true ! 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; 2 pet. 2. 1. there were false prophets , that spake in the name of the lord , when he sent them not , jerem. 23. 22. yet were those whom he did send , to be received on paine of damnation : on the same penalty were the others to be refused . jerem. 23. 28 , 29. the foundation of this duty lies in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that accompanied the word that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; of which afterwards . and without a supposall hereof , it could not consist with the goodnesse and righteousnesse of god , to require of men , under the penalty of his eternall displeasure , to make such a discrimination , where he had not given them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , infallible tokens to enable them so to doe . sect. 10. but that he had , and hath done so , he declares , jerem. 23. how long shall this be in the heart of the prophets that prophesy lies ? that are prophets of the deceit of their own heart ; which thinke to cause my people to forget my name by their dreames , which they tell every man to his neighbour , as their fathers have forgotten my name for baal . the prophet that hath a dreame , let him tell a dreame , and he that hath my word , let him speak my word faithfully ; what is the chaffe to the wheate , saith the lord ; is not my word like a fire , saith the lord , and like a hammer that breaketh the mountaines in peices . in the latter daies of that church , when the people were most eminently perplexed with false prophets , both as to their number and subtilty , yet god laies their eternall and temporall safety , or ruine , on their discerning aright between his vvord and that which was only pretended so to be . and that they might not complaine of this imposition , he tenders them security of its easinesse of performance . speaking of his owne vvord comparatively , as to every thing that is not so , he saies , it is as wheate to chaffe , which may infallibly , by being what it is , be discerned from it ; and then absolutely that it hath such properties , as that it will discover its selfe ; even light and heat , and power . a person then who was truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was to be attended unto , because he was so . sect. 11 ▪ as then was said before , the scriptures being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is not the case the same , as with a man that was so ? is there any thing in the vvriting of it by gods command , that should impaire its authority ? nay is it not freed from innumerable prejudices that attended it , in its first giving out by men ; arising from the personall infirmities , and supposed interests of them that delivered it ? jerem. 43. 3. joh. 9. 29. acts. 24. 5. sect. 12. this being pleaded by it , and insisted on , its testimony is received , or it is not . if it be received on this account , there is in it we say the proper basis and foundation of faith , whe●eon it hath its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or subsistence . if it be rejected , it must be not only with a refusall of its witnesse , but also with a high detestation of its pretence to be from god. what ground or plea for such a refusall and detestation any one hath , or can have , shall be afterwards considered . if it be a sin to refuse it , it had been a duty to receive it : if a duty to receive it as the word of god , then was it sufficiently manifested so to be . of the objection arising from them who pretend to this inspiration falsly , we have spoken before ; and we are as yet dealing with them that owne the book whereof we spake to be the word of god , and only call in question the grounds on which they doe so ; or on which others ought so to doe . as to these it may suffice , that in the strength of all the authority and truth they professe to owne and acknowledge in it , it declares the foundarion of its acceptance to be no other , but it s owne divine inspiration ; hence it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sect. 13. againe in that dispute , that was between abraham and the rich man , luk. 16. 31. about the best and most effectuall meanes of bringing men to repentance : the rich man in hell , speaking his owne conception , fixes upon miracles ; if one rise from the dead , and preach , the worke will be done : abraham is otherwise minded , that is , christ was so , the author of that parable : he bids them attend to moses and the prophets , the written vvord , as that which all faith and repentance was immediately to be grounded on . the enquiry being , how men might be best assured , that any message is from god , did not the word manifest its selfe to be from him , this direction had not been equall . sect. 14. the ground of the request for the rising of one from the dead , is laid in the common apprehension of men not knowing the power of god in the scriptures ; who thinke , that if an evident miracle were wrought , all pretences and pleas of unbeliefe would be excluded ; who doth not think so ? our saviour discovers that mistake , and lets men know , that those who will not owne , or submit to the authority of god in the word , would not be moved by the most signall miracles imaginable . if an holy man , whom we had known assuredly to have been dead for some yeares , should rise out of his grave , and come unto us with a message from god ; could any man doubt whether he were sent unto us of god or no ? i suppose not . the rising of men from the dead was the greatest miracle that attended the resurrection of our saviour , math. 27. 52 , 53. yea greater then his owne , if the socinians may be beleived : namely ; in that he raised not himselfe by his owne power ; yet the evidence of the mission of such an one , & the authority of god speaking in him , our saviour being judge , is not of an efficacy to enforce beleife beyond that which is in the written word , nor a surer foundation for faith to repose its selfe upon . sect. 15. could we heare a voice from heaven , accompanied with such a divine power , as to evidence its selfe to be from god , should we not rest in it as such ? i suppose men think they would ; can we think that any man should withdraw his assent , and say , yea but i must have some testimony that this is from god ; all such evasions are precluded in the supposition , wherein a selfe evidencing power is granted . what greater miracles did the apostles of christ ever behold , or heare ; then that voice that came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the most excellent glory ; this is my beloved son : yet peter who heard that voice tells us , that comparatively we have greater security from , and by the written word , then they had in , and by that miraculous voice : we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; we heard saith he that voice indeed , but we have a more sure word of prophesy to attend unto . more sure ! not in in its selfe , but in its giveing out its evidence unto us . and how doth it appear so to be ? the reason he alledges for it , was before insisted on , 2 pet. 1. 18 , 19 , 20. sect. 16. yea suppose that god should speak to us from heaven , as he spake to moses ; or as he spake to christ ; or from some certaine place , as numb . 7. 8 , 9. how should we be able to know it to be the voice of god ? cannot sathan cause a voice to be heard in the aire , and so deceive us ? or , may not there be some way in this kind found out , whereby men might impose upon us with their delusions . pope celestine thought he heard a voice from heaven , when it was but the cheat of his successor . must we not rest at last in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which accompanies the true voice of god , evidencing its selfe , and ascertaining the soule beyond all possibility of mistake . now did not this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accompany the written word at its first giving forth ? if it did not , as was said , how could any man be obliged to discerne it from all delusions ; if it did , how came it to loose it ? did god appoint his word to be written , that so he might destroy its authority ? if the question be whether the doctrines proposed to be believed , are truths of god , or cunningly devised fables , we are sent to the scripture its selfe , and that alone , to give the determination . chap. iv. innate arguments in the scripture , of its divine originall and authority . these the formall reason of our believing . it s selfe evidencing efficacy . all light m●nifests it selfe . the scripture , light. what kind of light it is . spirituall light evidentiall . the ground of mens not discerning this light. consectaries from the premises laid down . what the selfe evidencing light of the scripture peculiarly is . the proposition of the scripture as an object of faith is from and by this light. power , selfe evidencing . the scripture the power of god. and powerfull . how this power exerts its selfe . the whole question resolved . § 1. having given some few instances of those many testimonies , which the scripture in expresse termes beares to its selfe , and the spring , rise , and fountaine of all that authority , which it claimes among and over the sons of men , which all those who pretend on any account whatever , to owne and acknowledge its divinity , are bound to stand to , and are obliged by ; the second thing proposed , or the innate arguments that the word of god is furnished withall for its owne manifestation , and whereby the authority of god is revealed for faith to repose its selfe upon , comes in the next place into consideration . now these arguments containe the full and formall grounds of our answer , to that enquiry before laid downe ; namely , why and wherefore we doe receive and beleive the scripture to be the word of god ; it being the formall reason of our faith , that whereon it is built , and whereunto it is resolved that is enquired after , we answer as we said before ; we do so receive , embrace , believe , and submit unto it , because of the authority of god who speaks it , or gave it forth as his mind and will , evidencing its selfe , by the spirit , in , and with that word unto our minds and consciences ; or because that the scripture being brought unto us , by the good providence of god , in waies of his appointment and preservation , it doth evidence its selfe infallibly unto our consciences to be the word of the living god. sect. 2. the selfe evidencing efficacy of the scripture , and the grounds of it , which consist in common mediums , that have an extent and latitude answerable to the reasons of men , whether as yet they acknowledge it to be the word of god or no , is that then which in the remainder of this discourse i shall indeavour to cleare and vindicate . this only i shall desire to premise , that whereas some grounds of this efficacy seeme to be placed in the things themselves contained in the scripture , i shall not consider them abstractedly as such , but under the formality of their being the scripture or written word of god ; without which consideration and resolution , the things mentioned would be left naked and utterly devested of their authority and efficacy pleaded for ; and be of no other nature and importance , then the same things found in other books . it is the writing its selfe , that now supplies the place and roome of the persons , in , and by whom god originally spake to men . as were the persons speaking of old , so are the writings now : it was the word spoken , that was to be believed , yet as spoken by them from god ; and it is now the word written , that is to be believed , yet as written by the command and appointment of god. sect. 3. there are then two things , that are accompanied with a selfe evidencing excellency ; and every other thing doth so , so far as it is pertaker of their nature , and no otherwise ; now these are 1 light. 2. power for , or in operation . sect. 4. 1 light manifests its selfe . whatever is light doth so : that is , it doth whatever is necessary on its own part for its manifestation and discovery . of the defects that are , or may be in them , to whom this discovery is made , we do not as yet speak : and whatever manifests its selfe is light. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ephes . 5. 13. light requires neither proofe nor testimony for its evidence . let the sun arise in the firmament , and there is no need of vvitnesses to prove and confirme unto a seeing man that it is day . a small candle will so do . let the least child bring a candle into a roome that before was darke , and it would be a madnesse to go about to prove by substantiall vvitnesses , men of gravity and authority , that light is brought in . doth it not evince its selfe , with an assurance above all that can be obteined by any testimony whatever ? whatever is light , either naturally or morally so , is revealed by its being so . that which evidenceth not its selfe , is not light. sect. 5. that the scripture is a light , we shall see immediately . that it is so , or can be called so , unlesse it hath this nature and property of light , to evidence its selfe , as well as to give light unto others , cannot in any tolerable correspondency of speech be allowed . whether light spirituall and intellectuall regarding the mind , or naturall with respect to bodily sight , be firstly and properly light , from whence the other is by allusion denominated , i need not now enquire . both have the same properties in their severall kinds . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : true light shineth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : 1 joh. 1. 5. god himselfe is light ; and he inhabiteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 tim. 6. 16. not a shining glistering brightnesse , as some grosly imagine , but the glorious unsearchable majesty of his owne being , which is inaccessible to our understandings . so isa . 57. 15. inhabiteth eternity . so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the psalmist , thou cloathest thy selfe with light : and dan. 2. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the light remaineth with him ; god , he is light essentially , and is therefore known by the beaming of his eternall properties , in all that outwardly is of him . and light abides with him , as the fountaine of it ; he communicating light to all others . this being the fountaine of all light , the more it participates of the nature of the fountaine , the more it is light ; and the more properly , as the properties and qualities of it are considered . it is then spirituall , morall , intellectuall light , with all its mediums , that hath the preheminence , as to a participation of the nature and properties of light . sect. 6. now the scripture the word of god is light ; those that reject it are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lights rebels , men resisting the authority which they cannot but be convinced of . psal . 19. 9. & 43. 3. & 119. 105 , 130. prov. 6. 23. isa . 9. 2. hos . 6. 5. math. 4. 16. and 5. 14. joh. 3. 20. 21 : it is a light so shining with the majesty of its author , as that it manifests its selfe to be his . 2 pet. 1. 19. a light shining in a darke place , with an eminent advantage for its own discovery , as well as unto the benefit of others . sect. 7. let a light be never so meane and contemptible ; yet if it shines , casts out beames and raies in a dark place , it will evidence its selfe . if other things be wanting in the faculty , the light as to its innate glory and beauty , is not to suffer prejudice . but the word is a glorious shining light , as hath been shewed ; an illuminating light ; compared to , and preferred above the light of the sun. psal . 19. 5 , 6 , 7. rom. 10. 18. let not then a reproach be cast upon the most glorious light in the world , the most eminent reflexion of uncreated light and excellencies , that will not be fastened on any thing , that on any account is so called . math. 5. 19. sect. 8. now as the scripture is thus a light , we grant it to be the duty of the church , of any church , of every church , to hold it up , whereby it may become the more conspicuous . it is a ground , and pillar to . set this light upon . 1 tim. 3. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may referre to the mistery of godlinesse , in the next words following , in good coherence of speech , as well as to the church ; but granting the usuall reading , no more is affirmed , but that the light and truth of the scripture is held up , and held out by the church . it is the duty of every church so to doe : almost the whole of its duty . and this duty it performes ministerially , not authoritatively . a church may beare up the light , it is not the light . it beares witnesse to it , but kindles not one divine beame to further its discovery . all the preaching that is in any church , its administration of ordinances , all its walking in the truth , hold up this light . sect. 9. nor doth it in the least impaire this selfe evidencing efficacy of the scripture , that it is a morall and spirituall , not a naturall light . the proposition is universall to all kinds of light ; yea more fully applicable to the former , than the latter . light i confesse of it's selfe will not remove the defect of the visive faculty . it is not given for that end ; light is not eyes . it suffices that there is nothing wanting on it's owne part for it's discovery and revelation . to argue that the sun , cannot be knowne to be the sun , or the great meanes of communicating externall light unto the world , because blind men cannot see it , nor doe know any more of it , then they are told will scarce be admitted ; nor doth it in the least impeach the efficacy of the light pleaded for , that men stupidly blind cannot comprehend it . joh. 1. 5. sect. 10. i doe not assert from hence , that wherever the scripture is brought , by what meanes soever ( which indeed is all one ) all that read it , or to whom it is read , must instantly , of necessity assent unto it's divine originall . many men ( who are not starke blind ) may have yet so abused their eyes , that when a light is brought into a darke place , they may not be able to discerne it . men may be so preposessed with innumerable prejudices , principles received by stronge traditions , corrupt affections , making them hate the light , that they may not behold the glory of the word , when it is brought to them . but it is nothing to our present discourse , whether any man living be able by and of himselfe to discerne this light , whilst the defect may be justly cast on their owne blindnesse . 2 cor. 4. 2 , 3 ▪ 4. by the manifestation of the truth we commend our selves to every ones conscience in the sight of god ; but if our gospell be hid , it is hid to them that are lost : in whom the god of this world hath blinded the minds of them that believe not , lest the light of the gospell of christ who is the image of god , should shine unto them . there is in the dispensation of the word an evidence of truth commending it's selfe to the consciences of men ; some receive not this evidence ; is it for want of light in the truth it 's selfe ? no! that is a glorious light that shines into the hearts of men ; is it for want of testimony to assert this light ? no! but merely because the god of this world hath blinded the eyes of men , that they should not behold it . sect. 11. from what then hath been laid downe , these two things may be inferred . 1. that as the authority of god the first and only absolute truth , in the scripture , is that alone which divine faith rests upon , and is the formall object of it ; so wherever the word comes , by what meanes soever , it hath in it's selfe a sufficiency of light to evidence to all , ( and will doe it eventually to all that are not blinded by the god of this world ) that authority of god it's authour ; and the only reason why it is not received by many in the world to whom it is come , is , the advantage that sathan hath to keep them in ignorance and blindnesse , by the lusts , corruptions , prejudices , and hardnesse of their owne hearts . sect. 12. the word then makes a sufficient proposition of it's selfe , wherever it is . and he to whom it shall come , who refuses it because it comes not so , or so testified , will give an accou●t of his atheisme and infidelity . he that hath the witnesse of god , need not stay for the witnesse of men , for the witnesse of god is greater . sect. 13. wherever the word is received indeed , as it requireth it selfe to be received , and is really assented unto as the word of god ; it is so received upon the evidence of that light which it hath in it's selfe , manifestly declaring it's selfe so to be . it is all one , by what meanes , by what hand , whether of a child or a church , by accident or traditions , by common consent of men , or pecular providence , the scripture comes unto us ; come how it will , it hath its authority in it's selfe , and towards us , by being the word of god ; and hath it's power of manifesting it's selfe so to be , from it's owne innate light. sect. 14. now this light in the scripture for which we contend , is nothing but the beaming of the majesty , truth , holinesse , and authority of god , given unto it , and left upon it , by it's author the holy ghost ; an impresse it hath , of god's excellency upon it , distinguishing it by infallible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the product of any creature ; by this it dives into the consciences of men , into all the secret recesses of their hearts ; guides , teaches , directs , determines , and judges in them , upon them , in the name , majesty & authority of god. if men who are blinded by the god of this world , will yet deny this light , because they perceive it not , it shall not prejudice them who doe . by this selfe evidencing light , i say , doth the scripture make such a proposition of it's selfe , as the word of god , that whoever rejects it , doth it at the perill of his eternall ruine ; and thereby a bottome and foundation is tendred for that faith which it requireth , to repose it's selfe upon . sect. 15. for the proofe then of the divine authority of the scriptures , unto him or them , who as yet on no account what ever doe acknowledge it , i shall only suppose , that by the providence of god the book it 's selfe be so brought unto him or them , as that he , or they , be engaged to the consideration of it ; or doe attend to the reading of it . this is the worke of god's providence in the government of the world ; upon a supposall hereof , i leave the word with them ; and if it evidence not it's selfe unto their conscience , it is because they are blinded by the god of this world ; which will be no plea for the refusall of it , at the last day ; and they who receive it not on this ground , will never receive it on any , as they ought . sect. 16. the second sort of things that evidence themselves , are things of an effectuall powerfull operation in any kind . so doth fire by heat , the wind by it's noise and force ; salt by it's tast and savour , the sun by its light and heat ; so doe also morall principles that are effectually operative . rom. 2. 14 , 15. men in whom they are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doe manifest the worke of them ; or them by their worke and efficacy . whatever it be that hath an innate power in it's selfe , that will effectually operate on a fit and proper subject , it is able to evidence it 's selfe , and it 's owne nature and condition . sect. 17. to manifest the interest of the scripture to be enrolled among things of this nature , yea under god himselfe , who is knowne by his great power and the effects of it , to have the preheminence , i shall observe only one or two things concerning it , the various improvement whereof , would take up more time , and greater space , then i have allotted to this discourse . sect. 18. it is absolutely called the power of god ; and that unto it's proper end , which way lyes the tendency of it's efficacy in operation . rom. 1. 16. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vis , virtus dei ; the power of god. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word concerning the crosse , that is the gospell , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 cor. 1. 18 ; the power of god ; and faith which is built on that word , without other helpes or advantages , is said to stand in the power of god. 1 cor. 2. 5. that is , effectually working , in and by the word ; it worketh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; in the demonstration of the spirit and of power . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : it 's spirituall power gives a demonstration of it . thus it comes not as a naked vvord , 1 thes . 1. 5 , but in power , and in the holy ghost , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; giving all manner of assurance and full perswasion of it's selfe , even by it's power and efficacy . hence it is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rod of power , or strength . psal . 110. 2 ; denoting both authority and efficacy ; surely that which is thus the power and authority of god , is able to make it's selfe known so to be . sect. 19. it is not only said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , power , the power of god in it's selfe ; but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , able and powerfull in respect of us . thou hast learned saith paul to timothy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the sacred letters ( the written word ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which are able to make thee wise unto salvation . they are powerfull and effectuall to that purpose . it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . james . 1. 21. the word that hath power in it , to save . so acts 20. 31. i commend you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the able , powerfull word . and that we may know what kind of power it hath , the apostle tells us , that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is living and effectuall ( heb. 4. 12. ) and sharper then any two edged sword , peircing even to the dividing asunder of soule and spirit , and of the joynts and marrow , and is a discerner of the thoughts and intents of the heart . it is designed of god to declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the effectuall working of his power . see joh. 6. 68 , 69. 2 cor. 6. 41. 2 cor. 15. 58. gal. 2. 8. by vertue of this power , it brought forth fruit in all the world . col. 1. 6. without sword , without ( for the most part ) miracles , without humane wisdome , or oratory , without any inducements or motives , but what were merely and solely taken from it's selfe , consisting in thinges , that eye had not seene , nor eare heard , nor could enter into the heart of man to conceive ; hath it exerted this it's power and efficacy , to the conquest of the world ; causing men of all sorts , in all times and places , so to fall downe before its divine authority , as immediatly to renounce all that was deare to them in the world , and to undergoe whatever was draedful , terrible and destructive to nature in all it 's dearest concernments . sect. 20. it hath been the worke of many to insist on the particulars , wherein this power exerts it's selfe : so that i shall not enlarge upon them . in generall they have this advantage , that as they are all spirituall , so they are such , as have their seate dwelling and abode in the hearts and consciences of men , whereby they are not liable to any exception as though they were pretended . men cannot harden themselves in the rejection of the testimony they give , by sending for magitians to doe the like ; or by any pretence that it is a common thing , that is befallen them on whom the word puts forth it 's power . the seate and residence of these effects , is safeguarded against all power & authority but that of god. its diveing into the hearts consciences & secret recesses of the minds of men , its judging and sentencing of thē in themselves , it's cōvictions , terrours , conquests , and killing of men ; it 's converting , building up , making wise , holy , obedient , its administring consolations in every condition , and the like effects of it's power are usually spoken unto . sect. 21. these are briefly the foundations of the answer returned to the enquiry formerly laid downe which might abundantly be enlarged . how know we that the scripture is the word of god ; how may others come to be assured thereof ? the scripture , say we , beares testimony to it's selfe , that it is the word of god ; that testimony is the witnesse of god himselfe , which who so doth not accept and believe , he doth what in him lyes to make god a lyar ; to give us an infallible assurance that in receiving this testimony , we are not imposed upon by cunningly devised fables , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the scriptures , have that glory of light and power accompanying of them , as wholy distinguisheth them by infallible signes and evidences from all words and writings not divine , conveying their truth and power , into the soules and consciences of men , with an infalible certainty . on this account are they received , by all that receive them as from god ; who have any reall distinguishing foundation of their faith , which would not be , seperated from these grounds , as effectuall an expedient for the reception of the alcoran . chap. v. of the testimony of the spirit . traditions . miracles . sect. 1. before i proceed to the consideration of those other testimonies , which are as arguments drawne from those innate excellencies , and properties of the word which i have insisted on , some other things whose right understanding is of great importance in the cause underdebate , must be laid downe and stated . some of these referre to that testimony of the spirit , that is usually and truly pleaded , as the great ascertaining principle , or that , on the account whereof , we receive the scriptures to be the word of god. that it may be seene , in what sense , that is usually delivered by our divines , and how farre there is a coincidence between that assertion , and what we have delivered , i shall lay downe what that testimony is , wherein it consists , and what is the weight or stresse that we lay upon it . sect. 2. that the scripture be received as the word of god , there is required a twofold efficacy of the spirit . the first respects the subject or the mind of man that assents unto the authority of the scripture ; now concerning this act , or worke of the spirit , whereby we are enabled to believe the scripture , on the account whereof we may say that we receive the scripture to be the word of god , or upon the testimony of the spirit , i shall a little enquire , what it is , and wherein it doth consist . sect. 3. 1st . then , it is not an outward or inward vocal testimony concerning the word , as the papists would impose upon us to believe and assent . we doe not affirme that the spirit immediatly , by himselfe , saith unto every individuall believer , this book is , or containes the word of god ; we say not that the spirit ever spake to us of the word , but by the word . such an enthusiasme as they fancy is rarely pretended , and where it is so , it is for the most part quickly discovered to be a delusion . we plead not for the usefulnesse , much lesse the necessity of any such testimony . yea the principles we have laid downe , resolving all faith into the publick testimony of the scriptures themselves , doe render all such private testimonies altogether needlesse . sect. 4. 2ly . this testimony of the spirit consists not in a perswasion that a man takes up , he knowes not well how , or why ; only this he knowes , he will not depose it though it cost him his life . this would be like that , which by morinus is ascribed to the church of rome , which though it knew no reason why it should preferre the vulgar latine translation before the originall , yet by the guidance of the spirit would doe so , that is unreasonably . but if a man should say , that he is perswaded that the scripture is the word of god , and that he will dye a 1000 times to give testimony thereunto ; and not knowing any reall ground of this perswasion , that should beare him out in such a testimony , shall ascribe it to the spirit of god , our concernment lyes not in that perswasion . this may befall men by the advantage of traditions , whereof men are usually zealous ; and obstinate in their defence . education in some constitutions will give pertinacy in most vaine and false perswasions . it is not then a resolution and perswasion induced into our minds we know not how , built we know not upon what foundations , that we intend in the assignation of our receiving the scripture , to be the word of god , to the effectuall worke and witnesse of the holy ghost . sect. 5. two things then we intend by this vvorke of the spirit upon the mind of man 1. his communication of of spirituall light ; by an act of his power , enabling the mind to discerne the saving truth , majesty , and authority of the word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . there is a blindnesse , a darknesse upon the minds of men , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that not only disenables them from discerning the things of god , in their certainty , evidence , necessity , and beauty ; ( for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ) but also causes them to judge amisse of them ; as things weake and foolish , darke , unintelligible , not answering to any principle of wisdome whereby they are guided : 1 cor. 2. whilst this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abides on the minds of men , it is impossible that they should on any right abiding foundation assent to the word of god. they may have a prejudicate opinion , they have no faith concerning it . this darknesse then must be removed by the communication of light by the holy ghost , which work of his illumination is commonly by others spoken unto ; and by me also in another place . sect. 6. 2. the holy ghost together with , and by his worke of illumination , taking off the perverse disposition of mind that is in us by nature , with our enmity to , and aversation from the things of god , effectually also perswades the mind , to a receiving and admitting of the truth , wisdome , and authority of the word ; now because this perverse disposition of mind , possessing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the soule , influences the will also into an aversation and dislike of that goodnesse , which is in the truth proposed to it ; it is removed by a double act of the holy ghost . § 7. 1. he gives us wisdome , understanding , a spirituall judgment , whereby we may be able to compare spirituall things with spirituall , in a spirituall manner , and to come thereby to a cleare and full light of the heavenly excellency and majesty of the word ; and so enables us to know of the doctrine , whither it be of god. under the benefit of this assistance , all the parts of the scripture in their harmony and correspondency , all the truths of it in their power and necessity , come in together to give evidence one to another , and all of them to the whole ; i meane as the mind is enabled to make a spirituall judgment of them . § 8. 2. he gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a spirituall sense , a tast of the things themselves upon the mind , heart , and conscience ; when we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 senses exercised to discerne such things . these things deserve a more full handling , and to be particularly exemplified from scripture , if the nature of our present designe would admit thereof . sect. 9. as in our naturall estate in respect of these things of god , the mind is full of vanity , darknesse , blindnesse , yea is darkness its selfe , so that there is no correspondency between the faculty and the object ; and the will lies in an utter unacquaintednesse , yea impossibility of any acquaintance with the life , power , savour , sweetnesse , relish , and goodnesse , that is in the things proposed to be known and discerned , under the darke shades of a blind mind ; so for a removall of both these , the holy ghost communicates light to the understanding , whence it is able to see and judge of the truth , as it is in jesus , and the will being thereby delivered from the dungeon wherein it was , and quickened a new , performes its office , in embracing what is proper and suited unto it in the object proposed . the spirit indeed discovereth to every one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; according to the counsell of his will ; but yet in that way , in the generall whereby the sun gives out his light and heate , the former making way for the latter : but these things must not now be insisted on . sect. 10. now by these works of the spirit , he doth , i say , perswade the mind concerning the truth and authority of the scripture ; and therein leave an impression of an effectuall testimony within us : and this testimony of his , as it is authoritative , and infallible in its selfe , so of inconceivably more efficacy , power and certainty unto them that doe receive it , then any voice , or internall word , boasted of by some , can be . but yet this is not the work of the spirit at present enquired after . sect. 11. 2 there is a testimony of the spirit , that respects the object , or the word its selfe ; and this is a publick testimony , which , as it satisfies our soules in particular , so it is , and may be pleaded , in reference unto the satisfaction of all others , to whom the word of god shall come . the holy ghost speaking in and by the word , imparting to it vertue , power , efficacy , majesty and authority , affords us the witnesse , that our faith is resolved unto . and thus whereas there are but two heads , whereunto all grounds of assent do belong , namely authority of testimony , and the selfe evidence of truth , they do here both concurre in one . in the same word we have both the authority of the testimony of the spirit , and the selfe evidence of the truth spoken by him ; yea so , that both these are materially one and the same , though distinguished in their formall conceptions . i have been much affected with those verses of dante 's the italian poet , which some body hath thus word for word turned into latine . — larga pluvia spiritus sancti quae est diffusa super veteres , & super novas membranas , est syllogismus qu● eam mihi conclusit acutè adeo ut prae illa omnis demonstratio mihi videatur obtusa . the spirits communication of his owne light , and authority to the scripture , as evidences of its originall , is the testimony pleaded for . sect. 12. when then we resolve our faith into the testimony of the holy ghost , it is not any private whisper , word , or voyce given to individuall persons ; it is not the secret and effectuall perswasion of the truth of the scriptures , that falls upon the minds of some men , from various involved considerations of education , tradition , and the like , whereof they can give no particular account : it is not the effectuall work of the holy ghost upon the minds and wills of men , enabling them savingly to believe , that is intended ; the papists for the most part pleading about these things , do but shew their ignorance and malice . but it is the publick testimony of the holy ghost given unto all , of the word , by and in the word , and its own divine light , efficacy , and power . sect. 13. thus far then have we proceeded . the scripture , the written word hath its infallible truth in its selfe ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joh. 17. from whence it hath its verity , thence it hath its authority ; for its whole authority is founded in its truth . it s authority in its selfe , is its authority in respect of us ; nor hath it any whit more in its selfe , then de jure it hath towards and over all them to whom it comes ; that de facto some do not submit themselves unto it , is their sin & rebellion . this truth and consequently this authority , is evidenced and made known to us , by the publick testimony which is given unto it by the holy ghost speaking in it , with divine light and power , to the minds , soules , and consciences of men : being therein by its selfe proposed unto us , we being enlightned by the holy ghost , ( which in the condition wherein we are , is necessary for the apprehension of any spirituall thing or truth in a spirituall manner ) we receive it , and religiously subject our soules unto it , as the vvord and vvill of the everliving , soveraigne god , and judge of all ▪ and if this be not a bottome and foundation of faith , i here publickly professe , that for ought i know , i have no faith at all . sect. 14. having laid this stable foundation ; i shall with all possible brevity consider some pretences , and allegations , for the confirmation of the authority of the scripture , invented and made use of by some , to divert us from that foundation , the closing wherewith , will in this matter alone bring peace unto our soules ; and so this chapter shall as it were , lay in the ballance , and compare together , the testimony of the spirit before mentioned and explained , and the other pretences and pleas , that shall now be examined . sect. 15. 1. some say , when on other accounts they are concerned so to say , that we have received the scripture from the church of rome , who received it by tradition , and this gives a credibility unto it . of tradition in generall , without this limitation which destroies it , of the church of rome , i shall speak afterwards . credibility , either keeps within the bounds of probability , as that may be heightned to a manifest uncontr●leablenesse , whilst yet its principles exceed not that sphere ; in which sense it belongs not at all to our present discourse ; or it includes a firme , suitable foundation , for faith supernaturall and divine . have we in this sense received the scripture from that church , as it is called ? is that church able to give such a credibility to any thing ? or doth the scripture stand in need of such a credibility to be given to it from that church ? are not the first most false , and is not the last blasphemous ? to receive a thing from a church , as a church , is to receive it upon the authority of that church : if we receive any thing from the authority of a church , we do it not because the thing its selfe is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , worthy of acceptation , but because of the authority alleadged . if then we thus receive the scriptures from the church of rome , why ( in particular ) do we not receive the apocryphall books also , which she receives ? how did the church of rome re●eive the scriptures ? shall we say that she is authorized to give out what seemes good to her , as the word of god ? not : but she hath received them by tradition ; so she pleads , that she hath received the apocryphall books also ; we then recive the scriptures from rome ; rome by tradition ; we make our selves judges of that tradition ; and yet rome saith , this is one thing , that she hath by the same tradition , namely , that she alone is judge of what she hath by tradition ; but the common fate of lyars is befallen that harlot : she hath so long , so constantly , so desperately lyed in many , the most things that she professeth , pretending tradition for them , that indeed she deserves not to be believed , when she telleth the truth . besides , she pleads that she received the scriptures from the beginning , when it is granted that the copies of the hebrew of the old , and greek of the new testament were only authentick : these she pleads now under her keeping to be woefully corrupted , and yet is angry that we believe not her tradition . sect. 16. some adde that we receive the scripture to be the word of god upon the account of the miracles that were wrought at the giving of the law , and of the new testament ; which miracles we have received by universall tradition . but first i desire to know whence it comes to passe , that seeing our saviour jesus christ wrought many other miracles besides those that are written , joh. 20. 30. ch . 21. 25. and the apostles likewise , they cannot by all their traditions help us to so much as an obscure report of any one , that is not written ; ( i speak not of legends ) which yet at their performance were no lesse known then those that are ; nor were lesse usefull for the end of miracles then they . of tradition in generall afterwards ▪ but is it not evident that the miracles whereof they speak , are preserved in the scripture and no otherwise ? and if so ; can these miracles operate upon the understanding or judgment of any man , unlesse they first grant the scripture to be the word of god , i meane to the begetting of a divine faith of them , even that there were ever any such miracles . suppose these miracles alleadged , as the ground of our believing of the word , had not been written , but like the sybills leaves had been driven up and downe , by the worst and fiercest wind that blowes in this world , the breath of man ; those who should keepe them by tradition , that is men , are by nature so vaine , foolish , malicious , such lyars , adders , detracters , have spirits and minds so unsuited to spirituall things , so liable to alteration in themselves , and to contradiction one to another , are so given to impostures , and are so apt to be imposed upon , have been so shuffled and driven up and downe the world in every generation , have for the most part so utterly lost the remembrance of what themselves are , whence they come , or whether they are to goe , that i can give very little credit to what i have nothing but their authority to rely upon for , without any evidence from the nature of the thing it 's selfe . sect. 17. abstracting then from the testimony given in the scriptures to the miracles wrought by the prime revealers of the mind and will of god in the word ; and no tolerable assurance as to the businesse in hand , where a foundation for faith is enquired after , can be given that ever any such miracles were wrought . if numbers of men may be allowed to speake , we may have a traditionall testimony given to the blasphemous figments of the alcoran , under the name of true miracles . but the constant tradition of more than a 1000 yeares , carried on by innumerable multitudes of men , great , wise , and sober , from one generation to another , doth but set open the gates of hell for the mahumetans ; yet setting aside the authority of god in his word , and what is resolved thereinto , i know not why they may not vye traditions with the rest of the world . the world indeed is full of traditions flowing from the word ; that is , a knowledge of the doctrines of the word in the minds of men ; but a tradition of the word , not resolved into the word , a tradition referred to a fountaine of sense in seeing , and hearing , preserved as an orall law , in a distinct channel , and streame by it's selfe , when it is evidenced , either by instance in some particular preserved therein , or in a probability of securing it through the generations passed , by a comparison of some such effect in things of the like kind , i shall be ready to receive it . sect. 18. give me then , as i said before , but the least obscure report , of any one of those many miracles that were wrought by our saviour and the apostles , which are not recorded in the scriptures , and i shall put more valuation on the pretended traditions , than i can as yet perswade my selfe unto . besides ! many vvriters of the scripture wrought no miracles , and by this rule their writings are left to shift for themselves . miracles indeed were necessary to take of all prejudices from the persons , that brought any new doctrine from god ; but the doctrine still evidenced it's selfe : the apostles converted many , where they wrought no miracles . act. 16. 17 , 18 ; and where they did so worke , yet they for their doctrine , and not the doctrine on their account was received . and the scripture now hath no lesse evidence and demonstration in it's selfe of it's divinity , than it had , when by them it was preached . sect. 19. but because this tradition is pretended with great confidence as a sure bottome and foundation for receiving of the scriptures , i shall a little farther enquire into it . that which in this case is intended , by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or tradition , is a report of men , which those who are present have received from them that are gone before them . now this may be either of all the men of the world , or only of some of them ; if of all ; either their suffrages must be taken in some convention , or gathered up from the individualls as we are able , and have opportunity . if the first way of receiving them were possible , which is the utmost improvement that imagination can give the authority enquired after , yet every individuall of men being a liar , the whole convention must be of the same complexion , and so not be able to yeild a sufficient basis to build a faith upon , cui non potest subesse falsum , that is infallible , and cannot possibly be deceived : much lesse is there any foundation for it , in such a report as is the emergencie of the assertion of individualls . sect. 21. but now if this tradition be alledged as preserved only by some in the world , not the halfe of rationall creatures , i desire to know , what reason i have to believe those who have that tradition , or plead that they have it , before and against them who professe they have no such report delivered to them from their forefathers ; is the reason hereof because i live among these who have this tradition , and they are my neighbours whom i know ? by the same rule those who live among the other parts of men , are bound to receive what they deliver them upon tradition ; and so men may be obliged to believe the alcoran to be the word of god. sect. 22. it is more probable it will be answered , that their testimony is to be received because they are the church of god ; but it doth not yet appeare , that i can any other way have any kowledge of them so to be , or of any authority that any number of men , more , or lesse , can have in this case , under that name or notion , unlesse by the scripture it 's selfe ; and if so , it will quickly appeare what place is to be allotted to their testimony , who cannot be admitted as witnesses , unlesse the scripture it 's selfe be owned and received ; because they have neither plea nor claime to be so admitted , but only from the scripture : if they shall averre , that they take this honour to themselves , and that without relation to the scripture they claime a right of authoritative witnesse bearing in this case , i say againe , upon the generall grounds of naturall reason , and equity , i have no more inducements to give credit to their assertions , then to an alike number of men holding out a tradition utterly to the contrary of what they assert . sect. 23. but yet suppose , that this also were granted , and that men might be allowed to speake in their owne name and authority , giving testimony to themselves , which upon the hypothesis under consideration , god himselfe is not allowed to doe ; i shall desire to know whither , when the church declares the scriptures to be the word of god unto us , it doth apprehend any thing in the scripture as the ground of that judgment and declaration or no ? if it sayes no ; but that it is proposed upon it's sole authority ; then surely if we thinke good to acquiesse in this decision of this doubt and enquiry , it is full time for us , to lay aside all our studdies and enquiries after the mind of god , and seek only what that man , or those men say , who are intrusted with this authority , as they say , and as they would have us believe them , though we know not at all how or by what meanes they came by it ; seeing they dare not pretend any thing from the scripture , least thereby they direct us to that , in the first place . sect. 24. if it be said , that they doe upon other accounts judge and believe the scripture to be true , and to be the word of god ; i suppose it will not be thought unreasonable if we enquire after those grounds and accounts , seeing they are of so great concernement unto us ; all truths in relations consisting , in their consonancy and agreement , to the nature of the things they deliver , i desire to know how they came to judge of the consonancy , betweene the nature of the things delivered in the scripture , and the delivery of them therein ? the things whereof we speake being heavenly , spirituall , mysterious , and supernaturall , there cannot be any knowledge obtained of them but by the word it 's selfe . how then can they make any judgment of the truth of that scripture in the relation of these things , which are no where to be known ( i speak of many of them ) in the least , but by that scripture its selfe . sect. 25. if they shall say , that they found their judgment and declaration upon some discovery , that the scripture makes of its selfe unto them ; they affirme the same that we plead for : only they would very desireously appropriate to themselves the priviledge of being able to discerne that discovery so made in the scripture . to make good this claime , they must either plead somewhat from themselves , or from the scriptures : if from themselves , it can be nothing , but that they see , like the men of china , and all others are blind , or have but one eye at the best , being wiser then any others , and more able to discerne then they . now though i shall easily grant them to be very subtle and cunning , yet that they are so much wiser then all the world besides , that they are meet to impose upon their beliefe things that they neither do , nor can discerne or know , i would not be thought to admit , untill i can believe my selfe and all others not of their society or combination , to be beasts of the field , and they as the serpent amongst us . sect. 26. if it be from the scripture that they seek to make good this claime ; then as we cause them there to make a stand , which is all we aime at , so their plea must be from the promise of some speciall assistance granted to them for that purpose ; if their assistance be that of the spirit , it is either of the spirit that is promised to believers , to worke in them as before described and related , or it is some private testimony that they pretend is afforded to them ; if the former be affirmed , we are in a condition , wherein the necessity of devolving all on the scripture its selfe , to decide and judge who are beleivers , lies in every ones view ; if the latter , who shall give me assurance , that when they pretend that witnesse and testimony , they do not lye and deceive ; we must here certainly go either to the scrippture , or to some cunning man to be resolved . isa . 8. 19 , 20. sect. 27. i confesse the argument which hath not long since been singled out , and dextrovsly mannaged by an able and learned pen , namely ; of proving the truth of the doctrine of the scripture , from the truth of the story , and the truth of the story from the certainty there is that the writers of the books of the bible , were those persons whose names and inscriptions they beare ; so pursuing the evidence , that what they wrote was true and known to them so to be , from all requisita that may possibly be sought after for the strengthening of such evidence , is of great force and efficacy . it is i say of great force and efficacy as to the end for which it is insisted on ; that is to satisfy mens rational enquiries ; but as to a ground of faith , it hath the same insufficiency with all other arguments of the like kind ; though i should grant that the apostles & penmen of the scripture were persons of the greatest industry , honesty , integrity , faithfullnesse , holinesse that ever lived in the world , as they were ; and that they wrote nothing , but what themselves had as good assurance of ▪ as what men by their senses of seeing and hearing are able to attaine ; yet such a knowledge and assurance is not a sufficient foundation for the faith of the church of god ; if they received not every word by inspiration , and that evidencing it's selfe unto us , otherwise then by the authority of their integrity , it can be no foundation for us to build our faith upon . sect. 28. before the committing of the scriptures to writing , god had given the world an experiment what keepers men were of this revelation by tradition ; within some hundreds of yeares after the flood , all knowledge of him , through the craft of sathan , and the vanity of the minds of men which is unspeakable , was so lost , that nothing , but as it were the creation of a new world , or the erection of a new church state by new revelations , could relieve it . after that great triall what can be farther pretended , on the behalfe of tradition i know not . sect. 29. the summe of all is ; the mercifull good providence of god , having by divers and various meanes ; using therin amongst other things , the ministry of men and churches , preserved the writings of the old and new testament in the world ; and by the same gratious disposall afforded them unto us , they are received and submitted unto by us , upon the grounds and evidences of their divine originall before insisted on . sect 30. upon the whole matter then , i would know , whither if the scriptures should be brought to any man , when , or where , he could not possibly have it attested to be the word of god , by any publick or private authority of man , or church , tradition , or otherwise , he were bound to believe it or no ? whither he should obey god in believing , or sin in the rejecting of it ? suppose de do but take it into consideration , doe but give it the reading or hearing , seeing in every place it avers it's selfe to be the word of god , he must of necessity either give credit unto it , or disbelieve it ; to hang in suspense , which ariseth from the imperfect actings of the faculties of the soule , is in it's selfe a weaknesse , and in this case being reckoned no the worst side , is interpretatively a rejection . if you say it were the duty of such an one to believe it , you acknowledge in the scripture it 's selfe a sufficient evidence of it's own originall authority ; without which it can be no man's duty to believe it . if you say , it would not be his sinne to reject and refuse it , to disbelieve all that it speakes in the name of god ; then this is that you say ; god may truly and really speake unto a man , ( as he doth by the scripture ) and yet that man not be bound to believe him . we deale not thus with one another . sect. 31. to wind up then the plea insisted on in the foregoing chapter , concerning the selfe evidencing light and power of the scripture , from which we have diverted , and to make way for some other considerations , that tend to the confirmation of their divine originall , i shall close this discourse with the two generall considerations following . sect. 32. 1 then laying aside these failing pleas , there seemes to be a morall impossibility that the word of god , should not manifest it 's own originall , and it's authority from thence . quaelibet herba deum . there is no worke of god , as was shewed , but reveales it's authour . a curious artificer imparts that of forme , shape , proportion , and comelinesse to the fruit of his invention , and worke of his hands , that every one that looks upon it , must conclude , that it comes from skill and ability . a man in the delivery of his mind in the writing of a book , will give it such an impression of reason , that though you cannot conclude that this , or that man wrote it , yet you must , that it was the product of a man , or rationall creature : yea some individuall men of excellency in some skill , are instantly knowne by them , that are able to judge in that art or skill , by the effects of their skill . this is the peice , this is the hand , the worke of such an one . how easy is it for those who are conversant about antient authours to discover an authour by the spirit and stile of his writings . now certainly this is strange beyond all beliefe , that almost every agent should give an impresse to it's worke , whereby it may be appropriated unto him , and only the word , wherein it was the designe of the great and holy god to give us a portraiture as it were of his wisdome , holinesse and goodnesse , so farre as we are capable of an acquaintance with him in this life , is not able to declare and evince it's originall . that god who is prima veritas , the first and soveraigne truth , infinitely seperated and distinguished from all creatures on all accounts whatever , should write a book , or at least immediately indite it , commanding us to receive it as his , under the penalty of his eternall displeasure , and yet that booke not make a sufficient discovery of it's selfe to be his , to be from him , is past all beliefe . let men that live on things received by tradition from their fathers , who perhaps never had sense of any reall transaction betweene god and their soules , who scarse ever perused the word seriously in their lives , nor brought their consciences to it ; please themselves in their owne imaginations ; the sure anchor of a soule that would draw nigh to god in and by his word , lyes in the things laid downe . sect. 33. i suppose it will not be denyed but that it was the mind and will of god , that those to whom his word should come , should owne it and receive it as his ; if not , it were no sinne in them to reject it , unto whom it doth so come ; if it were , then either he hath given those characters unto it , and left upon it that impression of his majesty whereby it might be knowne to be his , or he hath not done so ; and that either because he would not , or because he could not ; to say the latter , is to make him more i●firme than a man , or other wormes of the earth , than any naturally e●fectuall cause . he that saith the former , must know , that it is incumbent on him , to yeild a satisfactory account , why god would not doe so , or else he will be thought blasphemously to impute a want of that goodnesse & love of mankind unto him , which he hath in infinite grace manifested to be in himselfe . that no man is able to assigne any such reason , i shall firmly believe , untill i find some attempting so to doe ; which as yet none have arrived at that height of impudence and wickednesse as to owne . sect. 34. 2ly . how horrible is it to the thoughts of any saint of god , that the scripture should not have it's authority from it's selfe . tertullian objects this to the gentiles ; apol. cap. 5. facit & hoc ad causam nostram , quod apud vos de humano arbitratu divinitas pensitatur ; nisi homini deus placuerit , deus non erit ; homo ja● deo propiti●s esse debebit . would it be otherwise in this case if the scripture must stand to the mercy of man for the reputation of its divinity ? nay of its verity ; for whence it hath its authority , thence it hath its verity also , as was observed before ; and many more words of this nature might be added . chap. vi. consequentiall considerations for the confirmation of the divine authority of the scripture . sect. 1. i said in the former chapter , that i would not employ my selfe willingly , ●o enervate or weaken any of the reasons or arguments that are usually insisted on , to prove the divine authority of the scripture . though i confesse , i like not to multiply arguments , that conclude to a probability only , and are suited to beget a firme opinion at best , where the principle intended to be evinced is de fide , and must be beleived with faith divine , and supernaturall . yet because some may happily be kept to some kind of adherence to the scriptures ; by meane grounds , that will not in their owne strength abide , untill they get footing in those that are more firme ; i shall not make it my businesse to drive them from their present station ; having perswaded them by that which is better . sect. 2. yea , because on supposition of the evidence formerly tenderd , there may be great use at severall seasons , of some consequentiall considerations and arguments to the purpose in hand , i shall insist on two of that kind , which to me , who have the advantage of receiving the word on the forementioned account , seeme not only to perswade , and in a great measure to convince to undeniable probability , but also to prevaile irresistably on the understanding of unprejudiced men , to close with the divine truth of it . sect. 3. the first of these is taken from the nature of the doctrine its selfe , contained in the scripture , the second from the mannagement of the whole designe therein ; the first is innate , the other of a more externall and rationall consideration . sect. 4. for the first of them , there are two things considerable in the doctrine of the scripture , that are powerfull , and if i may so say , uncontroleably prevalent as to this purpose . sect. 5. first its universall suitablenesse upon its first cleare discovery and revelation to all the entanglements and perple●ities of the soules of men , in reference to their relation to , and dependance upon god. if all mankind have certaine entanglements upon their hearts and spirits in reference unto god , which none of them that are not utterly brutish , do not wrestle withall , and which all of them are not able in the least to assoyle themselves in , and about , certainly that doctrine which is suited universally to satisfy all their perplexities , to calme and quiet their spi●its in all their tumultuatings , and doth break in upon them with a glorious efficacy to that purpose in its discovery and revelation , must needs be from that god , with whom we have to doe , and none else . from whom else i pray should it be . he that can give out such a word , ille mihi semper erit deus . sect. 6. now there are 3 generall heads of things , that all and every one of mankind , not naturally brutish are perplexed withall , in reference , to their dependance on god , and relation to him . 1 how they may worship him as they ought . 2 how they may be reconciled , and at peace with him , or have an attonement for that guilt which naturally they are sensible of . 3 vvhat is the nature of true blessednesse , and how they may attaine it , or how they may come to the enjoyment of god. sect. 7. that all mankind is perplexed and entangled with , and about these considerations , that all men ever were so , without exception more or lesse , and continue so to be to this day ; that of themselves , they miserably grope up and down in the dark , and are never able to come to any satisfaction , neither as to what is present , nor as to what is to come , i could manifest from the state , office , and condition of conscience , the indelible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and presumptions about them , that are in the hearts of all by nature . the whole history of all religion which hath been in the world , with the designe of all antient and present philosophy , with innumerable other uncontroleable convictions ( which also god assisting , i shall in another treatise declare ) do manifest this truth . sect. 8. that , surely then which shall administer to all and every one of them , equally and universally , satisfaction as to all these things , to quiet and calme their spirits , to cut off all necessity of any further enquiries , give them that wherein they must acquiesce , and wherewith they will be satiated , unlesse they will cast off that relation , and dependance on god , which they seek to confirme and settle ; surely i say , this must be from the all seeing , all-satisfying truth , and being , and from none else . now this is done by the doctrine of the scripture , with such a glorious uncontroleable conviction , that every one to whom it is revealed , the eyes of whose understanding are not blinded by the god of this world , must needs cry out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i have found that which in vaine i sought elsewhere , waxing foolish in my imaginations . sect. 9. it would be too long to insist on the severalls ; take one instance in the buisinesse of attonement , reconciliation , and acceptance with god. what strange horrible fruits and effects have mens contrivances on this account produced ? what have they not invented ? what have they not done ? what have they not suffered ? and yet continued in dread and bondage all their daies ? now with what a glorious soule appeasing light doth the doctrine of satisfaction and attonement , by the bloud of christ the son of god , come in upon such men ? this first astonisheth , then conquereth , then ravisheth , and satiateth the soule . this is that they looked for , this they were sick for , and knew it not . this is the designe of the apostles discourse in the 3 first chapters of the epistle to the romans . let any man read that discourse from v. 18. of chap. the first , and onward , and he will see with what glory and beauty , with what full and ample satisfaction this doctrine breaks out . chap. 3. v. 22 , 23 , 24 , 25 , 26. sect. 10. it is no otherwise as to the particulars of present worship , or future blessednesse ; this meets with men in all their wandrings , stops them in their disquisitions , convinces them of the darknesse , folly , uncertainty , falsenesse of all their reasonings about these things ; and that with such an evidence and light , as at once subdues them , captivates their understanding , and quiets their soules : so was that old roman world conquered by it ; so shall the mahumetan be , in gods good and appointed time . sect. 11. of what hath been spoken , this is the summe . all mankind that acknowledge their dependance upon god , and relation to him , are naturally ( and cannot be otherwise ) grievously involved and perplexed in their hearts , thoughts , and reasonings , about the worship of god , acceptation with him having sinned , and the future enjoyment of him ; some with more cleare and distinct apprehensiōs , of these things ; some under more darke and generall notions of them are thus exercised ; to extricate themselves , and to come to some issue in and about these enquiries , hath been the great designe of their lives , the aime they had in all things they did , as they thought , well and laudably in this world . notwithstanding all which , they were never able to deliver themselves , no not one of them , or attaine satisfaction to their soules , but waxed vaine in their imaginations , and their foolish hearts were more and more darkened ; in this estate of things , the doctrine of the scripture comeing in with full , unquestionable satisfaction to all these , suited to the enquirings of every individuall soule , with a largenesse of wisdome , and depth of goodnesse , not to be fathomed , it must needs be from that god with whom we have to doe . and those who are not perswaded hereby , that will not cast anchor in this harbour , let them put to sea once more , if they dare ; turne themselves loose to other considerations , and try if all the forementioned perplexities do not inevitably returne . sect. 12. another consideration of the doctrine of the scripture to this purpose regards some particulars of it . there are some doctrines of the scripture , some revelations in it , so sublimely glorious , of so profound and mysterious an excellency , that at the first proposall of them , nature startles , shrinks , and is taken with horrour , meeting with that which is above it , too great and too excellent for it , which it could desirously avoid and decline ; but yet gathering it selfe up to them , it yeilds , and finds , that unlesse they are accepted , and submitted unto , though unsearchable , that not only all that hath been received , must be rejected , but also the whole dependance of the creature on god be dissolved , or rendred only dreadfull , terrible , and destructive to nature its selfe . such are the doctrines of the trinity , of the incarnation of the son of god , of the resurrection of the dead , of the new birth , and the like . at the first revelation of these things , nature is amazed , cries , how can these things be ? or gathers up it selfe to opposition ; this is babling , like the athenians ; folly , as all the wise greeks . but when the eyes of reason are a little confirmed , though it can never clearly behold the glory of this sun , yet it confesseth a glory to be in it , above all that it is able to apprehend . i could manifest in particular , that the doctrines before mentioned , and severall others are of this importance ; namely though great , above and beyond the reach of reason , yet upon search found to be such , as without submission to them , the whole comfortable relation between god and man must needs be dissolved . sect. 13. let us take a view in our way of one of the instances . what is there in the whole book of god , that nature at first sight doth more recoyle at , then the doctrine of the trinity ? how many do yet stumble & fall at it ? i confesse the doctrine its selfe is but sparingly , yet it is clearly and distinctly delivered unto us in the scripture . the summe of it is ; that god is one ; his nature , or his being , one ; that all the properties , or infinite essentiall excellencies of god , as god , do belong to that one nature and being . this god is infinitely good , holy , just , powerfull , he is eternall , omnipotent , omnipresēt ; & these things belong to none , but him that is that one god. that this god is the father , son , and holy ghost ; which are not diverse names of the same person , nor distinct attributes or properties of the same nature or being ; but one , another , and a third , all equally that one god , yet really distinguished between themselves by such uncommunicable properties , as cōstitute the one to be that one , and the other to be that other ; and the third to be that third . thus the trinity is not the union , nor unity of three , but it is a trinity in unity , or the ternary number of persons in the same essence ; nor doth the trinity in its formall conception denote the essence , as if the essence were comprehended in the trinity , which is in each person ; but it denotes only the distinction of the persons comprised in that number . sect. 14. this i say is the summe of this doctrine , as it is delivered unto us in the scripture . here reason is entangled ; yet after a while finds evidently , that unlesse this be embraced , all other things wherein it hath to do with god , will not be of value to the soule ; this will quickly be made to appeare . or all that communion which is here between god and man , founded on the revelation of his mind and will unto him , which makes way for his enjoyment in glory , there are these two parts . 1 gods gratious communication of his love , goodnesse &c. with the fruits of them unto man : 2. the obedience of man unto god in a way of gratitude for that love , according to the mind and will of god revealed to him . these two comprise the whole of the entercourse between god and man. now when the mind of man is exercised about these things , he finds at last that they are so wrapped up in the doctrine of the trinity , that without the beliefe , receiving , and acceptance of it , it is utterly impossible that any interest in them , should be obteined , or preserved . sect. 15. for the first ; or the communication of god unto us in a way of love and goodnesse , it is wholly founded upon , and enwrapped in this truth , both as to the eternall spring , and actuall execution of it . a few instances will evince this assertion . the eternall fountaine of all grace , flowing from love and goodnesse , lies in gods election , or predestination . this being an act of gods will , cannot be apprehended , but as an eternall act of his wisdome , or word also . all the eternall thoughts of it's pursuit , lye in the covenant that was betweene the father and the son , as to the son 's undrtaking to execute that purpose of his . this i have at large elsewhere declared . take away then the doctrine of the trinity , and both these are gone ; there can be no purpose of grace by the father in the son , no covenant for the putting of that purpose in execution ; and so the foundation of all fruits of love & goodnesse , is lost to the soule . sect. 16. as to the execution of this purpose , with the actuall dispensation of the fruits of grace and goodnesse unto us , it lyes wholely in the unspeakable condescention of the son unto incarnation with what ensued thereon . the incarnation of the eternall word , by the power of the holy ghost , is the bottome of our participation of grace . without it , it was absolutely impossible that man should be made partake● of the favour of god. now this enwraps the whole doctrine of the trinity in it's bosome ; nor can once be apprehended , without it's acknowledgment . deny the trinity , and all this meanes of the communication of grace , with the whole of the satisfaction , and righteousnesse of christ falls to the ground . every tittle of it speakes this truth : and they who deny the one , reject the other . sect. 17. our actuall participation of the fruits of this grace , is by the holy ghost . we cannot our selves seize on them , nor bring them home to our owne soules . the impossibility hereof i cannot now stay to manifest . now whence is this holy ghost ? is he not sent from the father , by the son ? can we entertaine any thought of his effectuall working in us , and upon us , but it includes this whole doctrine ? they therefore who deny the trinity deny the efficacy of it's operation also . sect. 18. so it is , as to our obedience unto god , whereby the communion betweene god and man is compleated . although the formall object of divine worship be the nature of god ; and the persons are not worshipped as persons distinct , but as they are each of them god ; yet as god they are every one of them distinctly to be worshipped . so is it , as to our faith , our love our thanksgiving , all our obedience , as i have abundantly demonstrated in my treatise of distinct communion with the father in love , the son in grace , and the holy ghost in the priviledges of the gospell . thus without the acknowledgment of this truth , none of that obedience which god requireth at our hands , can in a due manner be performed . sect. 19. hence the scripture speakes not of any thing betweene god and us , but what is founded on this account . the father worketh , the son worketh , and the holy ghost worketh . the father worketh not but by the son and his spirit ; the son & spirit work not , but from the father . the father glorifieth the son ; the son glorifieth the father ; and the holy ghost glorifieth them both . before the foundation of the world , the son was with the father , and rejoyced in his peculiar worke for the redemption of mankind . at the creation , the father made all things , but by the son , and the power of the spirit . in redemption the father sends the son ; the son by his owne condescention undertakes the worke , and is incarnate by the holy ghost . the father as was said , communicates his love , and all the fruites of it unto us by the son ; as the holy ghost doth the merrits , and fruits of the mediation of the son. the father is not knowne nor worshipped , but by and in the son ; nor father or son but by the holy ghost , &c. sect. 20. upon this discovery the soule that was before startled at the doctrine in the notion of it , is fully convinced that all the satisfaction it hath sought after in it's seeking unto god , is utterly lost , if this be not admitted . there is neither any foundation left of the communication of love to him , nor meanes of returning obedience unto god. besides , all the things that he hath been enquiring after , appeare on this account in their glory , beauty & reality unto him : so that , that which most staggerd him at first in the receiving of the truth , because of it's deep mysterious glory , doth now most confirme him in the embracing of it , because of its necessity , power , and heavenly excellency . sect. 21. and this is one argument of the many belonging to the things of the scripture , that upon the grounds before mentioned , hath in it , as to my sense and apprehension , an evidence of conviction not to be withstood . sect. 22. another consideration of the like efficacy , may be taken from a briefe veiw of the whole scripture with the designe of it . the consent of parts or harmony of the scripture in it's selfe , and every part of it with each other , and with the whole , is commonly pleaded as an evidence of it's divine originall . thus much certainly it doth evince beyond all possible contradiction , that the whole proceedeth from one and the same principle ; hath the same authout ; and he wise , discerning , able to comprehend the whole compasse of what he intended to deliver and reveale . otherwise , or by any other , that onenesse of spirit , designe and ayme , in unspeakable variety and diversity of meanes of it's delivery , that absolute correspondency of it to it's selfe , and distance from any thing else , could not have been attained . now it is certaine , that this principle must be summum in it's kind ; either bonum , or malum . if the scripture be what it reveales and declares it selfe to be , it is then unquestionably the word of the living god , truth it's selfe ; for that it professeth of it's selfe , from the beginning to the ending ; to which profession all that it reveales answers absolutely , and unquestionably in a tendency to his glory alone . if it be not so , it must be acknowledged that the authour of it had a blasphemous designe to hold forth himselfe to be god , who is not so ; a malitious designe to deceive the sons of men , and to make them believe that they worship and honour god ; and obey him when they doe not ; and so to draw them into everlasting destruction , and that to compasse these ends of blasphemy , atheisme and malice , he hath laid out in a long course of time , all the industry and wisdome , that a creature could be made partaker of : now he that should doe thus , must be the devill , and none else ; no other creature can possibly arrive at that height of obstinacy in evill . now certainly whilst god is pleased to continue unto us any thing , whereby we are distinguished from the beasts that perish ; whilst there is a sence of a distance betweene good and evill abiding amongst men , it cannot fall upon the understanding of any man , that that doctrine which is so holy and pure , so absolutely leading to the utmost improvement of whatever is good , just , commendable and praise worthy , so suitable to all the light of god , of good and evil that remaines in us ; could proceed from any one everlastingly hardened in evill , and that in the pursuit of the wickedst designe , that that wicked one could possibly be engaged in ; namely to enthrone himselfe , and malitiously to cheat , cousen and ruine the soules of men ; so that upon necessity the scripture can own no authour but him , whose it is , even the living god. as these considerations are farre from being the bottome and foundation of our faith , in our assenting to the authority of god in the word ; so on the supposition of what is so , they have an usefullnesse , as to support in trialls and temptations , and the like seasons of difficulty : but of these things so farre . of the integrity & purity of the hebrevv and greek text of the scripture , with considerations on the prolegomena , and appendix to the late biblia polyglotta . oxford , printed by h. h. for tho : robinson . 1659. chap. i. 1. the occasion of this discourse . 2. the danger of supposing corruptions in the originalls of the scripture . 3. the great usefullnesse of the biblia polyglotta . 4. the grounds of the ensuing animadversions . 5. the assertions proposed to be vindicated laid downe . 6. their weight and importance . 7. sundry principles in the prolegomena prejudiciall to the truth contended for , laid downe . 8. those principles formerly asserted by others . reasons of the opposition made to them . scte. 1. when this whole little precedent treatise was finished , and ready to be given out unto the stationer , there came to my hands the prolegomena and appendix to the biblia polyglotta lately published . upon the first sight of that volume , i was somewhat startled with that bulkie collection of various readings , which the appendix tenders to the view of every one th●t doth but cast an eye upon it . within a while after i found that others also men of learning and judgment , had apprehensions of that worke , not unlike those which my owne thoughts had suggested unto me . afterwards , considering what i had written , about the providence of god in the preservation of the originall copies of the scripture in the foregoing discourse , fearing least from that great appearance of variations in the originall copies , and those of all the translations published with so great care and diligence , there might some unconquerable objections against the truth of what i had asserted , be educed ; i judged it necessary to stop the progresse of those thoughts , untill i could get time to looke through the appendix , and the various lections in that great volume exhibited unto us , with the grounds and reasons of them in the prolegomena . having now discharged that taske , and ( as things were stated ) duty , i shall crave leave to deliver my thoughts to some things contained in them , which possibly men of perverse minds may wrest to the prejudice of my former assertions , to the prejudice of the certainty of divine truth , as continued unto us through the providence of god in the originalls of the scripture . sect. 2. what use hath been made , and is as yet made in the world , of this supposition , that corruptions have befallen the originalls of the scripture , which those various lections at first view seeme to intimate ; i need not declare . it is in breife , the foundation of mahumetisme , alcor . azoar . 5. the chiefest and principall prop of popery , the only pretence of fanaticall anti scripturists , & the root of much hidden atheisme in the world. at present there is sent unto me by a very learned person , upon our discourse on this subject , a treatise in english , with the latine title of fides divina , wherein it 's namelesse author , on this very foundation labours to evert and utterly render uselesse the whole scripture . how farre such as he may be strengthened in their infidelity by the consideration of these things , time will manifest . had there not been then a necessity incumbent on me , either utterly to desist from pursuing any thoughts of publishing the foregoing treatise , or else of giving an account of some things contained in the prolegomena and appendix , i should for many reasons have abstained from this employment . but the truth is , not only what i had written in the first chapter about the providence of god in the preservation of the scripture , but also the maine of the arguments afterwards insisted on by me , concerning the selfe evidencing power and light of the scripture , receiving in my apprehension a great weakning by the things i shall now speake unto , if owned and received as they are proposed unto us , i could not excuse my selfe from running the hazard , of giving my thoughts upon them . sect. 3. the wiseman tells us , that he considered all travell and every right worke , and that for this a man is envied of his neighbour , wh●ch saith he , is vanity and vexation of spirit , eccles . 4. 4. it cannot be denyed , but that this often fals out through the corruption of the hearts of men , that when works , right workes , are with most sore travell brought forth in the world , their authours are repayed with envy for their labour , which mixes all the issues of the best endeavours of men , with vanity , and vexation of spirit . hiereme of old and erasmus of late , are the usuall instances in this kind . that i have any of that guilt in a peculiar manner , upon me in reference to this worke of publishing the biblia polyglotta , which i much esteeme , or the authours and contrivers of it , a whom i know not , i can , with due consideration , and doe utterly deny . the searcher of all hearts , knowes i lye not . and what should possibly infect me with that leaven ? i neither professe any deep skill in the learning used in that worke , nor am ever like to be ingaged in any thing that should be set up in competition with it ; nor did ever know that there was such a person in the world , as the chiefe authour of this edition of the bibles , but by it . i shall then never faile on all just occasions , to commend the usefullnesse of this worke , and the learning diligence and paines of the worthy persons that have brought it forth ; nor would be wanting to their full praise in this place , but that an entrance into this discourse with their due commendations might be liable to misrepresentations . but whereas we have not only the bible published , but also private opinions of men , ( and collections of various readings ( really or pretendedly so we shall see afterwards , ) tending some of them as i apprehend , to the disadvantage of the great and important truth that i have been pleading for , tendred unto us , i hope it will not be grievous to any nor matter of offence , if using the same liberty , that they , or any of them whose hands have beene most eminent in this worke have done , i doe with ( i hope ) christian candor and moderation of spirit , briefly discover my thoughts upon some things proposed by them . sect. 4. the renownedly learned prefacer unto the arabick translation in this edition of it , tells us , that the worke of translating the pentateuch into that language , was performed by a jew , who took care to give countenance to his own private opinions , and so render them authenticke by bringing them into the text of his translation . it is not of any such attempt , that i have any cause to complaine , or shall so doe in reference to these prolegomena and appendix ; only i could have wished , ( with submision to better judgments be it spoken , ) that in the publishing of the bible , the sacred text , with the translations , and such naked historicall accounts of their originalls and preservation , as were necessary to have laid them faire and open to the judgment of the reader , had not been clogged with disputes and pleas for particular private opinions , imposed thereby with too much advantage on the minds of men , by their constant neighbourhood unto canonicall truth . sect. 5. but my present considerations being not to be extended beyond the concernement of the truth which in the foregoing discourse i have pleaded for , i shall first propose a briefe abstract thereof , as to that part of it , which seemes to be especially concerned , and then lay downe what to me appeares in it's prejudice in the volumes now under debate ; not doubting but a fuller account of the whole , will by some or other be spedily tendred unto the learned and impartiall readers of them . the summe of what i am pleading for , as to the particular head to be vindicated is ; that as the scriptures of the old and new testament , were immediatly , and entirely given out by god himselfe , his mind being in them represēted unto us , without the least interveniency of such mediums , and waies , as were capable of giving change or alteration to the least iota or syllable ; so by his good and mercifull providentiall dispensation , in his love to his word and church , his whole word as first given out by him , is preserved unto us entire in the originall languages ; where shining in its owne beauty and lustre , ( as also in all translations so farre , as they faithfully represent the originalls ) it manifests and evidences unto the consciences of men , without other forraigne help or assistance , its divine originall and authority . sect. 6. now the severall assertions or propositions contained in this position , are to me such important truths , that i shall not be blamed in the least by my own spirit , nor i hope by any others , in contending for them , judging them fundamentall parts of the faith once delivered to the saints ; and though some of them may seeme to be lesse weighty then others , yet they are so concatenated in themselves , that by the removall or destruction of any one of them , our interest in the others is utterly taken away . it will assuredly be granted , that the perswasion of the coming forth of the word immediately from god , in the way pleaded for , is the foundation of all faith , hope , and obedience . but what i pray will it advantage us , that god did so once deliver his word , if we are not assured also , that , that word so delivered , hath been by his speciall care and providence preserved entire and uncorrupt unto us ; or that it doth not evidence and manifest its selfe to be his word , being so preserved . blessed may we say were the ages past , who received the word of god in its unquestionable power and purity , when it shone brightly in its own glorious native light , and was free from those defects and corruptions , which through the default of men , in a long tract of time it hath contracted ; but for us , as we know not well where to lay a sure foundation of believing , that this book rather then any other doth conteine what is left unto us of that word of his , so it is impossible we should ever come to any certainty almost of any individuall vvord , or expression , whither it be from god or no ; far be it from the thoughts of any good man , that god whose covenant with his church , is , that his word and spirit shall never depart from it . isa . 59. 21. math. 5. 18. 1 pet. 1. 25. 1 cor. 11. math. 28. 20. hath left it in uncertainties , about the things that are the foundation of all that faith and obedience which he requires at our hands . as then i have in the foregoing treatise , evinced as i hope the selfe evidencing light and power of the scripture , so let us now candidly for the sake and in the persuit of truth , deale with a mind freed from prejudices and disquieting affections , save only the trouble that arises from the necessity of dissenting from the authors of so usefull a worke , addresse our selves to the consideration of what seems in these prolegomena and appendix to impaire the truth of the other assertions , about the entire preservation of the word as given out from god , in the copies which yet remaine with us . and this i shall doe , not doubting , but that the persons themselves concernd , will fairely accept and weigh , what is conscientiously tendred . sect. 7. as then i do with all thankfulnesse acknowledge that many things are spoken very honourably of the originalls in these prolegomena , and that they are in them absolutely preferred above any translation whatever , * and asserted in generall as the authentick rule of all versions , contrary to the thoughts of the publisher of the great parisian bibles , and his infamous hyperaspistes morinus ; so as they stand in their aspect unto the appendix of various lections , there are both opinions , and principles confirmed by suitable practises , that are of the nature and importance before mentioned . 1 after a * long dispute to that purpose , it is determined , that the hebrew points or vowels and accents , are a novell invention of some judaicall rabbins , about 5 or 600 yeares after the giving out of the gospell . hence 1. an antiquity is ascribed to some translations , 2 or 3 at the least , above and before the invention of these points , whose agreement with the originall cannot therefore by just consequence be tryed by the present text , as now pointed and accented . 2. the whole credit of our reading and interpretation of the scripture , as far as regulated by the present punctation , depends solely on the faithfulnesse and skill of those jewes , whose invention this worke is asserted to be . 2 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which sort are above 800 in the hebrew bibles , are various lections , partly gathered by some judaicall rabbins out of ancient copies , partly their criticall amendments . and therefore after these various lections , as they are esteemed , are presented unto us , in their own proper order wherein they stand in the great bibles ( not surely to increase the bulke of divers readings , or to present a face of new variety to a lesse attentive observer but ) to evidence , that they are such various lections as above described , they are given us over a second time , in the method whereinto they are cast by capellus the great patriarch of these mysteries . 3. that there are such alterations befallen the originall , as in many places may be rectified by the translations that have been made of old . and therefore various lections may be observed and gathered out of those translations , by considering how they read in their copies , and wherein they differed from those which we now enjoy . 4. it is also declared , that where any grosse faults or corruptions are befallen the originalls , men may by their faculty of criticall conjecturing amend them , and restore the native lections that were lost ; though in generall without the authority of copies , this be not to be allowed . and therefore a collection of various readings out of grotius , consisting for the most part in such conjectures , is in the appendix presented unto us . 5. the voluminous bulke of various lections , as nakedly exhibited , seemes sufficient to be get scruples and doubts in the minds of men , about the truth of what hath been hitherto by many pretended concerning the preservation of the scripture through the care and providence of god. sect. 8. it is known to all men acquainted with things of this nature , that in all these , there is no new opinion coyned or maintained by the learned prefacer to these bibles . the severalls mentioned , have been asserted and maintained by sundry learned men . had the opinion about them been kept in the ordinary sphere of mens private conceptions in their own private writings , running the hazard of mens judgments on their own strength and reputation , i should not from my former discourse have esteemed my selfe concerned in them . every one of us must give an account of himselfe unto god. it will be well for us , if we are found holding the foundation . if we build hay and stubble upon it , though our work perish , we shall be saved . let every man in these things be fully perswaded in his own mind , it shall be to me no offence . it is their being laid as the foundation of the usefulnesse of these biblia polyglotta , with an endeavour to render them catholick , not in their own strength , but in their appendage to the authority , that on good grounds is expected to this work , that calls for a due consideration of them . all men who will find them stated in these prolegomena , may not perhaps have had leasure , may not perhaps have the ability to know what issue the most of these things have been already driven unto , in the writings of private men . sect. 9. as i willingly grant then , that some of these things may without any great prejudice to the truth , be candidly debated amongst learned men ; so taking them altogether , placed in the advantages they now enjoy , i cannot but look upon them , as an engine suited to the destruction of the important truth before pleaded for ; and as a fit weapon put into the hands of men of atheisticall minds and principles , such as this age abounds withall , to oppose the whole evidence of truth revealed in the scripture . i feare with some , either the pretended infallible judge , or the depth of atheisme will be found to lye at the door of these considerations . hoc ithacus vellet . but the debate of the advantage of either romanists or atheists from hence , belongs to another place and season . nor is the guilt of any consequences of this nature charged on the workmen , which yet may be fear'd from the worke its selfe . chap. ii. 1 of the purity of the originals . 2 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the scripture lost . 3 that of moses , how , and how long preserved ; of the book found by hilkiah . 4 of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the new testament . 5 of the first copies of the originalls : the scribes of those copies not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . what is ascribed to them . 9 the great and incomparable care of the scribes of it . 7 the whole vvord of god , in every tittle of it preserved entire in the copies of the originall extant . 8 heads of arguments to that purpose . 9 what various lections are granted in the originall of the old and new testament . sundry considerations concerning them , manifesting them to be of no importance . 10. 11. 12. 13. that the jews have not corrupted the text ; the most probable instances considered . sect. 1. having given an account of the occasion of this discourse , and mentioned the particulars that are , all , or some of them , to be taken into further consideration , before i proceed to their discussion , i shall by way of addition , and explanation to what hath been delivered in the former treatise , give a briefe account of my apprehensions concerning the purity of the present originall copies of the scripture , or rather copies of the originall languages , which the church of god doth now , and hath for many ages enjoyed , as her cheifest treasure ; whereby it may more fully appeare , what it is , we plead for and defend against the insinuations and pretences above mentioned . sect. 2. first then , it is granted that the individuall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of moses , the prophets , and the apostles , are in all probability , and as to all that we know , utterly perished and lost out of the world . as also the copies of ezra . the * reports mentioned by some to the contrary , are open fictions . the individuall inke and parchment , the rolls or books that they wrote , could not without a miracle have been preserved from mouldring into dust before this time . nor doth it seeme improbable , that god was willing by their losse to reduce us to a nearer consideration of his care and providence in the preservation of every tittle contained in them . had those individuall writings been preserved , men would have been ready to adore thē , as the jewes do their own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their synagogues . sect. 3. moses indeed delivered his originall copy of the pentateuch , in a publick assembly unto the levites , ( that is , the sons of korah ) to be put into the sides of the arke , and there kept for a perpetuall monument . deut. 31. 25 , 26. that individuall book was , i doubt not , preserved untill the destruction of the temple . there is indeed no mention made of the book of the law in particular , when the arke was solemnly carried into the holy place after the building of solomons temple ; 2 chron. 5. 4 , 5. but the tabernacle of the congregation continued untill then . that , and all that was in it , is said to be brought up : v. 5. now the placing of the book by the sides of the arke , being so solemne an ordinance , it was no doubt observed . nor is there any pretence to the contrary . some think the book found by hilkiah , in the daies of josiah , was this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of moses , which was placed by the sides of the ark. it rather seemes to have been some antient sacred copy , used in the service of the temple , and laid up there ; as there was in the second temple , which was carried in triumph to rome . for besides that he speaks of his finding it in generall in the house of the lord , upon the occasion of the worke which was then done , 2 chron. 14. 15. which was not , in , or about the holy place , where he , who was high priest , knew full well this book was kept , it doth not appeare that it was lawfull for him to take that sacred depositum from its peculiar archives to send it abroad , as he dealt with that book which he found . nay doubtlesse it was altogether unlawfull for him so to have done , it being placed there by a peculiar ordinance , for a peculiar or speciall end. after the destruction of the temple , all enquiry after that book is in vaine . the author of the 2d book of maccabees mentions not its hiding in nebo by jeremiah , with the arke and altar ; or by josiah , as say some of the talmudists . nor were it of any importance if they had . of the scripture preserved in the temple at its last destruction , josphus gives us a full account : de bello juda : lib. 7. cap. 24. sect. 4. for the scriptures of the new testament , it doth not appeare , that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the severall writers of it were ever gathered into one volume ; there being now no one church to keep them for the rest . the epistles though immediately transcribed for the use of other churches : col. 4. 16 , were doubtlesse kept in the severall churches , whereunto they were directed . from those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there were quickly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , transcribed copies given out to faithfull men , whilst the infallible spirit yet continued his guidance in an extraordinary manner . sect. 5. for the first transcribers of the originall copies , and those who in succeeding ages have done the like worke from them , whereby they have been propagated and continued down to us , in a subserviency to the providence and promise of god , we say not , as is vainly charged by morinus , and capellus , that they were all or any of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , infallible and divinely inspired , so that it was impossible for them in any thing to mistake . it is known , it is granted , that failings have been amongst them , and that various lections are from thence risen , of which afterwards . religious care and diligence in their work , with a due reverence of him , with whom they had to do , is all we ascribe unto them . not to acknowledge these freely in them , without cleare and unquestionable evidence to the contrary , is high uncharitablenesse , impiety , and ingratitude . this care and diligence we say , in a subserviency to the promise , and providence of god , hath produced the effect contended for . nor is any thing further necessary thereunto . on this account to argue ( as some do ) from the miscarriages and mistakes of men , their oscitancy and negligence in transcribing the old heathen authors , homer , aristotle , tully , we think it not tollerable in a christian , or any one that hath the least sense of the nature and importance of the word , or the care of god towards his church . shall we think that men who wrote out books , wherein themselves and others were no more concerned , then it is possible for men to be in the writings of the persons mentioned , and others like them , had as much reason to be carefull and diligent in that they did , as those who knew and considered that every letter and tittle that they were transcribing , was part of the word of the great god , wherein the eternall concernment of their own soules , and the soules of others did lye . certainly whatever may be looked for from the religious care and diligence of men , lying under a loving and carefull aspect from the promise and providence of god , may be justly expected from them who undertook that worke . however we are ready to owne all their failings , that can be proved . to assert in this case without proofe is injurious . sect. 6. the jewes have a common saying among them , that to alter one letter of the law is no lesse sinne , then to set the whole world on fire ; and shall we thinke that in writing it , they took no more care then a man would doe in writing out aristotle or plato , who for a very little portion of the world , would willingly have done his endeavour to get both their workes out of it ? considering that the word to be transcribed was every title and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it the word of the great god , that , that which was written , and as writen was proposed as his , as from him , that if any failings were made , innumerable eyes of men , owning their eternall concernement to lye in that word , were open upon it to discover it , and that thousands of copies were extant to try it by ▪ and all this knowne unto , and confessed by every one that undertooke this worke ; it is no hard matter to prove their care and diligence to have out gone that of other common scribes of heathen authors . the truth is , they are prodigious things that are related of the exact diligence and reverentiall care of the antient jewes in this worke , especially when they entrusted a copy to be a rule for the triall and standard of other private copies . maimonides in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 8. 3 , 4 ; tells us that ben asher spent many yeares in the carefull exact writing out of the bible . let any man consider the 20 things , which they affirme to prophane a booke or copy , and this will farther appeare . they are repeated by rabbi moses . tract at . de libro legis . cap. 10 ; one of them , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if but one letter be wanting ; and an other , if but one letter be redundant . of which more shall be spoken if occasion be offered . even among the heathen , we will scarse thinke that the roman pontifices , going solemnly to transcribe the sybils verses , would doe it either negligently or treacherously , or alter one tittle from what they found written ; and shall we entertaine such thoughts of them , who knew they had to doe with the living god , and that in and about that , which is dearer to him , than all the world besides . let men then clamour as they please , and cry out of all men as ignorant and stupid which will not grant the corruptions of the old testament which they plead for , which is the way of morinus ; or let them propose their owne conjectures of the wayes of the entrance of the mistakes that they pretend are crept into the originall copies , with their remedies , which is the way of capellus , we shall acknowledge nothing of this nature but what they can prove by undeniable , and irrefragable instances , which as to any thing as yet done by them , or those that follow in their footsteps , appeares upon the matter to be nothing at all . to this purpose take our sense in the word of a very learned man. ut in iis libris qui sine vocalibus conscripti sunt , certum constantémque exemplarium omnium , tum excusarum scriptionem similémque omnino comperimus , sic in omnibus etiam iis quibus puncta sunt addita , non aliam cuipiam nec discrepantem aliis punctationem observavimus ; nec quisquam est qui ullo in loco diversa lectionis hebraicae exemplaria ab iis quae circumferuntur , vidisse se asserat , modo grammaticam rationem observatam dicat . et quidem dei consilio ac voluntate factum putamus , ut cum magna graecorum latinorúmque ferè omnium ejusdem auctoris exemplarium , ac praesertim manuscriptorū pluribus in locis varietas deprehendatur , magna tamen in omnibus hebraicis quaecunq , nostro saeculo inveninutur , bib iis , scriptionis aequalitas , similitudo atque constantia servetur quocunque modo scripta illa sint , sive solis consonantibus constent , sive punctis etiam instructa visantur ; arias montan. praefat. ad bibia interlin . de varia hebraicorum librorum scriptione & lectione . it can then with no coulour of probability be asserted , ( which yet i find some learned men too free in granting ) namely that there hath the same fate attended the scripture in its transcription , as hath done other bookes . let me say without offence ; this imagination asserted on deliberation , seemes to me to border on atheisme . surely the promise of god for the preservation of his word , with his love and care of his church , of whose faith and obedience that word of his is the only rule , require other thoughts at our hands . sect. 7. 3ly . we adde that the whole scripture entire , as given out from god , without any losse , is preserved in the copies of the originalls yet remaining ; what varieties there are among the copies themselves shall be afterwards declared ; in them all , we say , is every letter and title of the word . these copies we say , are the rule , standard and touch-stone of all translations antient or moderne , by which they are in all things to be examined , tryed , corrected , amended , and themselves only by themselves . translations containe the word of god , and are the word of god , perfectly or imperfectly according as they expresse the words , sense and meaning of those originalls . to advance any , all translations concurring , into an equality with the originalls , so to set them by it , as to set them up with it , on even termes , much more to propose and use them as meanes of castigating , amending , altering any thing in them , gathering various lections by them , is to set up an altar of our owne by the altar of god , and to make equall the wisdome , care , skill and diligence of men , with the wisdome , care and providence of god himselfe . it is a foolish conjecture of morinus from some words of epiphanius , that origen in his octopla placed the translation of the 70 in the middest , to be the rule of all the rest ; even of the hebrew its selfe , that was to be regulated and amended by it . ( media igitur omnium catholica editio collocata erat , ut ad eam hebraea caeter aeque editiones exigerentur & emendarentur ; excercit . lib. 1. cap. 3. pag. 15. ) the truth is , he placed the hebrew , in hebrew characters in the first place as the rule and standard of all the rest ; the same in greeke characters in the next place , then that of aquila , then that of symmachus , after which , in the fifth place followed that of the 70 mixed with that of theodotion . sect. 8. the various arguments giving evidence to this truth that might be produced , are too many for me now to insist upon ; and would take up more roome then is allotted to the whole discourse , should i handle them at large and according to the merit of this cause . 1. the providence of god in taking care of his word , which he hath magnified above all his name , as the most glorious product of his wisdome and goodnesse , his great concernement in this world , answering his promise to this purpose ; 2ly . the religious care of the church ( i speake not of the romish synagogue ) to whom these oracles of god were committed . 3ly . the care of the first writers in giving out authentique copies of what they had received from god , unto many which might be rules to the first transcribers . 4ly . the multiplying copies to such a number , that it was impossible any should corrupt them all , willfully or by negligence . 5ly . the preservation of the authentique copies : first in the jewish synagogues , then in christian assemblies , with reverence and diligence . 6ly . the dayly reading and studying of the word by all sorts of persons ever since it 's first writing , rendring every alteration lyable to immediate observation and discovery , and that all over the world : with , 7ly . the consideration of the many millions that looked on every tittle and letter in this booke as their inheritance , which for the whole world they would not be deprived of ; and in particular for the old testament ( now most questioned ) 8ly . the care of ezra and his companions , the men of the great synagoue , in restoring the scripture to its purity , when it had met with the greatest tryall that it ever underwent in this world considering the paucity of the copies then extant . 9ly . the care of the massorites from his dayes and downward , to keep perfect , and give an account of every syllable in the scripture , of which see buxtorfius : com : mas : with 10 ; the constant consent of all copies in the world , so that as sundry learned men have observed , there is not in the whole mishna , gemara , or either talmud , any one place of scripture found otherwise read , then as it is now in our copies . 11. the security we have that no mistakes were voluntarily or negligently brought into the text before the coming of our saviour who was to declare all things , in that he not once reproves the jewes on that account , when yet for their false glosses on the word he spares them not . 12. afterwards the watchfulnesse which the two nations of jewes and christians , had alwaies one upon another , with sundry things of the like importance might to this purpose be insisted on . but of these things i shall speake againe if ocasion be offered . sect. 9. notwithstanding what hath been spoken , we grant that there are , and have been various lections in the old testament and the new ; for the old testament the keri and cethib ; the various readings of ben asher and ben nepthali ; of the easterne and westerne jewes evince it . of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i shall speake peculiarly afterwards : they present themselves to the view of every one that but lookes into the hebrew bible . at the end of the great rabbinicall bibles ( as they are called ) printed by bombergias at venice , as also in the edition of buxtorfius at basil , there is a collection of the various readings of ben asher , and ben nepthali ; of the easterne and westerne jewes ; we have them also in this appendix . for the two first mentioned , they are called among the jewes , one of them , r : aaron the son of r. moses of the tribe of asher ; the other r : moses the son of david , of the tribe of nepthali . they flourished , as is probable among the jewes , about the yeare of christ 1030 , or thereabouts ; & were teachers of great renowne , the former in the west or palestina , the latter in the east , or babilon . in their exact consideration of every letter , point , and accent of the bible wherein they spent their lives , it seemes they found out some varieties ; let any one run them through as they are presented in this appendix , he will find them to be so small , consisting for the most part in unnecessary accents of no importance to the sense of any word , that they deserve not to be taken notice of . for the various readings of the orientall , or babilonian , and occidentall or palestine jewes , all that i know of them , ( and i wish that those that know more of them would informe me better ) is that they first appeared in the edition of the bible by bombergius under the care of felix pratensis , gathred by r : jacob ben cajim who corrected that impression . but they give us no account of their originall . nor ( to professe my ignorance ) doe i know any that doe , it may be some doe ; but in my present hast , i cannot enquire after them . but the thing it 's selfe proclaimes their no importance , and capellus the most skillfull and diligent improver of all advantages for impairing the authority of the hebrew text , so to give countenance to his critica sacra , confesses that they are all triviall , and not in matters of any moment . besides these , there are no other various lections of the old testament . the conjectures of men , conceited of their owne abilities to correct the word of god , are not to be admitted to that title . if any other can be gathered , or shall be hereafter out of antient copies of credit and esteeme , where no mistake can be discovered as their cause , they deserve to be considered . men must here deale by instances not conjectures . all that yet appeares , impaires not in the least the truth of our assertion , that every tittle and letter of the word of god , remaines in the copies preserved by his mercifull providence for the use of his church . sect. 10. as to jewes , besides the mad and senselesse clamour in generall for corrupting the scriptures , three things are with most pretence of reason objected against them . 1. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tikkun sopherim ; or correctio scribarum , by which meanes it is confessed by elias , that 18 places are corrected . but all things are here uncertaine , uncertaine that ever any such things were done ; uncertaine who are intended by their sopherim ; ezra and his companions most probably ; nor doe the particular places enumerated discover any such correction ; they are all in particular considered by glassius , lib. 1. tract . 1 ; but the whole ter is satisfactory determined by buxtorfius in his letters to glassius , printed by him , and repeated againe by amama , anti : barb : bib : lib : 1. pag. 30. 31. because this thing is much insisted on by galatinus , to prove the jewes corrupting of the text , it may not be amisse to set downe the words of that great master of all jewish learning . sect. 11. ad tertium quaesitum tuum , de tikkun sopherim , 18 voces hanc censuram suhiisse massora passim notat . recensio locorum in vestibulo libri numerorum , & ps . 106. utrobique non nisi 16 recensentur , sed in num. 12. 12. duo exempla occurrunt , ut notat r : solomon . deest ergo unus locus mihi , quem ex nullo judaeo hactenus expiscari potui , nec magnus ille mercerus eum invenit . galatinus hoc thema non intellexit , & aliena exemplaadmiscet sic & alii qui corruptiones ista esse putant . nec ullum hactenus ex nostris sive evangelicis sive catholicis vidi , qui explicârit , quae fuerint scribae isti , & quales 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsorum . quàm antiquae hae notae de tikkun sint , liquidò mihi nondum constat . antiquior ipsarum memoria est in libro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui ante talmud babilonicum fertur conscriptus . dissentiunt tamen hebraei ; de ejus autore & tempore . in talmud neutro ulla planè istius tikkun mentio fit , cùm aliàs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 longe minoris negotii in talmud commemoretur . si aliter ista loca fuissent aliquando scripta , onkelos & jonathan id vel semel expressissent . nec josephus reticuisset , qui contrarium hebraeis adscribit , nullam scilicet unquam literam mutatam fuiste in lege ab hebraeis popularibus suis , lib. 1. contra appionem . talmudistae in levit. 27. vers . ult . diversis locis notant , nec prophetae ulli licitum fuisse vel minimum in lege mutare vel innovare . quomodo ergo scribae quidam vulgares hanc audaciam sibi arrogâssent , textum sacrum in literis & sensu corrigere ? in silentio itaque omnium , in aurem tibi dico , sopherim hosce fuisse ipsos autores sacros , mosen & prophetas , qui nunquam aliter scripserunt , quàm hodiè scriptum legitur . at sapientes hebraeorum nasutiores , animadvertentes inconvenientiam quandam in istis locis , scripserunt , aliter istos autores loqui debuisse , & secundùm cohaerentiam propositi textus , sic vel sic scribere , sed pro eo maluisse sic scribere , & id sic efferre , ut illud hodie in textu est . veluti gen. 18. 22. lectum scriptum , & abraham adhuc stabat coram domino . itáne ? ubi legitur , inquiunt sapientes , quòd abraham venerit ad dominum , & steterit coram eo ; contrarium dicitur in praecedentibus , deus scilicet venit ad abraham , & dixit ad eum : num ego celo ab abrahamo &c. clamor sodomae & gomorrhae magnus est &c. ideoque moses scribere debuit . et dominus adhuc stabat coram abrahamo . at ita serviliter de deo loqui non decuit mosen , unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 correxit & mutavit stylum sermonis , honoris majoris causâ , & dixit : et abraham adhuc stabat &c. hinc r : salamo adjicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scribendum ipsi ( mosi ) erat , ( sen ) scribere debebat , et dominus stabat ; non quòd aliter sic scripserit anteâ , & postea id ab aliis scribis correctum sit , aut corruptum . hinc r. aben ezra . ad aliquot loca irridet nasutos , inquiens , nullo tikkun opus fuisse , id est , nihil esse , quod nasuti isti sapientes put ârint , autorem debuisse aliter ibi loqui vel scribere . vide & eum job . 32. 3. habes mysterium prolixè explicatum , in quo & multi hebraeorum impegerunt . thus farre buxtorfius . sect. 12. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are insisted on by the same galatinus ; but these are only about the use of the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foure or five times ; which seeme to be of the same rise with them foregoing . 13. sect. but that which makes the greatest cry at present is the corruption of psal . 22. 17 ; where insteed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the 70 translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they digged or pierced , that is , my hands and feet , the present judaicall copies , as the antwerpe bibles also , read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a lion , so depraving the prophesy of our saviour's suffering , they digged or peirced my hands & my feet ; leaving it no sense at all ; as a lion my hands and my feet . simyon de mues upon the place , pleads the substitution of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be a late corruption of the jewes ; at least that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the keri , and was left out by them . johannes isaak , lib. 2. ad lindan : professes that when he was a jew , he saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a book of his grandfathers : buxtorfe affirmes one to have been the cethib , the other the keri , and proves it from the massora ; and blames the antwerpe bibles for printing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the line . with him agree , genebrard , pagnin : vatablus , mercer , rivet , &c. others contend that cari , as a lion , ought to be retained ; repeating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they compassed me about ; affirming also that word to signifie to teare , rent , & strike , so that the sense should be , they tare my hands and feet as a lion. so voetius de insolubil : scripturae ; but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot be here rendred sicut leo , most evince , partly from the anomalous position of the praefix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with camets , but chiefly from the massora , affirming that that word is taken in another sense then it is used , esa . 38. 13 ; where it expresly signifies as a lion : the shorter determination is , that from the radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the epenthesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the change which is used often of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as in the same manner it is , ezra 10 , and the last ) in the third person plurall , the preterperfect tense of kal , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfoderunt , they digged , or peirced through my hands and my feet ; but to what purpose is this gleaning after the vintage of mr pococke to this purpose , in his excellent miscelanies . sect. 14. the place of old instanced in by justine martyr , ps . 96. v. 10. where he charges the jewes to have taken out those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ from the wood ; making the sense , the lord raigned from the wood , or the tree , so pointing out the death of christ on the crosse , is exploded by all : for besides that he speakes of the 70 , not of the hebrew text , it is evident that those words were foisted into some few copies of that translation , never being generally received , as is manifested by fuller miscellan : l. 3. cap. 13. and it is a pretty story , that arias montanus tells us , of a learned man ( i suppose he meanes lindanus ) pretending that those words were found in an hebrew copy of the psalmes of venerable antiquity beyoud all exception here in england ; which copy coming afterwards to his hand , he found to be a spurious , corrupt novel transcript , wherein yet the pretended words were not to be found : arias mont. apparat. de variis lec : heb. & mass : and i no way doubt , but that we want opportunity to search and sift some of the copies that men set up against the common reading in sundry places of the new testament , we should find them , not one whit better , or of more worth than he found that copy of the psalmes . chap. iii. of various lections in the greeke copies of the new testament . sect. 1. for various lections in the greeke copies of the new testament , we know with what diligence and industry , they have been collected by some , and what improvement hath been made of those collections by others . protestants for the most part have been the chiefest collectors of them ; stephanus , camerarius , beza , camero , grotius , drusius , hensius , d'dieu , capellus , all folrowing erasmus , have had the prime hand in that worke . papists have plowed with their heifer to disparage the originall , and to cry up the vulgar latine ; a specimen of their endeavours we have in the late virulent exercitations of morinus . at first very few were observed . what an heape or bulke they are now swelled unto , we see in this appendix . the collection of them makes up a booke bigger than the new testament it selfe . of those that went before , most gave us only what they found in some particular copies that themselves were possessors of ; some those only which they judged of importance , or that might make some pretence to be considered whether they were proper or no ; here we have all , that by any meanes could be brought to hand , and that whether they are tollerably attested for various lections or no ; for as to any contribution unto the better understanding of the scripture from them ; it cannot be pretended . and whether this worke may yet grow , i know not . sect. 2. that there are in some copies of the new testament , and those some of them of some good antiquity , diverse readings , in things or words of lesse importance is acknowledged ; the proofe of it lyes within the reach of most , in the copies that we have ; and i shall not solicit the reputation of those who have afforded us others , out of their own private furniture . that they have been all needlesly heaped up together , if not to an eminent scandall is no lesse evident . let us then take a little view of their rise and importance . sect. 3. that the grecian , was once as it were the vulgar language of the whole world of christians is knowne . the writing of the new testament in that language in part found it so , and in part made it so . what thousands ? yea what millions of copies of the new testament were then in the world , all men promiscuously reading and studdying of the scripture , cannot be reckoned . that so many transcriptions , most of them by private persons , for private use , having a standard of correction in their publicke assemblies ready to releive their mistakes , should be made without some variation , is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . from the copies of of the first ages , others in the succeeding have been transcribed , according as men had opportunity . from those which are come downe to the hands of learned men in this latterage , whereof very few or none at all , are of any considerable antiquity , have men made it their businesse to collect the various readings we speake of ; with what usefullnesse & serviceablenesse to the churches of god , others that look on must be allowed their liberty to judge . we know the vanity , curiosity , pride , and naughtinesse of the heart of man : how ready we are to please our selves , with things that seeme singular and remote from the observation of the many ; and how ready to publish them as evidences of our learning and diligence , let the fruit and issue be what it will. hence it is come to passe , not to question the credit of any man speaking of his m s s , ( which is wholly swallowed in this appendix ) that whatever varying word , syllable , or tittle , could be by any observed , wherein any book , though of yesterday , varyeth from the common received copy , though manifestly a mistake , superfluous , or deficient , inconsistent with the sense of the place , yea barbarous , is presently imposed on us as a various lection . sect. 4. as then i shall not speak any thing to derogate from the worth of their labour who have gathered all these various readings into one body or volume , so i presume i may take liberty without offence to say , i should more esteeme of theirs , who would indeavour to search and trace out these pretenders , to their severall originalls , and rejecting the spurious brood that hath now spawned its selfe over the face of so much paper , that ought by no means to be brought into competitiō with the cōmon reading , would reduce them to such a necessary number , whose consideration might be of some other use , then merely to create a temptation to the reader , that nothing is left sound and entire in the word of god. however now sathan seems to have exerted the utmost of his malice , men of former ages the utmost of their negligence , of these latter ages of their diligence , the result of all which , we have in the present collection in this appendix , with them that rightly ponder things there ariseth nothing at all to the prejudice of our assertion , as may possibly , god assisting , be further manifested hereafter in the particular consideration of some , or all of these divers readings therein exhibited unto us . those which are of importance , have been already considered by others ; especially glassius ; tract . 1. lib. 1. sect. 5. it is evident that the designe of this appendix was to gather together every thing of this sort , that might by any meanes be afforded ; at the present , that the reader may not be too much startled at the fruit of their diligence , whose work and labour it was , i shall only remarke concerning it some few things that on a generall view of it occurre unto me . sect. 6. 1. then here is professedly no choice made , nor judgment used in discerning , which may indeed be called various lections ; but all differences whatever that could be found in any copies , printed or written , are equally given out . hence many differences that had been formerly rejected by learned men for open corruptions , are here tendred us againe . the very first observation in the treatise next printed unto this collection in the appendix it selfe , rejects one of the varieties , as a corruption . so have some others of them been by arias montanus , camero , and many more . it is not every variety or difference in a copy that should presently be cried up for a various reading . a man might with as good colour and pretence take all the printed copies he could get , of various editions , and gathering out the errata typographica , print them for various lections , as give us many , i shall say the most of these in this appendix , under that name . it may be said indeed , that the composers of this appendix found it not incumbent on them , to make any judgment of the readings , which de facto they found in the copies they perused , but merely to represent what they so found , leaving the judgment of them unto others ; i say also it may be so ; and therefore as i do not reflect on them , nor their diligence , so i hope they nor others , will not be offended , that i give this notice of what judgment remaines yet to be made concerning them . sect. 7. 2 whereas beza , who is commonly blamed by men of all sides and parties , for making too bold upon various lections , hath professedly stigmatized his own m s , that he sent unto cambridge , as so corrupt in the gospell of luke , that he durst not publish the various lections of it , for feare of offence and scandall , however he thought it had not fallen into the hands of hereticks , that had designedly depraved it ; we have here , if i mistake not , all the corruptions of that copy given us as various readings ; for though i have not seen the copy its selfe , yet the swelling of the various lections in that gospell , into a bulke as bigge or bigger , than the collection of all the new testament besides the gospels and acts , wherein that copy is cited 1440 times , puts it out of all question that so we are dealt withall : now if this course be taken , and every stigmatized copy may be searched for differences , and these presently printed to be various readings , there is no doubt but we may have enough of them to frighten poor unstable soules into the armes of the pretended infallible guide ; i meane as to the use that will be made of this worke , by such persons as morinus . sect. 8. 3 i am not without apprehensions that opere in longo obrepsit somnus , and that whilst the learned collectors had their hands and minds busied about other things , some mistakes did fall into this worke of gathering these various lections . some things i meet withall in it , that i professe , i cannot bring to any good consistency among themselves ; to let passe particular instances , and insist on one only of a more generall and eminent importance . in the entrance unto this collection an account is given us of the antiert copies , out of which these observations are made ; among the rest one of them is said to be an antient copy in the library of emanuell colledge in cambridge : this is noted by the letters em : throughout the whole collection . now whereas it is told us in those preliminary cautions and observations , that it contains only pauls epistles , i wonder how it is come to passe , that so many various lections in the gospels and acts , as in the farrago its selfe are fixed on the credit of that book , could come to be gathered out of a copy of pauls epistles ; certainly here must be some mistake , either in the learned authors of the previous directions , or by those employed to gather the varieties following ; and it may be supposed that that mistake goes not alone ; so that upon a farther consideration of particulars , it may be , we shall not find them so clearly attested , as at first view they seeme to be . it would indeed be a miracle , if in a worke of that variety many things should not escape the eye of the most diligent observer . sect. 9. i am not then upon the whole matter out of hopes , but that upon a diligent review of all these various lections , they may be reduced to a lesse offensive , and lesse formidable number ; let it be remembred that the vulgar copie we use , was the publick possession of many generations ; that upon the invention of printing , it was in actuall authority throughout the world , with them that used and understood that language , as far as any thing appeares to the contrary . let that then passe for the standard which is confessedly its right and due , and we shall god assisting quickly see , how little reason there is to pretend such varieties of readings , as we are now surprised withall . for 1. let those places be separated , which are not sufficiently attested unto , so as to pretend to be various lections : it being against all pretence of reason , that every mistake of every obscure private copy , perhaps not above 2 or 300 yeares old , ( or if elder ) should be admitted as a various lection , against the concurrent consent of it may be all others that are extant in the world , and that without any congruity of reason , as to the sense of the text where it is fallen out . men may if they please take paines to informe the world , wherein such and such copies are corrupted , or mistaken , but to impose their known failings on us as various lections , is a course not to be approved . 2. let the same judgment , and that deservedly , passe on all those different places , which are altogether inconsiderable , consisting in accents or the change of a letter , not in the least intrenching on the sense of the place , or giving the least intimation of any other sense to be possibly gathered out of them , but what is in the approved reading ; to what end should the minds of men be troubled with them or about them , being evident mistakes of the scribes , and of no importance at all . 3. let them also be removed from the pretences which carry their own convictions along with them , that they are spurious , either 1 by their superfluity or redundancy of unnecessary words , or 2ly their deficiency in words , evidently necessary to the sense of their places , or 3. their incoherence with the text in their severall stations , or 4. evidence of being intended as expository of difficulties , having been moved and assoyled by some of the antients upon the places , and their resolutions being intimated ; or 5. are foysted out of the 70 , as many places out of the new have been asserted into that copy of the old ; or 6. are taken out of one place in the same penman , and are used in another , or 7. are apparently taken out of one gospell , and supplied in another , to make out the sense of the place ; or 8. have been corrected by the vulgar latine , which hath often fallē out in some copies , as lucas brugensis shews us on math. 17. 2. mark. 1. 38. & 7. 4. and sundry other places ; or 9. arise out of copies apparently corrupted , like that of beza in luke , and that in the vatican , boasted of by huntly the jesuite , which lucas brugensis affirmes to have been changed by the vulgar latine , and was written & corrected , as erasmus saies , about the councell of florence , when an agreement was patched up between the greeks and latines ; or 10. are notoriously corrupted by the old hereticks , as ● joh. 5. 7. unto which heads , many , yea the most of the various l●ctions collected in this appendix may be referred ; i say if this worke might be done with care and diligence ( whereunto i earnestly exhort some in this university , who have both ability and leisure for it ) it would quickly appeare , how small the number is of those varieties in the greek copies of the new testament , which may pretend unto any consideration under the state and title of various lections ; and of how very little importance they are , to weaken in any measure my former assertion concerning the care and providence of god in the preservation of his word . but this is a work of more time and leisure , than at present i am possessor of ; what is to come , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in the meane time i doubt not , but to heare tidings from rome concerning this variety ; no such collection having as yet been made in the world . chap. iv. 1 generall premises . 2 opinions prejudiciall to the authority of the originals in the prolegomena , enumerated . 4 the just consequences of those premises . 5 others ingaged in these opinions : of capellus . 6 of origen , cimenius , arias montanus editions of the bible . sect. 1. having now declared in what sense , and with what allowance as to various lections , i maintaine the assertion laid down in the foregoing treatise , concerning the providentiall preservation of the whole book of god , so that we may have full assurance , that we enjoy the whole revelation of his will , in the copies abiding amongst us , i shall now proceed to weigh what may be objected further , ( beyond what hath already been insisted on ) against the truth of it , from the prolegomena and appendix to the biblia polyglotta , at the entrance of our discourse proposed to consideration . sect. 2. 1. to speak somewhat of them in generall , i must crave leave to say , and it being but the representation of mens avowed judgments , i hope i may say without offence , that together with many high and honourable expressions concerning the originalls , setting aside the incredible figment , of the jewes corrupting the bible out of hatred to the christians , which being first supposed by justin martyr ( though he speak of the septuagint only ) hath scarce found one or two since to own it , but is rejected by the universality of learned men , antient and moderne , unlesse some few papists mad upon their idols , and the thesis preferring in generall this or that translation above the originall , there is no opinion that i know of , that was ever ventilated among christians , tending to the depression of the worth , or impairing the esteeme of the hebrew copies , which is not directly , or by just consequence owned in these prolegomena . thence it is contended that the present hebrew character is not that used by god himselfe , and in the old church before the captivity of babylon , but it is the chaldean , the other being left to the samaritans ; that the points , or vowels and accents are a late invention of the tiberian massorites , long after sundry translations were extant in the world ; that the keri uketif are criticall notes , consisting partly of various lections gathered by the late massorites and rabbins ; that considering how oft times in likelyhood translators read the text before the invention of the points and accents , the present reading may be corrected and amended by them , and that because the old translators had other copies , or differing copies from them which we now enjoy . that where grosse faults are crept into the hebrew text , men may by their own conjectures find out various lections , whereby they may be amended ; and to this purpose an instance of such various lections , or rather corrections of the originall is in the appendix exhibited unto us out of grotius . that the books of the scriptures have had the fate of other books ; by passing through the hands of many transcribers , they have upon them the marks of their negligence , ignorance and sloth . sect. 3. now truly i cannot but wish that some other way had been found out to give esteem and reputation to this noble collection of translations , then by espousing these opinions , so prejudiciall to the truth and authority of the originalls . and it may be justly feared , that where one will releive himselfe against the uncertainty of the originalls , by the considerations of the various translations here exhibited unto us , being such , as upon triall they will be found to be , many will be ready to question the foundation of all . sect. 4. it is true , the learned prefacer ownes not those wretched consequences , that some have laboured to draw from these premises ; yet it must be acknowledged also , that sufficient security against the lawfull deriving those consequences from these premises , is not tendred unto us ; he saies not , that , because this is the state of the hebrew language and bible , therefore all things in it are dubious and uncertaine , easy to be turned unto various senses , not fit to be a rule for the triall of other translations , though he knows full well who thinks this a just consequence from the opinion of the novelty of the vowells ; and himselfe grants that all our knowledge of the hebrew is taken from the translation of the 70 , as he is quoted to that purpose by morinus ; praefat. ad opuse : hebrae : samarit . he concludes not , that on these accounts we must rely upon as infallible living judge , and the translation that he shall commend unto us ; though he knows full well who do so ; & himselfe gives it a for rule , that at the correction of the originall , we have the consent of the guides of the church : i could desire then i say , that sufficient security may be tendred us against these inferences , before the premises be embraced ; seeing great and wise men , as we shall further see anon , do suppose them naturally and necessarily to flow from them . sect. 5. it is confessed that some learned men , even among the protestants , have heretofore vented these or some of these paradoxes : especially capellus in his arcanum punctationis revelatum , critica sacra , and other treatises : in the defence whereof , as i heare , he still laboureth , being unwilling to suffer losse in the fruit of so great pains . what will become of his reply unto buxtorfius in the defence of his critica , i know not : reports are that it is finished ; and it is thought he must once more fly to the papists by the help of his son , a great zealot amongst them , as he did with his critica to get it published . the generality of learned men among protestants are not yet infected with this leaven . nor indeed do i find his boldnesse in conjecturing approved in these prolegomena . but let it be free for men to make known their judgments in the severalls mentioned . it hath been so , and may it abide so still . had not this great and usefull vvork been prefaced with the stating of them , it had not been of publick concernment ( as now it seems to be ) to have taken notice of them . sect. 6. besides it is not known whither this inconvenience will grow . origen in his octupla , as was declared , fixed the hebrew originall as the rule and measure of all translations . in the reviving of that kind of work by zimenius in the complutensian bibles , its station is left unto it . arias montanus who followed in their steps ( concerning whose performances under his master the king of spaine ) i may say for sundry excellencies , nil oriturum alias , nil ortum tale ) was religiously carefull to maintaine the purity of the originalls , publishing the hebrew verity ( as it is called by hierome , austin , and others of the ancients ) as the rule of examining by it all translations whatever ; for which he is since accused of ignorance by a petulant jesuite , that never deserved to carry his books after him . michael le jay hath given a turne to this progresse , and in plaine termes exalts a corrupt translation above the originalls ; and that upon the principle under consideration , as is abundantly manifest from morinus . and if this change of judgment which hath been long insinuating it selfe , by the curiosity and boldnesse of criticks , should break in also upon the protestant world , and be avowed in publick works , it is easy to conjecture what the end will be . we went from rome under the conduct of the purity of the originalls , i wish none have a mind to returne thither againe , under the pretence of their corruption . chap. iv. 1. the originall of the points proposed to consideration in particular . 2 the importance of the points to the right understanding of the scripture ; the testimony of morinus , junius , johannes isaac , cevallerius , and others . 3 the use made by the papists of the opinion of the novelty of the points . 4 the importance of the points farther manifested . the extreme danger of making the hebrew punctation arbitrary . 5 that danger evinced by instance . 6 no reliefe against that danger , on the grounds of the opinion considered . 7 the authors of the hebrew punctation according to the prolegomena : who & what . morinus his folly . the improbability of this pretence . 8 the state of the jewes , the supposed inventors of the points after the destruction of the temple . 9 two attempts made by them to restore their religion . the former under barchochab with its issue . 10 the second under r. juda , with its issue . 11 the rise and foundation of the talmuds . 12 the state of the jews upon , and after the writing of the talmuds . 13 their rancour against christ . 14 who the tiberian massorites were , that are the supposed authors of the hebrew punctation : their description . 15 that figment rejected . 16 the late testimony of dr. light foot to this purpose . 17 the rise of the opinion of the novelty of the points . of elias levita . the value of his testimony in this case . 18 of the validity of the testimony of the jewish rabbins . 19 some considerations about the antiquity of the points ; the first from the nature of the punctation its selfe , in reference unto grammaticall rules . 20 from the chaldee paraphrase , and integrity of the scripture as now pointed . this being in my apprehension the state of things amongst us , i hope i may without offence proceed to the consideration of the particulars before mentioned , from whence it is feared that objections may arise against the purity and selfe evidencing power of the scriptures pleaded for in the foregoing treatise . that which in the first place was mentioned , is the assertion of the points , or vowels and accents to be a novell invention of some rabbins of tiberias in palaestina . this the learned author of the prolegomena defends with capellus his argumēts , and such other additions as he was pleased to make use of . to cleare up the concernments of our truth in this particular , it will be necessary to consider , 1 what influence into the right understanding of the text these points have , and necessarily must have . 2 what is their originall , or who their invention is ascribed unto in these prolegomena . as to the assertive part of this controversy , or the vindication of their true sacred originall , some other occasion may call for additions to what is now ( by the way ) insisted on . and as i shall not oppose them who maintaine that they are coaevous with the letters , which are not a few of the most learned jews and christians ; so i no wayes doubt , but that as we now enjoy them , we shall yet manifest that they were compleated by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the men of the great synagogue , ezra and his companions , guided therein by the infallible direction of the spirit of god. sect. 2. that we may not seeme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or to contend de lana caprina , the importance of these points as to the right understanding of the word of god , is first to be considered , and that from testimony and the nature of the thing its selfe . marinus in his preface to his hebrew lexicon , tells us that without the points , no certaine truth can be learned from the scriptures in that language , seeing all things may be read diverse waies , so that there will be more confusion in that one tongue , than was amongst all those at babylon . ( nulla igitur certa doctrina poterit tradi de hâc linguâ , cùm omnia possint diversimodò legi , ut futura sit major confusio unicae hujus linguae , quam illa babylonis ) morinus plainly affirms that it is so indeed : instancing in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which as it may be variously pointed , hath at least 8. severall significations , and some of them as distant from one another , as heaven and earth . and to make evident the uncertainty of the language on this account , he gives the like instance in c : r. s. in latine . junius in the close of his animadversions on bellar : de verbo dei. lib. 2. cap. 2 , commends that saying of johannes isaac against lindan : he that reads the scriptures without points , is like a man that rides an horse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without a bridle ; he may be carried he knowes not whither . radulphus cevallerius goes farther , rudiment . ling. heb. cap. 4. quod superest de vocalium & accentuum antiquitate , eorum sententiae subscribo , qui linguam hebraeam tanquam omnium aliarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolutissimum planè ab initio scriptam confirmant : quandoquidem qui contra sentiunt , non modo authoritatem sacrae scripturae dubiam efficiunt , sed radicitùs ( meo quidem judicio ) convellunt , quod absque vocalibus & distinctionum notis , nihil certi firmique habeat . as for the antiquity of the vowels and accents ( saith he ) i am of their opinion , who maintaine the hebrew language as the exact patterne of all others , to have been plainly written ( with them ) from the beginning : seeing that they who are otherwise minded , do not only make doubtfull the authority of the scriptures , but in my judgment wholly pluck it up by the roots . for without tho vowels and notes of distinction , it hath nothing firme and certaine . in this mans judgment , ( which also is my own ) it is evident to all , how obnoxious to the opinion now opposed the truth is that i am contending for . to these also may be added the great buxtorfs , 1 father and 2 son . 3 gerard. 4 glassius , 5 voetius . 6 flac : ilyric : polan : whitaker . 7 hassret . 8 wolthius . sect. 3. it is well known what use the papists make of this conceit . bellarmine maintaines that there are errors crept into the originall by this addition of the points . de verb. dei : lib. 2. cap. 2. hisce duabus sententiis refutatis restat tertia quam ego verissimam puto , quae est , scripturas hebraicas non esse in universum depravatas opera & malitia judaeorum , nec tamen omnino esse integras & puras , sed habere suos errores quosdam , qui partim irrepserint n●gligentiâ & ignorantiâ librariorum , &c : partim ignorantiâ rabbinorum qui puncta addiderunt : itaque possumus si volumus puncta detrahere , & aliter legere . these two opinions being confuted , the third remaineth which i supose to be most true , which is that the hebrew scriptures are not universally corrupted by the malitious worke of the jewes , nor yet are wholy pure or entire , but that they have errors , which have crept in partly by the negliligence and ignorance of the transcribers , partly by the ignorance of the rabbins who added the points : whence we may if we please reject the points and read otherwise . in the voluminous opposition to the truth made by that learned man , i know nothing more pernitiously spoken : nor doe yet know how his inference can be avoided , on the hypothesis in question . to what purpose this insinuation is made by him is well knowne , and his companions in designe exactly declare it . that their hebrew text be corrected by the vulgar latine , is the expresse desire of gregory de valentia , tom. 1. disput . 5. qu. 3 : and that because the church hath approved that translation , it being corrected ( saies huntly ) by hierome before the invention of points . but this is put out of doubt by morinus , who from hence argues the hebrew tongue to be a very nose of waxe , to be turned by men which way they please : and to be so given of god on purpose , that men might subject their consciences to their infallible church : exercit. l. 1. exer. 1. c. 2. great hath been the indeavour of this sort of men , wherein they have left no stone unturned , to decry the originalls . some of them cry out that the old testament is corrupted by the jewes , as 1. leo castrius , 2. gordonius huntlaeus , 3. melchior canus ; 4. petrus galatinus , morinus , salmeron , pintus ; mersennus , animad . in problem . georgii venet , &c. pag. 233 : that many corruptions have crept into it , by negligence , and the carelessnesse of scribes , so 7 bellarmine , 8 genebrard , 9 sixtus sinensis with most of the rest of them ; in these things indeed they have been opposed by the most learned of their own side ; as 10 arias montanus ; 11 jobannes isaack : 12 pineda , 13 masius , 14 ferarius , 15 andradius & sundry others who speake honourably of the originals ; but in nothing do they so pride themselves , as in this conceit of the novelty of the hebrew punctation ; whereby they hope with abimelech's servants utterly to stop the wells or fountaines , from whence we should draw our soules refreshment . sect. 4. this may serve for a short view of the opinions of the parties at variance , and their severall interests in these opinions . the importance of the points is on all hands acknowledged , whether ayming at the honour , or dishonour of the originalls . vowels are the life of words ; consonants without them are dead and immoveable , by them are they carried to any sense , & may be to diverse . it is true that men who have come to acquaintance with the scriptures by the help of the vowels & accents , being in possession of an habitual notion & apprehension of that sense and meaning which ariseth from them , may possibly thinke that it were a facile thing to find out and fix upon the same sense by the helpe of the matres lectionis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the consideration of antecedents and consequents with such like assistances . but let them be all taken out of the way ( as i shall manifest it is fit they should be , if they have the originall assigned to them by the prolegomena ) and let men lay aside that advantage they have received from them , and it will quickly appeare into what devious wayes all sorts of such persons will run . scarcse a chapter , it may be a verse , or a word , in a short time would be left free from perplexing contradicting conjectures . the words are altogether innumerable whose significations may be varied , by an arbitrary supplying of the points . and when the regulation of the punctation shall be left to every single person 's conjectures upon antecedents and consequents ( for who shall give a rule to the rest ) what end shall we have of fruitlesse contests ? what various , what pernitious senses shall we have to contend about ? suppose that men sober , modest , humble , pious , might be preserved from such miscariages , & be brought to some agreement about these things , ( which yet in these dayes upon many accounts is not to be looked for ; yea from the nature of the thing it selfe seemes impossible ) yet this gives us but an humane fallible perswasion that the readings fixed on by them , is according to the mind of god ; but to expect such : an agreement is fond & foolish . besides who shall secure us against the luxuriant atheisticall wits & spirits of these dayes who are bold upon all advantages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to break in upon every thing that is holy and sacred ; that they will not by their huckstering , utterly corrupt the word of god ? how easy is it to foresee the dangerous consequents of contending for various readings , though not false nor pernitious , by men pertinaciously adhering to their own conjectures ? the word of god , as to its literall sense , or reading of the words of it , hath hitherto beene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the acknowledged touchstone of all expositions ; render this now à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and what have we remaining firme and unshaken ? sect. 5. let men with all their confidence as to the knowledge of the sense and meaning of the scriptures which they have already received by such helps and meanes as are all of them resolved into the present punctation of the bible , ( for all grammars , all lexicons , the whole massora , all helpes to this language , new and old in the world , are built on this foundation ) reduce themselves to such an indifferency , as some of late have fancied as a meet rise for knowledge ; and fall seriously to the reading of some of the prophets whose matter is sublime and mysticall , and their stile elipticall and abstruse , without the help of points and accents : let them fix them , or any figures to answer their sounds arbitrarily , merely on their judgment in the language , and conjectures at the sense of the place , without any advantage from what they have been instructed in , and let us see whether they will agree as they fabulously report of the 70 translators ? what ever may be the issue of their industry , we need not feare quickly to find as learned as they , that would lay their worke levell with the ground . i confesse considering the dayes we live in , wherein the bold and curious wits of men , under pretence of criticall observations , alluring and entising with a shew of learning have ventured to question almost every word in the scripture , i cannot but tremble to thinke , what would be the issue of this supposition , that the points , vowels and accents are no better guides unto us , than may be expected from those who are pretended to be their authours . the lord i hope will safeguard his owne , from the poyson of such attempts ; the least of its evill , is yet throughly considered . so that whereas saving to my selfe the liberty of my judgment , as to sundry particulars both in the impression its selfe and in sundry translations , i acknowledge the great usefullnesse of this worke , and am thankfull for it , which i here publickly testify ; yet i must needs say , i had rather that it , and all workes of the like kind , were out of the world , than that this one opinion should be received , with the consequences that unavoidably attend it , sect. 6. but this triall needs not be feared . grant the points to have the originall pretended , yet they deserve all regard , and are of singular use for the right understanding of the scripture : so that it is not lawfull to depart from them , without urgent necessity , and evidences of a better l●ction to be substituted in the roome of that refused . but as this relieves us not , but still leaves us within the spheare of rationall conjectures . so whether it can honestly be pretended and pleaded in this case , comes nextly to be discovered by the consideration of the supposed authors of this invention . sect. 7. the founders of this story of the invention of the hebrew points , tell us , that it was the worke of some rabbins , living at tiberias a city in galilee , about the yeare of christ 500 , or in the next century , after the death of hierome , and the finishing of the babilonian talmud ; the improbability of this story or legend , i am not now to insist upon . morinus makes the lye lowder . he tels us that the babilonian talmud was finished but a little before the yeare 700 , ex. 2. cap. 3. par poster : that the massorites ( to whome he ascribes the invention of the points ) wrote a long time after the finishing of the talmud , and the year 700 p : p : 5. cap. 3 ; this long time cannot denote lesse than som 100 d , of yeares . and yet the same man in his preface to his samaritica opuscula ; boasting of his finding rab : juda chiug . manifests that he was acquainted with the present punctation , and wrote about it . now this rabbi was a grammarian ; which kind of learning among the jews succeeded that of the massorites . and he lived about the yeare 1030 ; so that no roome at all seemes to be left for this worke . that there was formerly a schoole of the jewes , and learned men famous at tiberias is granted . hierome tels us that he hired a learned jew from thence for his assistance . epist : ad chromat : among others , dr light foot hath well traced the shaddow of their sanedrym with their presidents in it , in some kind of succession to that place . that they continued there in any esteem , number or reputation , unto the time designed by our authours for this worke , is not made to appeare from any history or record of jewes or christians ; yea it is certaine , that about the time mentioned the chiefest flourishing of the jewish doctors was at babilon , with some other cities in the east , where they had newly compleated their talmud , the great pandect of jewish lawes and constitutions as themselves every where witnes & declare . that any persons considerably learned were then in tiberias is a mere conjecture . and it is most improbable , considering what destruction had been made of them at diocaesaria and tiberias , about the year of christ 352 , by gallus at the command of constantius . that there should be such a collection of them , so learned , so authorised ; as to invent this worke , and impose it on all the world , no man once taking notice that any such persons ever were , is beyond all belief . notwitstanding any intanglements that men by their conjectures may put upon the perswasion of the antiquity of the points , i can as soone believe the most incredible figment in the whole talmud , as this fable . but this is not my businesse ; let it be granted , that such persons there were ; on the supposition under consideration , i am only enquiring what is the state and condition of the present hebrew pointing , and what weight is to be laid thereon . that the reader then may a little consider what sort of men they were , who are assigned in these prolegomena as the inventours of this artifice of punctation , i shall take a briefe view of the state of the jewes after the destruction of the temple downe to the dayes enquired after . sect. 8. that the judaicall church state continued , not only de facto , but in the mercifull forbearance of god so far , that the many 1000s s of believers that constantly adhered to the mosaicall worship , were accepted with god , untill the destruction of the temple ; that , that destruction was the ending of the world that then was by fire , and the beginning of setting up solemnely the new heaven and new earth wherein dwelleth righteousnesse , i have at large elsewhere declared , and may god assisting yet farther manifest in my thoughts on the epistle of paul to the hebrewes . the time between the beginning of christ's preaching , to the utter desolation of the city and temple , an open visible rejection of that church , as such was made . thereon an utter separation of the true israel from it ensued ; and the hardened residue became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a people not in covenant or delight , but of curse & indignation . what their state was for a season , on wards both civil and religious many have declared . i shall only insist on the heads of things . in generall then , they were most remote from accepting of the punishment of their sinne , or considering that god was revenging upon them the quarrell of his covenant to the utmost , having broken both his staves , beauty and bands . so farre were they from owning their sinne in selling of their messias , that seeing an end put to all their former worship thereupon , there is nothing recorded of them but these two things , which they wholy in direct opposition unto god gave themselves up unto . ( 1 ) they encreased in rage & madnesse against all the followers of christ , stirring up persecution against them all the world over . hereunto they were provoked by a great number of apostates , who when they could no longer retain their mosaical rites with the profession of christ ; being rejected by the chuches , fell back againe to judaisme or semijudaisme . 2ly . a ●ilthy lusting and desire after their former worship now become abominable , and a badg of infidelity , that so their table might become a snare unto them . & what had been for their safety , might now become the meanes of their utter ruine and hardening . of the former , or their stirring up of persecution , all stories are full of examples and instances . the latter , or their desires and attempts for the restauration of their worship , as conducing to our present businesse , must be farther considered . sect. 9. for the accomplishment of a designe to restore their old religion , or to furnish themselves with a new , they made two desperate attempts . the first of these was by armes under their pseudo-messias barchochab , in the dayes of adrian . under the conduct and influencings of this man , to whom one of the chief rabbins , ( akiba ) was armour bearer ; in the pursuite of a designe to restore their temple and worship , they fell into rebellion against the romans all the world over . in this worke , after they had committed unheard of outrages , massacres , unparallelled murders spoiles and cruelties , and had shaken the whole empire , they were themselves in all parts of the world , especially in the city bitter , where was the head of their rebellion , ruined with a destruction , seeming equall to that which befell them at jerusalem , in the dayes of vespasian and titus . that the rise of this warre was upon the twofold cause mentioned , namely their desire to retaine their former worship , and to destroy the christian is evident . for the first it is expressed by diocas●ius . hist . rom. lib. 69. in vita had. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it was the defiling of the soyle whereon the temple stood , which god suffered on set purpose , to manifest their utter rejection , and that the time was come wherein he would be no more worshipped in that place in the old manner , that put them in armes , as that authour declares at large . and for the latter , justin martyr , who lived at that time informes us of it . apol. 2da. ad anton. pium : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . his fury was in an especiall manner against the christians , whom he commanded to be tortured and slaine , unlesse they would deny and blaspheme jesus christ . see euseb . chron . ad an . christi 136. and this warre they mannaged with such fury , and for a while successe , that after hadrian had called together against them the most experienced souldiers in the world , particularly julius severus out of england , and had slaine of them 5080000 in battell , with an infinite number besides as the historian speakes by famine , sicknesse and fire were consumed , he found himselfe to have sustained so much losse by them , that he began not his letter to the senate in the wonted manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; he could not assure them , that it was well with him and his army . by this second desolation they were very low , made weake and contemptible , and driven into obscurity all the world over . in this state they wandred up and downe for some season in all manner of uncertainty . they had not only lost the place of their solemne worship , seeing it wholy defiled , the name of jerusalem changed into aelia , and themselves forbid to looke towards it upon paine of death , but also being now unspeakably diminished in their number , all hopes of contriving themselves into any condition of observing their old rites and worship was utterly lost . * sect. 10. here they sate down amazed for a season ; being at their wits end , as was threatned to them in the curse . but they will not rest so . considering therefore that their old religion could not be continued without a jerusalem and a temple , they began a nefarious attempt against god , equall to that of the old world in building babel , even to set up a new religion , that might abide with them where-ever they were , and give them countenance in their infidelity , and opposition to the gospell unto the utmost . the head of this new apostasy was one rabbi jehuda , whom we may not unfitly call the mahomet of the jews . they terme him hannasi , the prince , and hakkadosh , the holy . the whole story of him and his companions , as reported by the jews , is well collected by joseph de voisin , observat . in proaem : ad pugi : fidei : p. 26 , 27. the summe of the whole concerning this work is laid down by maimonides , in his praefatio in seder zeraiim , pag : 36 , 37. of the edition of mr pococke , wherein also a sufficient account is given of the whole mishna , with the name of the rabbins , either imploied in it , or occasionally mentioned . this man about the year of christ 190 , or 200 , when the temple had now laine wast almost three times as long as it did in the babylonish captivity , being countenanced as some of themselves report , by antoninus pius , compiled the jewish alcoran , or the mishna , as a rule of their worship and waies for the future . only whereas mahomet afterwards pretended to have received his sigments by revelation , ( though indeed he had much of his abominations from the talmud ) this man pleaded the receiving of his by tradition ; the two maine engines that have been set up against the word of god. out of such pharisaicall traditions as were indeed preserved amongst them , and such observances as they had learned and taken up from apostate christians , as aquila and others , with such figments as were invented by himselfe ▪ and his predecessors , since the time of their being publickly rejected and cursed by god , this man compiled the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mishnaioth , which is the text of their talmud , and the foundation of their present religion , under the name of the old orall law. that sundry christian ceremonies and institutions vilely corrupted were taken up by the jews of those daies , many of them being apostates , as were also some of mahomets assistants in compiling of the alcoran , i shall ( god assisting ) elsewhere endeavour to evince and manifest . that any gospell observances were taken from the jews , as being in practise amongst them , before their institution by christ will appeare in the issue to be a bold and groundlesse fancy . sect. 11. the foundation mentioned being laid in a collection of traditions , and new invention of abominations under the name of old traditions by this rabbi the following talmuds are an improvement of the same attempt , of setting up a religion under the curse , and against the mind and will of god ; that being rejected by him , and left without king , without prince , without sacrifice , without image , without an ephod , and without a teraphim , and kind of worship , true or false , they might have something to give them countenance in their unbeliefe . the talmud of jerusalem , so called , ( for it is the product of many comments on the mishnae in the city of tiberias , where rabbi juda lived ) because it was compiled in the land of canaan , whose metropolis was jerusalem , was published about the yeare of christ 230. so it is commonly received ; though i find dr. lightfoot of late , on suppositiō of finding in it the name of diocletianus the emperour , to give it a later date . but i confesse i see no just ground for the alteration of his judgment , from what he delivered in another treatise before . the doclet mentioned by the rabbins was beaten by the children of rabbi jehuda princeps ( as himselfe observes ) who lived in the daies of one of the antoninus's , an hundred yeares before diocletian . neither was ever diocletian in a low condition in the east , being a sarmatian born , and living in the westerne parts ; only he went with numerianus that expedition into persia , wherein he was made emperour at his returne : but this is nothing to my purpose . see lightfoot chronograph . cap. 81. p. 144. the babylonian talmud so called , because compiled in the land of babylon , in the cities of nahardea , sora , and pumbeditha , where the jews had their synagogues and schooles , was finished about the yeare 506 or 510. in this greater worke was the mystery of their iniquity finished , and the engine of their own invention for their further obduration perfectly compleated . these are now the rule of their faith , the measure of their exposition of scriptures , the directory of their worship , the ground of their hope and expectation . sect. 12. all this while the jews enjoyed the letter of the scriptures , as they do to this day , yea they receive it sometimes with the honour and veneration due to god alone . god preserved it amongst them for our present use , their farther condemnation , and meanes of their future conversion . but after the destruction of the temple , and rejection of their whole church-state , the word was no longer committed to them of god , nor were they intrusted with it , nor are to this day . they have it not by promise , or covenant , as they had of old . isa . 59. 21. their possession of it is not accompanied with the administration of the spirit , without which , as we see in the instance of themselves , the word is a dead letter , of no efficacy for the good of soules . they have the letter amongst them , as sometimes they had the ark in the battell against the philistines , for their greater ruine . sect. 13. in this state and condition they every where discover their rancour and malice against christ , calling him in contempt and reproach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relating monstrous figments concerning him , and their dealing with him , under the name of jesus the son of pandira . some deny that by jesus the son of pandira and stada in the talmud the blessed messias is intended . so did galatinus . arcan : relig. cathol : lib. 1. cap. 7. and reuchlins cabal . lib. 1. p. 636. guliel : schickard : in prooem . tarich . p. 83. the contrary is asserted by reynoldus praelec . in lib. apoc. praelec . 103. p. 405 , 406. buxtorfius lexic. rab. voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and also in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; vorstius not : ad tzem : dau : pag. 264. and in truth the reason pleaded by galatinus and others , to prove that they did not intend our saviour doth upon due consideration evince the contrary . the jesus ( say they ) who is mentioned in the talmud , lived in the daies of the machabees , being slaine in the time of hyrcanus or of aristobulus , an 100 yeares before the death of the true messias : so that it cannot be he who is by them intended . but this is invented by the cursed wretches , that it should not appeare that their temple was so soon destroyed after their wicked defection from god , in killing of his son . this is most manifest from what is cited by genebrard from abraham levita in his cabala hystoriae , where he saies , that christians invented this story that jesus was crucified in the life of herod , ( that is the tetrarch ) that it might appeare that their temple was destroyed immediatly thereupon : when ( saith he ) it is evident from the mishna , and talmud , that he lived in the time of alexander , and was crucified in the daies of aristobulus . so discovering the true ground why they perverted the whole story of his time : namely lest all the world should see their sin and punishment standing so neer together . but it is well , that the time of our saviours suffering and death was affirmed even by the heathens , before either their mishna or talmud were borne or thought of . abolendo rumori ( he speaks of & nero of his firing rome ) subdidit reos ; & quaesitissimis poenis affecit , quos per flagitia invisos , vulgus christianos appellabat . author nominis ejus christus , qui tiberio imperitante per procuratorem pontium pilatum supplicio affectus erat . tacit. annal. lib. 15. to returne to our jews : universally in all their old writings , they have carried on a designe of impugning him in his gospell . for as we need not their testimony , nor any thing but the scripture for their conviction and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so to acknowledge the truth , the places cited out of their talmuds and gemara , from the cabalists & other rabbins , by martinus raymundus , porchetus , galatinus , reuchlinus , and others , ) setting aside galatinus his gale rezeia which must be set aside ) seeme to be wrested the most of them besides their intentions , as things obscurely , metaphorically , and mystically written , are easily dealt withall . their disputes about the messiah , when they speak of him of set purpose , as in lib. sanedrim , are foolish contradictious triflings , wherein they leave all things as uncertaine , as if they were wrangling in their wonted manner , de lana caprina . so that for my part , i am not much removed from the opinion of hulsius ( lib. 1. pa. 2. dic : sup . de temp. messiae ) that aesops fables are of as much use in christian religion , as the judaicall talmud . whilst they keep the scripture , we shall never want weapons out of their own armory for their destruction . like the philistine , they carry the weapon that will serve to cut off their own heads . now the tiberian massorites , the supposed inventors of the points , vowels and accents , which we now use , were men living after the finishing the last talmud , whose whole religion was built thereon . sect. 14. let us then a little , without prejudice or passion , consider who , or what these men were , who are the supposed authors of this worke . 1. men they were ( if any such were ) who had not the word of god committed to them in a peculiar manner , as their forefathers had of old , being no part of his church or people , but were only outwardly possessors of the letter , without just right or title to it ; utterly uninterested in the promise of the communication of the spirit , which is the great charter of the churches preservation of truth : isa . 59. 21. 2 men so remote from a right understanding of the word , or the mind and will of god therein , that they were desperately engaged to oppose his truth in the books which themselves enjoyed in all matters of importance unto the glory of god , or the good of their owne soules , from the beginning to the ending . the foundation of whose religion , was infidelity , and one of their cheife fundamentals an opposition to the gospell . 3. men under the speciall curse of god , and his vengeance , upon the account of the blood of his deare son. 4. men all their daies feeding themselves with vaine fables , and mischeivous devices against the gospell , labouring to set up a new religion under the name of the old , in despight of god , so striving to wrestle it out with his curse to the utmost . 5. men of a prosound ignorance in all manner of learning and knowledge , but only what concerned their own dunghill traditions ; as appears in their stories , wherein they make pirrhus king of epirus , help nebuchadnezzar against jerusalem ; with innumerable the like fopperies . 6. men so addicted to such monstrous figments , as appears in their talmuds , as their successors of after ages are ashamed of , and seek to palliate , what they are able ; yea for the most part idolaters and magicians , as i shall evince . now i dare leave it to the judgment of any godly prudent person , not addicted to parties and names of men , who is at all acquainted with the importance of the hebrew vowels and accents unto the right understanding of the scripture , with what influence their present fixation hath into the literall sense we embrace , whether we need not very cleare evidence and testimony , yea undeniable and unquestionable , to cast the rise and spring of them upon the invention of this sort of men . sect. 15. of all the fables that are in the talmud , i know none more incredible than this story : that men , who cannot by any story or other record , be made to appeare , that they ever were in rerum naturâ : such men , as we have described , obscure , unobserved , not taken notice of by any learned man , jew or christian , should in a time of deep ignorance in the place where they lived , amongst a people wholy addicted to monstrous fables , themselves blinded under the curse of god , find out so great , so excellent a work , of such unspeakable usefulnesse , not once advising with the men of their own profession and religion , who then flourished in great abundance at babylon , and the places adjacent , and impose it on all the world ( that receive the scriptures ) and have every tittle of their work received , without any opposition or question , from any person or persons , of any principle whatever ; yea so , as to have their invention made the constant rule of all following expositions , comments , and interpretations : credat apella . to draw then to the close of this discourse ; i must crave liberty to professe , that if i could be throughly convinced , that the present hebrew punctation were the figment and invention of these men , i should labour to the utmost to have it utterly taken away out of the bible , nor should ( in its present station ) make use of it any more . what use such an invention might be of under catholick rules in a way of grammar , i shall not dispute ; but to have it placed in the bible , as so great a part of the word of god , is not tolerable . but blessed be god , things are not as yet come to that passe . i shall only adde , that whereas some of the most eminently learned and exercised persons in all the learning and antiquity of the jews , that these latter ages have produced , have appeared in the confutation of this fancy of the invention of the points by some posttalmudicall massorites , i am sorry their respect to the rabbins hath kept them from the mannagement of this consideration , which is to me of so great importance . sect. 16. to what i have spoken , i shall adde the words of learned dr lightfoot in his late centuria chorograph . which came to my hands since the finishing of this discourse , cap. 81. p. 146. sunt qui punctata biblia credunt à sapientibus tiberiensibus ; ( he means elias only , for other jews of this opinion there are none ) ego impudentiam judaeorum , qui fabulam invenerunt non miror : christianorum credulitatem miror , qui applaudunt . recognosce ( quaeso ) nomina tiberiensium , à sita illic primum academia ad eam expirantem : & quidnam tandem invenies , nisi genus hominum , prae pharisaismo insaniens , traditionibus fascinans & fascinatum , coecum , vafrum , delirum ; ignoscant , si dicam magicum , & monstrosum ? ad opus tam divinum homines quàm ineptos , quàm stolidos ! perlege talmud hierosolymitanum , et nota qualiter illic se habeant r. juda , r. chamnath , z. judan , r. hoshaia , r. chaija rubba , r. chaija bar ba , r. jochananan , reliquique inter tiberienses grandissimi doctores , quàm seriò nihil agunt , quàm pueriliter seria , quanta in ipsorum disputationibus vafrities , spuma , venenum , fumus , nihil : & si punctata fuisse biblia in istiusmodi schola potes credere , crede & omnia talmudica . opus spiritûs sancti sapit punctatio bibliorum , non opus hominum perditorum , excae●atorum , amentium . in the words of this learned person there is the summe of what i am pleading for . saith he , i do not admire the jews impudence , who found out that fable ; i admire christians credulity who applaud it . recount i pray the names of the tiberians from the first foundation of an university there to the expiring thereof , and what do you find , but a sort of men being mad with ( or above ) the pharisees , bewitchi●g and bewitched with traditions , blind , crafty , raging ; pardon me if i say magicall , and monstrous ? what fools , what sots as to such a divine work ? read over the talmud of jerusalem , consider how r. juda , r. chanina , r. chajia bar ba , r. jochanan , r. jonathan , and the rest of the great doctors among the tiberians do behave themselves ? how seriously they do of nothing ? how childish they are in serious things , how much deceitfulnesse , froth , venome , smoke , nothing , in their disputations : & if you can believe the points of the bible to proceed from such a schoole , believe also all their talmuds ; the pointing of the bible savours of the work of the holy spirit , not of wicked , blind , and mad men . sect. 17. the jewes generally believe these points to have been from mount sinai , and so downward by moses and the prophets ; at least from ezra and his companions , the men of the great synagogue , not denying that the use and knowledge of them received a great reviving by the gemarists and massorites , when they had been much disused ; so rabbi azarias at large ; imre binah . cap. 59. had it been otherwise , surely men stupendously superstitious in inquiring after the traditions of their fathers would have found some footsteps of their rise and progresse . it is true , there is not only the opinion , but there are the arguments of one of them to the contrary , namely elias levita ; this elias lived in germany about the begining of the refomation , and was the most learned grammarian of the jewes in that age . sundry of the first reformers had acquaintance with him ; the task not only of reforming religion , but also of restoring good literature being incumbent on them , they made use of such assistances as were to be obtained then to that purpose . this man ( which a thuanus takes notice of ) lived with paulus fagius , and assisted him in his noble promotion of the hebrew tongue . hence happily it is that some of those worthies , unwarily embraced his novell opinion , being either over borne with his authority , or not having leasure to search farther after the truth . that the testimony of this one elias should be able to outweigh the constant attestation of all other learned jewes to the contrary , as capellus affirmes & pleads , & as is insinuated in our prolegomena , is fond to imagine ; and the premises of that learned man fight against his own conclusion . it is knowne saith he , that the jews are prone to insist on every thing that makes for the honour of their people and language , and therefore their testimony , to the divine originall of the present punctation being in their own case , is not to be admitted . only elias who in this speakes against the common interest of his people is presumed to speake upon conviction of truth . but the whole evidence in this cause is on the other side . let us grant that all the jewes are zealous of the honour and reputation of their nation and language ; as they are : let us grant that they greedily close with every thing , that may seeme to have a tendency thereunto ? what will be the issue , or naturall inference from these premises ? why as nothing could be spoken more honourably of the jewes , whilest they were the church and people of god , then that of paul , that to them were committed the oracles of god , so nothing can be imagined or fixed on , more to their honour , ●ince their divorce from god , then that their doctors and masters should make such an addition to the scripture , so generally acknowledged to be unspeakably usefull . and to this purpose elias who was the father of this opinion , was farre from making such deductions thence as some doe now adayes ; namely , that it is lawfull for us to change the vowells and accents at our pleasure ; but tyes all men as strictly to them as if they had been the worke of ezra ; it is elias then that speakes in his owne case ; whose testimony is therefore not to be admitted . what was done of old , and in the dayes of ezra is ours , who succeed into the priviledges of that church ; what hath been done since the destruction of the temple , is properly and peculiarly theirs . sect. 18. it may perhaps be thought that by the account given of the rabbins , their state and condition of old and of late , i might have weakned one great argument which learned men make use of , to confirme the sacred antiquity of the present hebrew punctation , taken from the universall consent and testimony of the jewish doctors , ancient and moderne , this one elias , excepted . who can thinke such persons are in any thing to be believed . but indeed the case is quite otherwise . though we account them wholy unmeet for the worke that is ascribed unto them , and on supposition that it is theirs , affirme that it had need undergoe another manner of triall then as yet out of reverence to its generally received antiquity , it hath met withall ; yet they were men still , who were full-well able to declare what de facto they found to be so , and what they found otherwise . it cannot , i think , be resonably supposed , that so many men living in so many severall ages , at such vast distances from one another , who some of them it may be , never heard of the names of other some of them , should conspire to cousen themselves and all the world besides , in a matter of fact not at all to their advantage . however for my part , what ever can be proved against them , i shall willingly admit . but to be driven out of such a rich possession , as is the present hebrew punctation , upon mere surmises and conjectures , i cannot willingly give way or consent . sect. 19. it is not my designe to give in arguments for the divine original of the present hebrew punctation ; neither doe i judge it necessary for any one so to doe , whilest the learned buxtorfius discourse de origine & antiquitate punctorum , lyes unanswered . i shall therefore only adde one or two considerations , which to me are of weight , and not as i remember mentioned by him , or his father in his tiberias , or any other that i know of in their disputes to this purpose . 1 if the points ; or vowels and accents , be coaevous with the rest of the letters , or have an originall before all grammar of that language ( as indeed languages are not made by grammar , but grammars are made by languages ) then the grammar of it and them , must be collected from the observation of their use , as they were found in all their variety before any such art , was invented or used ; and rules must be suited thereunto ; the drawing into rules all the instances that being uniforme would fall under such rules , and the distinct observation of anomalous words , either singly , or in exceptions comprehending many under one head , that would not be so reduced , was the worke of grammar . but on the other side , if the vowels and accents were invented by themselves , and added to the letters , then the rule and art of disposing , transposing , and changing of them , must be constituted and fixed before the disposition of them ; for they were placed after the rules made , and according to them . a middle way that i know of , cannot be fixed on . either they are of the originall writing of the language , and have had rules made by their station therein , or they have been supplyed unto it according to rules of art. things are not thus come to passe by chance ; nor was this world created by a casuall concurrence of these atomes . now if the grammar or art was the ground & foundation , not the product of their use , as i am confident i shall never see a tolerable answer given to that enquiry of buxtorfius the elder in his tiberias , why the inventors of them left so many words anomalous and pointed otherwise then according to rule , or the constant course of the language , precisely reckoning them up when they had so done , and how often they are so used , as " and ⸪ for ˜ : and " for τ and the like , when they might , if they had so pleased , have made them all regular , to their owne great ease , advantage of their language , and facilitating the learning of it to all posterity , the thing they seeme to have aimed at ; so i cannot be satisfied why in that long operous and curious worke of the massorites , wherein they have reckoned up every word in the scripture , & have observed the irregularity of every tittle and letter , that they never once attempt to give us out those catholique rules whereby they , or their masters proceeded in affixing the points ; or whence it came to passe , that no learned jew for 100 ds of yeares after , should be able to acquaint us with that way , but in all their grammaticall instructions , should merely collect observations , and inculcate them an 100 times over , according as they present themselves to them by particular instances . assuredly had this wonder●ull art of pointing , which for the most part may be reduced to catholique rules , and might have wholy been so , if it were an arbitrary invention limited to no praeexisting wiritng , been found out first , and established as the norma and canon of affixing the vowels , some footsteps of it would have remained in the massora , or among some of the jewes , who spent all their time and dayes in the consideration of it . sect. 20. 2 in the dayes of the chaldee paraphrast when the prophesies of the humiliation and death of their messiah were only not understood by them , yet we see into how many severall wayes and senses they are wrested by that paraphrast to affix some tolerable meaning to them . take an instance on isaiah the 53 : jonathan there acknowledges the whole prophesy to be intended of christ , as knowing it to be the common faith of the church ; but not understanding the state of humiliation which the messias was to undergoe , he wrests the words into all formes , to make that which is spoken passively of christ , or to his suffering from others , to signify actively , as to his doing and exercising judgment upon others . but now more then 500 yeares after , when these points are supposed to be invented , when the rabbins were awake , and knew full well what use was made of those places against them , as also that the prophets ( especially esaiah ) are the most obscure part of the whole scripture , as to the grammaticall sense of their words in their coherence without points and accents , and how facile it were , to invert the whole sense of many periods by small alterations , in these rules of reading ; yet as they are pointed , they make out incomparably more clearly the christian faith , then any ancient translations of those places whatever . johannes isaac , a converted jew , lib. 1. ad lindan . tels us that above 200 testimonies about christ may be brought out of the originall hebrew , that appeare not in the vulgar latine , or any other translation . and raymundus martinus ; noverint quae ejusmodi sunt ( that his who blamed him for translating things immediately out of the hebrew , not following the vulgar latine ) in plurimis valde sacrae scripturae locis veritatem multo planius atque perfectius pro fide christiana haberi in litera hebraica quam in translatione nostra : proaem . ad pug . fid . sec . 14. let any man consider those two rackes of the rabbins , and swords of judaicall unbeliefe , isa : 53. and dan. 9 ; as they are now pointed and accented , in our bibles , and compare them with the translation of the 70 : and this will quickly appeare unto him . especially hath this been evidenced , since the socinians as well as the jews , have driven the dispute about the satisfaction of christ to the utmost scrutiny , and examination of every word in that 53d of isaiah . but yet as the text stands now pointed , & accented , neither jewes nor socinians ( notwithstanding the reliefe contributed to them by grotius , wresting that whole blessed prophesy to make application of it unto jeremiah , thinking therein to out-doe the late or moderne jews , abarbinel , and others applying it to josiah , the whole people of the jewes , messiah ben joseph and i know not whom ) have been able , or ever shall be able to relieve themselves , from the sword of the truth therein . were such exercitations on the word of god allowable , i could easily manifest , how by changing the distinctive accents , and vowels , much darknesse and perpelxity might be cast on the contexture of that glorious prophesy . it is knowne also , that the jewes commonly plead , that one reason why they keep the copy of the law in their synagogues without points is , that the text may not be restrained to one certaine sense ; but that they may have liberty to draw out various , and as they speake more eminent senses . chap. v. 1 arguments for the novelty of the hebrew points , proposed to consideration . 2. the argument from the samaritan letters considered and answered 3. of the copy of the law preserved in the synagogues without points : 4. the testimony of elias levita , and aben ezra considered . 5. of the silence of the mishna , talmud and gemara about the points . 6. of the keri and chethib . 7. of the number of the points . 8. of the ancient translations , greek , chaldee , syriak . 9. of hierome . 10. the new argument of morinus , in this cause : the conclusion about the necessity of the points . sect. 1. but because this seemes to be a matter of great importance , wherein the truth formerly pleaded for , appeares to be nearly concerned , i shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very briefly consider the arguments that are usually insisted on ( as in these prolegomena ) to prove the points to be a novell invention ; i meane of the men , & at the time before mentioned . particular instances i shall not insist upon : nor is it necessary i should so doe ; it hath been done already . the heads of arguments which yet containe their strength , are capable of a briefe dispatch ; which shall be given them in the order wherein they are represented by the prolegomena ; proleg . 3. 38 , 39 , 40. sect. 2. 1 it is said then , that whereas the old hebrew letters , were the present samaritan , the samaritan letters having been alwayes without points as they yet continue , it is manifest that the invention of the points must be of a later date than the change of the letters , which was in the days of ezra , & so consequently be the work of the postalmudical massorites . pergula pictoris ! this whole objection is made up of most uncertaine conjectures . this is not a place to speake at large of the samaritans , their pentateuch and its translation . the originall of that nation is knowne from the scripture , as also their worship of god , 2 kings . 17. their solemne excommunication and casting out from any interest among the people of god , is also recorded , ezra . 9. nehem. 6 : and c. 13. their continuance in their abominations after the closing of the canon of the scripture is reported by josephus antiq. lib. 11. c. 8. in the dayes of the machabees they were conquered by hyrcanus , and brought into subjection by the jewes . joseph . antiq. lib. 13 : cap. 17. yet their will worship upon the credit of the tradition of their fathers continued to the dayes of our saviour , and their hatred to the people of god , joh. 4. when , by whom , in what character they first received the pentateuch , is most uncertaine ; not likely by the priest sent to them ; for notwithstanding his instructions they continued in open idolatrie ; which evidences that they had not so much as seen the booke of the law. probably this was done when they were quered by hyrcanus , and their temple razed after it had stood 200 yeares . so also did the edomites . what diligence they used in the preservation of it , being never committed to them by god , we shall see afterwards . that there are any of them remaining at this day , or have been this 1000 yeares past , is unknowne . that the letters of their pentateuch were the ancient hebrew letters , as eusebius , hierome and some of the rabbins report , seemes to me ( on the best enquiry i have been able to make ) a groundlesse tradition and meere fable . the evidences tendred for to prove it , are much to weak to beare the weight of such an assertion . eusebius spaeks only on report ; affirmatur ; it was so affirmed , on what ground he tels us not . hierome indeed is more positive ; but give me leave to say , that supposing this to be false , sufficient instances of the like mistakes may be given in him . for the testimony of the talmud , i have often declared , that with me it is of no weight , unlesse seconded by very good evidence . and indeed the foundation of the whole story is very vaine . the jews are thought and said to have forgot their own characters in the captivity , and to have learned the chaldean , upon the account whereof they adhered unto it after their returne ; when the same men were alive at the burning of one , and the building of the other temple ; that the men of one and the same generation should forget the use of their own letters , which they had been exercised in , is incredible . besides they had their bibles with them alwaies , and that in their own character only ; whither they had any one other book or no we know not : and whence then this forgetting of one character , and learning of another should arise , doth not appeare . nor shall i in such an improbable fiction lay much weight on testimonys , the most antient whereof is 600 years later then the pretended matter of fact . sect. 3. the most weighty proofe in this case is taken from the ancient judaicall coines , taken up with samaritan characters upon them . we are now in the high road of forgeries and fables : in nothing hath the world been more cheated . but be it granted that the pretended coines are truly ancient ; must it needs follow , that because the letters were then known , and in use , that they only were so : that the bible was written with them , and those now in use unknown . to salve the credit of the coynes , i shall crave leave to answer this conjecture with another . the samaritan letters are plainly praeternaturall ( if i may so say ) a studied inventiō ; in their frame and figure fit to adorne , when extended or greatned by way of engraving or embossing any thing they shall be put upon , or cut in . why may we not think they were invened for that purpose : namely to engrave on vessels , & to stamp on coyne , & so came to be of some use in vvriting also . their shape and frame promises some such thing . and this is rendred the more probable from the practise of the aegyptians , vvho as clement alexan : tells us , had 3 sorts of letters , one vvhich he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vvith vvhich they vvrote things of common use ; another termed by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , used by the priests in the sacred vvritings : and the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : vvhich also vvas of tvvo sorts , simple and symbolicall . seeing then it was no unusuall thing to have sundry sorts of letters for sundry purposes , it is not improbable that it vvas so also among the jevvs : not that they vvrote the sacred vvritings in a peculiar character , as it vvere to hide thē , which is declaimed against , but only that the other character might be in use for some purposes vvhich is not unusuall : i cannot think the greeks of old used only the unciall letters , vvhich yet vve knovv some did ; though he did not , vvho vvrote homers iliads in no greater a volume , then would go into a nutshell . sect. 4. but if that should be granted , that cannot be proved , namely that such a change was made ; yet this prejudices not them in the least , who affirme ezra and the men of the great congregation to have been the authors of the points , seeing the authors of this rumour affixed , that as the time wherein the old hebrew letters were excommunicated out of the church ; together with the samaritans . nay it cast a probability on the other hand , namely that ezra laying aside the old letters because of their difficulty , together with the new , introduced the points to facilitate their use . nor can it be made to appeare that the samaritan letters had never any vowels affixed to them . postellus affirmes that the samaritans had points in the dayes of hierome , and that their losse of them is the cause of their present corrupt reading . punctis hodie quae habebant hieronimi temporibus carent : leguntque sine punctis admodum depravatè . postell . alphab . 12. lingua : there were alwaies some copies written without vowels , which might be preserved , and the other lost . that people ( if we have any thing from them , ) being wicked , ignorant , sottish , superstitious , idolatrous , rejectors of the greatest part of the scripture , corruptors of what they had received , might neglect the taske of transcribing copies with points , because a matter of so great care and diligence to be performed aright . nor is it improbable , what ever is pretended to the contrary , that continuing in their sepation from the people of god , they might get the law written in a character of their own choosing , out of hatred to the jews . now let any man judge , whither from this heap of uncertaintyes any thing can arise with the face of a witnesse , to be admitted to give testimony in the cause in hand . he that will part with his possession on such easy tearms , never found much benefit in it . sect. 5. 2 the constant practice of the jews in preserving in their synagogues one book , which they almost adore , written without points , is alleadged to the same purpose ; for what do they else hereby but tacitely acknowledge the points to have an humane originall . an : but it is certaine they do not so acknowledge them , neither by that practise , nor by any other way ; it being the constant opinion and perswasion of them all , ( elias only excepted ) that they are of a divine extract ; and if their authority be to be urged , it is to be submitted unto in one thing , as well as in another . 2 the jews give a threefold account of this practise . first , the difficulty of transcribing copies without any failing , the least rendring the whole book as to its use in their synagogues , profane . 2 the liberty they have thereby , to draw out various senses , , more eminent as they say , indeed more vaine and curious , then they have any advantage to doe , when the reading is restrained to one certaine sense by the vowels and accents . 3 to keep all learners in dependance on their teachers , seeing they cannot learn the mind of god , but by their exposition : rab : azarias : lib. jmre bina : cap. 59. if these reasons satisfie , not any as to the ground of that practise , they may be pleased to enquire of them for others , who intend to be bound by their authority ; that the points were invented by some late massorites , they will not informe them . for jesuiticall stories out of china , they are with me for the most part of the like credit with those of the jews in their talmud ; he that can believe all the miracles , that they worke , where men are not warned of their jugling , may credit them in other things . however , as i said , i do not understand this argument ; the jews keep a book in their synagogues without points , therefore the points and accents were invented by the tiberian massorites ; when they never read it , or rather sing it , but according to every point and accent in ordinary use . indeed the whole profound mystery of this businesse seems to be this ; that none be admitted to read or sing the law in their synagogues , untill he be so perfect in it , as to be able to observe exactly all points and accents , in a book wherein there are none of them . sect. 6. 3. the testimony of elias levita , not only as to his own judgment , but also as to what he mentions from aben ezra and others , is insisted on . they affirme , saith he , that we have received the whole punctation from the tiberian massorites . an. it is very true , that elias was of that judgment ; and it may well be supposed , that if that opinion had not fallen into his mind , the world had been little acquainted with it at this day . that by receiving of the punctation from the tiberians , the continuation of it in their school , not the invention of it is intended by aben ezra , is beyond all exception evinced by buxtorfius . de punct . antiq. p. 1. cap. 3. nor can any thing be spoken more directly to the contrary of what is intended , than that which is urged in the prolegomena from aben ezra , comment . in exod. 25. 31. where he affirmes that he saw some books examind in all the letters , and the whole punctation by the wise men of tiberias ; namely to try , whether it were done exactly , according to the patterns they had . besides all elias arguments are notably answered by rabbi azarias ; whose answers are repeated by joseph de voysin in his most learned observations , on the proemium of the pugio fidei , pag. 91. 92. and the same azarias shews the consistency of the various opinions that were among the jews about the vowels , ascribing them as to their virtue and force , to moses , or god on mount sinai ; as to their figure and character to ezra ; as to the restauration of their use , unto the massorites . sect. 7. 4. the silence of the miskna gemara , or whole talmud concerning the points is further urged . this argument is also at large discussed by buxtorfius , and the instances in it answered to the full : nor is it needfull for any man to adde any thing further , untill what he hath discoursed to this purpose be removed . see part . 1. cap. 6. see also glassius lib. 1. tract . 1● de text. hebrai punctat : who gives instances to the contrary ; yea and the talmud its selfe in nedarim , or of vowes chap. 4. on nehem. 8. 8 ▪ do plainly mention them : and treatises antienter than the talmud cited by rabbi azarias in jmre binah expresly speaks of them . it is to me a sufficient evidence , able to overbeare the conjectures to the contrary , that the talmudists both knew , and in their readings were regulated by the points now in use , in that , as many learned men have observed , there is not one text of scripture to be found cited in the talmud , in any other sense , as to the literall reading and meaning of the word , then only that which it is restrained unto by the present punctation : when it is known that the patrons of the opinion under consideration , yeeld this constantly as one reason of the 70 translators reading words and sentences otherwise then we read them now in our bibles ; namely , because the books they used were not pointed , whereby they were at liberty to conjecture at this or that sense of the word before them . this is one of the maine pillars of capellus his whole fabrick in his critica sacra . and how it can be fancied there should be no variety between our present reading and the talmudists , upon supposition they knew not the use of points , i know not . is it possible , on this supposition , there should be such a coincidence between their and our present punctation ; whereon the same principle , it seems , there are so many variations by the 70 and the chaldee paraphrast ? sect : 9. 5. of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are pleaded in the next place to this purpose , i shall speak afterwards . the difference in them is in the consonants , not in the vowels , which yet argues not that there were no vowels , when they were collected , or disposed as now we find them . yea that there were no vowels in the copies from whence they were collected ( if they were so collected ) may be true ; but that that collection was made any later for the maine of it , then the daies of ezra , doth not appeare . now whatever was done about the scripture in the judaicall church , before the times of our saviour , is manifest to have been done by divine authority , in that it is no where by him reproved : but rather the integrity of every word is by him confirmed . but of these things distinctly by themselves afterwards we are to speak . sect. 10. a sixth argument for the novelty of the points is taken from their number ; for whereas it is said all kinds of sounds may be expressed by 5 vowels , we are in the present hebrew punctation supplied with 14 or 15 : which as it is affirmed , manifests abundantly that they are not coaevous or connaturall to the language it selfe , but the arbitrary , artificiall invention of men , who have not assigned a sufficient difference in their force and sound to distinguish them in pronunciation . but this objection seems of small importance . the ground of it is an apprehension , that we still retaine exactly the true pronuntiation of the hebrew tongue , which is evidently false . it is now neer 2000 years , since that tongue was vulgarly spoken in its purity by any people or nation . to imagine that the true , exact , distinct pronunciation of every tittle and syllable in it , as it was used by them , to whom it was vulgar and naturall , is communicated unto us , or is attainable by us , is to dreame pleasantly whilst we are awake . aben ezra makes it no small matter that men of old knew aright how to pronounce camets gadol . saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the men of tiberias , also the wise men of aegypt and africa knew how to read camets gadol . 2 even the distinct force of one consonant , and that alwaies radicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is utterly lost , so that the present jews know nothing of its pronuntiation . 3 nor can we distinguish now between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . though the jews tell us that the wise men of tiberias could do so 1200 years agoe ; as also between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor is the distinct sound of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so obvious unto us . the variety of consonants among many nations , and their ability to distinguish them in pronuntiation , makes this of little consideration . the whole nation of the germanes distinguish not between the force and sound of t and d , whereas the arabick dal and dhsal , dad , ta and da manifest how they can distinguish those ●ounds . nor are the jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answered distinctly in any other language ; to distinguish some of which , good old hjerome had his teeth filed by the direction of his * nicodemus . 6. the truth is , the hebrews have but 10 vowels , 5 long , and 5 short , or 5 great and 5 lesse ; sheva is but a servant to all the rest ; and its addition to segol and patha makes no new vowels . to distinguish between camets hateph , and hateph camets there is no colour . seven only of them , as morinus hath manifested out of r. jehuda chiug , one of the first grammarians among the jews , namely , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they called ( of old ) kings , or the chiefe rulers of all the motions of the letters . so that indeed they have not so many figures to distinguish sounds by , with all their vowels , as have the greeks . besides the 7 vowels they have twelve dipthongs , and three of them as to any peculiar sound as mute as sheva . it is true , pliny tells us that simonides melicus found out two of the vowels , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he did also two consonants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : but surely he did so , because he found them needfull to answer the distinct sounds used in that language , or he had deserved little thanks for his invention . speaking lately with a worthy learned friend , about an universall character , which hath been mentioned by many , attempted by divers , and by him brought to that perfection , as will doubtlesse yeild much , if not universall satisfaction unto learned and prudent men , when he shall be pleased to communicate his thoughts upon it to the world ; we fell occasionally on the difference of apert sounds or vowells , which when i heard him with good reason affirme to be 8 or 9 , remembring this argument about the hebrew points , i desired him to give his thoughts in a few words the next day , which he did accordingly ; now because his discourse seems evidently to discover the vanity of this pretence , that the hebrew vowels are an arbitrary invention from their number , i have here inserted it . apert sounds are either simple . vowels . double . dipthongs . 1 apert simple sounds are distinguishable formally . acccidentally . 1 the formall difference is that which doth constitute severall letters , and must depend upon the various apertion , required to the making of them , together with the gravity or acutenesse of the tone which is made by them . according to which there are at least eight simple vowels , that are by us easily distinguishable . viz. 1 2 e magis acutum , as in he , me , she , ye , &c. minus acutum , as the english , the : the latine , me , te , se , &c. 3 i or y , which are both to be accounted of one power and sound . shi , di : thy my : 4 5 a magis apertum . all , tall , gall , wall . minus apertum . ale , tale , gale , wele . 6 7 o rotundū , minus grave , as the english . go. so . no. the latine . de. magis grave & pingue . as the english . do. to . who . 8 u as in tu. use , us &c. so many apert simple sounds there are evidently distinguishable , i would be loth to say that there neither are , nor can be any more ; for who knowes , how many other minute differences of apertion , and gravity , may be now used , or hereafter found out by others , which practise and custome , may make as easy to them as these are to us . 2 but besides this formall difference , they are some of them accidentally distinguishable from one another , with reference to the quantity of time required to their prolation , whereby the same vowell becomes sometimes long short so e. min. acute . long short mete steme met stem i l alive , give , drive , title , thine . s live , give , driven , — ☞ ie tittle , thin . a l bate , hate , cate , same , dame — ae s bat , hat , cat — sam. dam. o. rotund . l. one , none , note &c. ●oe veloa s. one ( non lat. ) not . u l. use , tune , pule , acute . — ue s. us , tun. pull , cutt . the other remaining vowels . viz. e. magis acut. a. magis apert . & o. magis grave , doe not change their quantities but are alwaies long . 2 dipthongs are made of the complexion of two vowels in one syllable , where the sounds of both are heard . these are , 1 ei . ey . — hei lat. they. 2 ea. eate , meate , seate , teate , yea , plea. 3 eu , ew . few , dew . heu . lat. 4 ai , ay. aide , saide , pay , day . 5 au , aw . audience , author , law , draw. 6 oi , oy . point , soile , boy , toy . 7 ou , ow. rout , stout . how , now . 8 ui , uy . bui , juice . 9 eo , yeoman , people . how other dipthongs ( which have been used may be significant for the expression of long vowels , see noted above . ☞ there is then very little weight to be ventred upon the strength of this objection proleg . 8. 46. sect. 11. 7 : it is further pleaded that the ancient translations the greeke , the caldee and the syriack , doe manifest that at the time of their composing the points were not invented ; and that because in sundry places it is evident that they read otherwise , or the words with other points ( i meane as to the force and sound , not figure of them ) than those now affixed . for this purpose very many instances are given us out of the seventy especially by capellus : grotius also takes the same course . but neither is the objection of any force to turne the scale in the matter under consideration . somewhat will in the close of this disourse be spoken of those translations . the differences that may bee observed in them especially the former , would as well prove , that they had other consonants , that is that the copies they used had other letters and words then ours , as other vowels . yea if we must suppose where they differ from our present reading , they had other and better copies , it is most certaine that we must grant ours to be very corrupt . hoc ithacus vellet ; nor can this inference be avoided , as shall god willing be further manifested if occasion be administred . the truth is , the present copies that we have of the seventy doe in many places so vary from the originall , that it is beyond all conjecture what should occasion it . i wish some would try their skill upon some part of job , the psalmes and the prophets , to see if by all their inquiries of extracting various lections , they can find out how they read in their books , if they rendered as they read ; and we enjoy what they rendred . symeon de muys tels us a very pretty story of himselfe to this purpose ; assert . heb. vind. sect. 1 : as also how ridiculous he was in his attempt . but i shall recall that desire ; the scripture indeed is not so to be dealt withall ; we have had too much of that work already . the rabbinicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be compared , with some of our criticks temura and notaricon . of the chaldee paraphrase i shall speake afterwards . it seemes not to be of the antiquity pretended . it is not mentioned by josephus , nor origen , nor hierome ; but this will not impeach its antiquity . but whereas it is most certaine that it was in high esteeme and reverence among all the jewes before the time assigned for the punctation of the points , it seemes strange that they should in disposing of them , differ from it voluntarily in so many places . 2ly . besides , though these translatours or any of them , might use copies without vowels , as it is confessed that alwayes some such there were , as still there are , yet it doth not follow at all , that therefore the points were not found out nor in use . but more of this , when we come to speake distinctly of these translations . sect. 12. 8 of the same importance is that which is in the last place insisted on , from the silence of hierome and others of the ancients , as to the use of the points among the hebrewes . but hierome saw not all things , not the chaldee paraphrase , which our authors suppose to have beene extant at least 400 yeares before him ; so it cannot be made evident that he mentioned all that he saw . to speak expresly of the vowels he had no occasion , there was then no controversy about them . nor were they then distinctly knowne by the names wherby they are now called . the whole current of his translation argues that he had the bible as now pointed . yea , learned men have manifested by instances that seeme of irrefragable evidence , that he had the use of them . or it may be he could not obtaine a pointed copy , but was instructed by his jew in the right pronuntiation of words . copies were then scarce , and the jewes full of envy : all these things are uncertaine . see munster : praefat . ad bib. the truth is , either i cannot understand his words , or he doth positively affirme , that the hebrew had the use of vowels ; in his epistle to evagrius , epist . 126 : nec refert utrum salem an salim nominetur , cū vocalibus in medio litteris perrarò utantur hebraei ; if they did it perrarò , they did it ; and then they had them ; though in those dayes to keep up their credit in teaching , they did not much use them ; nor can this be spoken of the sound of the vowels , but of their figures . for surely they did not seldome use the sounds of vewels , if they spake often : and many other testimonies from him may be produced to the same purpose . sect. 13. morinus in his late opuscula hebraea samaritica , in his digression against the hebrew points and accents the first part pag : 209 : brings in a new argument to prove that the puncta vocalia were invented by the jewish gramarians , however the distinction of sections might be before . this he attempts out of a discourse of aben ezra concerning the successive meanes of the preservation of the scripture : first by the men of the great synagogue , then by the massorites , then by the grammarians . as he assignes all these their severall workes , so to the grammarians the skill of knowing the progresses of the holy tongue , the generation of the kingly points and of sheva , as he is by him there cited at large . after he labours to prove by sundry instances , that the puncta vocalia are by him called reges , and not the accents as is now the use . and in the addenda to his booke praefixed to it , he triumphs upon a discovery that the vowels are so called by rabbi jehuda chiug the most antient of the jewish grammarians . the busines is now it seemes quite finished ; and he cryes out ; oculis aliorum non egemus amplius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nunc sumus . a sacrifice is doubtlesse due to this dragge of morinus . but quid dignum tanto . sect. 14. 1 the place insisted on by him out of aben ezra , was some yeares before produced , weighed and explained by buxtorfe out of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the standard of the holy tongue , de punct . orig. part. 1. pag. 13. 14. cap. 3 : and it is not unlikely , from morinus his praeface to his consideration of that place , that he fixed on it some yeares agoe , that he learned it from buxtorfius , by the provision that he layes in against such thoughts ; for what is it to the reader when morinus made his observations ; the manner of the men of that society in other things gives sufficient grounds for this suspicion . and simeon de muys intimates that he had dealt before with the father as he now deales with the son. censur . in excercitat . 4. cap. 7. pag. 17 : himselfe with great and rare ingenuity acknowledging what he received of him . ass . text. heb. ver . cap. 5. dicésve me haec omnia mutuatum à buxtorfio ? quidni verò mutuor , si necesse erit . but what is the great discovery here made ? that the puncta vocalia are some of them called reges ; the accents have now got that appellation ; some of them are reges , and some ministri : so that the present state of things , in reference to vowels and accents is but novell . 2ly . that the grammarians invented these regia puncta as aben ezra sayes . sect. 15. but i pray what cause of triumph or boasting is in all this goodly discovery ? was it ever denyed by any , that the casting of the names of the vowels and accents , with the titles was the worke of the grammarians ; was it not long since observed by many that the 5 long vowels with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were called of old reges ? and that the distinction of the vowels into long and short was an invention of the christians rather than jewish grammarians ; the jewes calling them some absolutely reges , some great and small , some matres & filias . but then saith he , the grammarians were the inventours of these points , why so ? aben ezra refers this unto the worke of the grammarians , to know the progresses of the holy tongue , the generation of those things , &c : but can any thing be more evident against his designe than his owne testimony ? it was the worke of the grammarians to know these things , therefore not to invent them ; did they invent the radicall and servile letters ? surely they also then invented the tongue ; for it consists of letters radicall and servile , of points and accents ; & yet this is also ascribed to them by aben-ezra . but it is well that morinus hath at length lighted upon r. jehuda chiug : his opinion before was collected out of kimchi , ephodius , muscatus and others . but what sayes he now himselfe ? for ought appeares by what we have quoted by morinus , he is like to prove a notable witnesse of the antiquity of the points . it may be well supposed that morinus writing on set purpose against their antiquity would produce that testimony which in his whole authour was most to his purpose ; and yet he fixes on one , wherein this antient grammarian who lived about the yeares of christ . 1150 , or 1200 ; gives us an account of the points with their names without the least intimation of any thing to the impeachment of their divine originall ; so also the same aben ezra on psal . 9. vers . 7 : tels us , of one adonim ben-lafrad who long before this r. jehuda found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an ancient copy . and therefore when morinus comes to make the conclusion of his argument , discovering it seemes himselfe the folly of the pretence , that the points were invented by the grammarians , the last sort of men mentioned by aben ezra , he sayes , procul omni dubio est , & luce meridianâ clarius aben ezram sensisse omnium vocalium punctationem à massorithis tiberiensibus , & grammaticis , qui hos sequuti sunt originem ducere . but of these massorites there is not one word in the premises , nor is any such thing assigned unto them by aben ezra ; but quite another imployment , of making an hedge about the law by their observations on all the words of it ; and had he dreamed of their inventing the points , he would sure enough have assigned that worke to them ; and for the grammarians , his owne testimony lyes full to the contrary . sect. 16. and these are the heads of the arguments insisted on by capellus and others , and by these prolegomena , to prove the hebrew punctation to be an invention of the jewes of tiberias 500 yeares or more after the incarnation of christ . brevis cantilena , sed longum epiphonema . as i have not here designed to answer them at large , with the various instances produced to give countenance unto them , ( nor is it needfull for any so to doe , untill the answer already given to them be removed ) so by the specimen given of their nature and kind , the sober and pious reader may easily judge whether there be any force in them , to evert the perswasion opposed by them ; grounded on the catholicke tradition and consent of the jewes , the uncontradicted reception of them absolutely , without the least opposition all the world over by jewes and christians , the very nature of the punctation it selfe following the genius of the language not arising or flowing from any artificiall rules , the impossibility of assigning any authour to it since the dayes of ezra , but only by such loose conjectures and imaginations as ought not to be admitted to any plea and place in this weighty cause ; all attended with that great uncertainty , which without their owning of these points to be of divine originall we shall be left unto , in all translations and expositions of the scripture . it is true ; whilest the hebrew language was the vulgar tongue of the nation , and was spoken by every one uniformely every where , it had been possible , that upon a supposition that there were no points , men without infallible guidance and direction might possibly affix notes and figures , which might with some exactnesse answer the common pronuntiation of the language , and so consequently exhibit the true and proper sense and meaning of the words themselves . but when there had been an interruption of a 1000 yeares in the vulgar use of the language , it being preserved pure only in one booke ; to suppose that the true and exact proauntiation of every letter , tittle and syllable was preserved alive by or all tradition , not written any where , not commonly spoken by any , is to build townes and castles of imaginations , which may be as easily cast downe as they are erected , yet unlesse this be supposed , ( which with no colour of reason can be supposed , which is yet so , by capellus and the learned authour of the prolegomena ) it must be granted , that the great rule of all present translations , expositions , and comments , that have been made in the church of god for some 100 d. of yeares , is the arbitrary invention of some few jewes , living in an obscure corner of the world under the curse of god , in their unbeliefe and blindnesse . the only reliefe in the prolegomena , against this amazing inference , is , as was said , that the massorites affixed not the present punctation arbitrarily , ( so also capellus ) but according to the tradition they had received . what weight is to be laid upon such a tradition for neere a thousand yeares ( above according to morinus ) is easily to be imagined . nor let men please themselves with the pretended facility of learning the hebrew language without points and accents , and not only the language , but the true & proper reading and distinction of it in the bible . let the points and accents be wholy removed , and all apprehensions of the sense arising , by the restraint and distinction of the words as now pointed ; and then turne in the drove of the learned criticks of this age upon the noted consonants , and we shall quickly see what wofull worke , yea havocke of sacred truth will be made amongst them . were they shut up in severall cells , i should scarcely expect the harmony & agreement amongst thē , which is fabulously reported to have been in the like case among the 70. the jewes say , & that truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no man can lift up his tongue to read without punctation . and , si rationi in his & similibus dominium concedamus , toti mutabuntur libri , in literis , vocibus , & sententiis , & sic res ipsa quoque mutabitur . lib. cosri . 1. par. 3. pag. 28. and thus have i with all possible brevity vindicated the position formerly insisted on , from this grand exception , which might be justly feared from the principles laid downe in the prolegomena . chap. vi. 1 of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. their nature and originall . the difference is in the consonants . 3. morinus vaine charge on arias montanus . 4. the senses of both consistent . 5. of the great congregation . the spring and rise of these various readings . 6. the judgment of the prolegomena about them , their order twise over in the appendix . 7. the rise assigned to them . 8. considerd . 9. of capellus his opinion and the danger of it . sect. 1. vve are not as yet come to a close . there is another thing agitated in these prolegomena , and represented in the appendix , that may seeme to derogate from the universality of my assertion , concerning the entire preservation of the originall copies of the scripture . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the seriptio and lectio , or scriptum and lectum , is that which i intend . the generall nature of these things is knowne to all them that have looked into the bible . one word is placed in the line , and another in the margin ; the word in the line having not the points or vowels affixed to it that are its owne , but those that belong to the word in the margin ; of this sort there are in the bible 840 , or thereabouts ; for some of the late editions by mistake or oversight , doe differ in the precise number . all men that have wrote any considerations on the hebrew text have spoken of their nature in general ; so hath the authour of these prolegomena . as to our present concernment , namely to manifest that from them no argument can tye us to the corruption of the originall , the ensuing observation concerning them may suffice . sect. 2 1. all the difference in these words is in the consonants , not at all in the vowels . the word in the margin ownes the vowels in the line , as proper to it ; and the vowels in the line seeme to be placed to the word whereunto they doe not belong , because there is no other meet place for them in the line where they are to be continued as belonging to the integrity of the scripture . sect. 3. morinus to manifest his rage against the hebrew text , takes from hence occasion to quarrell with arias montanus , and to accuse him of ignorance and false dealing ; de heb. text. sincer . excer . 1. cap. 4. pag. 40. the pretence of his quarrell he makes to be , that arias affirmes the greatest part of these various lections to consist in some differences of the points ; for which purpose he cites his words out of his preface to his collection of various lections . maxima in his lectionibus varietatis pars in hujusmodi punctorum discrepantia consistit , ut toto hujus mazzoreth sive variarum lectionum volumine demonstratur . whereunto he subjoines , mira assertio ne una quidem in punctis sita est . catalogum plurimorum ipse ad finem praefationis adtexuit . et varietates omnes sunt in literis , nulla in punctis . confidentius scribo omnium variarum lectionum quas judaei appellant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keri & ketib : de quibus agit arias nulla prorsus ad puncta pertinet . iterū confidentius , &c. would not any man think but that the man had made here some great discovery , both as to the nature of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also to the ignorance of arias , whom he goes on to reproach as a person unacquainted with the massora , and with the various lections of ben-asher , and ben-nepthali , of the east and westerne jewes , at the end of the venetian bibles ; which bibles he chiefly used in the printing of his own . and yet on the other hand , men acquainted with the ability and great deserving of arias , will be hardly perswaded , that he was so blind and ignorant as to affirme the greatest part of the variety he spoke of consisted in the changing of vowels , and immediately to give instances , wherein all he mentions consists in the change of consonants only . but what if all this should prove the ignorance and prejudice of morinus ? first to his redoubled assertion about the difference of the keri and ketib in the consonants only , wherein he speakes as though he were blessing the world with a new and strange discovery , it is a thing knowne lippis & tonsoribus , & hath been so since the dayes of elias levita ; what then intended arias montanus to affirme the contrary ; hic nigri succus loliginis , haec est aerugo mera ; he speakes not at all of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but merely of the anomalous pointing of words , in a various way from the genius of the tongue , as they are observed and reckoned up in the massora , of other varieties he speakes afterward ; giving a particular account of the keri uketib , which whether he esteemed various lections nor no , i know not . non si te superis aeques . but all are ignorant , who are not of the mind of an aspiring jesuite . sect. 4. that the difference in the sense taking in the whole context , is upon the matter very little or none at all ; at least each word , both that in the line and that in the margin , yeeld a sense agreeable to the anology of faith . of all the varieties that are found of this kind , that of two words , the same in sound but of most distinct significations , seemes of the greatest importance ; namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 14 or 15 times where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not , is in the text ; the margin notes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him , or his , to be read . but yet though these seeme contrary one to the other , yet where ever this falls out , a sense agreable to the analogie of faith ariseth fairely from either word . as to give one or two instances : psal : 100. verse 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath made us , and not we our selves , the keri in the margin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his , giving this sense ; he hath made us , and his we are ; the verbe substantive being included in the pronounce . so isa . 63. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their afflictions or straights , no straightnesse ; so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 straightnesse or affliction was to him , or he was straightened or afflicted : in the first way , god signifieth that when they were in their outward straights , yet he was not straightned from their reliefe ; in the other , that he had compassion for them , was afflicted with them , which upon the matter is the same ; and the like may be shewed of the rest . sect. 5. i confesse i am not able fully to satisfy my selfe in the originall and spring of all this variety , being not willing meerly to depend on the testimony of the jewes , much lesse on the conjectures of late innovators . to the uttermost length of my view , to give a full account of this thing , is a matter of no small difficulty . their venerable antiquity , and unquestionable reception by all translatours gives them sanctuary from being cast downe from the place they hold by any mans bare conjecture . that which to me is of the greatest importance , is , that they appeare most of them to have been in the bibles , then , when the oracles of god were committed to the jews , during which time we find them not blamed for adding or altering one word or tittle . hence the caldee paraphrast often followes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which never was in the line whatever some boastingly conjecture to the contrary : and sometimes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that which seemes to me most probable is , that they were collected for the most part of them , by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the men of the great congregation . some indeed i find of late ( i hope not out of a designe to bring all things to a further confusion about the originall ) to question whether ever there were any such thing as the great congregation . morinus calls it a judaicall figment . our prolegomena question it . prol. 8. sect. 22. but this is only to question , whether ezra , nehemiah , josua , zacharie , haggai & the rest of the leaders of the people in their returne from the captivity , did set a sanydrym according to the institution of god , and labour to reforme the church & all the corruptions that were crept either into the word or worship of god. i see not how this can reasonably be called into question , if we had not to confirme it the catholicke tradition of jews and christians . neither is it called the great congregation from its number , but eminency of persons . now on this supposition it may be granted that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the books of these men themselves ezra and the rest , were collected by the succeeding churches . unlesse we shall suppose with anisworth , that the word was so received from god , as to make both necessary . and if we know not the true cause of its being so given , we have nothing to blame but our owne ignorance , this not being the only case wherein we have reason so to doe . our last translation generally rendreth the word in the margent noteing also the word in the line where there is any considerable difference . those who have leisure for such a worke , may observe what choyce is used in this case by old and moderne translatours . and if they had not believed them to have had an authoritative originall beyond the impeachment of any man in these dayes , they could not fairly and honestly have used both line and margin as they have done . sect. 6. what sayes now our prolegomena , with the appendix unto these things . 1. we have them in the appendix represented unto us in their own order according as they are found in the bookes of the scriptures ; and then over againe , in the order and under the heads that they are drawne and driven unto by capellus ; a taske , that learned man tooke upon himselfe , that he might in the performance of it , give some countenance to his opinion , that they are for the most part criticall emendations of the text , made by some late massorites , that came no man knowes whence ; that lived no man knowes where , nor when . thus whereas these keri uketib , have the only face and appearance upon the matter , of various lections upon the old testament , ( for the jewes collections of the various readings of ben asher and ben nepthali , of the orientall and occidentall jewes , are of no value , nor ever had place in their bible and may be rejected ) the unwary viewer of the appendix is presented with a great bulke of them , their whole army being mustered twice over in this service . sect. 7. but this inconvenience may be easily amended , nor am i concerned in it . wherefore 3dly for the rise of them it is said that some of them are the amendments of the massorites or rabbins , others , various lections out of diverse copies . that they are all , or the most part of them criticall amendments of the rabbins is not allowed ; for which latter part of his determination , we thanke the learned authour ; and take leave to say that in the former we are not satisfied , prol. 8. 23 , 24 , 25 : the arguments that are produced to prove them not to have been from ezra , but the most part from postalmudicall rabbins are capable of a very easy solution which also another occasion may discover ; at present i am gone already too far beyond my intention , so that i cannot allow my selfe any farther digression . sect. 8. to answer briefly . ezra and his companions might be the collectours of all those in the bible , but their own books ; and those in their own books might be added by the succeeding church . the orientall and occidentall jews , differ about other things as well as the keri and ketib . the rule of the jews , that the keri is alwaies to be followed , is novell ; and therefore the old translators might read either , or both , as they saw cause . there was no occasion at all why these things should be mentioned by josephus , philo , origen : hjerome saies indeed on isa . 49. 5. that aquila rendred that word , to him , which is written with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but he makes it not appear that aquila read not as he translated , that is by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and for what is urged of the caldee and 70 , making use of the keri and ketib , it is not intended that they knew the difference under these names , but that these differences were in their daies . that the word now in the margin was in the line untill the daies of the pretended masorites , is not to be said nakedly but proved , if such a novell fancy expect any credit in the world . that the judaicall rabbins have made some alterations in the text of their own accord , at least placed words in the margin , as to their consonants , supplying their vowells in the line , where they ought not to have place ; that there were various lections in the copies after the talmud , which have been gathered by some obscure jews , no mention being made of those collections in the masora , or any of their grammarians , is the summe of the discourse under consideration . when all this , or any part of it is proved by testimony , or evident reason , we shall further attend unto it . sect. 9. in the meane time i cannot but rejoice , that capellus his fancy about these things , then which i know nothing more pernicious to the truth of god , is rejected . if these 100 ds of words were the criticall conjectures and amendments of the jews , what security have we of the mind of god as truely represented unto us , seeing that it is supposed also , that some of the words in the margin were sometimes in the line ; and if it be supposed , as it is , that there are innumerable other places of the like nature , standing in need of such amendments , what a door would be opened unto curious pragmaticall wits , to overturne all the certainty of the truth of the scripture , every one may see . give once this liberty to the audacious curiosity of men , priding themselves in their criticall abilities , and we shall quickly find out what wofull state and condition the truth of the scripture will be brought unto . if the jews have made such amendments and corrections of the text , and that to so good purpose , and if so much worth of the like kind yet remaine , can any man possibly better employ himselfe , then with his uttermost diligence to put his hand to this plow. but he that pulleth down an hedge , a serpent shall bite him . caap. vii . 1 of gathering various lections by the help of translations . 2 the proper use and benefit of translations . their new pretended use . 3 the state of the originalls on this new pretence . 4 of the remedy tendred to the reliefe of that state . 5 no copies of old differing in the least from those we now enjoy , from the testimony of our saviour . 6 no testimony new or old to that purpose . 7 requisites unto good translations . 8 of the translations in the biblia polyglotta : of the arabick . 9 of the syriack . 10 of the samaritan pentateuch . 11 of the chaldee paraphrase . 12 of the vulgar latine . 13 of the seventy . 14 of the translation of the new testament : of the persian . 15 of the aethiopian . 16 the value of these translations as to the work in hand . 17 of the supposition of grosse corruption in the originals . 18 of various lections out of grotius . 19 of the appendix in generall . sect. 5. because it is the judgment of some , that yet other objections may be raised against the thesis pleaded for , from what is affirmed in the prolegomena about gathering various lections by the help of translations , and the instances of that good work given us in the appendix , i shall close this discourse with the consideration of that pretence . sect. 2. the great and signall use of various translations , which hitherto we have esteemed them for , was the help afforded by them in expositions of the scripture . to have represented unto us in one view the severall apprehensions and judgments of so many worthy and learned men , as were the authors of these translations , upon the originall words of the scripture , is a signall help and advantage unto men enquiring into the mind and will of god in his word . that translations were of any other use formerly , was not apprehended . they are of late presented unto us under another notion : namely , as means and helps of correcting the originall , and finding out the corruptions that are in our present copies , shewing that the copies which their authors used , did really differ from those which we now enjoy , and use . for this rare invention we are , as for the former , chiefly beholding to the learned and most diligent capellus , who is followed , as in sundry instances himselfe declares , by the no lesse learned grotius . to this purpose the scene is thus laid . it is supposed of old there were sundry copies of the old testament differing in many things , words , sentences , from those we now enjoy . out of these copies some of the antient translations have been made . in their translations they expresse the sense and meaning of the copies they made use of . hence by considering what they deliver , where they differ from our present copies , we may find out , ( that is , learned men who are expert at conjectures may do so ) how thay read in theirs . thus may we come to a further discovery of the various corruptions that are crept into the hebrew text , and by the help of those translations amend them . thus capellus . the learned author of our prolegomena handles this businesse prol. 6. i do not remember that he expresly any where affirmes , that they had other copies then those we now enjoy ; but whereas ( besides the keri and ketib , the various readings of ben asher , and ben napthali , of the east and westerne jews ) there are through the neglect , oscitancy , and frailty of the transcribers , many things befallen the text , not such failings as happening in one copy , may be easily rectified by others , which are not to be regarded as various lections , nor such as may be collected out of any antient copies , but faults , or mistakes in all the copies we enjoy , or have ever been known , by the help and use of translations , conjecturing how they read in their books , either vvith other words , or letters , consonants or points , vve may collect various lections , as out of the originall ; what this opinion upon the matter differeth from that of capellus i see not ; for the difference between our copies , and those of old , are by him assigned to no other originall ; nor doth capellus say that the jewes have voluntarily corrupted the text ; but only that alterations are befallen it , by the meanes and waies recounted in the prolegomena . to make this evident by instances ! we have a great number of such various lections gathered by grotius in the appendix . the truth is , how the volume should come under that name , at first view i much wondred . the greatest part of it , gives us no various lections of the hebrew text as is pretended ; but various interpretations of others from the hebrew . but the prolegomena salve that seeming difficulty . the particulars assigned as various lections , are not differing readings collected out of any copies extant , or ever knowne to have been extant , but criticall conjectures of his own for the amendment of the text , or at most conjectures upon the reading of the words by translatours , especially the 70 and vulgar latine . sect. 3. let us now consider our disease intimated , and the remedy praescribed ; together with the improbability of the one , and the unsuitablenesse of the other as to the removeall of it ; being once supposed . the distemper pretended is dreadfull , and such , as it may well prove mortall to the sacred truth of the scripture . the summe of it as was declared before , is that there were of old sundry copies extant , differing in many things from those we now enjoy , according to which , the ancient translations were made ; whence it is come to passe , that in so many places they differ from our present bibles even all that are extant in the world ; so capellus ; or that there are corruptions befallen the text ( varieties from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that may be found by the help of translations , as our prolegomena . sect. 4. now whereas the first translation that ever was , as is pretended , is that of the 70 , and that of all others , excepting only those which have been translated out of it , doth most vary and differ from our bible , as may be made good by some 1000 ds of instances , we cannot but be exceedinly uncertaine in finding out wherein those copies , which as it is said , were used by them , did differ from ours , or wherein ours are corrupted ; but are left unto endlesse uncertaine conjectures . what sense others may have of this distemper i know not ; for my owne part i am sollicitous for the arke ; or the sacred truth of the originall ; and that because i am fully perswaded that the remedy and reliefe of this evill , provided in the translations , is unfitted to the cure , yea fitted to increase the disease . some other course then must be taken . and seeing the remedy , is notoriously insufficient to effect the cure , let us try whether the whole distemper be not a meere fancy , and and so doe what in us lye to prevent that horrible and outragious violence , which will undoubtedly be offered to the sacred hebrew verity , if every learned mountibanke may be allowed to practise upon it , with his conjectures from translations . sect. 5. it is well knowne that the translation of the seventy , if it have the originall pretended , and which alone makes it considerable , was made and finished 300 years or nere thereabout , before the incarnation of our saviour , that was , in that time and season wherein the oracles of god were committed to the jewes whilest that church and people were the only people of god , accepted with him , designed by him keepers of his word for the use of the whole church of christ to come , as the great and blessed foundation of truth . a time when there was an authentique copy of the whole scripture , as the rule of all others kept in the temple ; now can it be once imagined that there should be at that time such notorious varieties in the copies of the scripture through the negligence of that church , & yet afterwards neither our saviour nor his apostles take the least notice of it ; yea doth not our saviour himselfe affirme of the word that thē was amōg the jews , that not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it , should passe away or perish , where let not the points but the consonants themselves with their apices be intended or alluded unto in that expression ; yet of that word which was translated by the seventy , according to this hypothesis , and which assuredly they then had if ever , not only letters and tittles , but words , and that many , are concluded to be lost . but that no jew believes the figment we are in the consideration of , i could say , credat apella . sect. 6. 2. waveing the consideration of our refuge in these cases , namely the good providence and care of god in the preservation of his word , let the authours of this insinuation prove the assertion ; namely that there was ever in the world any other copy of the bible , differing in any one word from those that we now enjoy ; let them produce one testimony , one authour of credit , jew or christian , that can , or doth , or ever did , speak one word to this purpose . let them direct us to any relick , any monument , any kind of remembrance of them , and not put us off with weak conjectures , upon the signification of one or two words , and it shall be of weight with us ? is it meet that a matter of so huge importance , called into question by none but themselves should be cast and determined by their conjectures ? doe they think that men will part with the possession of truth upon so easy tearmes ? that they will be cast from their inheritance by divination ? but they will say is it not evident that the old translatours did make use of other copies , in that we see how they have translated many words , and places , so as it was not possible they should have done , had they rendred our copy according to what we now read ; but will indeed this be pleaded ? may it not be extended to all places , as well as to any ? and may not men plead so for every variation made by the seaventy from the originall ; they had other copies then any now are extant ; better all old translations should be consumed out of the earth , then such a figment should be admitted . that there are innumerable other reasons to be assigned of the variations from the originall ; as the translatours owne inadvertency , negligence , ignorance , ( for the wisest see not all , ) desire to expound and cleare the sense , & , as it was likely , of altering & varying many things from the originall , with the innumerable corruptions & interpolations that have befallen that translation , indifferently well witnessed unto by the various lections exhibited in the appendix , it were easy to manifest ; seeing then , that neither the care of god over his truth , nor the fidelity of the judaicall church whilest the oracles of god were committed thereunto , will permit us to entertaine the least suspicion , that there was ever in the world any copy of the bible differing in the least from that which we enjoy , or that those we have are corrupted as is pretended ; and seeing that the authours of that insinuation cannot produce the least testimony to make it good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through the mercy and goodnesse of god in the entire unquestionable possession of his oracles once committed to the jewes , and the faith therein once committed to the saints . but now to suppose , that such indeed hath been the condition of the holy bible in it's originalls as is pretended let us consider whether any reliefe in this case be to be expected from the translations exhibited unto us with much paines , care , and diligence in these biblia-polyglotta , and so at once determine that question , whether this be any part of the use of translations , be they never so ancient , namely to correct the originals by , leaving further discussion of sundry things in and about them to other exercitations . sect. 7 1. that all , or any translation , may be esteemed usefull for this purpose , i suppose without any contention it will be granted . ( 1. ) that we be certaine concerning them , that they are translated out of the originalls themselves , and not out of the interpretations of them that went before them ; for if that appeare , all their authority as to the businesse enquired after , falls to the ground , or is at best resolved into that former , whence they are taken , if they are at agreement therewith ; otherwise they are a thing of naught ; and this one consideration , will be found to lay hold of one moiety of these translations : 2ly that they be of venerable antiquity , so as to be made when there were other copies of the originall in the world besides that which we now enjoy . 3ly . that they be knowne to be made by men of ability and integrity , found in the faith , and conscientiously carefull not to adde or detract from the originalls they made the translation out of ; if all these things at least , concurre not in a translation , it is most undenyably evident that it can be of no use , as to assist in the finding out what corruptions have befallen our copies ; and what is the true lection of any place about which any differences do arise . let us then , as without any prejudice in our selves , so without ( i hope ) any offence to others , very briefly consider the state and condition of the translations given us in the biblia polyglotta as to the qualifications layd downe . sect. 8. let us then take a view of some of the chiefest of them without observing any order ; seeing there is no more reason for that which is layd down in this appendix then for any other that may be fixed on ; i shall begin with the arabick , for the honour i beare to the renounedly learned publisher of it & the various lections of the severall copies thereof ; and the rather because he hath dealt herein with his wonted candor , giving in a cleare and learned account of the originall and nature of that translation , which i had for the substance of it , received from him in a discourse before , wherein also he gave me a satisfactory account concerning some other translations , which i shall not need now to mention ; though i shall only say his judgment in such things is to be esteemed at least equall , with any now alive . then he tells us upon the matter that this translation is a cento made up of many ill suted pieces , there being no translation in that language extant ; i speake of the old testament ; 2ly . for the antiquity of the most ancient part of it was made about the yeare 4700 of the jews account , that is of christ 950. 3ly . it was as to the pentateuch translated by r : saadias haggaon . 4ly . that it is interpreted & changed in sundry things by some other persō . 5ly . that he who made these chāges seem'd to have so done that he might the better thereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to some particular opinion of his own , whereof sundry instances are given . 6ly . that he seemes to have been a mahumetan , or at least much to have favoured them , as appeares from other evidences , so from the inscription of his worke with that soleme motto taken out of the alcoran , in nomine dei miseratoris , misericordis . 6ly . it may be thought also that some other , a jew , or a samaritan had his hand in corrupting the last translation . 7ly . who thought to stamp a divine authority upon his particular opinions . 8ly . that the foundation of this translation now printed bein that of saadias , it is observable that he professeth , that he did both adde and detract according as he thought meet , that so he might set out , the hidden ( cabbalisticall ) understanding of the scripture . 9ly . that the other arabick translations that are extant , are out of the seventy : either immediately , or by the syriack which was translated out of it : on these and the like heads doth that oracle of the easterne learning , who hath not only ( as some ) learned the words of some of those languages , but searched with great diligence and judgment into the nature of the learning extant in them , and the importance of the bookes we have , discourse in that preface . it is the way of sciolists when they have obtained a little skill in any language or science to perswade the world that all worth and wisdome lyes therein ; men throughly learned , and whose learning is regulated by a sound judgment , know that the true use of their abilities consists in the true suiting of men to a cleare acquaintance with truth . in that kind , not only in this particular are we beholding to this worthy learned person . i suppose there will not need much arguing , to prove that this translation though exceeding usefull in its own place , and kind , yet is not in the least a fit remedy to relieve us , against any pretended corruption in the originall , or to gather various lections different from our present copy by ; well may it exercise the ability of learned men , to consider wherein and how often it goes , off from the rule of faith ; but rule in in its selfe , and upon its own account , coming short of all the necessary qualifications layd downe before , it is none . should i now goe to gather instances of the failings of this translation , open and grosse , and so proceed with the rest , i think i might make a volume neare as bigge as that of various lections , now afforded us : but i have another manner of account to give of my houres then so to spend them . sect. 9. whether the syriack translation be any fitter for this use , any one who shall be pleased to consider & weigh it , will easily discover . it seemes indeed to have been made out of the originall , at least for some part of it ; or that the translation of the 70 hath been in many things changed since this was made , which i rather suppose . but when , where , or by whom , it doth not appeare ; nor doth it in many things seeme to have any respect at all unto the hebrew ; the note at the close of the prophets i suppose to proceed rather from the scribe of that individuall copy , than the translatour ; but that the reader may see what hands it hath passed through , he may take it as it s rendered by the learned authour of the annotations on that translation ; explicit malachias sive libri 12 prophetarum , quorum oratio perpetuò nobis adsit , amen ; precibúsque ipsorum , precibúsque omnium sanctorum , sodalium ipsorum praesertìm virginis , quae deum peperit , omnium sanctorum matris quae pro genere adami intercedit , propitius sit deus lectori & scriptori peccatori , & omnibus sive verbo sive opere , ipsis participantibus ; but this good conclusion is as i suppose from the scribe , the usuall negligence of whom in his worke is frequently taxed in the collection of various readings , as pag. 8. & alibi . now though i confesse this translation to be very usefull in many things , and to follow the originall for the most part , yet being made as yet i know neither when nor by whom , in sundry places evidently following another corrupt translation , having passed through the hands of men ignorant and suspitious , against whose frauds and folly , by the reason of the paucity of copies we have no reliefe , i question whether it may be esteemed of any great use of importance , as to the end enquired after . sect. 10. of the samaritan pentateuch both originall and translation we shall not need to adde much ; what the people from whom it hath its denomination were , is knowne ; nor have the enquiries of scaliger , or morinus , added any thing to what is vulgarly knowne of them from the scripture , & josephus ; in a word , an idolatrous , superstitious , wicked people they were , before they were subdued by hyrcanus ; afterwards they continued in the seperation from the true church of god ; & upon the testimony of our saviour had not salvation among them . when they received their pentateuch is uncertaine ; uncertaine also how long they kept it ; that they corrupted it whilest they had it , is notuncertaine ; they are charged to have done so by the jewes in the talmud , and the instance they give abides to this day ; deut. 11. 30. they have added sichem to the text , to give countenance to their abominations . and openly in deut. 27. 4 : where god gives a command that an altar should be set up on mount ebal , they have wickedly and nefariously corrupted the text and put in gerizim . now one such voluntary corruption made on set purpose to countenance a sinne , and false worship , is enough to lay low the authority of any copy whatever . the copy here printed was brought out of the east from damascus not long since . it appeares to have been 230 yeares old saith morinus in the account of it , opusc . samar . praefat : ad translat samarat : as i sayd before , that any samaritans doe as yet remaine is uncertaine ; some few jews there are that walke in that way , here and there a few families . now that this pentateuch which was never as such committed to the church of god , that had its rise no man knowes by whom , and that hath been preserved no man knowes how , knowne by few , used by none of the ancient christians , that hath been voluntarily corrupted by men of corrupt minds to countenance them in their folly , should be of any authority upon its own single account to any end or purpose , especially to vye with the hebrew text , men that have not some designe that they publickly owne not , will scarce contend . the places instanced in by morinus to prove its integrity above the hebrew copy , as to the solution of difficulties by it , in gen : 11. 29 , 31. exod. 12. 40 ; doe evedently prove it corrupt ; any man that will consider them will find the alterations purposely made to avoid the difficulties in those places , which is one common evidence of corruption , in gen. 11. 31 : 60 yeeres are cut off from the life of tera to make the chronologie agree ; and that of exod. 12. the dwelling of the children of israel and their fathers , when they dwelt in the land of canaan , and in the land of aegypt , was 430 yeares , is a plaine comment or exposition on the text , nor would hierome , who had this copy , make any use of it , in these difficulties . might i goe over the rest of morinus his instances whereby he seekes to credit his samaritan copy , which we have in these biblia polyglotta , i could manifest that there is scarce one of them , but yeelds a cleare argument of corruption in it , upon some of the best grounds that we have to judge of the sincerity or corruption of any copy ; and if this pentateuch had been of any credit of old , it would not have been omitted , yea as it seemes utterly rejected as a thing of nought , by origen in his diligent collection of the originall and versions . but we are in a way and businesse , wherin all things are carried to and fro by conjectures ; and it were no hard taske to manifest the utter uncertainty of what is fixed on as the originall of this pentateuch , by the authour of the prolegomena , or to reinforce those conjectures which he opposeth ; but that is not my present work ; nor do i know that ever it will be so . but i must for the present say ; that i could have been glad , that he had refrained the close of his discourse , sect. 2 : wherein from the occasionall mention of the samaritan liturgie , and the pretended antiquity of it , he falls not without some bitternesse of spirit on those who have laid aside the english service book ; it were not ( in the judgment of some ) imprudently done , to reserve a triumph over the sectaries ; to some more considerable victory , then any is to be hoped from the example of the samaritans : were they all barbars , and porters , and alehousekeepers , yet they might easily discerne , that the example and president of a wicked people , forsaken of god , and forsaking of him , to whom the promise of the spirit of supplications , was never made , nor he bestowed upon them , is not cogent unto the people of christ under the new testament ; who have the promise made good unto them . and much more unto the same purpose will some of them be found to say , when men of wisdome and learning who are able to instruct them , shall condiscend personally so to doe . but i shall forbeare , what might farther be spoken . the chaldee paraphrase is à cento also . the targum of jonathan is ancient , so also is that of onkelos ; they are supposed to have been made before , or about the time of our saviour . some of the jewes would have jonathan to have lived not long after ezra . others that he was the chiefe disciple of hillel about an 100 yeares before christs incarnation ; some are otherwise minded , and will not own it to be much older than the talmud : but as yet i see no grounds sufficient to overthrow the received opinion . the other parts , of the scripture were paraphrased at severall times , some above 500 yeares after our saviour , and are full of talmudicall fancies , if not fables ; as that on the canticles . that all these targums are of excelent use is confessed , and we are beholding to the biblia polyglotta for representing them in so handsome an order and place , that with great facility they may be compared with the originall . but as to the end under consideration , how little advantage is from hence to be obtained these few ensuing observations will evince . 1. it was never the aime of those paraphrasts to render the originall text exactly verbum de verbo ; but to represent the sense of the text , according as it appeared to their judgment ; hence it is impossible to give any true account how they read in any place , wherein they dissent from our present copies , since their endeavour was to give us the sense as they thought rather than the bare and naked importance of the words themselves ; hence elias saith of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold the targumists observed not sometimes the way of grammar . 2ly it is evident , that all the targums agreed to give us often mysticall sences , especially the latter , and so were necessitated to goe off from the letter of the text. 3ly . it is evident that they have often made additions of whole sentences to the scripture , even the best of them , from their own apprehensions or corrupt traditions , whereof there is not one tittle or syllable in the scripture nor ever was . 4ly . what carefull hands it hath passed through , the bulky collection of various lections given in this appendix doth abundantly manifest ; and seeing it hath not laine under any peculiar care and mercifull providence of god , whether innumerable other faults and errours , not to be discovered by any variety of copies , as it is happened with the septuagint , may not be got into it who call tell . of these and the like things we shall have a fuller account when the babylonia of buxtorfe the father , ( promised some while since by the sonne to be published , vindic. veritat . heb. p. 2. chap. 10. pag. 337 ; and as we are informed by the learned annotator on this paraphrase in his preface in the appendix , lately sent to the publishers of this bible ( shall be put out ; so that we have not as yet arrived at the remedy provided for the supposed distemper . sect. 12. of the vulgar latine , its uncertaine originall , its corruptions and barbarismes , its abuse , so much hath been spoken , and by so many already , that it were to no purpose to repeat it over againe : for my part i esteem it much the best in the whole collection exhibited unto us , excepting the interlineary of arias ; but not to be compared to sundry moderne translations , and very unfit to yeeld the reliefe sought after . sect. 13. the 70 is that which must beare the weight of the whole . and good reason it is indeed , that it should answer for the most of the rest ; they being evidently taken out of it , and so they are oftentimes worse , yet they are now better thē that is . but here againe all things are exceedingly uncertaine , nothing almost is manifest concerning it , but that it is woefully corrupt ; its rise is uncertain ; some cal the whole story of that translation into question as though there had never been any such persons in rerum naturâ , the circumstances that are reported about thē & their works , are certainly fabulous ; that they should be sent for upon the advise of demetrius phalereus , who was dead before , that they should be put into 72 cells or private chambers ; that there should be 12 of each tribe , fit for that worke , are all of them incredible . see scal. ad euseb . fol. 123. wouwer syntag. cap. 11. some of the jewes say that they made the translation out of a corrupt chaldee paraphrase , and to me this seemes not unlikely . josephus , austin , philo , hierome , zonaras affirme that they translated the law or pentateuch only ; josephus affirmes this expresly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith he ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : proem . ad antiquit : and this is a received opinion : whence we have the rest is unknowne . take to this purpose the ensuing chapter out of drusius , observat , lib. 6. chap. 9. vulgatam translationem graecam non esse lxx interpretum , contrà quam olim existimatum fuit . translatio ea quae vulgo apud graecos habetur , quin lxx interpretum non sit , nemini hodie dubium esse arbitror nam si nihilaliud , inumeri in ea loci sunt , qui arguunt magnam imperitiam sermonis ebraici ; sed & negligentiam singularem in legendo , & oscitantiam tantis viris indignam qui in câ editione non videt , nihil videt ; etsi eusebius , hieron●mus passim in monumentis suis eam septuaginta interpretibus attribuere videtur . nos quoque cū aliquid indè proferimus usitato magis quam vero nomine utimur , exemplo videlicet hieronymi , quem suspicamur , licet crederet interpretationem eam à viris illis elaboratam minime fuisse , ne offenderet graecos voluisse tamen recepto nomine semper appellare . certe quin dubetaverit super iisdem authoribus , nihil dubitamus , nam vel hoc nos in eâ opinione confirmat , quod scribit josephum , omnémque adeò scholam judaeorum quinque tantùm libros mosis à septuaginta interpretibus translatos esse asserere , scribit autem hoc non semel , sed saepius , ut ezech. 5. pag. 343 , & pag. 301 , & 372 , & mich. 2. pag , 150. libris antuerpiae vulgatis . drus . observat . lib. 6. cap. 9. let it be granted that such a translation was made , and that of the whole bible , by some alexandrian jewes , as is most probable ; yet it is certaine , that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it , if left in the library of alexandria , was consumed to ashes in caesar's wars ; though chrysostome tells us , that the prophets were placed in the temple of serapis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : ad judaeos : and they abide there , saith he , unto this day ; how unlikely this is , any man may ghesse , by what hierome , who made another manner of enquiry after those things than chrysostome , affirmes concerning the incurable various copies of that translation wanting an umpire of their differences . we know also what little exactnesse men in those dayes , before the use of grammar attained in the knowledge of languages , in their relation to one another ; and some learned men doe much question even the skill of those interpreters , so munster . praefat : ad biblia ; videbat hieronymus vir pius & doctus , latinos verâ & genuinâ legis atque prophetarum destitutos lectione , nam lxx interpretum editio , quae tunc ubique locorum receptissima erat apud graecos & latinos nedum perperam pleríque in locis versa fuit , verum per scriptores atque scribas plurimum corrupta , id quod & hodiè facile patet conferenti editionem illam juxta hebraicam , veritatem , ut interim fatear illos non admodum peritos fuisse linguae hebraicae id vel quod inviti cogimur fateri , alioquin in plurimis locis non tam foedè lapsi fuissent . if moreover the ability be granted , what security have we of their principles and honesty . cardinall ximenius in his preface to the edition of the complutensian bibles , tells us , ( that which is most true , if the translation we have be theirs ) that on sundry accounts they took liberty in translating according to their own mind ; & thence conclude , unde translatio septuaginta duum , quandeque est superflua , quandoque diminuta ; it is sometimes superfluous , sometimes wanting ; but suppose all these uncertainties might be overlooked , yet the intollerable corruptions , that ( as it is on all hands confessed ) have crept into the translation , makes it altogether uselesse as to the end we are enquiring after ; this hierome in his epistle to chromat : at large declares , and shewes from thence the necessity of a new translation . yea bellarmine himselfe sayes , that though he believes the translation of the septuagint to be still extant , yet it is so corrupt and vitiated , that it plainly appeares to be another , lib. 2 , de verbo dei , cap. 6. he that shall read and consider what hierome hath written of this translation even then when he was excusing himselfe , and condescended to the utmost to wave the envy that was comeing one him , upon his new translation , in the second booke of his apologie against ruffinus , cap. 8. 9 ; repeating and mollifying what he had spoken of it in an other place , will be enabled in some measure to ghesse of what account it ought to be with us . in briefe he tells us , it is corrupt , interpolated ; mingled by origen with that of theodotion marked with asterisks and obelisks ; that there were so many copies of it , and they so varying , that no man knew what to follow ; tells us of a learned man who on that account interpreted all the errours he could light on for scripture ; that in the book of job take away what was added to it by origen , or is marked by him , and little will be left ; his discourse is too long to transcribe ; see also his epistle to chromatius at large to this purpose . let the reader also consult the learned masius in his preface to his most learned comment on joshua . sect. 14. for the translations of the new testament that are here afforded us , little need be spoken ; of the antiquity , usefullnesse , and meanes of bringing the syriack into europe , an account hath been given by many , and we willingly acquiesce in it : the aethiopian and persian are novell things , of little use or value , yea i suppose it may safely be sayd they are the worst and most corrupt that are extant in the world ; the persian was not translated out of the greek , as is confessed by the learned annotator upon it : praesens locus satis arguit , persam graecum codicem haud consuluisse ; in luc. 10. & 41. yea in how many things he goes off from the greeke , syriack , arabick , yea goes directly contrary to the truth ; is both acknowledged by its publisher , and is manifest from the thing it selfe ; i know no use of it , but only to shew that such a uselesse thing is in the world . sect. 15. nor is the aethiopian one whit better ; a novell indeavour of an illiterate person : he tells us that john when he wrote the revelation was arch-bishop , of constantia , or constantinople , &c : it is to no purpose to goe over the like observations that might be made on these translations ; if any man hath a mind to be led out of the way , he may doe well to attend unto them . whether some of them be in use now in the world i know not , i am sure it is well if they be not ; had i not seene them , i could not have imagined any had been so bad : would i make it my businesse to give instances of the mistakes , ignorance , falsifications , errours & corruptions of these translatours , who ere they were ( jews or christians ) for i am not without some ground of thinking that jews have had their hands in them for money ) my discourse , as i said before , would swell into a volume , and unlesse necessitated , i shall avoid it . sect. 16. from what hath been spoken it 〈◊〉 abundantly appeare , that if there are indeed such corruptions , mistakes , and 〈◊〉 crept into the originall ; as some have pretended , there is no reliefe in the least provided for the security of truth , by any of the translations exhibited unto us in these late editions of the bible ; themselves being of an uncertaine originall , corrupt , and indeed of no authority from themselves , but merely from their relation to that whose credit is called in question ; for my owne part as i sayd before , i allow them the proper use , and place ; and am thankfull to them by whose care and paines we are made 〈◊〉 of them ; but to endeavour by them to correct the scripture , to gather various lections out of the originall as say others , for my part i abhor the thoughts of it , let others doe as seeme good unto them . and if ever i be necessitated to speake in particular of these translations , there are yet in readinesse further discoveries to be made of them . sect. 17. there remaines only as to my purpose in hand that some briefe account be taken of what is yet further insinuated , of the liberty to observe various lections in the bible upon supposition of grosse corruptions that may be crept into it , as also of the specimen of various lections gathered out of grotius his annotations , and somewhat of the whole bulke of them , as presented unto us in the appendix . for the corruptions supposed , i could heartily wish that learned men would abstaine from such insinuations unlesse they are able to give them some pretence by instances ; it is not spoken of this or that copy , which by the errour of the scribes or printers may have important mistakes found in it . there is no need of mens criticall abilities to rectify such mistakes , other copies are at hand for their reliefe . it is of the text without such suppositions , that this insinuation is made ; now to cast scruples into the minds of men , about the integrity and sincerity of that , without sufficient ground or warrant , is surely not allowable . it is not good to deale so with men or their writings , much lesse with the word of god ▪ should any man write that in case of such a mans theft , or murder , who is a man of unspotted reputation , it were good to take such or such a course with him , and publish it to the world , would their stirring of such rumours be looked on as an honest , christian , and candid course of proceeding ? and is it safe to deale so with the scripture ? i speake of protestants ; for papists , who are growne bold in the opposition to the originalls of the scripture , i must needs say , that i look upon them as effectually manageing a designe of sathan to draw men into atheisme . nor in particular doe i account of morinus his exercitations one whit better . it is readily acknowledged , that there are many difficult places in the scripture , especially in the historicall bookes of the old testament . some of them have by some been lookt at as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the industry of learned men of old , and of late jewes and christians , have been well excercised in the interpretation and reconciliation of them : by one , or other , a faire & probable account is given of them all . where we cannot reach the utmost depth of truth , it hath been thought meet , that poore wormes should captivate their understandings to the truth and authority of god in his word . if there be this liberty once given that they may be looked on as corruptions , and amended at the pleasure of men , how we shall be able to stay before we come to the bottome of questioning the whole scripture , i know not . that then which yet we insist upon , is , that according to all rules of equall procedure , men are to prove such corruptions , before they entertaine us with their provision of meanes for remedy . sect. 18. for the specimen of various lections gathered out of grotius his annotations , i shall not much concerne my selfe therein ; they are nothing lesse then various lections of that learned mans own observations ; set aside ; 1. the various lections of the 70 , and vulgar latine of symmachus , aquila , and theodotion , wherein we are not concerned . 2ly . the keri and cethib which we have often times over and over in this volume . 3ly . the various readings of the orientall and occidentall jewes which we have also elsewhere . 4ly . conjectures how the 70 , or vulgar latin read , by altering letters only . 5ly . conjectures of his own how the text may be mended , and a very little roome will take up what remaines ; by that cursory view i have taken of them , i see not one word that can pretend to be a various lection ; unlesse it belong to the keri and cethib , or the difference between the orientall and the occidentall jews : so that as i sayd before , as to my present designe i am not at all concerned in that collection ; those that are may further consider it . sect. 19. as short an account will seeme for the generall consideration of the whole bulkie collection of various lections that we have here presented unto us ; for those of the severall translations we are not at all concerned in them : where any or all of them faile , or are corrupted , we have a rule blessed be god , preserved to rectify them by . for those of the originalls i have spoken to them in particular ; i shall only adde , that we have some of them both from the old and new testament given us thrice over at least , many of the keri and cethib , after a double service done by them , are given us againe , the third time by grotius , so also are those of the new testament by the same grotius , and lucas brugensis . finis . errata . pag. lin . 11 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 20 13 for to read too . 24 8 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 30 22 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 37 7 after 8 adde 20 38 19 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 41 ult . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 44 11 for rationa●ll . r. rationall . ib. l. 14. r. eternall . 45 16 dele au. 54 20 for as r. us . 72 6 for pertaker . r. partaker . 84. 11 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 39 1 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 116 pen : for de r. he . 117 8 for no. r. on . 135 3. undrtaking . r. undertaking . 186 2 for posittion . r. position . l. ult . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 209 2 fo● zimenius r. ximenius . 213 8 for tho r. the 219 13 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . r. a. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 221 4. f. is yet . r. is not yet . 226 18 on wards . r. onwards . 263 15 f. to r. too . 256 10 f. or r. as . 257 9 f. his r. is 271 12 f. miskna r. mishna .   21 f. punctat . r. puritat . 272 2. speakes . r. speake .   11 word . r. words . 275 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 288 24 things r. kings . 294 11 noted r. naked . 296 23 tye us , r. arise . 299 23 nor r. or .   24 superis . r. capuis . 308 22 worth . r. worke 313 11 the volume , r. that volume . 316 7 that was r. it was . dr. owen of the divine orig. of the scriptures . notes, typically marginal, from the original text notes for div a90280-e200 erasmu● . 1. praef. in 5. lib. mos . 2. in august . de civit : dei. lib. 15. cap. 13. 3 defens . conc. trid : lib. 4. 4 ▪ proleg . biblica . 5 praef. in bibl : in lat : & passim . 6 praef. in comment . in josh . 7 loc. com. lib. 1. cap. 13. 8 de opt . gen. interpr . lib. 1. 9. lib. 2. de verb. dei 10 tom. 1. d. 5 q. 3. 11 de translat . stae . cum comment . in jsa . 12 epito . controv . contr. 1. c. 8. 13. dispunctio calum . casaub . pined . lib. 5. de reb. solom . c. 4. s. 1. morin . exercit . de sincerit . exerc. 1. c. 2. cap. 10. lib. edm. castel . praef. ad animad : samar . in bib. poly. mich. le jay praefat . ad opus bibl : simeon ▪ de muys defens . ●●nc . text. heb. * m. g. f. mr. i. g. dr. henry wilkinson publick reader of divinity in the university . notes for div a90280-e4070 * haebraea volumina nec in una dictione corrupta invenies . sant . pag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mat. 5. 18. a reading , in the margin , and writing , in the line . b correctio scribarum , or the amendment of some small apicu●i in 18 places . c ablatio scribarum or a note of the ●edundancy of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 5 places . vid raymond : pugio fid . petru● galat lib : ● : cap : 8 : haebraei . v. t. codices per universum terrarum orbem , per europam , afiam & a fricam , ubique sibi sunt similes , eodémque modo ab omnibus scribuntur & leguntur ; si forte exiguas quas●ā apiculorum quorundā differentias excipias , quae ipsae tamen nullam vari●tatem efficiunt . ●uxtorf . vindic. ver. heb. 2. cap. 14. lud. capell . crit. sac. a proleg . ad bibl. p●lyglot . b satis ergo est quod eadem salutaris doctrina quae fuit à mose● , prophetis , apostolis ●t evangelistis in suis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primum literis confignata , eadem omnino pariter in toxtibus graeco & hebraeo , & in translationibus cum ve●eribus , tum recentibus , clarè certò & sufficienter inveni●tur . pariter illae omnes unà cum textibus gr●eco & hebrae● sunt & dici possunt authenticae , sacrae , divinae , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — respectu materiae &c. sunt in scripturis multa alia non usque aleo 〈◊〉 necessaria , &c capel . critic . sac. l. 6. cap. 5. §. 10 , 11. de natura & studio theologiae . biddle catech. morin . excere . de heb. tex . fincer & excercit . 1. cap. 1. est r●i de manu in manu● , aut doctrinae ex animo in animum mediante docentis voce , quâ seu manu doctrina alteri traditur . buxtor . comment . mas . d. ward essay &c. de natura theologiae . notes for div a90280-e26840 whitak cham. rivet . de s. s. molin . nov . pap. mestrezat . cont. jesuit . regourd . vid. card. perron . respon . ad reg. mag . bullen . l. 5. c. 6. a ( fir●e my writing of this some of the cheif overseers of the worke , persons of singular worth are knowne to me . ) * prolegom . 7. sect 17. * prolegom . 3. s●c . 8. & seq . prolegom . 8. sect. 23. etc. append. p. 5. prolegom . 7. sec . 12. prolegom . 6. sect . 8 , 9 , 10. prolegom 6. sect . 12. * adrianus ferrariensi● flagellum judaeor : lib. 9. 6. 2. rab : azarias me● or henaim . pa. 13. cap. 9. ioseph : de b●l● . judaic . lib. 7. cap. 24. 1 tim. 2. 1. prolegom . 7. sect. 12. hierosolymis babilonica expugnatione deletis , omne instrumentum judaicae literaturae per esdram constat restauratum . tertull . lib. de hab. mal. c. 3. quod si aliquis dixerit hebraeos libros à judaets esse falsatos , audiat originem , quid in octavo volumine explanati●num esaiae respondeat quaestiunculae ; quod nunquam dominus & apostoli qui caetera crimina arguunt in scribis & pharisaeis , de hoc crimine quod erat maximum reticuissent . sin autem dixerint post ad ventum domini & praedicationem apostolorum libros hebraeos f●●sse falsatos ca●hinnum tenere non patero . hierom. in c. 6. esaiae . morln . exerci : de heb. text. sinc . lib. 1. ex. 1. cap. 4. 1 buxtorf . tiberias . 2 de antiqui●ate punct . 3 exeg . loc . com . to● . 1. de sa : sc. 4 de text. heb. ●uri : 5 loc . com quoas 〈◊〉 extendat . author . ssa. 6 clav. sa : p. 2. trac . 6. 7 de templ . ezec. 8 dis utat : jenae . 1 de transl●t . scripturae . 2 controversiarum epitome . 3. loc. theol. lib. 2. cap. 13. 4. arcan cathol . lib. 1. 5. ex ercit . de heb. text fincer . 6. prolegom : 7 deve●oo del lib. 2. 8 in psal 21. ●ers 19. 9 bibliot c. lib. 8 haeres . 13. 10 praefat ad bib. in terlin . 11. respons . ad linda● . 12 de rebus solom . cap. 4. sect. 1. 13 praefat , ad ●osu . 14 proleg●m . biblica . lightfoot fall of hierus . sect. 3. 4 , 5. &c. euseb . hist . lib. 4. cap 6. orosius . lib. 7. c. 13. hieron . com. in ze●h . c. 11. vid tzemach . david . & hotting . histt . ecclesi . nov . testa . * dispersi , palabundi & coeli & soli sui extorres , vagantur per orbem sine homine , sine deo , rege , quibus nec advenarum jure terram patriam saltem vestigio salutare conceditur . tertull : apol : post haec procesi● temporis ventum est ad rabbinu hakkidosh , cui pax , qui fuit se culi sui phoenix , &c : ille legem in israele co●fi●mavit ●enten ●is , dicti● & differentiis ore traditis à mose , usque ad tempora sua colle●is , cum & ipse esset ex iis qui ore ●●adita referebant . collectis igitur sententiis & dictis istis , manum admovit componendae mish●●ae , quae omnium quae in lege scripta sunt praeceptorum explicationem contineret , par●im traditionibus à mose ( cui pa● ) ore acceptis , pa●●im consequenti●s argumentatione elicitis &c. vid. r. maimon . praefat . i● zeder . zerailm . edit . pocock . p. 36 , 37 , 38. fundament : nonum apud maimon . praefat . ad perck . chelek . p. 175. edit . poc. sh●bet jehuda , p. 40. a eodem fere tempore palatinus ab●olitâ poutificia authoritate doctrinam lutheri recepit , ●aque de causa paulum fagium ●a●ernis rhenanis in palatinatu natum hidelbergam evocavit . is sub volfingo capitone perfectissimam linguae sanctae cognitionē adeptus ▪ cum egestate premeretur , petri busteri viri locu●letis is●ae in qua ille docebat senatoris liberalitate sublevatus h●liā illum judaeorum doctissimum accersendum curavit , & instituta typographica offcina , maximum ad solidam rerum hebrai . carum cognitionem ●omentum attulit . thuanus hist . lib. 2. ad an. 1564. 546 ▪ proleg . 3. sec. 42. faustus socin . de jesu christo servatore crellius cont : gr●t , pag. 62. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . clem. alex. stromat . lib. 5. * veni rursum hieros●lymam , & bethlehem ubi labore pretii bartemium judaeum nocturnum habut praeceptorem , timehat enim judaeos , & exhibebat se mibi , alium nicodemum . hieron : epist . ad oceanum . literas semper arbitror assyrias fuisse , sed alii apud aegyptio● à mercur●o , ut gelbus ; alii apud tyros repertas volunt : utique in graeciam intulesse è phoenice cadmum ●exdecem numero , quibus ●rojano bello adjecisse quatuor hāc figurâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . palimedem totidem , post eum simonidem melicum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quarum omnium vis in nostris cognoscitur ; plinius nat. hist . lib. 7. cap. 56. quae quis in vitâ ●nvenerit . dr. walkins ward : of wad . col. a , min. apert . morin : cap. 1. exercit : 4. truth and innocence vindicated in a survey of a discourse concerning ecclesiastical polity, and the authority of the civil magistrate over the consciences of subjects in matters of religion. owen, john, 1616-1683. 1669 approx. 520 kb of xml-encoded text transcribed from 208 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a53733 wing o817 estc r14775 12279521 ocm 12279521 58629 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a53733) transcribed from: (early english books online ; image set 58629) images scanned from microfilm: (early english books, 1641-1700 ; 191:2) truth and innocence vindicated in a survey of a discourse concerning ecclesiastical polity, and the authority of the civil magistrate over the consciences of subjects in matters of religion. owen, john, 1616-1683. [2], 410 p. : port. [s.n.], london : 1669. written by john owen. cf. wing. reproduction of original in union theological seminary library, new york. imperfect: t.p. and port. lacking on filmed copy. the beginning to p. 9 photographed from harvard copy and inserted at the beginning. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng parker, samuel, 1640-1688. -discourse of ecclesiastical politie. church polity -early works to 1800. freedom of religion -great britain. church and state -great britain. 2005-03 tcp assigned for keying and markup 2005-03 aptara keyed and coded from proquest page images 2005-04 judith siefring sampled and proofread 2005-04 judith siefring text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion truth and innocence vindicated : in a survey of a discourse concerning ecclesiastical polity ; and the authority of the civil magistrate over the consciences of subjects in matters of religion . non partum studiis agimur ; sed sumsimus arma , consiliis innimica tuis , discordia vaecors . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clemens alexand. london , printed . 1669. review of the preface . among the many disadvantages , which those who plead in any sense for liberty of conscience are exposed unto , it is not the least , that in their arguings and pleas they are enforced to admit a supposition , that those whom they plead for , are indeed really mistaken in their apprehensions about the matters concerning which they yet desire to be indulged in their practice . for unless they will give place to such a supposition , or if they will rigidly contend that what they plead in the behalf of , is absolutely the truth , and that obedience thereunto , is the direct will and command of god , there remains no proper field for the debate about indulgence to be mannaged in . for things acknowledged to be such , are not capable of an indulgence properly so called ; because the utmost liberty that is necessary unto them , is their right and due in strict justice and law. men therefore in such discourses , speak not to the nature of the things themselves , but to the apprehensions of them with whom they have to do . but yet against this disadvantage every party which plead for themselves , are relieved by that secret reserve that they have in the perswasion of the truth and goodness of what they profess , and desire to be indulged in the practice of . and this also , as occasion doth offer it self , and in the defence of themselves from the charge of their adversaries , they openly contend and avow . neither was it judged formerly , that there was any way to deprive them of this reserve and relief , but by a direct and particular debate of the matters specially in difference , carried on unto their conviction by evidence of truth , managed from the common principles of it . but after tryal made , this way to convince men of their errors and mistakes , who stand in need of indulgence with respect unto the outward administration of the powers that they are under , is found , as it should seem , tedious , unreasonable , and ineffectual . a new way therefore to this purpose is fixed on , and it is earnestly pleaded , that there needs no other argument or medium to prove men to be mistaken in their apprehensions , and to miscarry in their practice of religious duties , than that at any time , or in any place they stand in need of indulgence . to dissent , at all adventures , is a crime ; and he whom others persecute , tacitly at least , confesseth himself guilty . for it is said , that the law of the magistrate being the sole rule of obedience in religious worship , their non-complyance with any law by him established , evidencing it self in their desire of exemption , is a sufficient conviction , yea a self-acknowledgement not only of their errors and mistakes in what they apprehend of their duty in these things , and of their miscarriages in what they practise , but also that themselves are persons turbulent and seditious in withdrawing obedience from the laws which are justly imposed on them . with what restrictions and limitations , or whether with any or no , these assertions are maintained , we shall afterward enquire . the management of this plea , ( if i greatly mistake him not ) is one of the principal designs of the author of that discourse , a brief survey whereof is here proposed , the principle which he proceeds herein upon , himself it seems knew to be novel and uncouth , and therefore thought it incumbent on him , that both the manner of its handling , and the other principles that he judged meet to associate with it , or annex unto it , should be of the same kind and complexion . this design hath at length produced us this discourse ; which of what use it may prove to the church of god , what tendency it may have to retrive or promote love and peace among christians , i know not . this i know , that it hath filled many persons of all sorts with manifold surprizals , and some with amazement . i have therefore on sundry considerations , prevailed with my self much against my inclinations , for the sake of truth and peace , to spend a few hours in the examination of the principal parts and seeming pillars of the whole fabrick . and this i was in my own mind the more easily indueed unto , because there is no concernment either of the church or state in the things here under debate , unless it be , that they should be vindicated from having any concern in the things and opinions here pleaded and argued . for as to the present church , if the principles and reasonings here maintained and managed , are agreeable unto her sentiments , and allowed by her ; yet there can be no offence given in their examination , because she hath no where yet declared them so to be . and the truth is , if they are once owned and espoused by her , to the ends for which they are asserted , as the christians of old triumphed in the thoughts of him , who first engaged in wayes of violence against them among the nations in the world , so the non-conformists will have no small relief to their minds in their sufferings , when they understand these to be the avowed principles and grounds , on which they are to be persecuted and destroyed . and for the power of ecclesiastical jurisdiction belonging to the kings of this nation , as it hath been claimed and exercised by them in all ages since the establishment of christian religion among us , as it is declared in the laws , statutes , and customs of the kingdom , and prescribed unto an acknowledgement in the oaths of allegiance and supremacy , it and steddiness of expression , which we shall be farther accustomed unto . but in what here he avers of himself , he seems to have the advantage of our lord jesus christ , who upon less provocations than he hath undertaken the consideration of ( for the pharisees with whom he had to deal , were gentlemen be tells us , unto those with whom himself hath to do ) as he saith , fell into an hot fit of zeal , yea , into an height of impatience , which made him act with a seeming fury , and transport of passion , pag. 7. and if that be indeed his temper which he commends in himself , he seems to me to be obliged for it unto his constitution and complexion , as he speaks , and not to his age ; seeing his juvenile expressions and confidence , will not allow us to think that he suffers under any defervescency of spirit by his years . the philosopher tells us , that old men in matters dubious and weighty , are not over-forward to be positive , but ready to cry , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perhaps , and it may be so , and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because they have experience of the uncertainty of things in this world . as indeed those who know what entanglements all humane affairs are attended withal , what appearing causes and probable reasons are to be considered and examined about them , and how all rational determinations are guided and influenced by unforeseen emergencies and occasions , will not be over-forward to pronounce absolutely and peremptorily about the disposal of important affairs . but as the same author informs us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; young men suppose that they know all things , and are vehement in their asseverations ; from which frame proceed all those dogmatical assertions of what is politick , and impolitick in princes , of what will establish or ruine governments , with the contempt of the conceptions of others about things conducing to publick peace and tranquility , which so frequently occur in our author . this makes him smile at as serious consultations for the furtherance of the welfare and prosperity of this nation , as it may be in any age , or juncture of time have been upon the wheel , preface p. 48. these considerations made it seem to me , that in an ordinary course , he hath time enough before him to improve the notions he hath here blessed the world with a discovery of ; if upon second thoughts he be equally enamoured of them unto what now he seems to be . i could indeed have desired , that he had given us a more clear account of that religion which in his judgement he doth most approve . his commendation of the church of england , sufficiently manifesteth his interest to lye therein ; and that in pursuit of his own principles he doth outwardly observe the institutions and prescriptions of it . but the scheme he hath given us of religion , or religious duties , wherein there is mention neither of sin , nor a redeemer , without which no man can entertain any one true notion of christian religion , would rather bespeak him a philosopher , than a christian. it is not unlikely , but that he will pretend he was treating of religion , as religion in general , without an application of it to this or that in particular ; but to speak of religion as it is among men in this world , or ever was since the fall of adam , without a supposition of sin , and the way of a relief from the event of it mentioned , is to talk of chimaera's , things that neither are , ever were , or will be . on the other hand the profit and advantage of his design falls clearly on the papal interest . for whereas it is framed and contrived for the advantage , security , and unquestionableness of absolute complyers with the present possessors of power , it is evident , that in the states of europe , the advantage lyes incomparably on that hand . but these things are not our concernment . the design which he manageth in his discourse , the subject matter of it , the manner how he treats those with whom he hath to do , and deports himself therein , are by himself exposed to the judgement of all , and are here to be taken into some examination . now because we have in his preface a perfect representation of the things last mentioned throughout the whole , i shall in the first place take a general view and prospect of it . and here i must have regard to the judgement of others . i confess for my own part i do not find my self at all concerned in those invectives , tart and upbraiding expressions , those sharp and twinging satyrs against his adversaries , which he avoweth or rather boasteth himself to have used . if this unparalleld heap of revilings , scoffings , despightful reproaches , sarcasms , scornful contemptuous expressions , false criminations , with frequent intimations of sanguinary affections towards them , do please his fancy , and express his morality to his own satisfaction , i shall never complain that he hath used his liberty ; and do presume that he judgeth it not meet that it should be restrained . it is far from my purpose to return him any answer in the like manner to these things ; to do it — opus est mangone perito qui smithfieldenst polleat eloquio : yet some instances of prodigious excesses in this kind , will in our process be reflected on . and it may be the repetition of them may make an appearance unto some less considerate readers , of a little harshness in some passages of this return . but as nothing of that nature in the least is intended , nothing that might provoke the author in his own spirit , were he capable of any hot impressions , nothing to disadvantage him in his reputation or esteem , so what is spoken being duly weighed , will be found to have nothing sharp or unpleasant in it , but what is unavoidably infused into it from the discourse it self , in its approach unto it to make a representation of it . it is of more concernment to consider with what frame and temper of spirit he manageth his whole cause and debate ; and this is such as that a man who knows nothing of him , but what he learns from this discourse , would suppose that he hath been some great commander , in campis gurgustidoniis vbi bombamachides cluninstaridys archides erat imperator summus ; neptuni nepos , associate unto him , who with his breath blew away and scattered all the legions of his enemies , as the wind doth leaves in autumn . such confidence in himself and his own strength , such contempt of all his adversaries , as persons silly , ignorant , illiterate , such boastings of his atchievments , with such a face and appearance of scorning all that shall rise up against him ; such expressions animi gladiatorii doth he march withall , as no man sure will be willing to stand in his way , unless he think himself to have lived , at least quietly , long enough . only some things there are , which i cannot but admire in his undertaking and management of it ; as first , that such a man of arms and art as he is , should harness himself with so much preparation , and enter the lists with so much pomp and glory , to combat such pittiful poor baffled ignoramus's as he hath chosen to contend withall ; especially con●idering that he knew he had them bound hand and foot , and cast under his strokes at his pleasure . methinks it had more become him , to have sought out some giant in reason and learning , that might have given him at least par animo periculum , as alexander said in his conflict with porus , a danger big enough to exercise his courage , though through mistake it should in the issue have proved but a wind-mill . again ! i know not whence it is , nor by what rules of errantry it may be warranted , that being to conflict such pittiful trifles , he should before he come near to touch them , thunder out such terrible words , and load them with so many reproaches and contemptuous revilings , as if he designed to scare them out of the lists , that there might be no tryal of his strength , nor exercise of his skill . but leaving him to his own choice and liberty in these matters , i am yet perswaded that if he knew how little his adversaries esteem themselves concerned in , or worsted by his revilings , how small advantage he hath brought unto the cause managed by him , with what severity of censures , that i say not indignation , his proceedings herein are reflected on by persons sober and learned , who have any respect to modesty or sobriety , or any reverence for the things of god , as debated among men , he would abate somewhat of that self-delight and satisfaction which he seems to take in his achievement . neither is it in the matter of dissent alone from the established forms of worship , that this author , and some others , endeavour by their revilings and scoffings to expose non-conformists to scorn and violence ; but a semblance at least is made of the like reflections on their whole profession of the gospel , and their worship of god ; yea these are the special subjects of those swelling words of contempt , those farcastical invidious representations of what they oppose , which they seem to place their confidence of success in ; but what do they think to effect by this course of proceedure ? do they suppose that by crying out canting , phrases , silly , non-sense , metaphors , they shall shame the non-conformists out of the profession of the gospel , or make them foregoe the course of their ministry , or alienate one soul from the truth taught and profest amongst them ? they know how their predecessours in the faith thereof , have been formerly entertained in the world : st. paul himself falling among the gentlemen philosophers of those dayes was termed by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a babler , or one that canted ; his doctrine despised as silly and foolish , and his phrase's pretended to be unintelligible . these things move not the non-conformists , unless it be to a compassion for them whom they fee to press their wits and parts to so wretched an employment . if they have any thing to charge on them with respect to gospel-truths , as that they own , teach , preach , or publish any doctrines , or opinions that are not agreeable thereunto , and doctrine of the antient , and late ( reformed ) churches , let them come forth , if they are men of learning , reading , and ingenuity , and in wayes used and approved from the beginning of christianity for such ends and purposes , endeavour their confutation and conviction ; let them i say with the skill and confidence of men , and according to all rules of method and art , state the matters in difference between themselves and their adversaries , confirm their own judgements with such reasons and arguments as they think pleadable in their behalf , and oppose the opinions they condemn with testimonies and reasons suited to their eversion . the course at present steered and engaged in , to carpe at phrases , expressions , manners of the declaration of mens conceptions , collected from , or falsly fathered upon particular persons , thence intimated to be common to the whole party of non-conformists ( the greatest guilt of some whereof , it may be is only their too near approach to the expressions used in the scripture to the same purpose , and the evidence of their being educed from thence ) is unmanly , unbecoming persons of any philosophick generosity , much more christians and ministers ; nay some of the things or sayings reflected on , and carped at by a late author , are such , as those who have used or asserted them , dare modestly challenge him in their defence to make good his charge in a personal conference , provided it may be scholastical , or logical , not dramatick or romantick . and surely were it not for their confidence in that tame and patient humour , which this author so tramples upon , p. 15. they could not but fear that some or other by these disingenuous proceedings might be provoked to a recrimination , and to give in a charge against the cursed oaths , debaucheries , profaneness , various immoralities , and sottish ignorance , that are openly and notoriously known to have taken up their residence among some of those persons , whom the railleries of this and some other authors are designed to countenance and secure . because we may not concern our selves again in things of this nature , let us take an instance or two of the manner of the dealing of our author with non-conformists , and those as to their preaching and praying , which of all things they are principally maligned about ; for their preaching he thus sets it out , p. 75. whoever among them can invent any new language presently sets up for a man of new discoveries , and he that lights upon the prettyest non-sense , is thought by the ignorant rabble to unfold new gospel mysteries , and thus is the nation shattered into infinite factions with senseless and phantastick phrases ; and the most fatal miscarriage of them all lyes in abusing scripture expressions , not only without , but in contradiction to their sense ; so that had we but an act of parliament to abridge preachers the use of fulsome and luscious metaphors , it might perhaps be an effectual cure of all our present distempers . let not the reader smile at the oddness of the proposal ; for were men obliged to speak sense as well as truth , all the swelling mysteries of phanaticism would then sink into flat and empty non-sense ; and they would be ashamed of such jejune and ridioulous stuff as their admired and most profound nations would appear to be . certainly there are few who read these expressions that can retain themselves from smiling at the pittiful phantastick souls that are here characterized ; or from loathing their way of preaching here represented . but yet if any should by a surprizal indulge themselves herein , and one should seriously enquire what it is that stirred those humours in them , it may be they could scarce return a rational account of their commotions : for when they have done their utmost to countenance themselves in their scorn and derision , they have nothing but the bare assertions of this author for the proof of what is here charged on those whom they deride ; and how if these things are most of them , if not all of them absolutely false ? how if he be not able to prove any of them by any considerable avowed instance ? how if all the things intended whether they be so or no as here represented , depend meerly on the judgement and fancy of this author , and it should prove in the issue that they are no such rules , measures , or standards of mens rational expressions of their conceptions , but that they may be justly appealed from ? and how if sundry things so odiously here expressed , be proved to have been sober truths declared in words of wisdom and sobriety ? what if the things condemned as fulsome metaphors prove to be scriptural expressions of gospel mysteries ? what if the principal doctrines of the gospel about the grace of god , the mediation of christ , of faith , justification , gospel-obedience , communion with god , and union with christ , are esteemed and stigmatized by some as swelling mysteries of fanaticism ; and the whole work of our redemption by the blood of christ as expressed in the scripture , be deemed metaphorical ? in brief , what if all this discourse concerning the preachings of non-conformists be , as unto the sense of the words here used , false , and the crimes in them injuriously charged upon them ? what if the metaphors they are charged with , are no other but their expression of gospel mysteries not in the words which mans wisdom teacheth , but which the holy-ghost teacheth , comparing spiritual things with spiritual ? as these things may and will be made evident when particulars shall be instanced in . when i say these things are discovered and laid open , there will be a composure possibly of those affections and disdainful thoughts , which these swelling words may have moved in weak and unexperienced minds . it may be also it will appear that upon a due consideration , there will be little subject matter remaining to be enacted in that law or act of parliament which he moves for ; unless it be from that uncouth motion that men may be obliged to speak sense as well as truth ; seeing hitherto it hath been supposed that every proposition that is either true or false , hath a proper and determinate sense ; and if sense it have not , it can be neither . i shall only crave leave to say , that as to the doctrine which they preach , and the manner of their preaching , or the way of expressing those doctrines or truths which they believe and teach , the non-conformists appeal from the rash , false , and invidious charge of this author , to the judgement of all learned , judicious and pious men in the world ; and are ready to defend them against himself , and whosoever he shall take to be his patrons or his associates , before any equal , competent , and impartial tribunal under heaven . it is far from me to undertake the absolute defence of any party of men , or of any man because he is of any party whatever ; much less shall i do so of all the individual persons of any party , and least of all , as to all their expressions , private opinions , and peculiar ways of declaring them , which too much abound among persons of all sorts . i know there is no party , but have weak men belonging to it ; nor any men amongst them but have their weaknesses , failings and mistakes . and if there are none such in the churcb of england , i mean those that universally comply with all the observances at present used therein , i am sure enough that there are so amongst all other parties that dissent from it . but such as these are not principally intended in these aspersio●s : nor would their adversaries much rejoyce to have them known to be , and esteemed of all what they are . but it is others whom they aim to expose unto contempt ; and in the behalf of them , not the mistakes , misapprehensions , or undue expressions of any private persons , these things are pleaded . but let us see , if their prayers meet with any better entertainment ; an account of his thoughts about them he gives us , p. 19. it is the most solemn strain of their devotion to vilifie themselves with large confessions of the hainousest and most aggravated sins : they will freely acknowledge their offences against all the commands , and that with the foulest and most enhancing circumstances ; they can rake together , and confess their injustice , uncleanness and extortion , and all the publican and harlot sins in the world ; in brief , in all their confessions , they stick not to charge themselves with such large catalogues of sin , and to amass together such as heap of impieties , as would make up the compleatest character of lewdness and villany ; and if their consciences do really arraign them of all those crimes whereof they so familiarly indite themselves , there are no such guilty and unpardonable wretches as they : so that their confessions are either true or false ; if false , then they fool and trifle with the almighty ; if true , then i could easily tell them the fittest place to say their prayers in . i confess this passage at its first perusal surprized me with some amazement . it was unexpected to me , that he who designed all along to charge his adversaries with pharisaism , and to render them like unto them , should instance in their confession of sin in their prayers , when it is even a characteristical note of the pharisees , that in their prayers they made no confession of sin at all . but it was far more strange to me , that any man durst undertake the reproaching of poor sinners with the deepest acknowledgement of their sins before the holy god , that they are capable to conceive or utter . is this , thought i , the spirit of the men with whom the non-conformists do contend , and upon whose instance alone they suffer ? are these their apprehensions concerning god , sin , themselves and others ? is this the spirit wherewith the children of the church are acted ? are these things suited to the principles , doctrines , practices of the church of england ? such reproaches and reflections indeed , might have been justly expected from those poor deluded souls , who dream themselves perfect and free from sin ; but to meet with such a treaty from them who say or sing , o god the father of heaven , have mercy upon us miserable sinners , at least three times a week , was some surprizal . however i am sure , the non-conformists need return no other answer to them who reproach them for vilifying themselves in their confessions to god , but that of david to michal , it is before the lord , and we will yet be more vile than thus , and will be base in our own sight . our author makes no small stir with the pretended censures of some whom he opposes ; namely , that they should esteem themselves and their party to be the elect of god , all others to be reprobates , themselves and theirs to be godly , and all others ungodly ; wherein i am satisfied , that he unduely chargeth those whom he intends to reflect upon : however i am none of them ; i do not judge any party to be all the elect of god , or all the elect of god to be confined unto any party ; i judge no man living to be a reprobate , though i doubt not but that there are living men in that condition ; i confine not holiness or godliness to any party ; not to the church of england , nor to any of those who dissent from it ; but am perswaded that in all societies of christians that are under heaven that hold the head , there are some really fearing god , working righteousness , and accepted with him . but yet neither my own judgement , nor the reflections of this author , can restrain me from professing that i fear that he who can thus trample upon men , scoff at and deride them for the deepest confessions of their sins before god , which they are capable of making , is scarce either well acquainted with the holiness of god , the evil of sin , or the deceitfulness of his own heart , or did not in his so doing , take them into sufficient consideration . the church of england it self requires its children to acknowledge their manifold sins and wickednesses , which from time to time they have grievously committed by thought , word and deed , against the divine majesty ; and what in general , others can confess more , i know not . if men that are through the light of gods spirit and grace , brought to an acquaintance with the deceitful workings of sin in their own hearts , and the hearts of others , considering aright the terror of the lord , and the manifold aggravations wherewith all their sins are attended , do more particularly express these things before , and to the lord , when indeed nor they , nor any other can declare the thousandth part of the vileness and unworthiness of sin and sinners on the account thereof , shall they be now despised for it , and judged to be men meet to be hanged ? if this author had but seriously perused the confessions of austin , and considered how he traces his sin from his nature in the womb , through the cradle , into the whole course of his life , with his marvellous and truly ingenious acknowledgements and aggravations of it , perhaps the reverence of so great a name might have caused him to suspend this rash , and i fear , impious discourse . for the particular instances wherewith he would countenance his sentiments and censures in this matter , there is no difficulty in their removal . our lord jesus christ hath taught us , to call the most secret workings of sin in the heart , though resisted , though controlled , and never suffered to bring forth , by the names of those sins which they lye in a tendency unto ; and men in their confessions respect more the pravity of their natures , and the inward working and actings of sin , than the outward perpetrations of it , wherein perhaps they may have little concernment in the world ; as job who pleaded his uprightness , integrity , and righteousness against the charge of all his friends , yet when he came to deal with god , he could take that prospect of his nature and heart , as to vilifie himself before him , yea to abhor himself in dust and ashes . again , ministers who are the mouths of the congregation to god , may , and ought to acknowledge , not only the sins whereof themselves are personally guilty , but those also which they judge may be upon any of the congregation . this assuming of the persons of them to whom they speak , or in whose name they speak , is usual even to the sacred writers themselves . so speaks the apostle peter , 1 epist. 4. 3. for the time past of our lives may suffice us , to have wrought the will of the gentiles , when we walked in lasciviousness , lusts , excess of wine , revellings , banquetings and abominable idolatries . he puts himself amongst them , although the time past of his life in particular was remote enough from being spent in the manner there described : and so it may be with ministers when they confess the sins of the whole congregation . and the dilemma of this author about the truth or falshood of these confessions , will fall as heavy on st. paul as on any non-conformist in the world . for besides the acknowledgement that he makes of the former sins of his life when he was injurious , a blasphemer , and persecutor , ( which sins i pray god deliver others from ) and the secret working of in-dwelling sin , which he cryes out in his present condition to be freed from ; he also when an apostle professeth himself the chiefest of sinners ; now this was either true , or it was not ; if it was not true , god was mocked ; if it were , our author could have directed him to the fittest place to have made his acknowledgements in . what thinks he of the confessions of ezra , of daniel and others in the name of the whole people of god ? of david concerning himself , whose self-abasements before the lord , acknowledgements of the guilt of sin in all its aggravations and effects , far exceed any thing that non-conformists are able to express . as to his instances of the confession of injustice , uncleanness , and extortion , it may be as to the first and last , he would be put to it to make it good by express particulars ; and i wish it be not found that some have need to confess them , who cry at present , they are not as these publicans . vncleanness seems to bear the worst sound , and to lead the mind to the worst apprehensions of all the rest ; but it is god with whom men have to do in their confessions ; and before him , what is man that he should be clean , and he that is born of a woman , that he should be righteous ? behold he putteth no trust in his saints , and the heavens are not clean in his sight , and how much more abominable and filthy is man , who drinketh in iniquity like water , job . 15. and the whole church of god in their confession cry out , we are all as an unclean thing , and all our righteousnesses are as filthy raggs , isa. 54. there is a pollution of flesh and spirit , which we are still to be cleansing our selves from whilst we are in this world . but to what purpose is it to contend about these things ? i look upon this discourse of our author as a signal instance of the power of prejudice and passions over the minds of men . for setting aside the consideration of a present influence from them , i cannot believe that any one that professeth the religion taught by jesus christ , and contained in the scripture , can be so ignorant of the terror of the lord , so unaccustomed to thoughts of his infinite purity , severity and holiness , such a stranger to the accuracy , spirituality , and universality of the law , so unacquainted with the sin of nature , and the hidden deceitful workings of it in the hearts , minds and affections of men , so senseless of the great guilt of the least sin , and the manifold inexpressible aggravations wherewith it is attended , so unexercised to that self-abasement and abhorrency which becomes poor sinners in their approaches to the holy god , when they consider what they are in themselves , so disrespective of the price of redemption that was paid for our sins , and the mysterious way of cleansing our souls from them by the blood of the son of god , as to revile , despise and scoff at men for the deepest humblings of their souls before god , in the most searching and expressive acknowledgements of their sins , that they do or can make at any time . the like account may be given of all the charges that this author man●ageth against the men of his indignation ; but i shall return at present to the preface under consideration . in the entrance of his discourse , being as it seems conscious to himself of a strange and wild intemperance of speech in reviling his adversaries , which he had either used , or intended so to do , he pleads sundry things in his excuse or for his justification . hereof the first is , his zeal for the reformation of the church of england , and the settlement thereof with its forms and institutions ; these he saith are countenanced by the best and purest times of christianity , and established by the fundamental laws of this land ; ( which yet as to the things in contest between him and non conformists i greatly doubt of , as not believing any fundamental law of this land to be of so late a date , ) to see this opposed by a wild and fanatick rabble , rifled by folly and ignorance , on slender and frivolous pretences so often and so shamefully baffled , yet again revived by the pride and ignorance of a few peevish , ignorant and malepert preachers , brainsick people , ( all which gentle and peaceable expressions are crowded together in the compass of a few lines ) is that which hath chased him into this heat and briskness ; if this be not to deal with gain-sayers in a spirit of meekness , if herein there be not an observation of the rules of speaking evil of no man , despising no man , of not saying racha to our brother , or calling of him fool ; if here be not a discovery how remote he is from self-conceit , elation of mind , and the like immoralities , we must make enquiry after such things elsewhere ; for in this whole ensuing treatise we shall scarce meet with any thing more tending to our satisfaction . for the plea it self made use of , those whom he so tramples on , do highly honor the reformation of the church of england , and bless god for it continually , as that which hath had a signal tendency unto his glory , and usefulness to the souls of men . that as to the outward rites of worship and discipline contested about , it was in all things conformed unto the great rule of them , our author doth not pretend ; nor can he procure it in those things , whatever he sayes , any countenance from the best and purest times of christianity : that it was every way perfect in its first edition , i suppose , will not be affirmed ; nor considering the posture of affairs at the time of its framing both in other nations and in our own , was it like it should so be . we may rather admire that so much was then done according to the will of god , than that there was no more . whatever is wanting in it , the fault is not to be cast on the first reformers , who went as far as well in those dayes could be expected from them . whether others who have succeeded in their place and room , have since discharged their duty in perfecting what was so happily begun , is sub judice , and there will abide , after this author and i have done writing . that as to the things mentioned , it never had an absolute quiet possession or admittance in this nation , that a constant and no inconsiderable suffrage hath from first to last been given in against it , cannot be denyed ; and for any savage worrying or rifling of it at present , no man is so barbarous as to give the least countenance to any such thing . that which is intended in these exclamations , is only a desire that those who cannot comply with it as now established in the matters of discipline and worship before mentioned , may not meerly for that cause be worried and destroyed , as many have already been . again , the chief glory of the english reformation consisted in the purity of its doctrine , then first restored to the nation . this , as it is expressed in the articles of religion , and in the publickly authorized writings of the bishops and chief divines of the church of england , is , as was said , the glory of the english reformation . and it is somewhat strange to me , that whilst one writes against original sin , another preaches up justification by works , and scoffs at the imputation of the righteousness of christ to them that believe ; yea whilst some can openly dispute against the doctrine of the trinity , the deity of christ , and the holy ghost ; whilst instances may be collected of some mens impeaching all the articles almost throughout , there should be no reflection in the least on these things ; only those who dissent from some outward methods of worship must be made the object of all this wrath and indignation . quis tulerit gracehos de seditione querentes ? some mens guilt in this nature , might rather mind them of pulling out the be am out of their own eyes , than to act with such fury to pull out the eyes of others , for the motes which they think they espy in them . but hence is occasion given to pour out such a storm of fury , conveyed by words of as great reproach and scorn , as the invention of any man i think could suggest , as is not lightly to be met withal : might our author be prevailed with to mind the old rule , mitte malè loqui , dic rem ipsam , these things might certainly be debated with less scandal , less mutual offences and provocations . anothor account of the reasons of his intemperance in these reproaches , supplying him with an opportunity to encrease them in number and weight , he gives us pag. 6. & 7. of his preface , which because it may well be esteemed a summary representation of his way and manner of arguing in his whole discourse , i shall transcribe . i know , sayes he , but one single instance in which zeal or a high indignation is just and warrantable : and that is when it vents it self against the arrogance of haughty peevish and sullen religionists , that under higher pretences of godliness supplant all principles of civility and good nature ; that strip religion of its outside to make it a covering for spight and malice ; that adorn their peevishness with a mark of piety , and shrowd their ill nature under the demure pretences of godly zeal , and stroke and applaud themselves as the only darlings and favourites of heaven ; and with a scornfull pride disdained all the residue of mankind as a rout of worthless and unregenerate reprobates . thus the only hot fit of zeal we find our saviour in , was kindled by an indignation against the pride and insolence of the jews , when he whipped the buyers and sellers out of the outward court of the temple ; for though they bore a blind and superstitious reverence towards that part of it that was peculiar to their own worship , yet as for the outward court , the place where the gentiles and proselytes worshipped , that was so unelean and unhallowed , that they thought it could not be profaned by being turned into an exchange of vsury : now this insolent contempt of the gentiles , and impudent conceit of their own holiness , provoked the mild spirit of our blessed saviour to such an height of impatience and indignation , as made him with a seeming fury and transport of passion whip the tradesmen thence , and overthrew their tables . what truth , candor , or conscience hath been attended unto in the insolent reproaches here heaped up against his adversaries , is left to the judgement of god and all impartial men ; yea let judgement be made , and sentence be past according to the wayes , course of life , conversation , usefulness amongst men , readiness to serve the common concerns of mankind , in exercising lovingkindness in the earth , of those who are thus injuriously traduced , compared with any in the approbation and commendation of whom they are covered with these reproaches , and there lives not that person who may not be admitted to pronounce concerning the equity and righteousness or iniquity of these intemperances . however it is nothing with them with whom he hath to do to be judged by mans day ; they stand at the judgement seat of christ , and have not so learned him as to relieve themselves by false or fierce recriminations . the measure of the covering provided for all these excesses of unbridled passion , is that alone which is now to be taken . the case expressed it seems is the only single instance in which zeal is just and warrantable . how our author came to be assured thereof i know not ; sure i am that it doth neither comprize in it , nor hath any aspect on , the ground , occasion , or nature of the zeal of phinehas , or of nehemiah , or of david , or of joshuah , and least of all of our saviour as we shall see . he must needs be thought to be over-intent upon his present occasion , when he forgot not one , or two , but indeed all instances of just and warrantable zeal that are given us in the only sacred repository of them . for what concerns the example of our blessed saviour particularly insisted on , i wish he had ossended one way only in the report he makes of it . for let any sober man judge in the first place , whether those expressions he useth of the hot fit of zeal , that he was in , of the height of impatience that he was provoked unto , the seeming fury and transport of passion that he acted withall , do become that reverence and adoration of the son of god which ought to possess the hearts , and guide the tongues and writings of men that profess his name . but whatever other mens apprehensions may be , as it is not improbable but that some will exercise severity in their reflections on these expressions ; for my part ; i shall entertain no other thoughts but that our author being engaged in the composition of an invective declamation , and aiming at a gradeur of words , yea to fill it up with tragical expressions , could not restrain his pen from some extravagant excess , when the lord christ himself came in his way to be spoken of . however it will be said the instance is pertinently alledged , and the occasion of the exercise of the zeal of our blessed saviour is duly represented . it may be some will think so , but the truth is , there are scarce more lines than mistakes in the whole discourse to this purpose . what court it was of the temple wherein the action remembred was performed , is not here particularly determined ; only 't is said to be the outward court wherein the gentiles and proselytes worshipped in opposition to that which was peculiar to the worship of the jews . now of old from the first erection of the temple there were two courts belonging unto it and no more ; the inward court , wherein were the brazen altar with all those utensils of worship which the priests made use of in their sacred offices ; and the outward court whither the people assembled , as for other devotions , so to behold the priests exercising their function , and to be in a readiness to bring in their own especial sacrifices , upon which account they were admitted to the altar it self . into this outward court which was a dedicate part of the temple , all gentiles who were proselytes of righteousness , that is who being circumeised had taken upon them the observation of the law of moses , and thereby joyned themselves to the people of god , were admitted , as all the jewish writers agrree . and these were all the courts that were at first sanctified , and were in use when the words were spoken by the prophet , which are applyed to the action of our saviour ; namely , my house shall be called a house of prayer , but ye have made it a den of thieves ; afterwards in the dayes of the herodians another court was added by the immuring of the remainder of the hill , whereunto a promiscuous entrance was granted unto all people . it was therefore the antient outward court whereinto the jews thought that paul had brought trophimus the ephesian , whom they knew to be uncircumcised . i confess some expositors think that it was this latter area from whence the lord christ east out the buyers and sellers ; but their conjecture seems to be altogether groundless ; for neither was that court ever absolutely called the temple , nor was it esteemed sacred , but common or prophane ; nor was it in being when the prophet used the words mentioned concerning the temple . it was therefore the other antient outward court common to the jews and proselytes of the gentiles that is intended ; for as there the salt and wood were stored , that were daily used in their sacrifices , so the covetous priests knowing that many who came up to offer , were wont to buy the beasts they sacrificed at hierusalem to prevent the charge and labour of bringing them from farr ; to further as they pretended their accommodation , they appropriated a market to themselves in this court , and added a trade in money , relating it may be thereunto , and other things for their advantage . hence the lord christ twice drove them ; once at the beginning , and once at the end of his ministry in the flesh ; not with a seeming transport of fury , but with that evidence of the presence of god with him , and majesty of god upon him , that it is usually reckoned amongst one of the miracles that he wrought , considering the state of all things at that time amongst the jews . and the reason why he did this , and the occasion of the exercise of his zeal , is so express in the scripture , as i cannot but admire at the invention of our author , who could find out another reason and occasion of it . for it is said directly , that he did it because of their wicked profanation of the house of god , contrary to his express institution and command ; of a regard to the jews contempt of the gentiles there is not one word , not the least intimation ; nor was there in this matter the least occasion of any such thing . these things are not pleaded in the least , to give countenance to any , in their proud supercillious censures and contempt of others , wherein if any person living have out-done our author , or shall endeavour so to do , he will not fail i think to carry away the prize in this unworthy contest . nor is it to apologize for them whom he charges with extravagances and excesses in this kind . i have no more to say in their behalf , but that as far as i know , they are falsly accused and calumniated , though i will not be accountable for the expessions of every weak and impertinent person . where men indeed sin openly in all manner of transgressions against the law and gospel , where a spirit of enmity to holiness and obedience unto god discovers and acts it self constantly on all occasions ; in a word , where men wear sin 's livery , some are not afraid to think them sin 's servants . but as to that elation of mind in self-conceit wherewith they are charged , their contempt of other men upon the account of party which he imputes unto them , i must expect other proofs than the bare assertion of this author before , i shall joyn with him in the management of his accusation . and no other answer shall i return to the ensuing leaves , fraught with bitter reproaches , invectives , sarcasms , far enough distant from truth and all sobriety . nor shall i though in their just and necessary vindication , make mention of any of those things which might represent them persons of another complexion . if this author will give those whom he probably most aims to load with these aspersions , leave to confess themselves poor and miserable sinners in the sight of god , willing to bear his indignation against whom they have finned , and to undergo quietly the severest rebukes and revilings of men , in that they know not but that they have a providential permissive commission from god so to deal with them , and add thereunto , that they yet hope to be saved by jesus christ , and in that hope endeavour to give up themselves in obedience to all his commands , it contains that description of them which they shall alwayes , and in all conditions endeavour to answer . but i have only given these remarks upon the preceding discourse , to discover upon what feeble grounds our author builds for his own justification in his present engagement . pag. 13. of his preface , he declares his original design in writing this discourse , which was to represent to the world the lamentable folly and silliness of those mens religion with whom he had to do , which he farther expresses and pursues with such a lurry of virulent reproaches as i think is not to be parallel'd in any leaves , but some others of the same hand ; and in the close thereof he supposeth he hath evinced that in comparison of them , the most insolent of the pharisees were gentlemen , and the most savage of the americans philosophers . i must confess my self an utter stranger unto that generous disposition and philosophick nobleness of mind , which vent themselves in such revengefull scornfull wrath , expressed in such rude and barbarous railings against any sort of men whatever , as that here manifested in , and those here used by this author . if this be a just delineation and character of the spirit of a gentleman , a due portraicture of the mind and affections of a philosopher , i know not who will be ambitious to be esteemed either the one or the other . but what measures men now make of gentility i know not ; truly noble generosity of spirit was heretofore esteemed to consist in nothing more , than remoteness from such pedantick severities against , and contemptuous reproaches of persons under all manner of disadvantages , yea impossibilities to manage their own just vindication , as are here exercised and expressed in this discourse . and the principal pretended attainment of the old philosophy , was a sedateness of mind , and a freedome from turbulent passions and affections under the greatest provocations ; which if they are here manifested by our author , they will give the greater countenance unto the character which he gives of others ; the judgement and determination whereof is left unto all impatial readers . but in this main design he professeth himself prevented by the late learned and ingenious discourse , the friendly debate ; which to manifest , it may be , that his rhetorical faculty is not confined to invectives , he spendeth some pages in the splendid encomiums of . there is no doubt , i suppose but that the author of that discourse , will on the next occasion require his panegyrick , and return him his commendations for his own achievements with advantage ; they are like enough to agree like those of the poet , discedo alcaeus puncto illius , ille meo quis ? quis nist callimachus ? for the present his account of the excellencies and successes of that discourse minds me of the dialogue between pyrgopolynices and artotrogus : pyrg . ecquid meministi ? art. memini ; centum in ciliciâ , et quinquaginta centum sycolatronidae , triginta sardi , sexaginta macedones , sunt homines tu quos occidisti uno die , pyrg . quanta isthaec hominum summa est ? art. septem millia . pyrg . tantum esse oportet ; rectè rationem tenes . art. at nullos habeo scriptos , sic memini tamen . although the particular instances he gives of the man's successes , are prodigiously ridiculous , yet the casting up of the summ total to the compleating of his victory , sinks them all out of consideration : and such is the account we have here of the friendly debate . this and that it hath effected , which though unduly asserted as to the particular instances , yet altogether comes short of that absolute victory and triumph which are ascribed unto it . but i suppose that upon due consideration , mens glorying in those discourses , will be but as the crackling of thorns in the fire , noise and smoak without any real and solid use or satisfaction . the great design of the author , asis apparent unto all , was to render the sentiments and expressions of his adversaries ridiculous , and thereby to expose their persons to contempt and scorn , egregiam vero laudem & spolia ampla ! and to this end his way of writing by dialogues is exceedingly suited and accommodated : for although ingenious and learned men , such as plato and cicero , have handled matters of the greatest importance in that way of writing , candidly-proposing the opinions and arguments of adverse parties in the persons of the dialogists , and sometimes used that method to make their design of instruction more easie and perspicuous , yet it cannot be denyed that advantages may be taken from this way of writing to represent both persons , opinions , and practices , invidiously and contemptuously , above any other way ; and therefore it hath been principally used by men who have had that design . and i know nothing in the skilfull contrivance of dialogues , which is boasted of here with respect unto the friendly debate , as also by the author of it in his preface to one of his worthy volumes , that should free the way of writing it self , from being supposed to be peculiarly accommodated to the ends mentioned . nor will these authors charge them with want of skill and art in composing of their dialogues , who have designed nothing in them but to render things uncouth , and persons ridiculous , with whom themselves were in worth and honesty no way to be compared . an instance hereof we have in the case of socrates . sundry in the city being weary of him for his uprightness , integrity , and continual pressing of them to courses of the like nature ; some also being in an especial manner incensed at him , and provoked by him ; amongst them they contrived his ruine . that they might effect this design , they procured aristophanes to write a dialogue , his comoedy which he entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the clouds ; wherein socrates is introduced and personated , talking at as contemptible and ridiculous a rate , as any one can represent the non-conformists to do ; and yet withal to commend himself as the only man considerable amongst them . without some such preparation of the peoples minds , his enemies thought it impossible to obtain his persecution and destruction ; and they failed not in their projection . aristophanes being poor , witty , and as is supposed hired to this work , layes out the utmost of his endeavours so to frame and order his dialogues , with such elegancy of words , and composure of his verses , with such a semblance of relating the words and expressing the manner of socrates , as might leave an impression on the minds of the people . and the success of it was no way inferiour to that of the friendly debate ; for though at first the people were somewhat surprized with seeing such a person so traduced , yet they were after a while so pleased and tickled with the ridiculous representation of him and his philosophy , wherein there was much of appearance and nothing of truth , that they could make no end of applauding the author of the dialogues . and though this were the known design of that poet , yet that his dialogues were absurd and inartificial , i suppose will not be affirmed ; seeing few were ever more skilfully contrived . having got this advantage of exposing him to publick contempt , his provoked malicious adversaries began openly to manage their accusation against him . the principal crime laid to his charge was non-conformity , or that he did not comply with the religion which the supream magistrate had enacted ; or as they then phrased it , he esteemed not them to be gods whom the city so esteemed . by these means , and through these advantages , they ceased not until they had destroyed the best and wisest person , that ever that city bred in its heathen condition , and whereof they quickly repented themselves . the reader may see the whole story exactly related in aelian . lib. 2. var. histor. cap. 13. much of it also may be collected from the apologies of xenophon and plato in behalf of socrates , as also plutarch's discourse concerning his genius . to this purpose have dialogues very artificially written been used and are absolutely the most accommodate of all sorts of writing unto such a design . hence lucian who aimed particularly to render the things which he disliked ridiculous and contemptible , used no other kind of writing ; and i think his dialogues will be allowed to be artificial , though sundry of them have no other design but to cast contempt on persons and opinions better than himself and his own . and his way of dealing with adversaries in points of faith , opinion and judgement , hath hitherto been esteemed fitter for the stage , than a serious disquisition after truth , or confutation of error : did those who admire their own achievements in this way of process , but consider how easie a thing it is for any one , deposing that respect to truth , modesty , sobriety , and christianity which ought to accompany us in all that we do , to expose the persons and opinions of men by false , partial , undue representations to scorn and contempt , they would perhaps cease to glory in their fancied success . it is a facile thing to take the wisest man living , and after he is lime-twigg'd with ink and paper , and gagged with a quill , so that he can neither move nor speak , to clap a fools coat on his back , and turn him out to be laughed at in the streets . the stoicks were not the most contemptible sort of philosophers of old , nor will not be thought so by those , who profess their religion to consist in morality only . and yet the roman orator in his pleading for muraena , finding it his present interest to cast some disreputation upon cato his adversary in that cause , who was addicted to that sect , so represented their dogmes , that he put the whole assembly into a fit of laughter ; whereunto cato only replyed , that he made others laugh , but was himself ridiculous ; and it may be some will find it to fall out not much otherwise with themselves by that time the whole account of their undertaking is well cast up . besides , do these men not know , that if others would employ themselves in a work of the like kind by way of retortion and recrimination , that they would find real matter amongst some whom they would have esteemed sacred , for an ordinary ingenuity to exercise it self upon unto their disadvantage ? but what would be the issue of such proceedings ? who would be gainers by it ? every thing that is professed among them that own religion , all wayes and means of their profession , being by their mutual reflections of this kind , render'd riciculous , what remains but that men fly to the sanctuary of atheism to preserve themselves from being scoffed at and despised as fools . on this account alone i would advise the author of our late debates to surcease proceeding in the same kind , lest a provocation unto a retaliation should befall any of those who are so fouly aspersed . but , as i said , what will be the end of these things , namely of mutual virulent reflections upon one another ? shall this sword devour for ever ? and will it not be bitterness in the latter end ? for , as he said of old of persons contending with revilings ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great store there are of such words and expressions on every hand , and every provoked person , if he will not bind his passion to a rule of sobriety and temperance , may at his pleasure take out and use what he supposeth for his turn . and let not men please themselves with imagining that it is not as easie , though perhaps not so safe , for others to use towards themselves , haughty and contemptuous expressions , as it is for them to use them towards others . but shall this wrath never be allayed ? is this the way to restore peace , quietness and satisfaction to the minds of men ? is it meet to use her language in this nation concerning the present differences about religion , nullus amor populis , nec foedera sunto ; imprecor arma armis , pugnent ipsique nepotes ? is agreement in all other things , all love and forbearance , unless there be a centering in the same opinions absolutely , become criminal , yea detestable ? will this way of proceeding compose and satisfie the minds of men ? if there be no other way for a coalescence in love and unity in the bond of peace ; but either that the non-conformists do depose and change in a moment , as it were , their thoughts , apprehensions and judgements about the things in difference amongst us , which they cannot , which is not in their power to do ; or that in the presence , and with a peculiar respect unto the eye and regard of god , they will act contrary unto them , which they ought not , which they dare not , no not upon the present instruction , the state of these things is somewhat deplorable . that alone which in the discourses mentioned seemeth to me of any consideration , if it have any thing of truth to give it countenance , is that the non-conformists under pretence of preaching mysteries and grace , do neglect the pressing of moral duties , which are of near and indispensable concernment unto men in all their relations and actions ; and without which , religion is but a pretence and covering for vice and sin . a crime this is unquestionably of the highest nature if true , and such as might justly render the whole profession of those who are guilty of it suspected . and this is again renewed by our author , who to charge home upon the non-conformists reports the saying of fl●ius ilyricus a lutheran who dyed an hundred ye●rs ago ; namely that bona opera sunt pernitiosa ad salutem , though i do not remember that any such thing was maintained by illyricus , though it was so by amsdorsius against georgius major . but is it not strange , how any man can assume to himself , and swallow so much confidence as is needful to the mannagement of this charge ? the books and treatises published by men of the perswasion traduced , their daily preaching witnessed unto by multitudes of all sorts of people , the open avowing of their duty in this matter , their principles concerning sin , duty , holiness , vertue , righteousness and honesty , do all of them proclaim the blackness of this calumny , and sink it with those who have taken , or are able to take any sober cognizance of these things , utterly beneath all consideration ; moral duties they do esteem , commend , count as necessary in religion as any men that live under heaven ; it is true they say that on a supposition of that performance whereof they are capable without the assistance of the grace and spirit of god , though they may be good in their own nature , and useful to mankind , yet they are not available unto the salvation of the souls of men ; and herein they can prove , that they have the concurrent suffrage of all known churches in the world , both those of old , and these at present : they say moreover , that for men to rest upon their performances of these moral duties for their justification before god , is but to set up their own righteousness through an ignorance of the righteousness of god ; for we are justified freely by his grace ; neither yet are they sensible of any opposition to this assertion . for their own discharge of the work of the ministry , they endeavour to take their rule , pattern and instruction from the precepts , directions , and examples of them who were first commissionated unto that work , even the apostles of our lord jesus christ , recorded in the scripture , that they might be used and improved unto that end . by them are they taught , to endeavour the declaring unto men all the counsel of god concerning his grace , their obedience and salvation ; and having the word of reconciliation committed unto them , they do pray their hearers in christs stead to be reconciled unto god ; to this end do they declare the unsearchable riches of christ , and comparatively determine to know nothing in this world but christ and him crufied , whereby their preaching becometh principally the word or doctrine of the cross , which by experience they find to be a stumbling block unto some , and foolishness unto others ; by all means endeavouring to make known what is the riches of the glory of the mysterie of god in christ , reconciling the world unto himself ; praying withal for their hearers , that the god of our lord jesus christ , the father of glory , would give unto them the spirit of wisdom and revelation in the knowledge of him , that the eyes of their understanding being enlightned , they may learn to know what is the hope of his calling , and what the riches of the glory of his inheritance in the saints ; and in these things are they not ashamed of the gospel of christ , which is the power of god unto salvation . by this dispensation of the gospel , do they endeavour to ingenerate in the hearts and souls of men , repentance towards god , and faith in our lord jesus christ. to prepare them also hereunto , they cease not by the preaching of the law , to make known to men the terror of the lord , to convince them of the nature of sin , of their own lost and ruined condition by reason of it , through its guilt as both original in their natures , and actual in their lives , that they may be stirred up to fly from the wrath to come , and to lay hold on eternal life ; and thus as god is pleased to succeed them , do they endeavour to lay the great foundation jesus christ , in the hearts of their hearers , and to bring them to an interest in him by believing . in the farther pursuit of the work committed unto them , they endeavour more and more to declare unto , and instruct their hearers in all the mysteries and saving truths of the gospel , to the end that by the knowledge of them , they may be wrought unto obedience , and brought to conformity to christ , which is the end of their declaration ; and in the pursuit of their duty , there is nothing more that they insist upon , as far as ever i could observe , than an endeavour to convince men , that that faith or profession that doth not manifest it self , which is not justified by works , which doth not purifie the heart within , that is not fruitful in universal obedience to all the commands of god , is vain and unprofitable ; letting them know that though we are saved by grace , yet we are the workmanship of god created in christ jesus to good works , which he hath ordained for us to walk in them ; a neglect whereof doth uncontrollably evict men of hypocrisie and falseness in their profession ; that therefore these things in those that are adult , are indispensably necessary to salvation . hence do they esteem it their duty , continually to press upon their hearers the constant observance and doing of whatsover things are honest , whatsoever things are just , whatsoever things are pure , whatsoever things are comely , whatsoever things are of good report ; letting them know that those who are called to a participation of the grace of the gospel , have more , higher , stronger obligations upon them to righteousness , integrity , honesty , usefulness amongst men , in all moral duties , throughout all relations , conditions and capacities , than any others whatever . for any man to pretend , to write , plead that this they do not , but indeed do discountenance morality and the duties of it , is to take a liberty of saying what he pleases for his own purpose , when thousands are ready from the highest experience to contradict him . and if this false supposition should prove the soul that animates any discourses , let men never so passionately admire them , and expatiate in the commendation of them , i know some that will not be their rivals in their extasies . for the other things which those books are mostly filled withal , setting aside frivolous trifling exceptions about modes of carriage , and common phrases of speech , altogether unworthy the review or perusal of a serious person , they consist of such exceptions against expressions , sayings , occasional reflections on texts of scripture , invectives , and impertinent calling over of things past and by-gone , as the merit of the cause under contest is no way concerned in . and if any one would engage in so unhandsome an employment , as to collect such fond speeches , futilous expressions , ridiculous expositions of scripture , smutty passages , weak & impertinent discourses , yea profane scurrilities , which some others whom for their honors sake , and other reasons i shall not name , have in their sermons and discourses about sacred things been guilty of , he might provide matter enough for a score of such dialogues as the friendly debates , are composed of . but to return , that the advantages mentioned are somewhat peculiar unto dialogues , we have a sufficient evidence in this , that our author having another special design , he chose another way of writing suited thereunto . he professeth , that he hath neither hope , nor expectation to convince his adversaries of their crimes or mistakes , nor doth endeavour any such thing . nor did he meerly project to render them contemptible and ridiculous ; which to have effected , the writing of dialogues in his mannagement would have been most accommodate . but his purpose was to expose them to persecution , or to the severity of penal laws from the magistrate , and if possible , it may be , to popular rage and fury . the voice of his whole discourse is the same with that of the jews concerning st. paul , away with such fellows from the earth , for it is not meet they should live . such an account of his thoughts he gives us ; pag. 253. saith he , the only cause of all our troubles and disturbances ( which what they are he knows not , nor can declare ) is the inflexible perverfeness of about an hundred proud , ignorant , and seditious preachers , against whom if the severity of the laws were particularly levelled how easie would it be , &c. macte nova virtute puer , sic itur ad astra . but i hope it will appear before the close of this discourse , that our author is far from deserving the reputation of infallible in his politicks , whatever he may be thought to do in his divinity . it is sufficiently known how he is mistaken in his calculation of the numbers of those whom he designs to brand with the blackest marks of infamy , and whom he exposeth in his desires to the severities of law for their ruine . i am sure , it is probable , that there are more than an hundred of those whom he intends , who may say unto him , as gregory of nazianzen introduceth his father speaking to himself , nondum tot sunt anni tui , quot jam in sacris nobis sunt peracti victimis , who have been longer in the ministry than he in the world , but suppose there were but an hundred of them , he knows , or may know , when there was such a disparity in the numbers of them that contested about religion , that it was said of them , all the world against athanasius , and athanasius against the world ; who yet was in the right against them all , as they must acknowledge who frequently say or sing , his quicunque vult . but how came he so well acquainted with them all and every one , as to pronounce of them that they are proud , ignorant , and seditious ; allow him the liberty , which i see he will take whether we allow it him or no , to call whom he pleaseth seditious upon the account of reall or supposed principles not complyant with his thoughts and apprehensions ; yet that men are proud , and ignorant how he can prove but by particular instances from his own acquaintance with them , i know not ; and if he should be allowed to be a competent judge of knowledge and ignorance in the whole compass of wisdom and science , which it may be some will except against , yet unless he had personally conversed with them all , or were able to give sufficient instances of their ignorance from actings , writings , or expressions of their own , he would scarce be able to give a tolerable account of the honesty of this his p●remptory censure ; and surely this must needs be looked on , as a lovely , gentle , and philosophick humour , to judge all men proud and ignorant , who are not of our minds in all things , and on that ground alone . but yet let them be as ignorant as can be fancied , this will not determine the difference between them and their adversaries . one unlearned paphnutius in the council of nice stopped all the learned fathers when they were precipitately casting the church into a snare ; and others as unlearned as he , may honestly attempt the same at any time . and for our authors projection for the obtaining of quiet by severe dealings with these men in an especial manner , one of the same nature failed in the instance mentioned . for when athanasius stood almost by himself in the eastern empire for a profession in religion , which the supream magistrate and the generality of the clergy condemned , it was thought the levelling of severity in particular against him , would bring all to a composure . to this purpose after they had again and again charged him to be proud and seditious , they vigorously engaged in his prosecution , according to the projection here proposed , and sought him neer all the world over , but to no purpose at all , as the event discovered . for the truth which he professed having left its root in the hearts of multitudes of the people , on the first opportunity they returned again to the open avowing of it . but to return from this digression ! this being the design of our author , not so much to expose his adversaries to common contempt and laughter , as to ruine and destruction , he diverted from the beaten path of dialogues , and betook himself unto that of rhetorical invective declamations , which is peculiarly suited to carry on and promote such a design . i shall therefore here leave him for the present , following the triumphant chariot of his friend ; singing io triumphe ! and casting reflections upon the captives that he draggs after him at his chariot wheels , which will doubtless supply his imagination with a pleasing entertainment , untill he shall awake out of his dream , and find all the pageantry that his fancy hath erected round about him , to vanish and disappear . his next attempt is upon atheists , wherein i have no concern , nor his principal adversaries the non-conformists ; for my part i have had this advantage by my own obscurity and small consideration in the world , as never to converse with any persons that did , or durst question the being or providence of god , either really or in pretence . by common reports , and published discourses , i find that there are not a few in these dayes , who either out of pride and ostentation , or in a real complyance with their own darkness and ignorance , do boldly venture to dispute the things which we adore ; and if i am not greatly mis-informed , a charge of this prodigious licentiousness and impiety , may from pregnant instances , be brought neer the doors of some who on other occasions declaim against it . for practical atheism the matter seems to be unquestionable ; many live as though they believed neither god nor devil in the world , but themselves ; with neither sort am i concerned to treat at present , nor shall i examine the invectives of our author against them ; though i greatly doubt , whether ever such a kind of defence of the being of god was written by any man before him . if a man would make a judgement upon the genius and way of his discourse , he might possibly be tempted to fear , that it is persons , rather than things that are the object of his indignation ; and it may be the fate of some , to suffer under the infamy of atheism , as it is thought diagoras did of old , not for denying the deity , nor for any absurd conceptions of mind concerning it , but for deriding and contemning them , who without any interest in , or sense of religion , did foolishly , in idoliatrous instances make a pretence of it in the world . but whatever wickedness or miscarriages of this nature our author hath observed , his zeal against them were greatly to be commended , but that it is not in that only instance wherein he allows of the exercise of that vertue , let it then be his anger or indignation , or what he pleases , that he may not miss of his due praises and commendation . only i must say , that i question whether to charge persons enclined to atheism with profaning johnson and fletcher as well as the holy scriptures , be a way of proceeding probably suited to their conviction or reduction . it seems also that those who are here chastised do vent their atheism in scossing and drollery , jesting , and such like contemptible efforts of wit , that may take for a while amongst little and unlearned people , and immediately evaporate . i am afraid more of those who under pretences of sober reason do vent and maintain opinions and principles that have a direct tendency to give an open admission unto atheism in the minds of men , than of such fooleries . when others fury and raving cruelties succeeded not , he alone prevailed , qui solus accessit sobrius ad perdendam remp. one principle contended for as rational and true , which if admitted will insensibly seduce the mind unto , and justifie a practice ending in atheism , is more to be feared , than ten thousand jests and scoffs against religion , which methinks , amongst men of any tolerable sobriety should easily be buried under contempt and scorn . and our author may do well to consider whether he hath not , unwittingly i presume , in some instances , so expressed and demeaned himself , as to give no small advantage to those corrupt inclinations unto atheism , which abound in the hearts of men ; are not men taught here to keep the liberty of their minds and judgements to themselves , whilest they practise that which they approve not , nor can do so ; which is directly to act against the light and conviction of conscience ? and yet an associate of his in his present design , in a modest and free conference , tells us , that there is not awider step to atheism than to do any thing against conscience , and enforms his friend , that dissent out of grounds that appear to any founded on the will of god , is conscience ; but against such a conscience , the light , judgement and conviction of it , are men here taught to practise ; and thereby in the judgement of that author , are instructed unto atheism . and indeed if once men find themselves at liberty to practise contrary to what is prescribed unto them in the name and authority of god , as all things are which conscience requires , it is not long that they will retain any regard of him , or reverence unto him. it hath hitherto been the judgement of all , who have enquired into these things , that the great concern of the glory of god in the world , the interest of kings and rulers , of all governments whatever , the good and welfare of private persons , lyes in nothing more , than in preserving conscience from being debauched in the conducting principles of it ; and in keeping up its due respect to the immediate soveraignty of god over it in all things . neither ever was there a more horrid attempt upon the truth of the gospel , all common morality , and the good of mankind , than that which some of late years or ages have been engaged in , by suggesting in their casuistical writings such principles for the guidance of the consciences of men , as in sundry particular instances might set them free , as to practice , from the direct and immedsately influencing authority of god in his word . and yet i doubt not , but it may be made evident , that all their principle● in conjunction are scarce of so pernicious a tendency as this one general theorem , that men may lawfully act in the worship of god , or otherwise , against the light , dictates , or convictions of their own consciences . exempt conscience from an absolute , immediate , entire , universal dependance on the authority , will , and judgement of god , according to what conceptions it hath of them , and you disturb the whole harmony of divine providence in the government of the world ; and break the first link of that great chain whereon all religion and government in the world do depend . teach men to be like naaman the syrian to believe only in the god of israel , and to worship him according to his appointment by his own choice , and from a sense of duty , yet also to bow in the house of rimmon contrary to his light and conviction out of complyance with his master ; or with the men of samaria to fear the lord , but to worship their idols , and they will not fail at one time or other , rather to seek after rest in restless atheism , than to live in a perpetual conflict with themselves , or to cherish an everlasting sedition in their own bosomes . i shall not much reflect upon those expressions which our author is pleased to vent his indignation by ; such as religious rage , and fury , religious villany , religious lunacies , serious and consciencious villanies , wildness of godly madness , men lead by the spirit of god to disturb the publick peace , the world filled with a buzze and noise of the divine spirit , sanctified fury , sanctified barbarism , pious villanies , godly disobedience , sullen and cross-grained godliness , with innumerable others of the like kind ; which although perhaps he may countenance himself in the use of , from the tacite respect that he hath to the persons whom he intends to vilifie and reproach ; yet in themselves , and to others , who have not the same apprehensions of their occasion , they tend to nothing but to beget a scorn and derision of all religion , and the profession of it ; an humour which will not find where to rest or fix it self , untill it comes to be swallowed up in the abysse of atheism . we are at length arrived at the last act of this tragical preface ; and as in our progress we have rather heard a great noise and bluster , than really encountred either true difficulty or danger ; so now i confess that weariness of conversing with so many various sounds of the same signification , the summ of all being knaves , villains , fools , will carry me through the remainder of it , with some more than ordinary precipitation , as grudging an addition in this kind of employment to those few minutes wherein the preceding remarques were written or dictated . there are two or three heads which the remainders of this prefatory discourse may be reduced unto . first , a magnificent proclamation of his own achievements ; what he hath proved , what he hath done , especially in representing the inconsistence of liberty of conscience with the first and fundamental laws of government ; and i am content that he please himself with his own apprehensions , like him who admired at the marvelous feats performed in an empty theatre . for it may be that upon examination it will be found , that there is scarce in his whole discourse any one argument offered at , that hath the least seeming cogency towards such an end ; whether you take liberty of conscience , for liberty of judgement , which himself confesseth uncontroleable , or liberty of practice upon indulgence which he seems to oppose , an impartial reader will i doubt be so far from finding the conclusion mentioned to be evinced , as he will scarcely be able to satisfie himself that there are any premises that have a tendency thereunto . but i suppose he must extreamly want an employment who will design himself a business , in endeavouring to dispossess him of his self-pleasing imagination . yea he seems not to have pleaded his own cause absurdly at athens , who giving the city the news of a victory when they had received a fatal defeat , affirmed that publick thanks were due to him , for affording them two dayes of mirth and jollity , before the tidings came of their ill success ; which was more than they were ever like to see again in their lives . and there being as much satisfaction in a fancied , as a real success , though useless and failing , we shall leave our author in the highest contentment that thoughts of this nature can afford him . however it may not be amiss to mind him of that old good counsel , let not him that girdeth on his armour , boast like him that putteth it off . another part of his oration is to decry the folly of that bruitish apprehension that men can possibly live peaceably and quietly if they enjoy the liberty of their consciences ; where he fears not to affirm , that it is more elegible to tolerate the highest debauchertes , than liberty for men to worship god according to what they apprehend he requires ; whence some severe persons would be too apt it may be to make a conjecture of his own inclinations ; for it is evident that he is not absolutely insensible of self-interest in what he doth or writes . but the contrary to what he asserts , being a truth at this day written with the beams of the sun in many nations of europe , let envy , malice , fear , and revenge suggest what they please otherwise , and the nature of the thing it self denyed being built upon the best , greatest , and surest foundations and warranty that mankind hath to build on , or trust unto for their peace and security , i know not why it's denial was here ventured at , unless it were to embrace an opportunity once more to give vent to the remainders of his indignation , by revilings and reproaches , which i had hoped had been now exhausted . but these things are but collateral to his principal design in this close of his declamation ; and this is the removal of an objection , that liberty of conscience would conduce much to the improvement of trade in the nation . it is known that many persons of great wisdom and experience , and who , as it is probable , have had more time to consider the state and proper interest of this nation , and have spent more pains in the weighing of all things conducing thereunto than our author hath done , are of this mind and judgement . but he at once strikes them and their reasons dumb , by drawing out his gorgon's head , that he hath proved it inconsistent with government , and so it must needs be a foolish and silly thing to talk of its usefulness to trade . verum , ad populum phalera ; if great blustering words , dogmatical assertions , uncouth , unproved principles , accompanied with a pretence of contempt and scorn of all exceptions and oppositions to what is said , with the persons of them that make them , may be esteemed proofs , our author can prove what he pleaseth , and he is to be thought to have proved whatever he affirms himself so to have done . if sober reason , experience , arguments derived from common acknowledged principles of truth , if a confirmation of deductions from such principles , by confessed and commonly approved instances are necessary to make up convincing proofs in matters of this nature and importance , we are yet to seek for them , notwithstanding any thing that hath been offered by this author , or as far as i can conjecture is likely so to be . in the mean time i acknowledge many parts of his discourse to be singularly remarkable . his insinuation that the affairs of the kingdom are not in a fixed and established condition , that we are distracted amongst our selves with a strange variety of jealous●es and annimosities , and such like expressions , as if divulged in a book printed without licence , would and that justly , be looked on as seditious , are the foundations that he proceedeth upon . now as i am confident that there is very little ground , or none at all for these insinuations , so the publick disposing of the minds of men to fears , suspicious , and apprehensions of unseen dangers by such means , becomes them only , who care not what disadvantage they cast others , nay their rulers under , so they may compass and secure their own private ends and concerns . but yet not content to have expressed his own real or pretended apprehensions , he proceeds to manifest his scorn of those , or his smiling at them , who with mighty projects labour for the improvement of trade , which the council appointed , as i take it , by his majesty thence denominated , is more concerned in than the non-conformists , and may do well upon this information finding themselves lyable to scorn , to desist from such an useless and contemptible employment . they may now know , that to erect and encourage trading combinations , is only to build so many nests of faction and sedition ; for he sayes , there is not any sort of people so inclinable to seditious practices as the trading part of a nation ; and that their pride and arrogance naturally encrease with the improvement of their stock . besides the fanatick party , as he sayes , live in these greater societies , and it is a very odd and preposterous folly , to design the enriching of that sort of people ; for wealth doth but only pamper and encourage their presumption ; and he is a very silly man , and understands nothing of the follies , passions and inclinations of humane nature , who sees not that there is no creature so ungovernable as a wealthy fanatick . it cannot be denyed , but that this modern policy , runs contrary to the principles and experience of former ages . to preserve industrious men in a peaceable way of emproving their own interests , whereby they might partake in their own and family concerns , of the good and advantages of government , hath been by the weak and silly men of former generations , esteemed the most rational way of inducing their minds unto peaceable thoughts and resolutions . for as the wealth of men encreaseth , so do their desires and endeavours after all things and wayes whereby it may be secured ; that so they may not have spent their labour and the vigour of their spirits with reference unto their own good and that of their posterity in vain . yea , most men are found to be of issachar's temper , who when he saw , that rest was good , and the land pleasant , wherein his own advantages lay , bowed his shoulder to bear , and became a servant unto tribute ; fortes and miseri , have heretofore been only feared , and not such as found satisfaction to their desires in the encreases and successes of their endeavours . and as caesar said , he feared not those fat and corpulent persons anthony and dolabella , but those pale and lean discontented ones , brutus and cassius ; so men have been thought to be far less dangerous , or to be suspected in government , who are well clothed with their own wealth and concerns , than such as have nothing but themselves to lose , and by reason of their straights and distresses , do scarce judge them worth the keeping . and hath this gentleman really considered what the meaning of that word trade is , and what is the concernment of this nation in it ? or is he so fond of his own nations and apprehensions , as to judge it meet that the vital spirits and blood of the kingdom should be offered in sacrifice unto them ? solomon tells us , that the profit of the earth is for all , and the king himself is served by the field ; and we may truly in england say the same of trade ; all men know what respect unto it there is in the revenues of the crown , and how much they are concerned in its growth and promotion ; the rents of all from the highest to the lowest that have an interest in the soyl , are regulated by it , and rise and fall with it ; nor is there any possibility to keep them up to their present proportion and standard , much less to advance them , without the continuance of trade in its present condition at least , may without a steddy endeavour for its encrease , furtherance and promotion . noblemen and gentlemen must be contented to eat their own bief and mutton at home , if trade decay ; to keep up their antient and present splendour , they will find no way or means . corporations are known to be the most considerable and significant bodies of the common people , and herein lies their being and bread ; to diminish or discountenance their trade , is to starve them , and discourage all honest industry in the world . it was a sad desolation that not long since befell the great city by fire ; yet through the good providence of god , under the peaceable government of his majesty , it is rising out of its ashes , with a new signal beauty and lustre . but that consumption and devastation of it , which the pursuit of this council will inevitably produce , would prove fatal and irreparable . and as the interest of all the several parts of the common-wealth do depend on the trade of the people amongst our selves , so the honor , power and security of the whole in reference unto forraign nations , are resolved also into the same principles ; for as our soyl is but small in comparison of some of our neighbours , and the numbers of our people no wayes to be compared with theirs , so if we should forego the advantages of trade for which we have opportunities , and unto which the people of this nation have inclinations , above any countrey on nation in the world , we should quickly find how unequal the competition between them and us would be : for even our naval force , which is the honour of the king , the security of his kingdoms , the terror of his enemies , oweth its rise and continuance unto that preparation of persons employed therein , which is made by the trade of the nation . and if the councel of this author should be followed , to suspend all thoughts of the supportment , encouragement , and furtherance of trade , until all men by the severity of penalties should be induced to an uniformity in religion ; i doubt not but our envious neighbours would as readily discern the concernment of their malice and ill will therein , as hannibal did his , in the action of the roman general , who at the battel of cannae , according to their usual discipline , ( but fatally at that time misapplyed ) caused in the great distress of the army , his horsemen to alight and fight on foot , not considering the advantage of his great and politick enemy , as things then stood , who immediately said , i had rather he had delivered them all bound unto me , though he knew there was enough done to secure his victory . a survey of the first chapter . the author of this discourse , seems in this first chapter to design the stating of the controversie , which he intendeth to pursue and handle , ( as he expresseth himself pag. ii. ) as also to lay down the main foundations of his ensuing superstructure . nothing could be more regularly projected , nor more suited to the satisfaction of ingenious inquirers into the matters under debate ; for those , who have any design in reading , beyond a present divertisement of their minds , or entertainment of their fancies , desire nothing more than to have the subject matter which they exercise their thoughts about , clearly and distinctly proposed , that a true judgement may be made concerning what men say , and whereof they do affirm . but i fear our author hath fallen under the misadventure of a failure in these projections ; at least as unto that certainty , clearness , and perspicuity in the declaration of his conceptions , and expression of his assertions and principles ; without which all other ornaments of speech in matters of moment , are of no use or consideration . his language is good and proper , his periods of speech laboured , full , and even ; his expressions poynant towards his adversaries , and singly taken , appearing to be very significative and expressive of his mind . but i know not how it is come to pass , that what either through his own defect , as to a due comprehension of the notions whose mannagement he hath undertaken , or out of a design to cloud and obscure his sentiments , and to take the advantage of loose declamatory expressions , it is very hard , if possible , to gather from what he hath written , either what is the true state of the controversie proposed to discussion , or what is the precise determinate sense of of those words wherein he proposeth the principles that he proceeds upon . thus in the title of the book he asserts the power of the magistrate over the consciences of men ; elsewhere confines the whole work and duty of conscience to the inward thoughts and perswasions of the mind , over which the magistrate hath no power at all . conscience it self he sometimes sayes is every mans opinion ; sometimes he calls it an imperious faculty , which surely are not the same ; sometimes he pleads for the uncontrollable power of magistrates over religion and the consciences of men ; sometimes asserts their ecclesiastical jurisdiction as the same thing , and seemingly all that he intends ; whereas i suppose , no man ever yet defined ecclesiastical jurisdiction , to be , an uncontrollable power over religion and the consciences of men. the magistrates power over religion he asserts frequently , and denyeth outward worship to be any part of religion , and at last pleads upon the matter only for his power over outward worship . every particular vertue he affirms to be such , because it is a resemblance and imitation of some of the divine attributes ; yet also teacheth that there may be more vertues , or new ones that were not so , and that to be vertue in one place which is not so in another : sometimes he pleads that the magistrate hath power to impose any religion on the consciences of his subjects , that doth not countenance vice , or disgrace the deity ; and then anon pleads for it in indifferent things , and circumstances of outward worship only . also that the magistrate may oblige his subjects consciences to the performance of moral duties , and other duties in religious worship under penalties , and yet punisheth none for their crime and guilt , but for the example of others . and many other instances of the like nature may be given . now , whatever dress of words these things may be set off withal , they savour rankly of crude and undigested notions , not reduced unto such a consistency in his mind , as to suffer him to speak evenly , steadily , and constantly to them . upon the whole matter , it may not be unmeetly said of his discourse , what tally said of rullus his oration about the agrarian law ; concionem advocari jubet ; summâ cum expectatione concurritur ; explicat orationem sane longam & verbis valdè bonis ; vnum erat quod mihi vitiosum videbatur ; quòd tantâ ex frequentiâ nemo inveniri potuit qui intelligere posset quid diceret . hoc ille utrum ins●diarum caus● fecerit , an hac genere eloquentia delectetur , nescio ; tamen siqui acutiores in concione steterant , de lege agrairia nescio quid voluisse eum dicere suspicabantur . many good words it is composed of , many sharp reflections are made on others , a great appearance there is of reason ; but besides that , it is plain that he treats of the nonconformists and the magistrates power , and would have this latter exercised about the punishment or destruction of the former , ( which almost every page expresseth ) it is very , hard to gather what is the case he speaks unto , or what are principles he proceeds upon . the entrance of his discourse is designed to give an account of the great difficulty which he intends to assoyl , of the controversie that he will handle and debate , and of the difference which he will compose . here , if any where , accuracy , perspicuity , and a clear distinct direction of the minds of the readers unto a certain just apprehension of the matter in question and difference , ought to be expected . for if the foundation of discourses of this nature , be laid in terms general , ambiguous , loose , rhetorical , and flourishing , giving no particular determinate sense of the controversie , ( for so this is called by our author ) all . that ensues in the pursuit of what is so laid down , must needs be of the same complexion . and such appears to be the declamatory entrance of this chapter . for instead of laying a solid foundation to erect his superstructure upon , the author seems in it only to have built a castle in the air , that makes a goodly appearance and shew , but is of no validity or use . can he suppose that any man is the wiser , or the more intelligent in the difference about liberty of conscience , the power and duty of magistrates in granting or denying an indulgence unto the exercise of it , by reading an elegant parabolical discourse of two supream powers , the magistrate and conscience , contesting for soveraignty , in and about no man knows what ? what conscience is ; what liberty of conscience ; what it is pleaded for to extend unto , who are concerned in it ; whether its plea be resolved absolutely into its own nature and constitution , or into that respect which it hath to another common rule of the minds and conceptions of men in and about the worship of god , is not declared ; nor is it easily discernable , what he allows and approves of in his own discourse , and what he introduceth to reflect upon , and so reject . pag. 5. he tells us , that conscience is subject and accountable to god alone , that it owns no superiour but the lord of consciences . and pag. 7. that those who make it accountable to none but god lone , do in effect usurp their princes crown , defie his authority , and acknowledge no governour but themselves . if it be pleaded that in the first place , not what is , but what is unduly pretended is declared , his words may be as well so expounded in all his ascriptions unto magistrates also ; namely , that it is not with them as he asserts ; but only ' t is unduly pretended so to be , as to any thing that appears in the discourse . the distinct consideration of the principles of conscience , and the outward exercise of it , can alone here give any shew of relief . but as no distinction of that nature doth as yet appear , and if rested on , ought to have been produced by any one who understood himself , and intended not to deceive or entangle others , so when it is brought on the stage , its inconsistency to serve the end designed shall be evinced . but that a plea for the consciences of private men , ( submitting themselves freely and willingly to the supream power and government of magistrates in all things belonging to publick peace and tranquility , ) to have liberty to express their obedience unto god in the exercise of his outward worship , should receive such a tragical description of a rival supream power set up against the magistrate to the usurpation of his crown and dignity , is a new way of stating controversies whether in divinity or policy , which this author judgeth conducing to his design and purpose . and i shall say no more but that those who delight in such a way of writing , and do receive light and satisfaction thereby , do seem to be exercised in a logick that i was never acquainted withal , and which i shall not now enquire after . what seems to be of real difficulty in this matter which is so rhetorically exaggerated , our blessed saviour hath stated and determined in one word ; give , saith he , unto caesar the things that are caesar's , and to god the things that are gods ; and this he did , when he gave his disciples command not only to think , judge and believe according to what he should propose and reveal unto them , but also to observe and do in outward practices what ever he should command them . as he requires all subjection unto the magistrate in things of his proper cognizance , that is all things necessary to publick peace and tranquility in this world the great end of his authority : so he asserts also that there are things of god which are to be observed and practised , even all and every one of his own commands ; in a neglect whereof on any pretence or account , we give not unto god that which is his. and he doubted not , but that these things , these distinct respects to god and man , were exceedingly well consistent , and together directive to the same end of publick good . wherefore passing through the flourishes of this frontispiece with the highest inconcernment , we may enter the fabrick it self , where possibly we may find him declaring directly what it is that he asserts in this matter , and contendeth for ; and this he doth pag. 10. and therefore it is the design of this discourse by a fair and impartial debate to compose all these differences and adjust all these quarrells and contentions , and settle things upon their true and proper foundations ; first by proving it to be absolutely necessary to the peace and government of the world , that the supream magistrate of every commonwealth should be vested with a power to govern and conduct the consciences of subjects in affairs of religion . i am sure our author will not be surprized , if after he hath reported the whole party whom he opposeth , as a company of silly , foolish , illiterate persons , one of them should so far acknowledge his own stupidity , as to profess that after the consideration of this declaration of his intention and mind , he is yet to seek for the direct and determinate sense of his words , and for the principle that he designes the confirmation of . i doubt not but that the magistrate hath all that power which is absolutely necessary for the preservation of publick peace and tranquility in the world . but if men may be allowed to fancy what they please to be necessary unto that end , and thence to make their own measures of that power which is to be ascribed unto him , no man knows what bounds will be fixed unto that ocean wherein the leviathans they have framed in their imagination may sport themselves . some will perhaps think it necessary to this purpose that the magistrate should have power to declare , and determine whether there be a god or no ; whether if there be , it be necessary he should be worshipped or no ; whether any religion be needful in , or usefull to the world ; and if there be , then to determine what all subjects shall believe , and practise from first to last in the whole of it . and our author hopes that some are of this mind . others may confine it to lesser things , according as their own interest doth call upon them so to do ; though they are not able to assign a clear distinction between what is subjected unto him , and what may plead an exemption from his authority . he indeed who is the fountain and original of all power , hath both assigned its proper end , and fully suited it to the attainment thereof . and if the noise of mens lusts , passions , and interests , were but a little silenced , we should quickly hear the harmonious consenting voice of humane nature it self , declaring the just proportion that is between the grant of power and its end ; and undeniably express it in all the instances of it . for as the principle of rule and subjection , is natural to us , concreated with us , and indispensably necessary to humane society in all the distinctions it is capable of , and relations whence those distinctions arise ; so nature it self duly attended unto , will not fail by the reason of things , to direct us unto all that is essential unto it , and necessary unto its end . arbitrary fictions of ends of government , and what is necessary thereunto , influenced by present interest , and arising from circumstances confined to one place , time , or nation , are not to be imposed on the nature of government it self ; which hath nothing belonging unto it but what inseparably accompanieth mankind as sociable . but to let this pass ; the authority here particularly asserted , is a power in the supream magistrate to govern and guide the consciences of his subjects in affairs of religion . let any man duly consider these expressions , and if he be satisfied by them as to the sense of the controversie under debate , i shall acknowledge that he is wiser than i , which is very easie for any one to be . what are the affairs of religion here intended , all or some ? whether in religion , or about it ; what are the consciences of men , and how exercised about these things ; what it is to govern and conduct them ; with what power , by what means this may be done ; i am at a loss for ought that yet is here declared . there is a guidance , conduct , yea government of the consciences of men , by instructions and directions in a due proposal of rational and spiritual motives for those ends ; such as is that which is vested in , and exercised by the guides of the church ; and that in subjection to , and dependance on christ alone , as hath been hitherto apprehended ; though some now seem to have a mind to change their master , and to take up praesente numine who may be of more advantage to them . that the magistrate hath also power so to govern and conduct the consciences of his subjects in his way of administration , that is by ordering them to be taught , instructed , and guided in their duty , i know none that doth deny . so did jehosophat , 2 chron. 17 , 7 , 8 , 9. but it seems to be a government and guidance of another nature that is here intended . to deliver our selves therefore from the deceit and intanglement of these general expressions , and that we may know what to speak unto , we must seek for a declaration of their sense and importance from what is elsewhere in their pursuit affirmed and explained by their author . his general assertion is ( as was observed ) that the magistrate hath power over the consciences of his subjects in religion , as appears in the title of his book ; here p. 10. that power , is said to be , to govern and conduct their consciences in religious affairs ; pag. 13. that religion is subject to his dominion as well as all other affairs of state , pag. 27. it is a soveraignty over mens consciences in matters of religion , and this universal , absolute , and uncontrollable ; matters of religion are as uncontrollably subject to the supream power , as all other civil concerns ; he may if he please reserve the exercise of the priesthood to himself , p. 32. that is , what now in religion corresponds unto the ancient priesthood , as the ordering bishops and priests , administring sacraments and the like ; as the papists in q. elizabeth 's time did commonly report , in their usual manner , that it was done by a woman amongst us , by a fiction of such principles as begin it seems now to be owned . that if this power of the government of religion be not universal and unlimited it is useless , p. 35. that this power is not derived from christ , nor any grant of his , but is antecedent to his coming , or any power given unto him or granted by him , pag. 40. magistrates have a power to make that a particular of the divine law , which god had not made so , p. 80. and to introduce new duties in the most important parts of religion . so that there is a publick conscience which men are in things of a publick concern ( relating to the worship of god ) to attend unto and not to their own . and if there be any sin in the command , he that imposed it , shall answer for it , and not i whose whole duty it is to obey , p. 308. hence the command of authority will warrant obedience , and obedience will hallow my actions , and excuse me from sin , ibid. hence it follows , that whatever the magistrate commands in religion , his authority doth so immediately affect the consciences of men , that they are bound to observe it on the pain of the greatest sin and punishment ; and he may appoint and command whatever he pleaseth in religion , that doth not either countenance vice , or disgrace the deity , p. 85. and many other expressions are there of the general assertion before laid down . this therefore seems to me , and to the most impartial considerations of this discourse that i could bring unto it , to be the doctrine or opinion proposed and advanced for the quieting and composing of the great tumults described in its entrance ; namely , that the supream magistrate in every nation hath power to order and appoint what religion his subjects shall profess and observe , or what he pleaseth in religion , as to the worship of god required in it , provided that he enjoyneth nothing that countenanceth vice , or disgraceth the deity ; and thereby binds their consciences to profess and observe that which is by him so appointed ( and nothing else are they to observe ) making it their duty in conscience so to do ; and the highest crime or sin to do any thing to the contrary ; and that whatever the precise truth in these matters be , or whatever be the apprehensions of their own consciences concerning them . now if our author can produce any law , usage , or custome of this kingdom , any statute or act of parliament , any authentick record , any acts or declarations of our kings , any publickly authorised writing , before or since the reformation , declaring , asserting , or otherwise approving the power and authority described , to belong unto , to be claimed or exercised by the kings of this nation , i will faithfully promise him never to write one word against it , although i am sure i shall never be of that mind . and if i mistake not in a transient reflection on these principles , compared with those which the church of england hath formerly pleaded against them who opposed her constitutions , they are utterly by them cast out of all consideration ; and this one notion is advanced in the room of all the foundations , which for so many years her defenders , ( as wife and as learned as this author ) have been building upon . but this is not my concernment to examine ; i shall leave it unto them whose it is , and whose it will be made appear to be , if we are again necessitated to engage in this dispute . for the present ; be it granted , that it is the duty , and in the power of every supream magistrate , to order , and determine what religion , what way , what modes in religion shall be allowed , publickly owned , and countenanced , and by publick revenue maintained in his dominions . that is , this is allowed with respect to all pretensions of other soveraigns , or of his own subjects ; with respect unto god , it is his truth alone , the religion by him revealed , and the worship by him appointed that he can so allow or establish . the rule that holds in private persons with respect to the publick magistrate , holds in him with respect unto god. illud possumus quod jure possumus . it is also agreed , that no men , no individual person , no order , or society of men , are either in their persons or any of their outward concerns , exempted , or may be so on the account of religion , from his power and jurisdiction ; nor any causes that are lyable unto a legal , political disposal and determination ; it is also freely acknowledged that whatever such a magistrate doth determi●● about the observances of religion . under what penalties soever , his subjects are bound to observe what he doth so command and appoint , unless by general or especial rules , their consciences are obliged to a dissent , or contrary observation by the authority of god and his word ; in this case they are to keep their souls entire in their spiritual subjection unto god , and quietly and peaceably to bear the troubles , and inconveniencies which on the account thereof may befall them , without the least withdrawing of their obedience from the magistrate . and in this state of things as there is no necessity or appearance of it , that any man should be brought into such a condition , as wherein sin on the one hand , or the other , cannot be avoided ; so that state of things will probably occurr in the world , as it hath done in all ages hitherto , that men may be necessitated to sin , or suffer . to winde up the state of this controversie ; we say that antecedent to the consideration of the power of the magistrate , and all the influence that it hath upon men or their consciences , there is a superiour determination of what is true , what false in religion , what right and what wrong in the worship of god , wherein the guidance of the consciences of men doth principally depend , and whereinto it is ultimately resolved . this gives an obligation , or liberty unto them , antecedent unto the imposition of the magistrate , of whose command and our actual obedience unto them in these things , it is the rule and measure . and i think there is no principle , no common presumption of nature , nor dictate of reason more evident , known , or confessed , than this , that whatever god commands us in his worship or otherwise , that we are to do ; and whatever he forbids us , that we are not to do , be the things themselves in our eye great , or small . neither is there any difference in these things with respect unto the way or manner of the declaration of the will of god ; whether it be by innate common light , or by revelation , all is one ; the authority and will of god in all is to be observed . yea a command of god made known by revelation , ( the way which is most contended about ) may suspend as to any particular instance , the greatest command that we are obliged unto by the law of nature in reference unto one another ; as it did in the precept given to abraham for the sacrificing of his son. and we shall find our author himself setting up the supremacy of conscience in opposition unto , and competition with that of the magistrate , ( though with no great self-consistency ) ascribing the preheminence and prevalency in obligation unto that of conscience , and that in the principal and most important duties of religion and humane life . such are all those moral vertues , which have in their nature a resemblance of the divine perfections , wherein he placeth the substance of religion ; with respect unto these , he so setteth up the throne of conscience , as to affirm that if any thing be commanded by the magistrate against them , to disobey him is no sin , but a duty ; and we shall find the case to be the same in matters of meer revelation . for what god commands that he commands , by what way soever that commnad be made known to us . and there is no consideration that can adde any thing to the obligatory power and efficacy of infinite authority . so that where the will of god is the formal reason of our obedience , it is all one how or by what means it is discovered unto us , whatever we are instructed in by innate reason , or by 〈◊〉 ▪ the reason why we are 〈◊〉 by it , is neither the one nor the other , but the authority of god in both . but we must return unto the consideration of the sentiments of our author in this matter as before laid down . the authority ascribed to the civil magistrate being as hath been expressed ; it will be very hard for any one to distinguish between it and the soveraignty that the lord christ himself hath in and over his church ; yea if there be any advantage on either side , or a comparative preheminence , it will be found to be cast upon that of the magistrate . is the lord christ the lord of the souls and consciences of men ? hath he dominion over them to rule them in the things of the worship of god ? it is so with the magistrate also ; he hath an universal power over the consciences of his subjects . doth the lord christ require his disciples to do and observe in the worship of god what ever he commanded them ? so also may the magistrate , the rule and conduct of conscience in these matters belonging unto him ; provided that he command nothing that may countenance vice , or disgrace the deity ; which , with reverence be it spoken , our lord jesus christ himself , not only on the account of the per●ection and rectitude of his own nature , but also of his commission from the father , could not do . is the authority of christ the formal reason making obedience necessary to his commands and precepts ? so is the authority of the magistrate in reference unto what he requires . do men therefore sin if they neglect the observance of the commands of christ in the worship of god , because of his immediate authority so to command them binding their consciences ? so do men sin if they omit or neglect to do what the magistrate requires in the worship of god because of his authority , without any farther respect . hath the lord christ instituted two sacraments in the worship of god , that is outward visible signs , or symbols , of inward invisible or spiritual grace ? the magistrate if he please may institute and appoint twenty under the names of significant ceremonies ; that is outward visible signs of inward spiritual grace , which alone is the significancy contended about . hath the magistrate this his authority in and over religion and the consciences of men from jesus christ ? no more then christ hath his authority from the magistrate ; for he holds it by the law of nature antecedent to the promise and coming of christ ? might christ in his own person administer the holy things of the church of god ? not in the church of the jews , for he sprang of the tribe of judah , concerning which nothing was spoken as to the priesthood ; only he might in that of the gospel , but hath judged meet to commit the actual administration of them to others ? so is it with the magistrate also . thus far then christ and the magistrate seem to stand on even or equal terms ; but there are two things remaining that absolutely turn the scale and cast the advantage on the magistrates side . for first , men may do and practise many things in the worship of god which the lord christ hath no where , nor by any means required ; yea to think that his word or the revelation of his mind and will therein , is the sole and adequate rule of religious worship , is reported as an opinion foolish , absurd , impious and destructive of all government . if this be not supposed not only the whole design of our author in this book is defeated , but our whole controversie also is composed and at an end . but on the other hand , no man must do or practise any thing in that way , but what is prescribed , appointed and commanded by the magistrate , upon pain of sin , schism , rebellion and all that follows thereon . to leave this unasserted is all that the non-conformists would desire in order unto peace . comprehension and indulgence would ensue thereon . here i think the magistrate hath the advantage . but that which follows will make it yet more evident ; for secondly , suppose the magistrate require any thing to be done and observed in the worship of god , and the lord christ require the quite contrary in a mans own apprehension , so that he is as well satisfied in his apprehension of his mind as he can be of any thing that is proposed to his faith and conscience in the word of god ; in this case he is to obey magistrate , and not christ , as far as i can learn ; unless all confusion and disorder be admitted an entrance into the world . yea , but this seems directly contrary to that rule of the apostles , which hath such an evidence and power of rational conviction attending it , that they refer it to the judgement of their adversaries , and those persons of as perverse corrupt minds and prejudicate engagements against them and their cause , as ever lived in the world ; namely , whether it be meet to obey god or man , judge ye . but we are told , that this holds only in greater matters ; the logick ( by the way ) of which distinction , is as strange as its divinity . for if the formal reason of the difference intimated , arise from the comparison between the authority of god and man , it holds equally as to all things small or great that they may be oppositely concerned in . besides who shall judge what is small , or what is great in things of this nature ? cave ne titubes . grant but the least judgement to private men themselves in this matter , and the whole fabrick tumbles ; if the magistrate be judge of what is great and of what is little , we are still where we were without hopes of delivery . and this to me is a notable instance of the preheminence of the magistrate above christ in this matter . some of the old irish have a proverbial speech amongst them , that if christ had not been christ when he was christ , patrick had been christ ; but it seems now that takeing it for granted that he was christ , yet we have another that is so also ; that is lord over the souls and consciences of men ; and what can be said more of him , who sits in the temple of god , and shews himself to be god. as we formerly said non-conformists who are unacquainted with the mysteries of things of this nature , must needs desire to know whether these be the avowed principles of the church of england , or whether they are only inventions to serve a present turn of the pursuit of some mens designs . are all the old pleas of the jus divinum of episcopacy , of example and direction apostolical , of a parity of reason between the condition of the church whilst under extraordinary officers , and whilst under ordinary ; of the power of the church to appoint ceremonies for decency and order , of the consistency of christian liberty with the necessary practice of indifferent things , of the pattern of the churches of old , which ( whether , duly or otherwise we do not now determine ) have been insisted on in this cause , swallowed all up in this abysse of magistratical omnipotency , which plainly renders them useless and unprofitable ? how unhappy hath it been that the christian world was not sooner blessed with this great discovery of the only way and means of putting a final end , unto all religious contests ? that he should not until now appear , qui genus humanum ingenio superavit , & omnes praestrinxit stellas , exortus at aetherius sol . but every age produceth not a columbus . many indeed have been the disputes of learned men about the power of magistrates in and concerning religion . with us it is stated in the recorded actings of our soveraign princes , in the oath of supremacy , and the acts of parliament concerning it , with other authentick writings explanatory thereof . some have denyed him any concern herein ; our author is none of them ? but rather like the phrenetick gentleman who when he was accused in former dayes , for denying the corporal presence of christ in the sacrament : replyed in his own defence , that he believed him to be present booted and spurred as he rode to capernaum . he hath brought him in booted and spurred , yea armed cap-a-pie into the church of god , and given all power into his hands to dispose of the worship of god according to his own will and pleasure . and that not with respect unto outward order only , but with direct obligation upon the consciences of men . but doubtless it is the wisdom of soveraign princes to beware of this sort of enemies ; persons who to promote their own interest make ascriptions of such things unto them , as they cannot accept of , without the utmost hazzard of the displeasure of god. is it meet that to satisfie the desires of any , they should invade the prerogative of god , or set themselves down at his right hand in the throne of his only begotten son ? i confess they are no way concerned in what others for their advantage sake , as they suppose , will ascribe unto them , which they may sufficiently disown by scorn and silence . nor can their sin involve them in any guilt . it was not the vain acclamation of the multitude unto herod , the voice of god and not of man , but his own arrogant satisfaction in that blasphemous assignation of divine glory to him , that exposed him to the judgements and vengeance of god. when the princes of israel found by the answer of the reubenites that they had not transgressed against the law of gods worship , in adding unto it or altering of it , which they knew would have been a provocation not to have been passed over without a recompence of revenge ; they replyed unto them , now have you delivered the children of israel out of the hand of the lord ; and it is to be desired that all the princes of the israel of god in the world , all christian potentates , would diligently watch against giving admission unto any such insinuations , as would deliver them into the hand of the lord. for my own part , such is my ignorance , that i know not , that any magistrate from the foundation of the world , unless it were nebuchadnezzar , cai●s caligula , domitian and persons like to them , ever claimed or pretended to exercise the power here assigned unto them . the instances of the laws and edicts of constantine in the matters of religion and the worship of god , of theodosius and gratian , arcadius , martian and other emperours of the east remaining in the code and novels ; the capitular of the western emperours , and laws of gothish kings , the right of ecclesiastical jurisdiction inherent in the imperial crown of this nation , and occasionally exercised in all ages are of no concernment in this matter . for no man denyes but that it is the duty of the supream magistrate to protect and further the true religion , and right worship of god , by all wayes and means suited and appointed of god thereunto . to encourage the professors thereof , to protect them from wrong and violence , to secure them in the performance of their duties , is doubtless incumbent on them . whatever under pretence of religion brings actual disturbance unto the peace of mankind , they may coerce and restrain . when religion as established in any nation by law , doth or may interest the professors of it , or guides in it , in any priviledges , advantages , or secular emoluments , which are subject and lyable , as all humane concerns , to doubts , controversies , and litigious contests in their security and disposal , all these things depend meerly and solely on the power of the magistrate , by whose authority they are originally grantted , and by whose jurisdictive power both the persons vested with them , and themselves are disposable . but for an absolute power over the consciences of men to bind or oblige them formally thereby , to do whatever they shall require in the worship of god , so as to make it their sin deserving eternal damnation not so to do , without any consideration whether the things are true or false , according to the mind of god or otherwise , yea though they are apprehended by them who are so obliged to practise them , to be contrary to the will of god , that this hath hitherto been claimed by any magistrate , unless such as those before mentioned , i am yet to seek . and the case is the same with respect unto them who are not satis●ied that what is so prescribed unto them will be accepted with god. for whereas in all that men do in the worship of god , they ought to be fully perswaded of its acceptableness to god in their own minds , seeing whatever is not of faith is sin , he that doubteth is in a very little better capacity to serve god on such injunctions , then he who apprehendeth them to be directly contrary to his mind . if an edict were drawn up for the settlement of religion and religious worship in any christian nation , according to the principles and directions before laid down , it may be there would be no great strife in the world by whom it should be first owned and espoused . for it must be of this importance . whereas we have an vniversal and absolute power over the consciences of all our subjects in things appertaining to the worship of god ; so that if we please we can introduce new duties , ( never yet heard of , ) in the most important parts of religion ( pag. 80. ) and may impose on them in the practice of religion and divine worship what we please ; so that in our judgement it doth not countenance vice , nor disgrace the deity , ( pag. 85. ) and whereas this power is naturally inherent in us , not given or granted unto us by jesus christ , but belonged to us , or our predecessors before ever he was born , nor is expressed in the scripture , but rather supposed ; and this being such as that we our selves if we would , ( whether we be man or woman ) ( here france must be excepted by vertue of the salique law , though the whole project be principally calculated for that meridian ) might exercise the special offices and duties of religion in our own person , especially that of the priesthood , though me are pleased to transfer the exercise of it unto others ; and whereas all our prescriptions , impositions , and injunctions , in these things , do immediately affect and bind the consciences of our subjects because they are ours , whether they be right or wrong , true or false , so long as in our judgement they neither ( as was said ) countenance vice nor disgrace the deity , we do enact and ordain as followeth . ( here , if you please , you may intersert the scheme of religion given us by our author in his second chapter , and add unto it ; that because sacrifices were a way found out by honest men of old , to express their gratitude unto god thereby , so great and necessary a part of our religious duty ; it be enjoyned that the use of them be again revived ; seeing there is nothing in them that offends against the bounds prescribed to the power to be expressed ; and that men in all places do offer up bulls and goats , sheep , and fowls , to god , with as many other institutions of the like nature , as shall be thought meet ; ) hereunto add , now our express will and pleasure is , that every man may , and do think and judge what he pleaseth concerning the things enjoyned and enacted by vs ; for what have we to do with their thoughts and judgements ? they are under the empire and dominion of conscience , which we cannot invade if we would ; they may if they please judge them inconvenient , foolish , absurd , yea contrary to the mind , will , and law of god : our only intention , will and pleasure is , to bind them to the constant observation and practice of them , and that under the penalties of hanging and damnation . i know not any expression in such an impious and futilous edict , that may not be warranted out of the principles of this discourse ; the main parts of it being composed out of the words and phrases of it , and those used , to the best of my understanding , in the sense fixed to them by our author . now , as was said before , i suppose christian princes will not be earnest in their contests , who shall first own the authority intimated , and express it in a suitable exercise . and if any one of them should put forth his hand unto it , he will find that — furiarum maxima juxta accubat , & manibus prohibet contingere mensas . there is one who layes an antecedent claim to a sole interest in this power , and that bottomed on other manner of pretensions than any as yet have been pleaded in their behalf . for the power and authority here ascribed unto princes , is none other but that which is claimed by the pope of rome , ( with some few enlargements ) and appropriated unto him by his canonists and courtiers . only here the old gentleman , ( as he is called by our author ) hath the advantage ; that beside the precedency of his claim , it being entred on record at least six or seven hundred years before any proctor or advocate appeared in the behalf of princes , he hath forestall'd them all in the pretence of infallibility ; which doubtless is a matter of singular use in the exercise of the power contended about . for some men are so peevish as to think that thus to deal with religion and the consciences of men , belongs to none but him , who is absolutely , yea essentially so , that is infallible . for as we have now often said ( as contrary to their design men in haste oftentimes speak the same things over and over ) as to all ecclesiastical jurisdiction over persons and causes ecclesiastical , and the soveraign disposal of all the civil and political concernments of religion which is vested in the imperial crown of this nation , and by sundry acts of parliament is declared so to be , i shall be alwayes ready to plead the right of our kings , and all christian kings whatever , against the absurd pleas and pretences of the pope ; so as to this controversie between him and such princes as shall think meet to contend with him about it , concerning the power over the consciences of men before described , i shall not interpose my self in the scuffle ; as being fully satisfied they are contending about that which belongs to neither of them . but what reason is there , why this power should not be extended unto the inward thoughts and apprehensions of men about the worship of god , as well as to the expression of them in pure spiritual acts of that worship . the power asserted i presume will be acknowledged to be from god ; though i can scarce meet with the communication and derivation of it from him in this discourse . but whereas , it is granted on all hands , that the powers that be are of god , and that none can have authority over an other , unless it be originally given him from above ; i desire to be informed why the other part of the power mentioned , namely over the thoughts , judgements , and apprehensions of men in the things of the worship of god , should not be invested in the magistrate also ; that so he having declared what is to be believed , thought , and judged in such things , all men should be obliged so to believe , think , and judge ; for this power god can give ; and hath given it unto jesus christ. i presume , it will be said , that this was no way needful for the preservation of peace in humane society , which is the end for which all this power is vested in the magistrate . for let men believe , think , and judge what they please , so long as their outward actings are , or may be over-ruled , there is no danger of any publick disturbance . but this seems to be a mighty uneasie condition for mankind ; namely to live continually in a contradiction between their judgements and their practices , which in this case is allowed to be incident unto them . constantly to judge one way best and most according to the mind of god in his worship , and constantly to practise another , will , it is to be feared , prove like the conflicting of vehement vapours with their contrary qualities , that at one time or other will produce an earthquake . how then if men weary of this perplexing distorting condition of things in their minds , should be provoked to run to excesses and inordinate courses for their freedom and rest , such as our author excellently displayes in all their hideous colours and appearances , and which are really pernicious to humane policy and society ? were it not much better that all these inconveniencies had been prevented in the first instance , by taking care that the faith , thoughts , perswasions , and judgements of all subjects about the things of god , should be absolutely bound up unto the declared conceptions of their rulers in these matters ? let it not be pretended , that this is impossible , and contrary to the natural liberty of the minds of men , as rational creatures guiding and determining themselves according to their own reason of things and understandings . for do but fix the declared will of the ruler , in the room and place of divine revelation , ( which is no hard matter to do , which some actually do universally , and our author as to a great share and proportion ) and the obligation sought after to prevent all inconvencies in government , falls as full and directly upon the minds , thoughts , and judgements of men , as upon any of their outward actions . and this , for the substance of it , is now pleaded for ; seeing it is pretended that in all things dubious , where men cannot satisfie themselves that it is the will of god that they should do a thing , or no , the declaration of the magistrate determines not only their practice , but their judgement also , and gives them that full perswasion of their minds which is indispensably required unto their acting in such things ; and that faith which frees them from sin ; for he that doubteth , is damned if he eat . but it will be said , that there will be no need hereof ; for let men think and judge what they please , whilst they are convinced and satisfied that it is their duty not to practise any thing outwardly in religion , but what is prescribed by their rulers , it is not possible that any publick evil should ensue upon their mental conceptions only . we observed before that the condition described is exceedingly uneasie ; which i suppose will not be denyed by men who have seriously considered , what it is either to judge or practise any thing that lyes before them with reference unto the judgment of god. and that which should tye men up to rest perpetually in such a restless state , is as it seems a meer conviction of their duty . they ought to be , and are supposed to be convinced that it is their duty to maintain the liberty of their minds and judgements , but to submit in their outward practice universally to the laws of men that are over them . and this sense and conviction of duty , is a sufficient security unto publick tranquility , in all that contrariety and opposition of sentiments unto established religion and forms of worship that may be imagined ; but if this be so ; why will not the same conviction and sense of duty restrain them , who do peaceably exercise the worship of god according to the light and dictates of their consciences , from any actings whatever that may tend to the disturbance of the publick peace ? duty , nakedly considered , is even as such , the greatest obligation on the minds of men ; and the great security of others in their actings ariseth from the●c● . 〈◊〉 more it is influenced and advantaged by outward considerations , the less it is assaulted and opposed by things grievous and perplexing in the way of the discharge of it , the more efficacious will be its operations on the minds of men , and the firmer will be the security unto others that thence ariseth . now these advantages lye absolutely on the part of them who practise , or are allowed so to do , according to their own light and perswasion in the worship of god , wherein they are at rest and full satisfaction of mind ; and not on theirs who all their dayes are bound up to a perverse distorted posture of mind and soul , in judging one thing to be best and most pleasing unto god , and practising of the contrary . such an one , is the man that of all others , rulers have need i think to be most jealous of . for what security can be had of him , who hath inured himself unto a continual contradiction between his faith and his practice ? for my part i should either expect no other measure from him in any other thing , nor ever judge that his profession and wayes of actings are any sufficient indications of his mind , ( which takes away all security from mankind ) or fear that his convictions of light and knowledge , ( as he apprehends ) would at one time or other precipitate him into attempts of irregularity and violence for his own relief . — hic nig●r est , hunc tu romane caveto . it will be said , perhaps , that we need not look farther for the disturbance of publick peace , from them who practise outwardly any thing in the worship of god but what is prescribed , established , and enjoyned ; seeing that every such practice is such a disturbance it self . i say this pretence is miserably ridiculous and contemptible , and contrary to the common experience of mankind . if this were so , the whole world for 300 years , lived in one continual disturbance and tumult upon the account of christian religion , whose professors constantly practised and performed that in the worship of god , which was so far from being established or approved by publick authority , that it was proscribed and condemned under penalties of all sorts , pecuniary , corporal , and sanguinary or capital . but we see no such matter ensued , nor the least disquietment unto the world , but what was given unto it by the rage of bloody persecutors , that introduced the first convulsions into the roman empire , which were never well quieted , but ended in its dissolution . the experience also of the present and next preceding ages , casts this frivolous exception out of consideration . and as such a practice , even against legal prohibitions , though it be by the transgression of a penal law , is yet in it self and just consequence remote enough from any disturbance of government , ( unless we should suppose that every non-observance of a penal statute invalidates the government of a nation , which were to fix it upon such a foundation , as will not afford it the steddiness of a weathercok ; ) so being allowed by way of exemption , it contains no invasion upon , or intrusion into the rights of others ; but being accompanied with the abridgement of the priviledges of none , or the neglect of any duty required to the good of the common-wealth , it is as consistent with , and may be as conducing to publick good and tranquility , as any order of religious things in the world , as shall be elsewhere demonstrated . it remains therefore that the only answer to this consideration is , that men who plead for indulgence and liberty of conscience in the worship god according to his word , and the light which he hath given them therein , have indeed no conscience at all , and so are not to be believed as to what they profess against sinister and evil practises . this flaile i know no fence against , but this only ; that they have as good and better grounds to suspect him to have no conscience at all , who upon unjust surmises shall so injuriously charge them , as finding him in a direct transgression of the principal rules that conscience is to be guided and directed by , than he hath to pronounce such a judgement concerning them and their sincerity in what they prosess . and whether such mutual censures tend not to the utter overthrow of all peace , love , and security amongst mankind is easie to determine . certainly it is the worst game in the world for the publick , to have men bandying suspicions one against another ; and thereon managing mutual charges of all that they do surmise , or what else they please to give the countenance of surmise unto . i acknowledge the notion insisted on , namely , that mhilest men reserve to themselves the freedom and liberty of judging what they please , or what seems good unto them in matters of religion and the worship of god , they ought to esteem it their duty to practise in all things according to the prescription of their rulers , though every may contrary unto , and inconsistent with their own judgements and perswasions , unless it be in things that countenance vice , or disgrace the deity ( where of yet it may be , it will not be thought meet that they themselves should judge for themselves and their own practise , seeing they may extend their conceptions about what doth so unto such minute instances as would frustrate the whole design ) is exceedingly accommodated to the corrupt lusts and affections of men , and suited to make provision for their security in this world , by an exemption from the indispensable command of professing the truth communicated and known unto them ; a sense of the obligation where of , hath hitherto exposed innumerable persons in all ages to great difficulties , dangers , and sufferings , yea to death the height and summ of all . for whereas men have been perswaded that with the heart man believeth unto righteousness , and with the mouth confession is made unto salvation ; the latter clause is in many cases hereby sufficiently superseded ; and the troublesome duty seeming to be required in it , is removed out of the way . it will not , it may be , be so easie to prove that in the religion of the mahumetans there is any thing enjoyned in practise , that will directly fall under the limitations assigned unto the complyance with the commands of supeperiours contended for . and therefore let a man but retain his own apprehensions concerning jesus christ and the gospel , it may be lawful for him , yea be his duty to observe the worship enjoyned by the law of mahomet , if his lot fall to live under the power of the grand seignior , or any soveraign prince of the same perswasion . but the case is clear in the religion of the papists , which is under the protection of the greatest number of supream magistrates in europe . it will not be pretended , i suppose by our author , that there is any thing in the confession of the church of rome , or imposed by it on the practices of men , that directly gives countenance unto any immorality , especially as the sense of that term is by him stated ; and it is no easie matter for ordinary men to prove and satisfie themselves , that there is ought in their modes of worship of such a tendency , as to cast disgrace upon the deity ; especially considering with how much learning and diligence the charge of any such miscarriage is endeavoured to be answered and removed ; all which pleas ought to be satisfied , before a man can make sedately a determinate judgement of the contrary . let then men's judgements be what they will in the matters of difference between protestants and papists , it is on this hypothesis , the duty of all that live under the dominion of soveraign popish princes , outwardly to comply with and practise that religious worship that is commanded by them and enjoyned . the case is the same also as to the religion of the jews . now as this casts a reflection of incredible folly and unexpiable guilt upon all protestant martyrs , in casting away their own lives , and disobeying the commands of their lawful soveraigns ? so it exposeth all the protestants in the world who are still in the same condition of subjection , to the severe censures of impiety and rebellion ; and must needs exasperate their rulers to pursue them to destruction , under pretence of unwarrantable obstinacy in them . for if we wholly take off the protection of conscience in this matter , and its subjection to the authority of god alone , there is no plea left to excuse dissenting protestants from the guilt of such crimes , as may make men justly cry out against them as the jews did against st. paul , away with them , away with them , it is not meet that such fellows should live ; or , frotestantes ad leones , according to the old cry of the pagans against the primitive christians . but if this should prove to be a way of teaching and justifying the grossest hypocrisie and dissimulation that the nature of man is capable of , a means to cast off all regard unto the authority of god over the wayes and lives of men , all the rhetorick in the world shall never perswade me that god hath so moulded and framed the order and state of humane affairs , that it should be any way needful to the preservation of publick peace and tranquility . openness , plainness of heart , sincerity in our actions and professions , generous honesty , and an universal respect in all things to the supream rector of all , the great possessour of heaven and earth , with an endeavour to comply with his present revealed mind , and future judgement , are far better foundations for , and ligaments of publick peace and quietness . to make this the foundation of our political superstructure , that divisum imperium cum jove caesar habet , god hath immediate and sole power over the minds and inward thoughts of men ; but the magistrate over the exercise of those thoughts in things especially belonging to the worship of god , and in the same instances , seems not to prognosticate a stable or durable building . the prophet was not of that mind of old , who in the name of god blamed the people for willingly walking after the commandment of their ruler , in concerns of worship not warranted by divine appointment ; nor was daniel so , who notwithstanding the severe prohibition made against his praying in his house , continued to do so three times a day . but besides all this ! i do not see how this hypothesis is necessarily subservient to the principal design of the author , but it may be as well improved to quite distant , yea contrary ends and purposes . his design plainly is , to have one fabrick of religion erected , one form of external worship enacted and prescribed , which all men should be compelled by penalties to the outward profession and observance of ; these penalties he would have to be such as should not fail of their end ; namely , of taking away all professed dissent from his religious establishment ; which if it cannot be effected without the destruction and death of multitudes , they also are not to be forborn . now how this ensues from the fore-mentioned principle i know not . for a supream magistrate , finding that the minds of very many of his subjects are in their judgements and perswasions engaged in a dissent unto the religion established by him , or somewhat in it , or some part of it , especially in things of practical worship ; though he should be perswaded that he hath so far a power over their consciences , as to command them to practise contrary to their judgement , yet knowing their minds and perswasions to be out of his reach and exempted from his jurisdiction , why may he not think it meet and conducing to publick tranquillity and all the ends of his government , even the good of the whole community committed to his charge , rather to indulge them in the quiet and peaceable exercise of the worship of god according to their own light , than alwayes to bind them unto that unavoidable disquietment which will ensue upon the conflict in their minds between their judgements and their practices , if he should oblige them as is desired . certainly , as in truth and reality , so according to this principle , he hath power so to do . for to fancy him such a power over the religion and consciences of his subjects , as that he should be inevitably bound on all occurrences and in all conditions of affairs , to impose upon them the necessary observation of one form of worship , is that which would quickly expose him to inextricable troubles . and instances of all sorts might be multiplyed to shew the ridiculous folly of such a conception . nay it implies a perfect contradiction to what is disputed before . for if he be obliged to settle and impose such a form on all , it must be because there was a necessity of somewhat antecedent to his imposition , whence his obligation to impose it did arise . and on such a supposisition it is in vain to enquire after his liberty or his power in these things , seeing by his duty he is absolutely determined , and whatever that be which doth so determine him and put an obligation upon him , it doth indispensably do the same on his subjects also ; which as it is known utterly excludes the authority pleaded for . this principle therefore indeed asserts his liberty to do what he judgeth meet in these matters , but contains nothing in it to oblige him to judge , that it may not be meet and most conducing unto all the ends of his government to indulge unto the consciences of men peaceable , ( especially if complying with him in all the fundamentals of the religion which himself professeth ) the liberty of worshiping god according to what they apprehend of his own mind and will. and let an application of this principle be made to the present state of this nation , wherein there are so great multitudes of persons peaceable and not unuseful unto publick good , who dissent from the present establishment of outward worship , and have it not in their power either to change their judgements or to practise contrary unto them ; and as it is in the power of the supream magistrate to indulge them in their own way , so it will prove to be his interest as he is the spring and center of of publick peace and prosperity . neither doth it appear that in this discourse our author hath had any regard either to the real principles of the power of the magistrate as stated in this nation , or to his own which are fictitious ; but yet such as ought to be obligatory to himself ; his principal assertion is , that the supream magistrate hath power to bind the consciences of men in matters of religion , that is by laws and edicts to that purpose ; now the highest and most obligatory way of the supream magistrates speaking in england , is by acts of parliament ; it is therefore supposed that what is so declared in or about matters of religion , should be obligatory to the conscience of this author ; but yet quite otherwise , p. 59. he sets himself to oppose and condemn a publick law of the land , on no other ground than because it stood in his way , and seemed incompliant with his principles . for whereas the law of 2 and 3 ed. 6. which appointed two weekly dayes for abstinence from flesh , had been amongst other reasons prefaced with this , that the kings subjects having now a more clear light of the gospel through the infinite mercy of god ( such canting language was then therein used ) and thereby the kings majesty perceiving that one meat of it self was not more holy than another , &c. yet considering that due abstinence , was a means to vertue , and to subdue mens bodies to their souls and spirits , &c. and it being after found ( it should seem by a farther degree of light ) that those expressions meeting with the inveterate opinions of some , newly brought out of popery , had given countenance to them to teach or declare , that something of religion was placed therein ; thereon by the law made 5 elizab. adding another weekly day to be kept with the former for the same purpose , the former clause was omitted , and mention only made therein of the civil and politique reasons inducing the legislators thereunto ; and withall a penalty of inflicting punishment on those who should affirm and maintain that there was any concernment of conscience and religion in that matter . this provision hath so distasted our author , that forgetting it seems his own design , he reproaches it with the title of jejunium cecilianum ; and thinks it so far from obliging his conscience to acquiess in the determination therein made , that he will not allow it to give law to his tongue or pen ; but ( vexet censura columbas ) it seems they are the phanaticks only that are thus to be restrained . moreover on occasion hereof we might manifest how some other laws of this land do seem carefully to avoid that imposition on conscience , which against law and reason he pleadeth for ; for instance in that of 21 jacob. touching usury , and the restraint of it unto the summ therein established , it was provided , that no words in this act conteined shall be construed or expounded to allow the practise of vsury in point of religion and conscience . and why did not the supream magistrate in that law determine and bind the consciences of men , by a declaration of their duty in a point of religion ; seeing whether way soever the determination had been made , neither would immorality have been countenunced , nor the deity disgraced ? but plainly it is rather declared , that he hath not cogni●●●ce of such things with reference to the consciences of men to oblige them , or set them at liberty , but only power to determine what may be practised in order to publick profit and peace . and therefore the law would neither bind , nor set at liberty the consciences of men in such cases , which is a work for the supream law-giver only . neither , as it hath been before observed , do the principles here asserted and contended for , either express or represent the supremacy of the kings of this nation in matters ecclesiastical as it is stated and determined by themselves in parliament ; but rather so , as to give great offence and scandal to the religion here professed and advantage to the adversaries thereof ; for after there appeared some ambiguity in those words of the oath enacted 1 eliz. of testifying the queen to be supream governour as well in all spiritual or ecclesiastical things or causes , as in temporal ; and many doubts and scruples ensued thereon , as though there were assigned to her a power over the consciences of her subjects in spiritual things , or that she had a power her self to order and administer spiritual things ; in quinto elizab. it is enacted by way of explanation , that the oaths aforesaid shall be expounded in such form as is set forth in the admonition annexed to the queens injunctions , published in the first year of her reign , where disclaiming the power of the ministry of divine offices in the church , or the power of the priesthood here by our author affixed to the supream magistrate , her power and authority is declared to be a soveraignty over all manner of persons born within this realm , whether they be ecclesiastical or temporal , so that no foraign power hath , or ought to have any superiority over them ; and so is this supremacy stated in the articles anno 1562. namely an autho●ity to rule all estates and degrees committed to the charge of the supream magistrate by god , whether they be ecclesiastical or temporal , and to restrain the stubborn or evil-doers . of the things contended for by our author ; the authority of the priesthood , and power over the consciences of men in matters of religion there is not one word in our laws , but rather they are both of them rejected and condemned . i have yet laid the least part of that load upon this principle , which if it be farther pressed it must expect to be burdened withal , and that from the common suffrage of christians in all ages . but yet that i may not transgress against the design of this short and hasty discourse , i shall proceed no farther in the pursuit of it ; but take a little survey of what is here pleaded in its defence . now this is undertaken and pursued in the first chapter , with the two next ensuing , where an end is put to this plea. for if i understand any thing of his words and expressions , our author in the beginning of his fourth chapter , cuts down all those gourds and wild vines that he had been planting in the three preceding ; for he not only grants but disputes also for an obligation on the consciences of men antecedent and superiour unto all humane laws and their obligation ; his words are as followeth , pag. 115. it is not because subjects are in any thing free from the authority of the supream power on earth , but because they are subject to a superiour in heaven ; and they are only then excused from the duty of obedience to their soveraign when they cannot give it without rebellion against god ; so that it is not originally any right of their own that exempts them from a subjection to the soveraign power in all things ; but it is purely gods right of governing his own creatures that magistrates then invade when they make edicts to violate or controll his laws ; and those who will take off from the consciences of men , all obligations antecedent to those of humane laws , instead of making the power of princes , supream , absolute , and uncontrollable , they utterly enervate all their authority , and set their subjects at perfect liberty from all their commands . i know no men that pretend to exemption from the obligation of humane laws , but only on this plea , that god by his law requires them to do otherwise ; and if this be so , the authority of such laws as to the consciences of men , is superseded by the confession of this author . allow therefore but the principles here expressed , namely , that men have a superiour power over them in heaven , whose laws , and the revelation of whose will concerning them , is the supream rule of their duty , whence an obligation is laid upon their consciences of doing whatever is commanded , or not doing what is forbidden by him , which is superiour unto , and actually supersedes all humane commands and laws that interfere therewith , and i see neither use of , nor place for that power of magistrates over the consciences of men , which is so earnestly contended for . and our author also in his ensuing discourse in that chapter , placeth all the security of government in the respect that the consciences of men have to the will and command of god ; and which they profess to have ; which in all these chapters he pleads to be a principle of all confusion . but it is the first chapter which alone we are now taking a view of . the only argument therein insisted on to to make good the ascription unto the magistrate of the power over religion and the consciences of men before described , is the absolute and indispensable necessity of it , unto publick tranquility , which is the principal , and most important end of government . in the pursuit of this argument , sometimes yea often , such expressions are used concerning the magistrates power , as in a tolerable construction declare it to be what no man denyes nor will contend about . but it is necessary that they be interpreted according to the genius and tenor of the opinion contended for , and accordingly we will consider them . this alone i say is that which is here pleaded , or is given in as the subject of the ensuing discourse . but after all , i think that he who shall set himself seriously to find out how any thing here spoken , hath a direct and rational cogency towards the establishment of the conclusion before laid down , will find himself engaged in no easie an undertakeing . we were told i confess at the entrance ( so as that we may not complain of a surprizal ) that we must expect to have invectives twisted with arguments , and some such thing seems here to be aimed at ; but if a logical chymist come , and make a separation of the elements , of this composition , he will find , if i mistake not , an heap of the drossy invective , and scarce the least appearance of any argument ore. instead of sober rational arguing , — crimina rasis librat in antithetis ; — great aggravations of mens miscarriages in the pursuit of the dictates of their consciences , either real or feigned , edged against , and fiercely reflected upon those whom he makes his adversaries , and these the same for substance , repeated over and over in a great variety of well placed words , take up the greatest part of his plea in this chapter ; especially the beginning of it , wherein alone the controversie as by himself stated is concerned . but if the power and authority over religion and the consciences of men here ascribed unto supream magistrates , be so indispensably necessary to the preservation of publick tranquility , as is pretended , a man cannot but wonder how the world hath been in any age past , kept in any tolerable peace and quietness ; and how it is any where blessed with those ends of government at this day . for it will not be an easie task for our author , or any one else to demonstrate that the power mentioned , hath ever been either claimed or exercised by any supream magistrate in christendom , or that it is so at this day . the experience of past and present ages , is therefore abundantly sufficient to defeat this pretence , which is sufficiently asserted , without the least appearance of proof or argument to give it countenance or confirmation ; or they must be very charitable to him , or ignorant in themselves , who will mistake invectives for arguments . the remembrance indeed of these severities i would willingly lay aside ; especially because the very mention of them seems to express an higher sense of and regret concerning them , then i am in the least subject unto , or something that looks like a design of retaliation ; but as these things are far from my mind , so the continual returns that almost in every page i meet with , of high and contemptuous reproaches , will not allow that they be alwayes passed by without any notice or remark . it is indeed indispensably necessary that publick peace and tranquility be preserved ; but that there is any thing in point of government necessary hereunto , but that god have all spiritual power over the consciences of men , and rulers political power over their actings wherein publick peace and tranquility are concerned , the world hath not hitherto esteemed , nor do i expect to find it proved by this author . if these things will not preserve the publick peace , it will not be kept if one should rise from the dead to perswade men unto their duty . the power of god over the consciences of men , i suppose is acknowledged by all who own any such thing as conscience or believe there is a god over all . that also in the exercise of this authority , he requires of men all that obedience unto rulers that is any way needfull or expedient unto the preservation of the ends of their rule , is a truth standing firm on the same foundation of universal consent , derived from the law of creation ; and his positive commands to that purpose , have an evidence of his will in this matter not liable to exception or controll . this conscience unto god our author confesseth ( as we have observed , in his fourth chapter , to be the great preservation and security of goverment and governours , with respect unto the ends mentioned . and if so , what becomes of all the pretences of disorder and confusion that will ensue , unless this power over mens consciences be given to the magistrate and taken as it were out of the hands of god ? nor is it to be supposed that men will be more true to their consciences supposing the reiglement of them in the hand of men , than when they are granted to be in the hand and power of god ; for both at present are supposed to require the same things . certainly where conscience respects authority , as it always doth , the more absolute and soveraign it apprehends the authority by which it is obliged , the greater and more firm will be the impressions of the obligation upon it . and in that capacity of preheminence , it must look upon the authority of god compared with the authority of man. here then lyes the security of publick peace and tranquility , as it is backed by the authority of the magistrate , to see that all outward actions are suitable unto what conscience toward god doth in this matter openly and unquestionably require . the pretence indeed is that the placing of this authority over the consciences of men in the supream ruler , doth obviate and take away all grounds and occasions of any such actings on the account of religion , as may tend unto publick disturbance . for suppose conscience in things concerning religion and the worship of god subject to god alone , and the magistrate require such things to be observed in the one or the other as god hath not required , at least in the judgements and consciences of them of whom the things prescribed are required , and to forbid the things that god requires to be observed and done ; in this case it is said they cannot or will not comply in active obedience with the commands of the magistrate . but what if it so fall out ? doth it thence follow that such persons must needs rebell and be seditious and disturb the publick peace , of the society whereof they are members ? wherefore is it that they do not do or observe what is required of them by the magistrate in religion or the worship of god , or that they do what he forbids ? is it not because of the authority of god over their minds and consciences in these things ? and why should it be supposed that men will answer the obligations laid by god on their consciences in one thing , and not in another ; in the things of his worship and not of obedience unto civil power , concerning which his commands are as express and evident , as they can be pretended to be in the things which they avow their obligation unto . experience is pretended to the contrary . it is said again and again , that men under pretence of their consciences unto god in religion , have raised wars and tumults , and brought all things into confusion , in this kingdom and nation especially ; and what will words avail against the evidence of so open an experience to the contrary ? but what if this also should prove a false and futilous pretence ? fierce and long wars have been in this nation of old , upon the various titles of persons pleading their right unto supream government in the kingdom , against one another ; so also have there been about the civil rights and the priviledges of the subjects , in the confusions commonly called the barons wars . the late troubles , disorders , and wars amongst us must bear the weight of this whole charge . but if any one will take the pains to review the publick writings , declarations , treaties whereby those tumults and wars were begun and carried on , he will easily discern that liberty of conscience in practice , or the exemption of it from the power of the magistrate as to the rule and conduct of it now ascribed unto him , in the latitude by sober persons defended or pleaded for , had neither place in , nor influence into the beginnings of those troubles . and when such confusions are begun , no man can give assurance or conjecture where they shall end . authority , laws , priviledges , and i know not what things wherein private men of whom alone we treat ▪ have no pretence of interest , were pleaded in those affairs . he that would judge aright of these things , must set aside all other considerations , and give his instance of the tumults and seditions that have ensued on the account of menskeeping their consciences entire for god alone , without any just plea , or false pretence of authority , and the interest of men in the civil concerns of nations . however it cannot be pretended that liberty of conscience gave the least occasion unto any disorders in those dayes . for indeed there was none , but only that of opinion and judgement , which our author placeth out of the magistrates cognizance and dispose ; and supposeth it is as a thing wherein the publick peace neither is nor can be concerned . it is well if it prove so ; but this liberty of judgement constantly prest with a practice contrary to its own determinations , will i fear prove the most dangerous posture of the minds of men in reference to publick tranquillity , that they can be well disposed into . however we may take a little nearer view of the certain remedy provided for all these evils by our author , and satisfie our selves in some enquiries about it . shall then according to this expedient the supream magistrate govern , rule , and oblige unto obedience the consciences of his subjects universally in all things in religion and the worship of god , so that appoint what he please , forbid what he please , subjects are bound in concience to observe them and yield obedience accordingly ? his answer as far as i can gather his meaning is , that he may and must do so in all things , taking care that what he commands shall neither countenance vice , nor disgrace the deity , and then the subjects are obliged according to the enquiry . but yet there seems another limitation to be given to this power p. 37. where he affirms , that the lord christ hath given severe injunctions to secure the obedience of men to all lawful superiours , except where they run directly cross to the interest of the gospel ; and elsewhere he seems to give the same priviledge of exemption , where a religion is introduced that is idolatrous or superstitious . i would then a little farther enquire , who shall judge whether the things commanded in religion and the worship of god be idolatrous or superstitious ? whether they cross directly the interest of the gospel ? whether they countenance vice , and disgrace the deity , or no. to say that the magistrate is to judge and determine hereof , is the highest foppery imaginable . for no magistrate , unless he be distracted , will enjoyn such a religion to observance , as he judgeth himself to fall under the qualifications mentioned ; and when he hath done declare that so they do , and yet require obedience unto them . besides , if this judgement be solely committed unto him , indeed in the issue there neither is , nor can be any question for a judgement to be passed upon in this matter . for his injunction doth quite render useless all disquisitions to that purpose . the judgement and determination hereof therefore is necessary to be left unto the subjects , from whom obedience is required . so it lyes in the letter of the proposal , they must obey in all things but such ; and therefore surely must judge what is such and what is not . now who shall fix bounds to what they will judge to fall under one or other of these limitations ? if they determine according to the best light they have that the religious observances enjoyned by the magistrate do directly cross the interest of the gospel , they are absolved by our author from any obligation in conscience to their observation . and so we are just as before ; and this great engine for publick tranquility vanisheth into air and smoak . thus this author himself in way of objection supposeth a case of a magistrate enjoyning , as was said , a religion superstitious and idolatrous ; this he acknowledgeeth to be an inconvenience ; yet such as is far beneath the mischiefs the ensue upon the exemption of the consciences of men in religion from the power of the the magistrate , which i confess i cannot but admire at , and can give reasons why i do so admire it ; which also may be given in due season . but what then is to be done in this case ? he answers , it is to be born : true , but how ? is it to be so born as to practise and observe the things so enjoyned though superstitious and idolatrous ? though his words are dubious , yet i suppose he will not plainly say so ; not can he unless he will teach men to cast off all respect unto the authority of god , and open such a door to atheism , as his rhetorical prefatory invective will not be able to shut . the bearing then intended must be by patient suffering in a refusal to practise what is so commanded , and observing the contrary commands of god. but why in this case ought they to suffer quietly for refusing a compliance with what is commanded , and for their observance of the contrary precepts of the gospel ? why , they must do so because of the command of god , obliging their consciences unto obedience to the magistrate in all things wherein the publick peace is concerned , and so that is absolutely secured . is it not evident to him that hath but half an eye that we are come about again where we were before ? let this be applyed to all the concernments of religion and religious worship , and there will arise with respect unto them , the same security which in this case is deemed sufficient , and all that humane affairs are capable of . for if in greater matters men may refuse to act according to the magistrates command , out of a sense of the authority of god obliging them to the contrary , and yet their civil peaceableness and obedience be absolutely secured from the respect of their consciences to the command of god requiring it ; why should it not be admitted that they may and will have the same respect to that command , when they dissent from the magistrates constitution in lesser things , on the same account of the authority of god requiring the contrary of them ? shall we suppose that they will cast off the authority of god requiring their obedience , on the account of their dissatisfaction in lesser things of the magistrates appointment , when they will not do so for all the violences that may be offered unto them in things of greater and higher importance ? the principle therefore asserted is as useless as it is false , and partakes sufficiently of both those properties to render it inconsiderable and contemptible . and he that can reconcile these things among themselves , or make them useful to the authors design , will atchieve what i dare not aspire unto . i know not any thing that remains in this first chapter deserving our farther consideration ; what seems to be of real importance , or to have any aspect towards the cause in hand , may undergoe some brief remarques , and so leave us at liberty to a farther progress . in general a supposition is laid down , and it is so vehemently asserted as is evident that it is accompanied with a desire that it should be taken for granted ; namely , that if the consciences of men be not regulated in the choice and practice of religion by the authority of the magistrate over them , they will undoubtedly run into principles and practices inconsistent with the safety of humane society , and such as will lead them to seditions and tumults ; and hence , ( if i understand him , a matter i am continually jealous about from the loosness of his expressions , though i am satisfied i constantly take his words in the words in the sense which is received of them by most intelligent persons ) he educeth all his reasonings , and not from a meer dissent from the magistrates injuctions , without the entertainment of such principles , or an engagement into such practices . i cannot i say , find the arguments that arise from a meer supposition that men in some things relating to the worship of god , will or do practise otherwise than the magistrate commands , which are used to prove the inconsistency of such a posture of things with publick tranquility , which yet alone was the province our author ought to have managed . but there is another supposition added , that where conscience is in any thing left unto its own liberty to choose or refuse in the worship of god , there it will embrace , sure enough , such wicked debauched and seditious principles , as shall dispose men unto commotions , rebellions , and all such evils as will actually evert all rule , order and policy amongst men . but now this supposition will not be granted him , in reference unto them who profess to take up all their profession of religion from the command of god , or the revelation of his will in the scripture , wherein all such principles and practices as those mentioned are utterly condemned ; and the whole profession of christianity being left for 300 years without the rule , guidance , and conduct of conscience now contended for , did not once give the least disturbance unto the civil governments of the world. disturbances indeed there were , and dreadful revolutions of government in those dayes and places , when and where the professors of it lived ; but no concerns of religion being then involved in or with the civil rights and interests of men , as the professors of it had no engagements in them , so from those alterations and troubles no reflection could be made on their profession . and the like peace , the like innocency of religion , the like freedom from all possibility of such imputations as are now cast upon it , occasioned meerly by its intertexture with the affairs , rights , and laws of the nations , and the interests of its professours as such therein , will ensue , when it shall be separated from that relation wherein it stands to this world , and left as the pure naked tendency of the souls of men to another , and not before . but what , sayes our author , if for the present the minds of men happen to be tainted with such furious and boysterous conceptions of religion as incline them to stubbornness and sedition , and make them unmanageable to the laws of government , shall not a prince be allowed to give check to such unruly and dangerous perswasions ? i answer ; that such principles which being professed and avowed , are in their own nature and just consequence destructive to publick peace and humane society , are all of them directly opposite to the light of humane nature , that common reason and consent of mankind wherein and whereon all government is founded , with the prime fundamental laws and dictates of the scripture , and so may and ought to be restrained in the practises of the persons that profess them ; and with reference unto them the magistrate beareth not the sword in vain — for humane society being inseparably consequent unto , and and an effect of the law of our nature , or concreated principles of it , which hath subdued the whole race of mankind in all times and places unto its observance , opinions , perswasions , principles , opposite unto it or destructive of it , manifesting themselves by any sufficient evidence , or in overt acts , ought to be no more allowed than such as profess an enmity to the being and providence of god himself . for mens inclinations indeed , as in themselves considered , there is no competent judge of them amongst the sons of men ; but as to all outward actions that are of the tendency described , they are under publick inspection to be dealt withall according to their demerit . i shall only add that the mormo here made use of , is not now first composed or erected ; it hath for the substance of it been flourished by the papists ever since the beginning of the reformation . neither did they use to please themselves more in , or to dance more merrily about any thing than this calf ; let private men have their consciences exempted from a necessary obedience to the prescriptions of the church , and they will quickly run into all pernicious fancies and perswasions . it is known how this scare-crow hath been cast to the ground , and this calf stamped to powder by divines of the church of england . it is no pleasant thing i confess to see this plea revived now with respect to the magistrates authority , and not the popes ; for i fear that when it shall be manifested , and that by the consent of all parties , that there is no pleadable argument to botom this pretension for the power of the magistrate upon , some rather then forego it , will not be unwilling to recur to the fountain from whence it first sprang , and admit the popes plea as meet to be revived in this case . and indeed if we must come at length for the security of publick peace , to deprive all private persons of the liberty of judging what is right and wrong in religion in reference to their own practice , or what is their duty towards god about his worship and what is not , there are innumerable advantages attending the design of devolving the absolute determination of these things upon the pope , above that of committing it to each supream magistrate in his own dominions . for besides the plea of at least better security in his determinations than in that of any magistrates , if not his infallibility which he hath so long talked of , and so sturdily defended as to get it a great reputation in the world , the delivering up of the faith and consciences of all men unto him , will produce a seeming agreement , at least of incomparably a larger extent , then the remitting of all things of this nature to the pleasure of every supream magistrate , which may probably establish as many different religions in the world , as there are different nations kingdoms or commonwealths . that which alone remains seeming to give countenance to the assertions before laid down , is our authors assignation of the priesthood by natural right unto the supream magistrate , which in no alteration of religion he can be devested of , but by vertue of some positive law of god , as it was for a season in the mosaical institution and government . but these things seem to be of no force . for it never belonged to the priesthood , to govern or to rule the consciences of men with an absolute uncontrollable power ; but only in their name , and for them , to administer the holy things , which by common consent were admitted , and received amongst them . besides , our author by his discourse seems not to be much acquainted with the rise of the office of the priesthood amongst men , as shall be demonstrated , if farther occasion be given thereunto . however by the way we may observe what is his judgement in this matter . the magistrate we are told hath not his ecclesiastical authority from christ ; and yet this is such as that the power of the priesthood is included therein ; the exercise whereof as he is pleased to transfer to others , so he may , if he please , reserve it to himself , p. 32. whence it follows , not only that it cannot be given by christ unto any other , for it is part of the magistrates power ▪ which he hath not limited , nor confined by any subsequent law , nor can there be 〈◊〉 coordinate subject of the same power of several kinds ; so that all the interest or right any man , or men , have in or unto the exercise of it , is but transfer'd to them by the magistrate ; and therefore they act therein , in his name , and by his authority only ; and hence the bishops , as such , are said to be ministers of state , p. 49. neither can it be pretended that this was indeed in the power of the magistrate before the coming of christ , but not since . for he hath as we are told , all that he ever had , unless there be a restraint put upon him by some express prohibition of our saviour , p. 41. which will hardly be found in this matter . i cannot therefore see how in the exercise of the christian priesthood there is ( on these principles ) any the least respect unto jesus christ , or his authority ; for men have only the exercise of it transferred to them by the magistrate , by vertue of a power inherent in him antecedent unto any concessions of christ ; and therefore in his name and authority they must act in all the sacred offices of their functions . it is well if men be so far awake as to consider the tendency of these things . at length scripture proofs for the confirmation of these opinions are produced , p. 35 , 36. and the first pleaded , is that promise , that kings shall be nursings fathers unto the church . it is true this is promised , and god accomplish it more and more ; but yet we do not desire such nurses , as beget the children they nurse ; the proposing , prescribing , commanding , binding religion on the consciences of men , is rather the begetting of it than its nursing . to take care of the church and religion , that it receive no detriment , by all the wayes and means appointed by god , and useful thereunto , is the duty of magistrates ; but it is so also antecedently to their actings unto this purpose , to discern aright which is the church whereunto this promise is made , without which they cannot duly discharge their trust , nor fulfill the promise it self ; the very words , by the rules of the metaphor , do imply , that the church , and its religion , and the worship of god observed therein , is constituted , fixed , and regulated by god himself , antecedently unto the magistrates duty and power about it . they are to nurse that which is committed to them , and not what themselves have framed , or begotten . and we contend for no more but a rule concerning religion , and the worship of god antecedent unto the magistrates interposing about it , whereby both his actings in his place , and those of subjects in theirs , are to be regulated mistakes herein have engaged many soveraign princes in pursuit of their trust as nursing fathers to the church , to lay out their strength and power for the utter ruine of it ; as may be evidenced in instances too many of those , who in a subserviency to , and by the direction of the papal interest , have endeavoured to extirpate true religion out of the world. such a nursing mother we had sometimes in england , who in pursuit of her care burned so many bishops and other holy men to ashes . he asks farther , what doth the scripture mean when it stiles our saviour the king of kings , and maketh princes his vicegerents here on earth ? i confess , according to this gentleman's principles , i know not what it means in so doing : kings , he tells us , have not their authority in and over religion , and the consciences of men from him , and therefore in the exercise of it cannot be his vicegerents ; for none is the vicegerent of another in the exercise of any power or authority , if he have not received that power and authority from him . otherwise the words have a proper sense , but nothing to our authors purpose . it is his power over them , and not theirs over the consciences of their subjects , that is intended in the words . of no more use in this controversie is the direction of the apostle , that we should pray for kings , that under them we may lead a quiet and peaceable life ; for no more is intended therein , but that , under their peaceable and righteous administration of humane affairs , we may live in that godliness , and honesty , which is required of us . wherefore then are these weak attempts made to confirm and prove what is not ? those , or the most of them , whom our author in this discourse treats with so much severity , do plead that it is the duty of all supream magistrates to find out , receive , imbrace , promote the truths of the gospel , with the worship of god appointed therein , confirming , protecting , and desending them , and those that embrace them , by their power and authority . and in the discharge of this duty , they are to use the liberty of their own judgements , enformed by the wayes that god hath appointed , independently on the dictates and determinations of any other persons whatever ; they affirm also , that to this end they are entrusted with supream power over all persons in their respective dominions , who on no pretence can be exempted from the exercise of that power , as occasion in their judgements shall require it to be exercised ; as also that all causes , wherein the profession of religion in their dominions is concerned , which are determinable in foro civili by coercive vmpirage or authority , are subject unto their cognizance and power . the soveraign power over the consciences of men to institute , appoint , and prescribe religion , and the worship of god , they affirm to belong unto him alone , who is the author and finisher of our faith , who is the head over all things to the church . the administration of things meerly spiritual in the worship of god is , they judge , derived immediately from him to the ministers , and administrators of the gospel , possessed of their offices by his command , and according to his institution ; as to the external practice of religion , and religious worship as such , it is , they say , in the power of the magistrate to regulate all the outward civil concernments of it , with reference unto the preservation of publick peace , and tranquillity , and the prosperity of his subjects ; and herein also they judge that such respect is to be had to the consciences of men , as the scripture , the nature of the thing it self , and the right of the l. christ to introduce his spiritual kingdom into all nations , do require . that which seems to have imposed on the mind of this author is , that if the magistrate may make laws for the regulating of the outward profession of religion , so as publick peace and tranquillity may be kept , added to what is his duty to do in the behalf of the truth ; then he must have the power over religion , and the consciences of men by him ascribed unto him ; but there is no privity of interest between these things ; the laws , which he makes to this purpose , are to be regulated by the word of god , and the good of the community , over which in the name of god he doth preside ; and whence he will take his warranty to forbid men the exercise of their consciences in the duties of spiritual worship , whilest the principles they profess , are suited to the light of nature , and the fundamental doctrines of the gospel , with the peace of mankind , and their practices absolutely confistent with publick welfare , i am yet to seek ; and so , as far as i can yet perceive , is the author of the discourse under consideration . it will not arise from a parity of reason from the power that he hath to restrain cursed swearing , and blasphemies by penal coercions . for these things are no less against the light of nature , and no less condemned by the common suffrage of mankind ( and the persons that contract the guilt of them may be no less effectually brought to judge and condemn themselves ) than are the greatest outrages that may be committed in and against humane society ; that the gospel will give no countenance hereunto , he seems to acknowledge , in his assignation of several reasons why the use of the power , and exercise of it in the way of compulsion by penalties , pleaded for by him , is not mentioned therein ; that christ and his apostles behaved themselves as subjects ; that he neither took nor exercised any soveraign power ; that he gave his laws to private men as such , and not to the magistrate , that the power that then was , was in bad hands , are pleaded as excuses for the silence of the gospel in this matter . but lest this should prove father prejudicial to his present occasion , he adds p. 42. the only reason why the lord christ bound not the precepts of the gospel upon mens consciences by any secular compulsories , was not because compulsion was an improper way to put his laws in execution ; for then he had never established them with more enforcing sanctions , but only because himself was not vested with any secular power , and so could not use those methods of government which are proper to its jurisdiction ; this in plain english is , that if christ had had power , he would have ordered the gospel to have been propagated as mahomet hath done his alcoran ; an assertion untrue and impious , contrary to the whole spirit and genius of the gospel , and of the author of it , aud the commands and precepts of it . and it is fondly supposed that the lord christ suited all the management of the affairs of the gospel , unto that state and condition in this world , wherein he emptied himself , and took upon him the form of a servant , making himself of no reputation , that he might be obedient unto death , the death of the cross ; he layes the foundation of the promulgation and propagation of it in the world , in the grant of all power unto him in heaven and earth . all power , saith he to his apostles , is given unto me in heaven and earth , go ye therefore , and baptize all nations , teaching them to observe all things whatever i have commanded you , matth. 28. 19 , 20. he is confidered in the dispensation of the gospel , as he who is head over all things to the church , the lord of lords , and king of kings , whom our author acknowledgeth to be his vicegerents ; on this account the gospel with all the worship instituted therein , and required thereby , is accompanied with a right to enter into any of the kingdoms of the earth , and spiritually to make the inhabitants of them subject to jesus christ ; and so to translate them out of the power of darkness into the kingdom of the son of god ; and this right is antecedent and paramount to the right of all earthly kings and princes whatever , who have no power or authority to exclude the gospel out of their dominions ; and what they exercise of that kind , is done at their peril . the penalties that he hath annexed to the final rejection of the gospel , and disobedience thereunto , are pleaded by our author , to justifie the magistrates power of binding men to the observation of his commands in religion on temporal penalties to be by him inflicted on them ; unto that is the discourse of this chapter arrived which was designed unto another end . i see neither the order , method , nor projection of this procedure ; nor know , amphora cum cepit institui , cur vrceus exit ; however the pretense it self is weak , and impertinent . man was originally made under a law and constitution of eternal bliss , or woe ; this state , with regard to his necessary dependance on god , and respect to his utmost end , was absolutely unavoidable unto him . all possibility of attaining eternal happiness by himself he lost by sirr , and became inevitably obnoxious to eternal misery , and the wrath to come . in this condition the lord jesus christ , the supream lord of the souls and consciences of men , interposeth his law of relief , redemption , and salvation , the great means of man's recovery , together with the profession of the way , and law hereof . he lets them know , that those by whom it is refused , shall perish under that wrath of god , which before they were obnoxious unto , with a new aggravation of their sin and condemnation , from the contempt of the relief provided for them , and tendered to them . this he applyes to the souls and consciences of men , and to all the inward secret actings of them , in the first place , such as are exempted not only from the judicature of men , but from the cognizance of angels . this he doth by spiritual means in a spiritual manner , with regard to the subjection of the souls of men unto god , and with reference unto their bringing to him , and enjoyment of him , or their being eternally rejected by him. hence to collect , and conclude that earthly princes , who , ( whatever is pretended ) are not the soveraign lords of the souls and consciences of men , nor do any of them , that i know of , plead themselves so to be ; who cannot interpose any thing by their absolute authority , that should have a necessary respect unto mens eternal condition ; who have no knowledge of , no acquaintance with , nor can judge of the principal things whereon it doth depend , from whose temporal jurisdiction , and punishment the things of the gospel , and the worship of god as purely such , are ( by the nature of them , being spiritual and not of this world , though exercised in it , having their respect only unto eternity , and by their being taken into the sole disposal of the soveraign lord of consciences , who hath accompanied his commands concerning them with his own promises , and threatnings , ) plainly exempted ; should have power over the consciences of men , so to lay their commands upon them in these spiritual things , as to back them with temporal , corporal restraints and punishments , is a way of arguing that will not be confined unto any of those rules of reasoning , which hitherto we have been instructed in . when the magistrate hath an arm like god , and can thunder with a voice like him , when he judgeth not after the sight of his eyes , nor reproveth after the hearing of his ears , when he can smile the earth with the rod of his mouth , and slay the wicked with the breath of his lipps , when he is constituted a judge of the faith , repentance , and obedience of men , and of their efficacy in their tendency unto the pleasing of god here , and the enjoyment of him hereafter , when spiritual things in order to their eternal issues and effects are made subject unto him ; in brief , when he is christ , let him act as christ , or rather most unlike him , and guide the consciences of men by rods , axes , and halters ( whereunto alone his power can reach ) who in the mean time have an express command from the lord christ himself , not to have their consciences influenced in the least by the consideration of these things . of the like complexion is the ensuing discourse , wherein our author , p. 43. having spoken contemptuously of the spiritual institutions of the gospel , as altogether insufficient for the accomplishment of the ends , whereunto they are designed , forgeting that they respect only the consciences of men , and are his institutions who is the lord of their consciences , and who will give them power , and efficacy to attain their ends , when administred in his name , and according to his mind , and that because they are his ; would prove the necessity of temporal coercions , and penalties in things spiritual , from the extraordinary effects of excommunication in the primitive times , in the vexation and punishment of persons excommunicate by the devil . this work the devil now ceasing to attend unto , he would have the magistrate to take upon him to supply his place , and office , by punishments of his own appointment , and infliction ; and so at last , to be sure of giving him full measure , he hath ascribed two extreams unto him about religion , namely , to act the part of god , and the devil . but as this inference is built upon a very uncertain conjecture , namely , that upon the giving up of persons to satan in excommunication , there did any visible , or corporal vexation of them by his power ensue , or any other effects but what may yet be justly expected from an influence of his terrour on the minds of men , who are duly and regularly cast out of the visible kingdom of christ by that censure ; and whereas , if there be any truth in it , it was confined unto the dayes of the apostles , and is to be reckoned amongst the miraculous operations granted to them for the first confirmation of the gospel ; and the continuance of it , all the time the church wanted the assistance of the civil magistrate , is most unduly pretended without any colour of proof , or instance , beyond such as may be evidenced to continue at this day ; supposing it to be true , the inference made from it , as to its consequence on this concession , is exceeding weak , and feeble . for the argument here amounteth to no more but this ; god was pleased , in the dayes of the apostles , to confirm their spiritual censures against stuborn sinners , apostates , blasphemers , and such like hainous offenders , with extraordinary spiritual punishments , ( so in their own nature , or in the manner , or way of their infliction ) therefore the civil magistrate hath power to appoint things to be observed in the worship of god , and forbid other things , which the light and consciences of men , directed by the word of god , require the observation of , upon ordinary , standing , corporal penalties to be inflicted on the outward man ; quod erat demonstrandum . to wind up this debate ; i shall commit the vmpirage of it to the church of england , and receive her determination in the words of one who may be supposed to know her sense and judgement , as well as any one who lived in his dayes , or since . and this is doctor bilson bishop of winchester , a learned man , skilled in the laws of the land , and a great adversary unto all that dissented from church constitutions . this man therefore treating , by way of dialogue , in answer to the jesuites apologie and defence , in the third part p. 293. thus introduceth theophilus a protestant divine , arguing with philander a jesuite about these matters . theoph. as for the supream head of the church ; it is certain that title was first transferred from the pope to king henry the eighth , by the bishops of your side , not of ours . and though the pastors in king edwards time might not well dislike , much less disswade the style of the crown , by reason the king was under years , and so remained until he dyed ; yet as soon as it pleased god to place her majesty in her fathers throne , the nobles and preachers perceiving the words , head of the church , ( which is christs proper and peculiar honor ) to be offensive unto many that had vehemently refelled the same in the pope , besought her highness the meaning of that word which her father had used , might be expressed in some plainer and apter terms ; and so was the prince called supream governour of the realm ; that is ruler and bearer of the sword , with lawful authority to command and punish , answerable to the word of god , in all spiritual or ecclesiastical things or causes , as well as in temporal . and no forreign prince or prelate , to have any jurisdiction , superiority , preheminence or authority to establish , prohibit , correct , and chastise with publick laws , or temporal fains , any crimes or causes ecclesiastical or spiritual within her realm . philand . calvin saith this is sacriledge and blasphemy . look you therefore with what consciences you take that oath , which your own master so mightily detesteth . theoph. nay look you with what faces you alledge calvin , who maketh that style to be sacrilegious and blassphemous , as well in the pope as in the prince ; reason therefore you receive or refuse his judgement in both . if it derogate from christ in the prince , so it doth in the pope . yet we grant the sense of the word supream , as calvin perceived it by stephen gardiners answer and behaviour , is very blasphemous and injurious to christ and his word , whether it be prince or pope that so shall use it . what this sense is , he declares in the words of calvin , which are as followeth in his translation of them . that jugler , which after was chancelor , i mean the bishop of winchester , when he was at rentzburge , neither would stand to reason the matter , nor greatly cared for any testimonies of the scripture , but said it was at the kings discretion to abrogate that which was in use , and appoint new . he said the king might forbid priests marriage , the king might bar the people from the cup in the lords supper ; the king might determine this or that in his kingdom : and why , forsooth the king had supream power . this sacriledge hath taken hold on us , whilst princes think they cannot reign , except they abolish all the authority of the church , and be themselves supream judges as well in doctrine as in all spiritual regiment . to which he subjoyns ; this was the sense which calvin affirmed to be sacrilegious and blasphemous ; for princes to profess themselves to be supream judges of doctrine and discipline ; and indeed it is the blasphemy which all godly hearts reject and abomine , in the bishop of rome . neither did king henry take any such thing on him for ought that we can learn ; but this was gardiners stratagem , to convey the reproach and shame of the six articles from himself and his fellows that were the authors of them , and to cast it on the kings supream power . had calvin been told , that supream was first received to declare the prince to be superiour to the prelates , ( which exempted themselves from the kings authority by their church liberties and immunities ) as well as to the lay men of this realm , and not to be subject to the pope , the word would never have offended him . thus far he ; and if these controversies be any farther disputed , it is probable the next defence of what is here pleaded , will be in the express words of the principal prelates of this realm since the reformation , until their authority be peremptorily rejected . upon my first design to take a brief survey of this discourse , i had not the least intention to undertake the examination of any particular assertions , or reasonings , that might fall under controversie ; but meerly to examine the general principles whereon it doth proceed . but passing through these things currente calamo , i find my self engaged beyond my thoughts and resolutions ; i shall therefore here put an end to the consideration of this chapter , although i see sundry things as yet remaining in it , that might immediately be discussed with case , and advantage , as shall be manifest , if we are called again to a review of them . i have neither desire , nor design serram reciprocare , or to engage in any controversial discourses with this author . and i presume himself will not take it amiss , that i do at present examine those principles , whose novelty justifies a disquisition into them ; and whose tendency , as applyed by him , is pernicious , and destructive to so many quiet and peaceable persons , who dissent from him . and yet i will not deny , but that i have that valuation and esteem for that sparkling of wit , eloquence , and sundry other abilities of mind , which appear in his writing , that if he would lay aside the manner of his treating those from whom he dissents , with revilings , contemptuous reproaches , personal reflections , sarcasms , and satyrical expressions , and would candidly , and perspicuously state any matter in difference ; i should think that what he hath to offer , may deserve the consideration of them who have leisure for such a purpose . if he be otherwise minded , and resolve to proceed in the way , and after the manner here engaged in , as i shall in the close of this discourse absolutely give him my salve aeternumque vale , so i hope he will never meet with any one who shall be willing to deal with him at his own weapons . a survey of the second chapter . the summary of this chapter must needs give the reader a great expectation , and the chapter it self no less of satisfaction , if what is in the one briefly proposed , be in the other as firmly established . for amongst other things a scheme of religion is promised , reducing all its branches either to moral vertues , or instruments of morality ; which being spoken of christian religion , is , as far as i know , an undertaking new and peculiar unto this author , in whose mannagement all that read him must needs weigh and consider , how dextrously he hath acquitted himself . for as all men grant that morality hath a great place in religion , so that all religion is nothing but morality , many are now to learn. the villany of those mens religion that are wont to distinguish between grace and vertue ( that is moral vertue ) is nextly traduced and inveighed against . i had rather i confess that he had affixed the term of villany to the men themselves whom he intended to reflect on than to their religion ; because as yet it seems to me that it will fall on christianity , and no other real or pretended religion that is , or ever was in the world . for if the prosessors of it , have in all ages according to its avowed principles , never before contradicted , made a distinction between moral vertues ( since these terms were known in the church ) and evangelical graces , if they do so at this day , what religion else can be here branded with this infamous and horrible reproach , i know not . a farther enquiry into the chapter it self may possibly give us farther satisfaction ; wherein we shall deal as impartially as we are able , with a diligent watchfulness against all prejudicate affections , that we may discover what there is of sense and truth in the discourse , being ready to receive what ever shall be manifested to have an interest in them . the civil magistrate , we are also here informed , amongst many other things that he may do , may command any thing in the worship of god that doth not tend to debauch mens practices , or to disgrace the deity . and that all subordinate duties both of morality and religious worship ( such as elsewhere we are told the sacraments are ) are equally subject to the determination of humane authority . these things and sundry others represented in this summary , being new , yea some of them , as far as i know , unheard of amongst christians untill within a few years last past , any reader may justifie himself in the expectation of full and demonstrative arguments to be produced in their proof and confirmation . what the issue will be , some discovery may be made by the ensuing enquiry , as was said , into the body of the chapter it self . the design of this chapter in general is , to confirm the power of the magistrate over religion , and the consciences of men ascribed unto him in the former , and to add unto it some enlargements not therein insisted on . the argument used to this purpose , is taken from the power of the magistrate over the consciences of men in matters of morality , or with respect unto moral vertue ; whence it is supposed the conclusion is so evident unto his power over their consciences in matters of religious worship , that it strikes our author with wonder and amazement that it should not be received an acknowledged . wherefore to further the conviction of all men in this matter , h● proceeds to discourse of moral vertue , o● grace , and of religious worship , with hi● wonted reflections upon , and reproache of non-conformists , for their ignorance about and villanous misrepresentation of these things , which seem more to be aimed at● than the argument it self . i must here with again that our author had more perspicuously stated the things which he proposeth to debate for the subject of his disputation . but i find an excess of art is as troublesome sometimes as the greatest defect therein . from thence i presume it is , that things are so handled in this discourse , that an ordinary man can seldom discern satisfactorily , what it is that directly and determinately he doth intend , beyond reviling of non-conformists . for in this proposition , which is the best and most intelligible that i can reduce the present discourse unto , the supream civil magistrate hath power over the consciences of men in morality , or with respect unto moral vertue ; excepting only the subject of it , there is not one term in it that may not have various significations ; and those such as have countenance given unto them in the ensuing disputation it self . but , contenti sumus hoc catone , and make the best we can of what lyes before us . i do suppose that in the medium made use of in this argument there is , or i am sure there may be , a controversie of much more importance than that principally under consideration . it therefore shall be stated and cleared in the first place , and then the concernment of the argument it self in what is discoursed thereupon , shall be manifested . it is about moral vertue and grace , their coincidence , or distinction , that we are in the first place to enquire . for without a due stating of the conception of these things , nothing of this argument , nor what belongs unto it , can be rightly understood . we shall therefore be necessitated to premise a brief explanation of these terms themselves , to remove as far as may be all ambiguity from our discourse . first then , the very name of vertue , in the sense wherein it is commonly used and received , comes from the schools of philosophy , and not from the scripture . in the old testament we have vprightness , integrity , righteousness , doing good and eschewing evil , fearing , trusting , obeying , believing in god , holiness and the like ; but the name of vertue doth not occur therein . it is true we have translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vertuous woman ; and once or twice the same word vertuously , ruth . 3. 11. prov. 12. 4. chap● 31. 10 , 39. but that word signifies as 〈◊〉 used , strenuous , industrious , diligent , and hath no such signification as that we now express by vertue . nor is it any where rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the lxx . although it may have some respect unto it , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and peculiarly denote the exercise of industrious strength , such as men use in battail . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vis , robur , potentia , or exercitus also . but in the common acceptation of it , and as it is used by philosophers , there is no word in the hebrew nor syriack properly to express it . the rabbins do it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies properly a measure . for studying the philosophy of aristotle , and translating his ethicks into hebrew , which was done by rabbi meir , and finding his vertue placed in mediocrity , they applyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to express it . so they call aristotles ethicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the book of measures , that is of vertues . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are boni mores . such a stranger is this very word unto the old testament . in the new testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occurs four times ; but it should not seem any where to be taken in the sense now generally admitted . in some of the places it rather denotes the excellency and praises that do attend vertue , than vertue it self . so we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praises ; 1 pet. 2. 9. as the syriack doth also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , praises ; and the same translation , phil. 4. 9. renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if there be any vertue , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , works glorious , or praise worthy . 2 pet. 1. 9. it is a peculiar gracious disposition , operation of mind , distinguished from faith , temperance , patience , brotherly kindness , godliness , charity , &c. and so cannot have the common sense of the word there put upon it . the word moral is yet far more exotick to the church and scripture . we are beholding for it , if there be any advantage in its use , meerly to the schools of the philosophers , especially of aristotle . his doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , commonly called his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or moralia , his morals , hath begotten this name for our use . the whole is expressed in isocrates to demonicus by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the vertue of manners . if then the signification of the words be respected as usually taken , it is vertue in mens manners that is intended . the schoolmen brought this expression with all its concerns , as they did the rest of aristotles philosophy , into the church and divinity . and i cannot but think it had been well if they had never done it ; as all will grant they might have omitted some other things without the least disadvantage to learning or religion . however this expression of moral vertue having absolutely possest it self of the fancies and discourses of all , and it may be of the understanding of some , though with very little satisfaction when all things are considered , i shall not endeavour to dispossess it , or eliminate it from the confines of christian theologie . only i am sure had we been left unto the scripture expressions , of repentance towards god , and faith towards our lord jesus christ , of the fear of god , of holiness , righteousness , living unto god , walking with god , and before him , we might have been free from many vain wordy perplexities ; and the whole wrangle of this chapter in particular , had been utterly prevented . for let but the scripture express what it is to be religious , and there will be no contesting about the difference or no difference between grace and moral vertue . it is said , that some judge those who have moral vertue to want grace , not to be gracious . but say , that men are born of god , and do not commit sin , that they walk before god and are upright , that they cleave unto god with full purpose of heart , that they are sanctified in christ jesus and the like , and no man will say that they have not grace , or are not gracious , if they receive your testimony . but having , as was said , made its entrance amongst us , we must deal with it as well as we can , and satisfie our selves about its common acceptation and use. generally , moral vertues are esteemed to be the duties of the second table . for although those who handle these matters more accurately , do not so straiten or confine them , yet it is certain that in vulgar and common acceptation , ( which strikes no small stroke , in the regulating of the conceptions of the wisest men , about the signification of words ) nothing else is intended by moral vertues or duties of morality , but the observation of the precepts of the second table . nor is any thing else designed by those divines , who in their writings so frequently declare , that it is not morality alone that will render men acceptable to god. others do extend these things further , and fix the denomination of moral , firstly upon the law or rule of all those habits of the mind , and its operations , which afterwards thence they call moral . now this moral law is nothing but the law of nature , or the law of our creation ; which the apostle affirms to lye equally obligatory on all men , even all the gentiles themselves , rom. 2. 14 , 15. and whereof the decalogue is summarily expressive . this moral law is therefore the law written in the hearts of all men by nature , which is resolved partly into the nature of god himself , which cannot but require most of the things of it from rational creatures ; partly into that state and condition of the nature of things and their mutual relations , wherein god was pleased to create and set them . these things might be easily instanced and exemplified , but that we must not too much divert from our present occasion . and herein lyes the largest sense and acceptation of the law moral , and consequently of moral vertues , which have their form and being from their relation and conformity thereunto . let it be then , that moral vertues consist in the universal observance of the requisites and precepts of the law of our creation and dependance on god thereby . and this description , as we shall see for the substance of it , is allowed by our author . now these vertues , or this conformity of our minds and actions unto the law of our creation , may be in the light and reason of christian religion , considered two wayes . first , as with respect unto the substance or essence of the duties themselves , they may be performed by men in their own strength , under the conduct of their own reason , without any special assistance from the spirit , or sanctifying grace of christ. in this sense , they still bare the name of vertues , and for the substance of them deserve so to do . good they are in themselves , useful to mankind , and seldome in the providence of god go without their reward in this world. i grant i say , that they may be obtained and acted without special assistance of grace evangelical ; though the wiser heathens acknowledged something divine in the communication of them to men. papinius speaks to that purpose , diva jovis solio juxta comes ; undeper orbem rara dari , terrísque solet contingere virtus . seu pater omnipotens tribuit , sive ipsa capaces elegit penetrare viros . — but old homer put it absolutely in the will of his god. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . thus we grant moral vertue to have been in the heathen of old . for this is that alone whereby they were distinguished amongst themselves . and he that would exclude them all from any interest in moral vertue , takes away all difference between cato and nero , aristides and tiberius , titus and domitian ; and overthrows all natural difference between good and evil ; which besides other abominations that it would plentifully spawn in the world , would inevitably destroy all humane society . but now these moral vertues thus performed , whatever our author thinks , are distinct from grace , may be without it , and in their present description , which is not imaginary but real , are supposed so to be . and if he pleases he may exercise himself in the longsome disputes of bellarmin , gregory de valentia , and others to this purpose innumerable ; not to mention reformed divines lest they should be scornfully rejected as systematical . and this is enough i am sure to free their religion from villany , who make a distinction between moral vertue and grace . and if our author is otherwise minded , and both believe that there is grace evangelical , ●●●●ever there is moral vertue , or , that moral vertues may be so obtained and exercised without the special assistance of grace , as to become a part of our religion , and accepted with god , and will maintain his opinion in writing , i will promise him if i live to return him an answer , on one only condition , which is , that he will first answer what augustine hath written against the pelagians on this subject . again these moral vertues , this observance of the precepts of the law of our creation , in a consonancy whereunto originally the image of god in us did consist , may now under the gospel be considered , as men are principled , assisted , and enabled to and in their performance by the grace of god , and as they are directed unto the especial end of living unto him in and by jesus christ. what is particularly required hereunto , shall be afterwards declared . now in this sense no man living ever distinguished between grace and vertue , any otherwise than the cause and the effect are to be , or may be distinguished ; much less was any person ever so bruitish as to fancy an inconsistency between them , for take grace in one sense , and it is the efficient cause of this vertue , or of these vertues which are the effects of it ; and in another they are all graces themselves . for that which is wrought in us by grace is grace ; as that which is born of the spirit is spirit . to this purpose something may be spoken concerning grace also , the other term , whose ambiguity renders the discourse under consideration somewhat intricate and perplexed . now as the former term of moral vertue owed its original to the schools of philosophy , and its use was borrowed from them ; so this of grace is purely scriptural and evangelical . the world knows nothing of it but what is declared in the word of god , especially in the gospel , for the law was given by moses , but grace and truth came by jesus christ. all the books of the ancient philosophers , will not give us the least light into that notion of grace , which the scripture declares unto us . as then we allowed the sense of the former term given unto it by its first coyners and users , so we cannot but think it equal , that men be precisely tyed up in their conceptions about grace , unto what is delivered in the scripture concerning it ; as having no other rule either to frame them , or judge of them . and this we shall attend unto . not that i here design to treat of the nature of gospel grace in general ; but whereas all the divines that ever i have read on these things , whether ancient or modern ( and i have not troubled my self to consider whether they were systematical ones only or otherwise qualified ) allow some distinctions of this term to be necessary , for the right understanding of those passages of scripture wherein it is made use of . i shall mention that or those only , which are so unto the right apprehension of what is at present under debate . first therefore , grace in the scripture is taken for the free grace , or favour of god towards sinners by jesus christ. by this he freely pardoneth them their , sins , justifieth , and accepteth them , or makes them accepted in the beloved . this certainly is distinct from moral vertue . secondly , it is taken for the effectual working of the spirit of god , in and upon the minds and souls of believers , thereby quickning them when they were dead in trespasses and sins , regenerating of them , creating a new heart in them , implanting his image upon them : neither i presume will this be called moral vertue . thirdly , for the actual supplies of assistance and ability given to believers , so to enable them unto every duty in particular , which in the gospel is required of them ; for he works in them both to will and to do of his own good pleasure . as yet the former distinction will appear necessary . fourthly , for the effects wrought and produced by this operation of god and his grace , in the hearts and minds of them that believe ; which are either habitual in the spiritual disposition of their minds , or actual in their operations ; all which are called grace . it may be our author will be apt to think that i cant , use phrases , or fulsome metaphors . but besides that i can confirm these distinctions , and the necessity of them , and the words wherein they are expressed , from the scriptures and ancient fathers , i can give them him for the substance of them out of very learned divines , whether systematical or no i know not , but this i know they were not long since bishops of the church of england . we are now in the next place to inquire into the mind of our author in these things ; for from his apprehensions about them he frames a mighty difference between himself and those whom he opposeth , and from thence takes occasion and advantage afresh to revile and reproach them . first , therefore he declares his judgement , that the moral vertues which he treats of do consist in mens observance of the law of nature , of the dictates of reason , and precepts thereof . secondly , that the substance , yea the whole of religion consists in these vertues , or duties ; so that by the observation of them men may attain everlasting happiness . thirdly , that there is no actual concurrence of present grace , enabling men to perform these duties , or to exercise these vertues , but they are called grace on another account . fourthly , that his adversaries are so far from making vertue and grace to be the same that they make them inconsistent . and these things shall we take into a brief examination according as indeed they do deserve . the first of them , he plainly and more than once affirms ; nor shall i contend with him about it . so he speaks pag. 68. the practice of vertue consists in living suitably to the dictates of reason and nature , and this is the substance and main design of all the laws of religion , to oblige mankind to behave themselves in all their actions as becomes creatures endowed with reason and understanding , and in wayes suitable to rational beings , to prepare and qualifie themselves for the state of glory and immortality . this is a plain description both of the rule of moral vertues , and of the nature of them . the law of reason and nature is the rule ; and their own nature ( as acting , or acted ) consists in a suitableness unto rational beings ; acting , to prepare themselves for the state of immortality and glory . the first end of all vertue no doubt . we need not therefore make any farther inquiry into this matter , wherein we are agreed . secondly , that the substance , yea the whole of religion consists in these moral vertues he fully also declares , pag. 69. moral vertue having the strongest and most necessary influence upon the , end of all religion viz. mans happiness , it is not only its most material and useful part , but the ultimate end of all its other duties ; ( though i know not , how the practice of vertue in this life can be the vltimate end of other duties ) and all true religion can consist in nothing else but either the practice of vertue it self , or the use of those means and instruments that contribute unto it . so also p. 70. all duties of devotion excepting only our returns of gratitude are not essential parts of religion , but are only in order to it , as they tend to the practice of vertue and moral goodness ; and their goodness is derived upon them from the moral vertues to which they contribute ; and in the same proportion they are conducive to the ends of vertue , they are to be valued among the ministeries of religion . so then the whole duty of man consists in being vertuous , and all that is injoyned him beside , is in order thereunto . hence we are told elsewhere , that outward worship is no part of religion ; again pag. 76. all religion must of necessity be resolved into enthusiasm or morality ; the former is meer imposture , and therefore all that is true must be reduced to the latter . but we need not insist on particulars , seeing he promoteth this to confirmation by the best of demonstrations , i. e. an induction of all particulars ; which he calls a scheme of religion ; wherein yet if any thing necessary be left out or omitted , this best of demonstrations is quickly turned into one of the worst of sophismes . therefore we have here ( no doubt ) a just and full representation of all that belongs to christian religion ; and it is as follows ; pag. 69. the whole duty of man referrs either to his creator , or his neighbour , or himself . all that concerns the two last , is confessedly of a moral nature ; and all that concerns the first , consists either in praising of god or praying to him ; the former is a branch of the vertue of gratitude , and is nothing but a thankful and humble temper of mind , arising from a sense of gods greatness in himself , and his goodness to us . so that this part of devotion issues from the same vertuous quality , that is the principle of all other resentments and expressions of gratitude ; only those acts of it that are terminated on god as their object are stiled religious ; and therefore gratitude and devotion are not divers things , but only differing names of the same thing ; devotion being nothing else but the vertue of gratitude towards god. the latter , viz. prayer is either put up in our own or other mens behalf ; if for others it is an act of that vertue we call kindness or charity ; if for our selves , the things we pray for , unless they be the comforts and enjoyments of this life , are some or other vertuous qualities ; and therefore the proper and direct use of prayer is to be instrumental to the vertues of morality . it is of christian religion that this author treats , as is manifest from his ensuing discourse , and the reason he gives why moral vertues are stiled graces . now i must needs say that i look on this of our author as the rudest , most imperfect , and weakest scheme of christian religion that ever yet i saw ; so far from comprising an induction of all particulars belonging to it , that there is nothing in it that is constitutive of christian religion as such at all . i wish he had given us a summary of the credenda of it , as he hath done of its agenda , that we might have had a prospect of the body of his divinity . the ten commandments would in my mind have done twice as well on this present occasion , with the addition of the explication of them given us in the church cateehism . but i am afraid that very catechism may ere long be esteemed phanatical also . one i confess i have read of before , who was of this opinion , that all religion consisted in morality alone . but withall he was so ingenious as to follow the conduct of his judgement in this matter , unto a full renunciation of the gospel , which is certainly inconsistent with it . this was one martin sidelius a seilesian , who gave the ensuing account of his faith unto faustus socinus and his society at cracovia . caeterum ut sciatis cujus sim religionis , quamvis id scripto meo quod habetis , ostenderim , tamen hic breviter repetam . et primum quidem doctrina de messia , seu rege illo promisso , ad meam religionem nihil pertinet : nam rex elle tantum judaeis promissus erat , sicut & bona illa canaan . sic etiam circumcisio sacrificia , & reliquae cerimoniae mosis ad me non pertinent , sed tantum populo judaico promissa data & mandata sunt . neque ista fuerunt cultus dei apud judaeos , sed inserviebant cultui divino , & ad cultum deducebant judaeos . verus autem cultus dei quem meam religionem appello , est decalogus : qui est aeterna dei voluntas , qui decalogus ideo ad me pertinet , quia etiam mihi à deo datus est , non quidem per vocems sonantem de coelo , sicut populo judaico , at per creationem insita est menti meae ; quia autem insitus decalogus , per corruptionem naturae humanae , & pravis consuetudinibus , aliqua ex parte obscuratus est , ideo ad illustrandum cum , adhibeo vocalem decalogum , qui vocalis decalogus , ideo etiam ad me , ad omnes populos pertinet , quia cum insito nobis decalogo consentit , imo idem ille decalogus est . haec est mea sententia de messia seu rege illo promisso , & haec est mea religio , quam coram vobis ingenue profiteor . martin seidelius olavensis silesius . that is . but that you may know of what religion i am , although it is expressed in that writing which you have already , yet i will here briefly repeat it . and first of all , the doctrine of the messiah , or king that was promised doth not belong to my religion ; for that king was promised to the jews only ; as was the good land of c●n●an . so in like manner circumcision , sacrifices and the rest of the ceremonies of moses belong not to me , but were promised , given , and granted unto the people of the jews alone . neither were they the worship of god among the jews , but were only subservient unto divine worship , and lead the jews unto it ( the same opinion is maintained by our author concerning all exterior worship : ) but the true worship which i call my religion , is the decalogue which is the eternal and immutable will of god ; ( and here also he hath the consent and concurrence of our author ) which decalogue doth therefore belong unto me because it is given by god to me also ; not indeed by a voice sounding from heaven as he gave it to the people of the jews , but it is implanted in my mind by nature . but because this implanted decalogue by reason of the corruption of humane nature , and through depraved customs , is in some measure obscured , for the illustration of it i make use of the vocal decalogue , which therefore also belongs unto me and all people ; because it consenteth with the decalogue written in our hearts ; yea is the same law with it . this is my opinion concerning the messiah , or the promised king ; and this is my religion which i freely acknowledge before ye . so he , this is plain dealing . he saw clearly , that if all religion and the worship of god consisted in morality only , there was neither need nor use of christ , nor the gospel . and accordingly having no outward advantage by them , discarded them . but setting aside his bold renunciation of christ as promised , i see not any material difference between the religion of this man and that now contended for . the poor deluded souls among our selves , who leaving the scripture , pretend that they are guided by the light within them , are upon the matter of the same religion . for that light being nothing but the dictates of reason and a natural conscience , it extends not it self beyond morality ; which some of them understanding , we know what thoughts and apprehensions they have had of christ and of his gospel and the worship of god instituted therein . for hence it is , ( and not as our author pretends , with a strange incogitancy concerning them and the gnosticks , that they assert the scripture to be the only rule of religious worship ) that they are fallen into these fond imaginations . and these are the effects which this principle doth naturally lead unto . i confess then that i do not agree with our author in and about this scheme of christian religion ; which i shall therefore first briefly put in my exceptions unto , and then offer him another in lieu of it . first , then this scheme seems to represent religion unto us as suited to the state of innocency , and that very imperfectly also . for it is composed to answer the former assertions of confining religion to moral vertues , which are granted to consist in our conformity unto and expression of the dictates of reason and the law of nature . again the whole duty of man is said to refer either to his creator , or his neighbour , or himself . had it been said to god absolutely , another interpretation might have been put upon the words . but being restrained unto him as our creator , all duties referring to our redeemer are excluded , or not included , which certainly have some place in christian religion . our obedience therein is the obedience of faith , and must answer the special objects of it . and we are taught in the church catechism to believe in god the father who made us and all the world , and in god the son who redeemed us and all mankind ; and in god the holy ghost , who sanctifies us and all the elect people of god. now these distinct acts of faith , have distinct acts of obedience attending them ; whereas none here are admitted , or at least required , but those which fall under the first head . it is also very imperfect as a description of natural religion , or the duties of the law of nature . for the principal duties of it , such as fear , love , trust , affiance of and in god , are wholly omitted ; nor will they be reduced unto either of the heads which all religion is here distributed unto . for gratitude unto god hath respect formally and directly to the benefits we our selves are made partakers of . but these duties are eternally necessary on the consideration of the nature of god himself , antecedent unto the consideration of his communicating of himself unto us by his benefits . prayer proceeds from them ; and it is an odd method to reduce the cause under the head of its effect . and prayer it self is made at length not to be so much a moral vertue , as somewhat instrumental to the vertues of morality . secondly , i cannot think we have here a compleat representation of christian religion , nor an induction of all its particulars , because we have neither supposition nor assertion of sin , or a redeemer , or of any duty with respect unto them . gratitude and prayer i confess are two heads , whereunto sundry duties of natural religion without respect unto these things may be reduced . but since the fall of adam , there was never any religion in the world accepted with god , that was not built and founded on the supposition of them , and whose principal duties towards god did not respect them . to prescribe now unto us a religion as it respects god , without those duties which arise from the consideration of sin , and a redeemer , is to perswade us to throw away our bibles . sin , and the condition of all men on the account thereof , their duty in that condition , what god requires of them with reference thereunto , the way that god hath found out , proposed , and requires of us to make use of , that we may be delivered from that condition , with the duties necessary to that end , do even constitute and make up that religion which the scripture teacheth us , and which , as it summarily expresseth it self , consists in repentance towards god , and faith in our lord jesus christ ; neither of which , nor scarce any thing that belongs unto them , appears in this scheme ; so that thirdly , the most important duties of christian religion are here not only omitted , but excluded . where shall we find any place here to introduce repentance ; and as belonging thereunto conviction of sin , humiliation , godly sorrow , conversion it self to god ? for my part i will never be of that religion where these duties towards god have no place . faith in our lord jesus christ , with all that is necessary to it , preparatory for it , included in it , and consequentiall on it , are in like manner cast out of the verge of religious duties here schematized . an endeavour to fly from the wrath to come , to receive jesus christ , to accept of the attonement , to seek after the forgiveness of sins by him ( that we may cant a little ) and to give up our souls in universal obedience to all his commands , belong also to the duties of that religion towards god which the scripture prescribeth unto us ; but here they appear not in the least intimation of them . no more do the duties which though generally included in the law of loving god above all , yet are prescribed and determined in the gospel alone . such are self-denyal , readiness to take up the cross , and the like . besides all the duties wherein our christian conflict against our spiritual adversaries doth consist , and in especial the whole of our duty towards god in the mortification of sin , can be of no consideration there , where no supposition of sin is made or allowed . but there would be no end if all exceptions of this nature , that readily offer themselves , might here have admittance . if this be the religion of our adversaries in these things , if this be a perfect scheme of its duties towards god , and induction of all its particulars ; let our author insult over , and reproach them whilst he pleaseth , who blame it as insufficient without grace and godliness : i would not be in the condition of them who trust their eternal concernments to meer observance of it ; as knowing that there is no name under heaven given unto men whereby they may be saved , but only the name of jesus christ. it will be in vain pretended , that it is not a description of christian religion , but of religion , as religion in general , that is here attempted . for besides that , it is christian religion , and that as used and practised by christians , which is alone under consideration ; and an introduction of religion here under any other notion would be grievously inconsistent and incoherent with the whole discourse . it is acknowledged by our author in the progress of his disputation as was before observed , when he gives a reason why moral vertue is stiled grace , which is peculiar and appropriate to christian religion alone . besides , to talk now of a religion in the world , which either hath been , or may be , since the fall of adam without respect unto sin , is to build castles in the air . all the religion that god now requires , prescribes , accepts , that is or can be , is the religion of sinners , or of those who are such , and of them as such , though also under other qualifications . on many accounts therefore this scheme of religion or religious duties towards god , is exceedingly insufficient and imperfect . to lay it therefore as a foundation whereon to stand , and revile them who plead for a superaddition unto it of grace and godliness , is an undertaking from whence no great success is to be expected . i can easily supply another scheme of religion in the room of this , which though it have not any such contexture of method , nor is set out with such gaudy words as those which our author hath at his disposal , yet i am confident in the confession of all christians shall give a better account than what is here offered unto us both of the religion we profess , and of the duties that god requires therein ; and this taken out of one epistle of st. paul ; namely , that to the romans . and i shall do it as things come to mind in the haste wherein i am writing . he then gives us his scheme to this purpose . as first , that all men sinned in adam , came short of the glory of god , and rendred themselves liable to death and the whole curse of the law. then , that they do all , as left to themselves accumulate their original sin and transgression , with a world of actual sins , and provocations of god. that against men in this condition , god testifies his wrath and displeasure , both in his works and by his word . hence it necessarily follows , that the first duty of man towards god is to be sensible of this condition , of the guilt of sin , with a fear of the wrath and judgement due to them . then he informs us , that neither the jews by the law , nor the gentiles by the light of nature , could disentangle themselves from this state , or do that which is pleasing unto god , so as they might obtain forgiveness of sin and acceptation with him . this bespeaks unto all the great duty towards god , of their acknowledgement unto him , of their miserable and helpless condition , with all those affections and subordinate duties , wherewith it is attended . in this state he declares , that god himself in his infinite wisdome , goodness and grace , provided a remedy , a way of relief ; on which he hath put such an impression of his glorious excellencies as may stirr up the hearts of his creatures , to endeavour a return unto him from their apostasie ; and that this remedy consists in his setting forth jesus christ to be a propitiation through faith in his blood , to declare his righteousness for the forgiveness of sin ; which he proposeth unto men for their receiving and acceptance . this renders it the greatest duty of mankind towards god , to believe in the son of god so set forth , to seek after an interest in him , or being made partaker of him ; for this is the great work that god requires , namely that we believe on him whom he hath sent . again , he declares that god justifieth them who so believe , pardoning their sins , and imputing righteousness unto them ; whereon innumerable duties do depend , even all the obedience that christ requires of us ; seeing in our believing in him , we accept him to be our king to rule , govern and conduct our souls to god. and all these are religious duties towards god. he declares moreover , that whereas men are by nature dead in trespasses and sins , and stand in need of a new spiritual life , to be born again , that they may live unto god ; that god in jesus christ doth by his spirit quicken them , and regenerate them , and work in them a new principle of spiritual life ; whence it is their great duty towards god ( in this religion of st. paul ) to comply with , and to yield obedience , unto all the wayes and methods that god is pleased to use in the accomplishment of this work upon them , the especial duties whereof are too many to be instanced in . but he further manifests , that notwithstanding the regeneration of men by the spirit , and their conversion to god , there yet continues in them a remainder of the principle of corrupted nature , which he calls the flesh , and indwelling sin , that is of it self wholly enmity against god , and as far it abides in any , inclines the heart and mind unto sin , which is to be watched against and opposed . and on this head , he introduceth the great religious duty towards god of our spiritual conflict against sin , and of the mortification of it , wherein those that believe are to be exercised all the dayes of their lives , and wherein their principal duty towards god doth consist , and without which they can perform no other in a due manner . moreover he farther adds the great gospel-priviledge of the communication of the spirit of christ unto believers , for their sanctification , consolation , and edification ; with the duties of thankfulness towards god , joy and rejoycing in him , cheerfulness under tryals , afflictions , and persecutions , and sundry others that on that account are required of us , all religious duties towards god , in the religion by him proposed unto us . having laid these foundations , and manifested how they all proceed from the eternal counsel and free grace of god , in which it is our duty to admire , adore , and praise him , he declareth how hereby and on the account of these things , we are bound unto all holiness , righteousness , godliness , honesty , and usefulness in this world , in all relations and conditions whatsoever ; declaring our duties in churches , according to our especial interest in them , towards believers ; and towards all men in the world in our several relations ; in obedience to magistrates ; and all superiors ; in a word in universal observance of the whole will and all the commands of god. now whither any one will call this a scheme or no , or allow it to have any thing of method in it or no , i neither know nor care ; but am perswaded that it makes a better , more plain , and intelligible representation of the religious duties towards god which christian religion , requires of us , unto all that suppose this whole religion to depend on divine revelation , than that of our author . but i find my self in a digression ; the end of this discourse was only to manifest the sentiments of our author , on the second head before laid down , which i think are sufficiently evinced . the third is , that there is no actual work of present grace , either to sit the persons , of whom these duties of moral vertues are required , unto the performance of them , or to work and effect them in them . for although they are called graces , and the graces of the spirit , in the scripture , yet that is upon another account ; as he declares himself , pag. 72. all that the scripture intends by the graces of the spirit , are only vertuous qualities of the soul that are therefore stiled graces , because they are derived purely from god's free-grace and goodness , in that in the first ages of christianity , he was pleased out of his infinite concern for its propagation , in a miraculous manner to inspire its converts with all sorts of vertue . vertuous qualities of the soul , is a very ambigious expression . take these vertuous qualities , for a new principle of spiritual life , consisting in the habitual disposition , inclination , and ability of mind unto the things required of us in the will of god , or unto the acts of religious obedience , and it may express the graces of the spirit ; which yet are far enough from being so called upon the account here mentioned . but these vertuous qualities , are to be interpreted according to the tenour of the preceding discourses , that have already passed under examination . let now our author produce any one writer of the church of god , from first to last , of any repute or acceptation , from the day that the name of christian was known in the world , unto this wherein we live , giving us this account why the fruits of the spirit , the vertuous or gracious qualities of the minds of believers , are called graces that here he gives , and i will give him my thanks publickly for his discovery . for if this be the only reason why any thing in believers is called grace , why vertues are graces , namely because god was pleased in the first ages of christianity miraculously to inspire its converts with all sorts of vertue , then there is ●o communication of grace unto any , no work of grace in and upon any , in an ordinary way , through the ministry of the gospel , in these latter ages . the whole being , and efficacy of grace , according to this notion , is to be confined unto the miraculous operations of god in gospel concernments , in the first ages , whence a denomination in the scripture is cast upon our vertues , when obtained and exercised by and in our own strength . now this plainly overthrows the whole gospel , and contains a pelagianisme that pelagius himself never did , nor durst avow . are these things then so indeed ? that god did from his free grace and goodness , miraculously inspire the first converts of christianity with all sorts of vertues , but that he doth not still continue to put forth in any , actually , the efficacy of his grace , to make them gracious , holy , believing , obedient to himself , and to work in them all suitable actings towards himself and others ? then farewell scripture , the covenant of grace , the intercession of christ , yea all the ancient fathers , counsels , schoolmen , and most of the jesuites themselves . many have been the disputes amongst christians about the nature of grace , the rule of its dispensation , the manner and way of its operation , its efficacy , concurrence , and co-operation in the wills of men ; but that there is no dispensation of it , no operation but what was miraculous in the first converts of the gospel , was i think untill now undiscovered . nor can it be here pretended , that although the vertuous qualities of our minds and their exercise , by which is intended all the obedience that god requireth of us , in principle and practice , that we may please him , and come to the enjoyment of him , are not said to be called graces , only , on the account mentioned ; for as in respect of us , they are not so termed at all , so if the term only be not understood , the whole discourse is impertinent and ridiculous . for those other reasons and accounts that may be taken in , will render that given utterly useless unto our authors intention , and indeed are altogether inconsistent with it . and he hath given us no reason to suppose , that he talks after such a weak and preposterous a rate . this then is that which is here asserted , the qualities of our minds and their exercise wherein the vertues pleaded about , and affirmed to contain the whole substance of religion , do consist , are not wrought in us by the grace or spirit of god through the preaching of the gospel , but are only called graces , as before . now though here be a plain contradiction to what is delivered but two pages before , namely , that we pray for some or other vertuous qualities , that is doubtless to be wrought in us by the grace of god ; yet this present discourse is capable of no other interpretation but that given unto it . and indeed it seems to be the design of some men , to confine all real gifts and graces of the spirit of god , to the first ages of the gospel , and the miraculous operations in it ; which is to overthrow the whole gospel , the church , and the ministry of it , as to their use and efficacy , leaving men only the book of the bible to philosophize upon , as shall be elsewhere demonstrated , our author indeed tells us , that on the occasion of some mens writings in theology , there hath been a buzz and a noise of the spirit of god in the world. his expressions are exceedingly suited to pour contempt on what he doth not approve ; not so to express what he doth himself intend . but i desire that he and others would speak plain , and openly in this matter , that neither others may be deceived nor themselves have occasion to complain that they are mis-represented ; a pretence whereof would probably give them a dispensation to deal very roughly , if not despightfully with them with whom they shall have to do . doth he therefore think or believe , that there are not now any real gracious operations of the spirit of god , upon the hearts and minds of men in the world ? that the dispensation of the spirit is ceased , as well unto ordinary ministerial gifts , with its sanctifying , renewing , assisting grace , as unto gifts miraculous and extraordinary ? that there is no work at all of god upon the hearts of sinners , but that which is purely moral , and perswasive by the word ? that what is asserted by some concerning the efficacy of the grace of the spirit , and concerning his gifts , is no more but a buzz and a noise ? i wish he would explain himself directly and positively in these things ; for they are of great importance . and the loose expressions which we meet with , do give great offence unto some , who are apt to think , that as pernicious an heresie as ever infested the church of god , may be covered and clocked by them . but to return ; in the sense that moral vertue is here taken , i dare boldly pronounce , that there is no villany in the religion of those men , who distinguish between vertue and grace ; that is , there not in their so doing ; this being the known and avowed religion of christianity . it is granted ; that whereever grace is , there is vertue . for grace will produce and effect all vertues in the soul whatever . but vertue on the other side may be where there is no grace , which is sufficient to confirm a distinction between them . it was so in fundry of the heathen of old ; though now it be pretended that grace is nothing but an occasional denomination of vertue , not that it is the cause or principle of it . but the proofs produced by our author are exceedingly incompetent unto the end whereunto they are applyed . for that place of the apostle , gal. 5. v. 22 , 23. the fruit of the spirit is love , joy , peace , long-suffering , gentleness , goodness , faith , meekness , temperance ; though our author should be allowed to turn joy into cheerfulness , peace into peaceableness , faith into faithfulness , as he hath done , corruptly enough , to accommodate it to his purpose , yet it will no way reach his end , nor satisfie his intention . for doth it follow that because the spirit effects all these moral vertues in a new and gracious manner , and with a direction to a new and special end in believers , either that these things are nothing but meer moral vertues , not wrought in us by the grace of god , ( the contrary whereof is plainly asserted in calling them fruits of the spirit ) or that where-ever there is moral vertue , though not so wrought by the spirit , that there is grace also , because vertue and grace are the same ? if these are the expositions of scripture which we may expect from them , who make such out-cries against other mens , perverting and corrupting of it , the matter is not like to be much mended with us , for ought i can see , upon their taking of that work into their own hands . and indeed his quotation of this place is pretty odd . he doth not in the print express the words as he useth , and as he doth those of another scripture immediately , in a different character , as the direct words of the apostle , that no man may charge him with a false allegation of the text. yet he repeats all the words of it which he intends to use to his purpose , somewhat altering the expressions . but he hath had , i fear , some unhappiness in his explanations . by joy he would have cheerfulness intended . but what is meant by cheerfulness is much more uncertain than what is intended by joy. mirth it may be in conversation is aimed at , or somewhat of that nature . but how remote this is from that spiritual joy , which is recommended unto us in the scripture , and is affirmed to be unspeakable and full of glory , he that knows not , is scarce meet to paraphrase upon st. pauls epistles . neither is that peace with god through jesus christ , which is rought in the hearts of believers by the holy ghost , who creates the fruit of the lipps , peace , peace , unto them , a matter of any more affinity with a moral peaceableness of mind and affections . our faith also in god , and our faithfulness in our duties , trusts , offices and employments , are sufficiently distinct . so palpably must the scripture be corrupted and wrested to be made serviceable to this presumption . he yet adds another proof to the same purpose , if any man know distinctly what that purpose is ; namely , titus 2. 11. where he tells us that the same apostle make the grace of god , to consist in gratitude towards god , temperance towards our selves , and justice towards our neighbours . but these things are not so . for the apostle doth not say that the grace of god doth consist in these things , but that the grace of god teacheth us these things . neither is the grace here intended , any subjective or inherent grace , or to speak with our author any vertuous quality or vertue , but the love and grace of god himself , in sending jesus christ as declared in the gospel , was is manifest in the words and context beyond contradiction . and i cannot but wonder , how our author desirous to prove that the whole of our religion consists in moral vertues , and these only called graces because of the miraculous operations of god from his own grace in the first gospel converts , should endeavour to do it by these two testimonies ; the first whereof expresly assigns the duties of morality as in believers , to the operation of the spirit , and the latter in his judgment makes them to proceed from grace . our last inquiry is into what he ascribes unto his adversaries in this matter , and how he deals with them thereupon . this therefore he informs us pag. 71. it is not enough say they to be compleatly vertuous , unless ye have grace too . i can scarce believe that ever he heard any one of them say so , or ever read it in any of their writings . for there is nothing that they are more positive in , than that men cannot in any sense be compleatly vertuous unless they have grace ; and so cannot suppose them to be so , who have it not . they say indeed , that moral vertues , as before described , so far as they are attainable by , or may be exercised in the strength of mens own wills and natural faculties , are not enough to please god and to make men accepted with him . so that vertue as it may be without grace , and some vertues may be so for the substance of them , is not available unto salvation . and i had almost said that he is no christian that is of another mind . in a word , vertue is , or may be without grace , in all or any of the acceptations of it before laid down . where it is without the favour of god and the pardon of sin , where it is without the renewing of our natures , and the endowment of our persons with a principle of spiritual life , where it is not wrought in us by present efficacious grace , it is not enough ; nor will serve any mans turn with respect unto the everlasting concernments of his soul. but he gives in his exceptions , pag. 71. but when , saith he , we have set aside all manner of vertue , let them tell me what remains to be called grace , and give me any notion of it distinct from all morality , that consists in the right order and government of our actions in all our relations , and so comprehends all our duty ; and therefore if grace be not included in it , it is but a phantasme and an imaginary thing . i say first ; where grace is , we cannot set aside vertue , because it will and doth produce and effect it in the minds of men . but vertue may be , where grace is not , in the sense so often declared . secondly , take moral vertue in the notion of it here received and explained by our author , and i have given sundry instances before , of gracious duties , that come not within the verge or compass of the scheme given us of it . thirdly , the whole aimed at , lies in this , that vertue that governs our actions in all our duties may be considered either as the duty we owe to the law of nature , for the ends of it , to be performed in the strength of nature , and by the direction of it , or it may be considered as it is an especial effect of the grace of god in us , which gives it a new principle , and a new end , and a new respect unto the covenant of grace wherein we walk with god , the consideration where of frustrates the intention of our author in this discourse . but he renews his charge , pag. 73. so destructive of all true and real goodness is the very religion of those men , that are wont to set grace at odds with vertue ; and are so farr from making them the same , that they make them inconsistent ; and though a man be exact in all the duties of moral goodness , yet if he be a graceless person ( i. e. void of i know not what imaginary godliness ) he is but in a cleaner way to hell ; and his conversion is more hopeless than the vilest and most notorious sinners , and the morally righteous man is at a greater distance from grace , than the prophane ; and better be lend and debanched than live an honest and vertuous life , if you are not of the godly party ; with much more to this purpose . for the men that are wont to set grace at odds with vertue , and are so far from making them the same , that they make them inconsistent ; i wish our author would discover them , that he might take us along with him in his detestation of them . it is not unlikely , if all be true that is told of them , but that the gnosticks might have some principles not unlike this ; but beside them i never heard of any that were of this mind in the world . and in truth the liberty that is taken in these discourses , is a great instance of the morality under consideration . but the following words will direct us where these things are charged . for some say , that if a man be exact in all the duties of moral goodness , yet if he be a graceless person , void of i know not what imaginary godliness , he is but in a cleaner way to hell. i think i know both what , and who are intended , and that both are dealt withal with that candour we have been now accustomed unto . but first , you will scarce find those you intend over forward in granting that men may be exact in all the duties of moral goodness , and yet be graceless persons . for taking moral vertues to comprehend , as you do , their duties toward god , they will tell you such persons cannot perform one of them aright , much less all of them exactly . for they can neither trust in god , no believe him , nor fear him , nor glorifie him in a due manner . take the duties of moral goodness , for the duties of the law between man and man , and the observation of the outward duties of gods worship , and they say indeed , that they may be so performed as that in respect of them , men may be blameless , and yet be graceless . for that account if they mistake not the apostle paul gives of himself . phil. 3. 6 , 7 , 8. they do say therefore that many of these duties , so as to be useful in the world , and blameless before men , they may perform who are yet graceless . thirdly , this gracelessness is said to consist in being void of i know not what imaginary godliness . no , no ; it is to be void of the spirit of god , of the grace of christ , not to be born again , not to have a new spiritual life in christ , not to be united to him , or ingrafted in him , not to be accepted and made an heir of god , and enabled to a due spiritual evangelical performance of all duties of obedience , according to the tenour of the covenant ; these are the things intended . and as many with their moral duties may come short of them and be graceless ; so those to whom they are imaginary , must reject the whole gospel of christ as an imagination . and i must say , to give matter of a new charge , that to the best observation that i have been able to make in the world , none have been , nor are more negligent in the principal duties of morality , than those who are aptest to exalt them above the gospel , and the whole mystery of it ; unless morality do consist in such a course of life and conversation , as i will not at present charactarize . it is farther added , that the conversion of such a one , is more hopeless than the vilest and most notorious sinners ; and the morally righteous man , &c. setting aside the inviduous expression of what is here reflected upon , and there is nothing more openly taught in the gospel . the pharisees were a people morally righteous , whereon they trusted to themselves that they were righteous ; and yet our lord jesus christ told them , that publicans and harlots , the vilest and most notorious of sinners , entred before them into the kingdom of god. and where men trust to their own righteousness , their own duties , be they moral or what they will , there are no men farther from the way of the gospel than they . nay our saviour lets us know , that as such , the gospel is not concerned in them , not they in it . he came not , he sayes , to call the righteous , but sinners to repentance ; not men justifying , or lifting up themselves in a co●ceit of their moral duties , but those who are burdened and laden with a sense of their sins . and so in like manner , that the whole have no need of the physitian but the sick ; and st. paul declares what enemies they were to the righteousness of god , who went about to set up their own righteousness ; rom. 10. now because moral duties are incumbent on all persons , at all times , they are continually to be pressed upon all , from a sense of the authority , and command of god , indispensibly requiring all mens attendance unto them . yet such is the deceitfulness of the heart of man , and the power of unbelief , that oftentimes persons who through their education , or following convictions , have been brought to some observance of them , and being not enlightned in their minds to discern their insufficiency unto the great end of salvation , in and of themselves , are apt to take up with them , and to rest in them without ever coming to sincere repentance towards god , or faith in our lord jesus christ ; whereas others , the guilt of whose sins doth unavoidably press upon them , as it did on the publicans and sinners of old , are oft times more ready to look out after relief . and those who question these things , do nothing but manifest their ignorance in the scripture , and want of experience in the work of the ministry . but yet upon the account of the charge mentioned , so unduly framed , and impotently managed , our author makes an excursion into such an extravagancy of reproaches , as is scaree exceeded in his whole book : part of it i have considered before in our view of his preface ; and i am now so used to the noise and bluster wherewith he pours out the storm of his indignation , that i am altogether inconcerned in it , and cannot prevail with my self to give it any further consideration . these things though not direct to the argument in hand , and which on that account might have been neglected ; yet supposing that the author placed as much of his design in them , as in any part of his discourse , i could not wholly omit the consideration of ; not so much out of a desire for their vindication who are unduly traduced in them , as to plead for the gospel it self , and to lay a foundation of a further defence of the truths of it , if ocasiou shall so require . and we have also here an insight into the judgment of our author , or his mistake in this matter . he tells us that it is better to tollerate debaucheries and immoralities , than liberty of conscience , for men to worship god according to their light and perswasion . now all religion according to him , consisting in morality , to tollerate immoralities and debauckeries in conversation , is plainly to tollerate atheism ; which it seems is more eligible than to grant liberty of conscience , unto them who differ from the present establishment , only as to some things belonging to the outward worship of god. these things being premised , the argument it self pleaded in this chap. is capable of a speedy dispatch . it is to this purpose . the magistrate hath power over the consciences of men in reference to morals , or moral vertues , which are the principal things in religion , and therefore much more hath so in reference to the worship of god , which is of less importance . we have complained before of the ambiguity of these general terms , but it is to no purpose to do so any more , seeing we are not like to be relieved in this discourse . let us then take things as we find them , and satisfie our selves in the intention of the author , by that declaration which he makes of it up and down the chap. but yet here we are at a loss also . when he speaks , or seems to speak to this purpose , whether in the confirmation of the proposition , or the inference , whereof his argument consists , what he sayes is cast into such an inter-texture with invectives and reproaches , and expressed in such a loose declamatory manner , as it is hard to discover or find out what it is that he intends . suppose therefore in the first place , that a man should call his consequent into question ; namely that because the magistrate hath power over the consciences of his subjects in morals , that therefore he hath so also in matters of instituted worship ? how will he confirm and vindicate it ? two things are all i can observe that are offered in the confirmation of it . first , that these things of morality , moral vertues , are of more importance in religion than the outward worship of god , which the amplitude of power before asserted , is now reducing to a respect unto . secondly , that there is much more danger of his erring and mistaking in things of morality , than in things of outward worship , because of their great weight and importance . these things are pleaded , p. 28. and elsewhere up and down . that any thing else is offered , in the confirmation of this consequent i find not . and it may be some will think these proofs to be very weak and feeble , unable to sustain the weight that is laid upon them . for it is certain that the first rule , that he that hath power over the greater , hath so over the lesser , doth not hold unless it be in things of the same nature and kind ; and it is no less certain and evident , that there is an especial and formal difference between these things , namely moral vertues , and instituted worship ; the one depending as to their being and discovery on the light of nature , and the dictates of that reason which is common to all , and speakes the same language in the consciences of all mankind ; the other on pure revelation , which may be , and is variously apprehended . hence it is , that whereas there is no difference in the world about what is vertue and what is not , there is no agreement about what belongs to divine worship and what doth not . again ; lesser things may be exempted from that power and authority by especial priviledge or law , which hath the disposal of greater committed into it , and intrusted with it . as the magistrate amongst us , may take away the life of a man , which is the greatest of his concernments , the name of his all , for fellony , but cannot take away his estate or inheritance of land , which is a far less concernment unto him , if it be antecedently setled by law to other uses than his own . and if it cannot be proved that the disposal of the worship of god , as to what doth really and truly belong unto it , and all the parts of it , is exempted from all humane power by special law and priviledge , let it be disposed of as who so will , shall judge meet . nor is the latter consideration suggested to inforce this consequent of any more validity ; namely , that there is more danger of the magistrates erring or mistakes about moral vertue , than about rites of worship ; because that is of most concernment in religion . for it is true , that suppose a man to walk on the top of an high house or tower , on a plain floor with battlements or walls round about him , there will be more danger of breaking his neck , if he should fall from thence , than if he should fall from the top of a narrow wall that had not the fourth part of the heighth of the house . but there would not be so much danger of falling . for from the top of the house as circumstantiated , he cannot fall , unless he will wilfully and violently cast himself down headlong ; and on the top of the wall , it may be , he cannot stand , with the utmost of his heed and endeavours . the magistrate cannot mistake about moral vertues unless he will do it wilfully . they have their station fixed in the world , on the same ground and evidence with magistracy it self . the same evidence , the same common consent and suffrage of mankind is given unto moral vertues , as is to any government in the world. and to suppose a supream magistrate , a law-giver , to mistake in these things , in judging whether justice , and temperance , or fortitude , be vertues or no , and that in their legislative capacity , is ridiculous . neither nero nor caligula were ever in danger of any such mis-adventure . all the magistrates in the world at this day , are agreed about these things . but as to what concerns the worship of god , they are all at variance . there is no such evidence in these things , no such common suffrage about them , as to free any absolutely from failings and mistakes ; so that in respect of them , and not of the other , lyes the principal danger of miscarrying , as to their determination and administration . supposing therefore the premises our author layes down to be true , his inference from them is feeble , and obnoxious to various impeachments , whereof i have given some few instances only , which shall be increased if occasion require . but the assertion it self which is the foundation of these consequences , is utterly remote from accuracy and truth . it is said that the magistrate hath power over the consciences of men in reference unto moral duties , which are the principal parts of religion . our first and most difficult inquiry , is after the meaning of this proposition , the later after its truth . i ask then , first whether he hath power over the consciences of men with respect unto moral vertue , and over moral vertue it self , as vertue , and as a part of religion , or on some other account ; if his power respect vertue as a part of religion , then it equally extends it self to all that is so , by vertue of a rule which will not be easily everted . but it doth not appear that it so extends it self as to plead an obliging authority in reference unto all duties . for let but the scheme of moral duties , especially those whose object is god , given us by our author be considered , and it will quickly be discerned how many of them are exempted from all humane cognizance and authority ; and that from and by their nature as well as their use in the world. and it is in vain to ascribe an authority to magistrates which they have no power to exert , or take cognizance whether it be obeyed or no. and what can they do therein with respect unto gratitude to god , which holds the first place in the scheme of moral vertues here given in unto us . we are told also , p. 83. that in matters both of moral vertue , and divine worship , there are some rules of good and evil that are of an eternal and unchangeable obligation , and these can never be prejudiced or altered by any humane power , because the reason of their obligation arises from a necessity and constitution of nature , and therefore must be 〈◊〉 perpetual as that ; but then there are other rules of duty that are alterable according to the various accidents changes and conditions of humane life , and depend chiefly upon contracts and positive laws of kingdoms . it would not be unworthy our inquiry to consider what rules of moral duty they are , which are alterable and depend on accidents and contracts . but we might easily find work enough , should we call all such fond assertions to a just examination . neither doth the distinction here given us between various rules of moral vertue , very well answer what we are told , p. 69. namely , that every particular vertue is therefore such , because it is are semblance and imitation of some of the divine attributes , which i suppose they are not , whose rules and formes are alterable upon accidents and occasions . and we are taught also , pag. 68. that the practice of vertue consists in living suitable to the dictates of reason and nature ; which are rules not variable and changeable . there must be some new distinction to reconcile these things , which i cannot at present think of . that which i would enquire from hence is , whether the magistrates have power over the consciences of men in reference unto those things in morality , whose rules of good and evil are of an eternal obligation . that he hath not is evidently implyed in this place . and i shall not enter into the confusion of the ensuing discourse , where the latter sort of rules for vertue , the other member of the distinction , are turned into various methods of executing laws about outward acts of vertue or vice ; and the vertues themselves into outward expressions and significations of duty ; for i have at present no contest with this author about his manner of writing , nor do intend to have . it is enough that here at once all the principal and most important vertues are vindicated to their own unalterable rules as such , and the consciences of men in reference unto them put under another jurisdiction . and what then becomes of this argument , that the magistrate must have power over the consciences of men in matters of divine worship , because he hath so in things moral which are of greater importance , when what is so of importance , is exempted from his power . hence it sufficiently , appears that the authority of the magistrate over men , with reference unto moral vertue and duty , doth not respect vertue as vertue , but hath some other consideration . now what this is , is evident unto all . how moral vertues do belong unto religion and are parts of it , hath been before declared . but god who hath ordered all things in weight and measure , hath fore-designed them also to another end and purpose . for preparing mankind for political society in the world among themselves for a time , as well as for religious obedience unto himself , he inlayed his nature and composition with principles suited to both those ends , and appointed them to be acted with different respects unto them . hence moral vertues notwithstanding their peculiar tendency unto him , are appointed to be the instrument and ligament of humane society also . as the law of moses had in it a typical end , use , and signification , with respect to christ and the gospel , and a political use as the instrument of the government of the nation of the jews . now the power of the magistrate in respect of moral vertues , is in their latter use ; namely , as they relate to humane policy , which is concerned in the outward actings of them . this therefore is granted ; and we shall enquire farther whether any more be proved , namely , that the magistrate hath power over the outward actings of vertue and vice , so far as humane society or publick tranquility is concerned in them , and on that account . secondly , it may be enquired what is the power and authority over moral vertues , which is here ascribed unto the civil magistrate , and over the consciences of men , with respect unto them . is it such as to make that to be vertue which was not vertue before , or which was vice , and oblige men in conscience to practise it as vertue ? this would go a great way indeed , and answer somewhat of what is , or as it is said , may be done in the worship of god , when that is made a part of it which was not so before . but what name shall these new vertues be called by ? a new vertue both as to its acts and objects , will as much fly the imaginations of men , as a sixth sense doth . it may be our author will satisfie us as to this enquiry ; for he tells us , pag. 80. that he hath power to make that a particular of the divine law , that god hath not made so . i wish he had declared himself how , and wherein ; for i am afraid this expression as here it lyes , is offensive . the divine law is divine , and so is every particular of it● ; and how a man can make a thing divine , that is not so of it self , nor by divine institution , is hard to find out . it may be that only the subject matter of the law , and not the law it self formally is intended ; and to make a thing a particular of the divine law , is no more but to make the divine law require , that in particular of a man which it did not require of him before . but this particular , referrs to the nature , essence and being of the thing , or to the acting , and occasion of it in particular . and if it be taken in the latter sense , here is no more ascribed unto the magistrate , than is common with him to every man in the world. for every one that puts himself into new circumstances , or new relations , doth so make that unto him to be a particular of the divine law , which was not so before ; for he is bound and obliged unto the actual performance of many duties , which as so circumstantiated , he was not bo●●● unto before . but somewhat else seems to be intend●● from the ensuing discourse ; they are fully empowred to declare new instances of vertue and vice , and to introduce new duties in th● most important parts of religion . and y●● i am still at the same loss . for by his declaring new instances of vertue and vice , suppose he intends an authoritative declaration , such as that they have no other foundation , nor need none to make them what they are . they are new instances of vertue and vice , because so declared . and this suits unto the introducing of new duties in the most important parts of religion , made duties by that introduction . i wish i could yet learn what these new instances of vertue and vice are , or mean. whether they are new as vertues and vices , or as instances . for the first , would i could see a new practice of old virtues ; but to tell you the truth , i care not for any of the new vertues , that i have lately observed in the world ; nor do i hope ever to see any better new ones . if it be the instances that are new , i wish again i knew what were more in them , than the actual and occasional exercise of old duties . pag. 79 , 80. conduce most to extricate us out of these ambiguities . there we are informed , that the laws of every nation do distinguish and settle mens rights , and properties , and that distinctly with respect whereunto , justice , that prime natural vertue , is in particular instances to be exercised . and pag. 84. it is further declared , that in the administration of justice , there may be great difference in the constitution of penalties and execution of men . this it seems is that which is aimed at ; the magistrate by his laws determines , whteher titius have set his hedge upon caius's ground ; and whether sempronius hath rightly conveyed his land or house , to his son , or neighbour , whereby what is just and lawfull in it self , is accommodated to the use of political society . he determines also how persons guilty of death shall be executed , and by whom , and in what manner ; whence it must needs follow that he hath power to assign new particulars of the divine law , to declare new bounds , or hedges , of right and wrong , which the law of god neither doth , nor can limit , or hath power over the consciences of men with respect to moral vertues ; which was to be demonstrated . let us lay aside these swelling expressions , and we shall find that all that can be ascribed unto the civil magistrate in this matter , is no more , than to preserve property and peace , by that rule and power over the outward actions of men , which is necessary thereunto . having made some enquiry into the termes of moral vertue and the magistrates power , it remains only that we consider what respect this case hath unto the consciences of men , with reference unto them . and i desire to know whether all mankind , be not obliged in conscience to the observation of all moral vertue , antecedently to the command or authority of the magistrate , who doth only inspect their observation of them as to the concerns of publick peace and tranquility . certainly if all moral vertue consists in living suitable to the dictates of reason , as we are told , and in a sense rightly , if the rule of them all and every one , which gives them their formal nature , be the law of our creation , which all mankind enter the world under an indispensable obligation unto , it cannot be denyed but that there is such an antecedent obligation on the consciences of men , as that inquired after . but the things mentioned are granted by our author ; nor can by any be denyed , without offering the highest outrage to scripture , reason , and the common consent of mankind . now if this obligation be thus on all men , unto all vertue as vertue , and this absolutely from the authority of god over them and their consciences , how comes an inferiour authority to interpose it self between that of god and their consciences , so immediately to oblige them . it is granted that when the magistrate commandeth and requireth the exercise of any moral duty , in a way suited unto publick good and tranquility , he is to be obeyed for conscience sake ; because he who is the lord of conscience doth require men to be obedient unto him , whereon they are obliged in conscience so to be . but if the things required of them be in themselves moral duties , as they are such , their consciences are obliged to observe and exercise them , from the command of god , and other obligation unto them as such , they neither have nor can have . but the direction and command for the exercise of them , in these and those circumstances , for the ends of publick . good whereunto they are directed , belongs unto the magistrate , who is to be obeyed . for as in things meerly civil , and which have nothing originally of morality in them , but secondarily only , as they tend to the preservation and welfare of humane society , which is a thing morally good , the magistrate is to be obeyed for conscience sake , and the things themselves as far as they partake of morality , come directly under the command of god which affects the conscience ; so in things that have an inherent and inseparable morality , and so respect god in the first place , when they come to have a civil sanction in reference to their exercise unto publick political good , that sanction is to be obeyed out of conscience ; but the antecedent obligation that was upon the conscience unto a due exercise of those duties , when made necessary by circumstances , is not superseded , nor any new one added thereunto . i know what is said , but i find not as yet what is proved from these things , concerning the uncontroleable and absolute power of the supream magistrate , over religion and the consciences of men . some things are added indeed here up and down , about circumstances of divine worship , and the power of ordering them by the magistrate , which though there may be some different conceptions about , yet they no way reach the cause under debate . but as they are expressed by our author , i know not of any one writer in and of the church of england , that hitherto hath so stated them , as they are by him . for he tells us pag. 85. that all rituals , ceremonies , postures and manners of performing the outward expressions of devotion , that are not chargeable with countenancing vice or disgracing the deity , are capable of being adopted into the ministeries of divine service , and are not exempted from being subject to the determinations of humane power . whether they are so or no , the magistrate i presume is to judge ; or all this flourish of words and concessions of power , vanish into smoak . his command of them binds the consciences of men to observe them , according to the principle under consideration . hence it must be absolutely in the power of every supream magistrate to impose on the christian subjects , a greater number of ceremonious observances in the worship of god , and those of greater weight than ever were laid upon the jews . for who knows not that under the names of rituals , ceremonies , postures , manners of performing all divine service , what a butrdensome heap of things are imposed in the roman church ; whereunto as far as i know a thousand more may be added , not chargeable in themselves with either of the crimes , which alone are allowed to be put in , in barr or plea against them . and whether this be the liberty whereunto jesus christ hath vindicated his disciples and church , is left unto the judgement of sober men . outward religious worship we know is to be performed by natural actions ; these have their circumstances , and those oft-times because of the publick concernments of the exercise of religion , of great importance . these may be ordered by the power , and according to the wisdome of those in authority . but that they should make so many things , as this assertion allows them to make to belong unto , and to be parts of the worship of god , whereof not one is enjoyned or required by him , and the consciences of men be thereby obliged unto their observance ; i do not believe , nor is it here at all proved . to close this discourse about the power of obliging the consciences of men ; i think our author grants that conscience is immediately obliged to the observation of all things that are good in themselves , from the law of our creation . such things as either the nature of god , or our own require from us , our consciences surely are obliged immediately by the authority of god to observe . nor can we have any dispensation for the non-performance of our duty , from the interposition of the commands and authority of any of the sons of men. for this would be openly and directly to set up men against god , and to advance them or their authority above him or his . things evidently deduced , and necessarily following the first principles and dictates of nature , are of the same kind with themselves , and have the authority of god no less enstamped on them than the other ; and in respect unto them , conscience cannot by vertue of inferiour commands , plead an exemption . things of meer revelation do remain ; and concerning them i desire to know , whether we are not bound to observe and do , whatever god in his revealed will commands us to observe and do , and to abstain from whatever he forbids , and this indispensably ? if this be denyed i will prove it with the same arguments whereby i can prove that there is a god , and that we are his creatures made to serve him ; for the reason of these things is inseparable from the very being of god. let this be granted , and ascribe what ye will , or please , or can , to the supream magistrate , and you shall not from me have the least contradiction . a survey of the third chapter . the third chapter entertains us with a magnificent grant of liberty of conscience . the very first paragraph asserts , a liberty of conscience in mankind over all their actions whether moral , or strictly religious . but lest this should prove a bedlam concession that might mischief the whole design in hand , it is delivered to the power of a keeper , who yet upon examination is no less wild and extravagant , than it self is esteemed absolutely to be . this is , that they have it as far as concerns their judgements , but not their practice ; that is ; they have liberty of conscience over their actions , but not their practices ; or over their practices , but not over their pratices . for upon tryal their actions and practices will prove to be the same . and i do not as yet well understand , what is this liberty of conscience over mens actions , is it to do , or not to do , as their consciences dictate to them ? this is absolutely denied , and opposed in the chap. it self . is it to judge of their actions as done , whether they be good or evil ? this conscience is at no liberty in . for it is determined to a judgment in that kind naturally , and necessarily , and must be so whilest it hath the light of nature , and word of god to regard , so far as a rule is capable of giving a measure and determination to things to be regulated by it ; that is ; its moral actings , are morally determined . what then this liberty of conscience over mens actions should be , where they can neither act freely according to their consciences what they are to do , nor abstain from what they are not to do , nor are at liberty to judge what they have done to be good or bad , i cannot divine . let us search after an explication of these things in the paragraph it self , whose contents are represented in the words mentioned . here we are told , that this liberty consists in mens thinking of things according to their own perswasion , and therein asserting the freedom of their judgements . i would be loth to think that this liberty of mens consciences over all their moral actions , should at first dash dwindle into a liberty in speculations ; that men may think what they will , opine as they please , in , and about things that are not to be brought into practice ; but yet as far as i can perceive , i must think so , or matters will come to a worse issue . but these things must be a little farther examined , and that very briefly . here is mention of liberty of conscience ; but what conscience is , or what that liberty is , is not declared . for conscience it is called sometimes the mind , sometimes the vnderstanding , sometimes opinion , sometimes described by the liberty of thinking , sometimes termed an imperious faculty , which things without much discourse , and more words , than i can now afford to use , are not reconcilable amongst themselves . besides , liberty is no proper●affection of the mind , or understanding . though i acknowledge the mind , and its actings to be naturally free from outward compulsion , or coaction ; yet it is capable of such a determination from the things proposed unto it , and the manner of their proposal , as to make necessary the elicitation of its acts. it cannot but judge that two and three make five . it is the will that is the proper seat of liberty ; and what some suppose to be the ultimate determination of the practical understanding , is indeed an act of the will. it is so if you speak of liberty naturally and morally , and not of state and condition , which are here confounded . but suppose what you will to be conscience , it is moral actions or duties that are here supposed to be the object of its actings . now what are , or can be the thoughts , or actings of the mind of man about moral actions , but about their vertue , or their vice , their moral good or evil ? nor is a conclusion of what is a mans own duty in reference to the practice of them , possibly to be separated from them . that then which is here asserted is , that a man may think , judge , or conceive such or such a thing to be his duty , and yet have thereby no obligation put upon him to perform it ; for conscience , we are informed , hath nothing to do beyond the inward thoughts of mens minds . to state this matter a little more clearly ; let us take conscience in the most usual acceptation of it , and that which answers the experience of every man that ever looks into the affairs and concerns within ; and so it is , the practical judgment that men make of themselves , and of their actions , or what they are to do , and what they are not to do , what they have done , or what they have omitted , with reference unto the judgement of god , at present declared in their own hearts , and in his word , and to be fully executed at the last day . for we speak of conscience as it is amongst christians , who acknowledge the word of god , and that for a double end ; first , as the rule of conscience it self ; secondly , as the declaration of the will of god , as to his approbation , or rejecting of what we do , or omit . suppose then , that a man make a judgment in his conscience , regulated by the word of god , and with respect unto the judgement of god concerning him , that such and such a thing is a duty , and whose performance is required of him ; i desire to know , whether any obligation be upon him from thence to act accordingly ? it is answered that the territory of conscience is confined unto mens thoughts , judgements and perswasions , and these are free , yea , no doubt ; but for outward actions there is no remedy , but they must be subject to the cognizance of humane laws , pag. 9. who ever doubted of it ? he that would have men so have liberty from outward actions , as not to have those actions cognoscible by the civil power , as to the end of publick tranquility , but to have their whole station firmed absolutely in the world upon the plea of conscience , would no doubt lay a foundation for confusion in all government . but what is this to the present enquiry , whether conscience lay an obligation on men , as regulated by the word of god , and respecting him , to practise according to its dictates ? it is true enough ; that if any of its practices do not please , or satisfy the magistrate , their authors must for ought i know , stand to what will follow , or ensue on them to their prejudice ; but this frees them not , from the obligation that is upon them in conscience unto what is their duty . this is that , which must be here proved , if any thing be intended unto the purpose of this author ; namely that notwithstanding the judgment of conscience concerning any duty , by the interposition of the authority of the magistrate to the contrary , there is no obligation ensues for the performance of that duty . this is the answer that ought plainly to be returned , and not a suggestion that outward actions must fall under the cognizance of the magistrate ; which none ever doubted of , and which is nothing to the present purpose ; unless he would have them to fall under the magistrates cognizance , as that his will should be the supream rule of them ; which i think he cannot prove . but what sense the magistrate will have of the outward actions , wherein the discharge of mans duty doth consist , is of another consideration . this therefore is the state of the present case applied unto religious worship . suppose the magistrate command such things in religion , as a man in his conscience guided by the word , and respecting god , doth look upon as vnlawful , and such as are evil , and sin unto him , if he should perform them ; and forbid such things in the worship of god , as he esteems himself obliged in conscience to observe as commands of christ ; if he may practise the things so commanded , and omit the things so forbidden , i fear he will find himself within doors continually at confession , saying with trouble enough ; i have done those things , which i ought not to have done , and i have left undone those things , which i ought to have done , and there is no health in me ; unless this author can prove that the commands of god respect only the minds of men ; but not their outward actions which are left unto the authority of the magistrate alone . if no more be here intended , but that whatever conscience may require of any , it will not secure them , but that when they come to act outwardly according to it , the civil magistrate may , and will consider their actions , and allow them , or forbid them according to his own judgement , it were surely a madness to deny it , as great , as to say the sun shineth not at noon day . if conscience to god be confined to thoughts , and opinions , and speculations about the general notions , and notices of things , about true and false , and unto a liberty of judging , and determining upon them what they are , whether they are so or no 〈◊〉 the whole nature and being of conscience , and that to the reason , sense , and experience of every man , is utterly overthrown . if conscience be allowed to make its judgement of what is good or evil , what is duty or sin , and no obligation be allowed to ensue from thence unto a suitable practice , a wide door is opened unto atheism , and thereby the subversion of all religion and government in the world . this therefore is the summ of what is asserted in this matter ; conscience according to that apprehension , which it hath of the will of god about his worship , ( whereunto we confine our discourse ) obligeth men to act , or forbear accordingly ; if their apprehensions are right and true , just and equal , what the scripture , the great rule of conscience doth declare and require , i hope none upon second thoughts will deny , but that such things are attended with a right unto a liberty to be practised , whilst the lord jesus christ is esteemed the lord of lords , and king of kings , and is thought to have power to command the observance of his own institutions . suppose these apprehensions to be such as may in some things , be they more or less , be judged not to correspond exactly with the great rule of conscience , yet supposing them also to contain nothing inconsistent with , or of a disturbing nature to civil society , and publick tranquillity , nothing that gives countenance to any vice , or evil , or is opposite to the principal truths and main duties of religion , wherein the minds of men in a nation do coalesce , nor carry any politick entangle●ments along with them ; and add thereunto the peaceableness of the persons posses● with those apprehensions , and the impossibility they are under to devest themselves of them , and i say natural right , justice , equity , religion , conscience , god himself in all , and his voice in the hearts of all unprejudiced persons , do require that neither the persons themselves , on the account of their consciences , have violence offered unto them , nor their practices in pursuit of their apprehensions , be restrained by severe prohibitions and penalties . but whereas the magistrate is allowed to judge , and dispose of all outward actions in reference to publick tranquility , if any shall assert principles , as of conscience , tending , or obliging unto the practice of vice , immorality , or sin , or to the disturbance of publick society , such principles being all notoriously judged by scripture , nature , the common consent of mankind , and inconsistent with the fundamental principles of humane polity , may be in all instances of their discovery and practice , coerced , and restrained . but plainly , as to the commands of conscience , they are of the same extent with the commands of god : if these respect only the inward man , or the mind , conscience doth no more ; if they respect outward actions , conscience doth so also . from the liberty of conscience , a proceed is made to christian liberty , which is said to be a duty , or priviledg founded upon the ( chimaerical ) liberty of conscience before granted . but these things stand not in the relation imagined ; liberty of conscience is of natural right , christian liberty is a gospel-priviledge , though both may be pleaded in bar of unwarrantable impositions on conscience . but these things are so described by our author , as to be confounded . for the christian liberty described in this paragraph , is either restrained to matters of pure speculation , wherein the mind of man is left entirely free to judge of the truth , and falsehood of things ; or as it regards things that fall under laws and impositions , wherein men are left intirely free to judge of them , as they are objects of meer opinion . now how this differs from the liberty of conscience granted before , i know not . and that there is some mistake in this description of christian liberty , need no other consideration to evince but this ; namely that christian liberty , as our author tells us , is a priviledge , but this is not so , being that which is equally common unto all mankind . this liberty is necessary unto humane nature , nor can it be divested of it , and so it is not a priviledge that includes a specialty in it . every man cannot but think what he thinks , and judge what he judgeth , and that when he doth so , whether he will or no ; for every thing when it is , and as it is , is necessary . in the use of what means they please , to guide , direct , and determine their thoughts , their liberty doth consist ; this is equal in all , and natural unto all . now this inward freedom of our judgements is , it seems , our christian liberty , consistent with any impositions upon men in the exercise of the worship of god , with an obligation on conscience , unto their use and practice ; a liberty indeed of no value , but a meer aggravation of bondage ; and these things are further discoursed , sect. 3. pag. 95. wherein we are told , that this prerogative of our christian liberty , is not so much any new favour granted in the gospel , as the restauration of the mind of man to its natural priviledge , by exempting us from the yoke of the ceremonial lam , whereby things in themselves indifferent were tyed upon the conscience with as indispensable an obligation , as the rule of essential goodness , and equitys during the whole period of mosaick dispensation ; which being corrected by the gospel , those indifferent things , that have been made necessary by a divine positive command , returned to their own nature to be used , or omitted , only as occasion should direct . it is true , that a good part of our christian liberty , consists in our deliverance from the yoke of mosaical institutions ; but that this is not so much a new favour granted in the gospel , as the restauration of the mind of man to its natural priviledge , is an insertion that runs parallel with many others in this discourse . this priviledge , as all others of the gospel are , is spiritual , and its outward concerns , and exercise , are of no value , where the mind is not spiritually made free by christ. and it is uncertain what is meant by the restauration of the mind to its natural priviledge ; if the priviledge of the mind in its condition of natural purity is intended , as it was before the entrance of sin , it is false ; if any priviledge , the mind of man in its corrupt depraved condition is capable of , be designed , it is no less untrue . in things of this nature , the mind in that condition is in bondage , and not capable of any liberty ; for it is a thing ridiculous , to confound the meer natural liberty of our wills , which is an affection inseparable from that faculty , with a moral , or spiritual liberty of mind , relating unto god and his worship . but this whole paragraph runs upon no small mistake ; namely that the yoke of mosaical institutions , consisted in their imposition on the minds , and judgments of men , with an opinion of the antecedent necessity of them . for although the words recited , things in themselves indifferent , were tyed upon the conscience with as indispensable an obligation as the rules of essential goodness and equity , may be restrained to their use , exercise , and observation ; yet the conclusion of it , that whatever our superiours impose upon us , whether in matters of religious worship , or any other duties of morality , there neither is , nor can be any intrenchment upon our christian liberty , provided it be not imposed with an opinion of antecedent necessity of the thing it self , with the whole scope of the argument insisted on , makes it evident to be the sense intended . but this is wide enough from the mark ; the jews were never obliged , to judge the whole systeme of their legal institutions , to be any way necessary , antecedent unto their institution and appointment ; nor were they obliged to judge their intrincsik nature changed by their institution , only they knew they were obliged to their constant , and indispensable practice , as parts of the worship of god , instituted and commanded by him , who hath the supream authority over their souls and consciences . there was indeed a bondage frame of spirit upon them in all things , especially in their whole worship of god , as the apostle paul several times declares . but this is a thing of another nature , though our delivery from it , be also a part of christian liberty . this was no part of their inward , no more than their outward bondage , that they should think , believe , judge or esteem the things themselves enjoyned them , to be absolutely of any other nature , than they were ; had they been obliged unto any such judgement of things , they had been obliged to deceive themselves , or to be deceived ; but by the absolute authority of god , they were indispensibly bound in conscience to the actual observance , and continual use of such a number of ceremonies , carnal ordinances , and outward observances , as being things in themselves low , and mean , called by the apostle beggerly elements , and enjoyned with so great strictness , and under so severe penalties , many of them , of excision , or extermination from among the people , as became an intolerable , and insupportable yoke unto them . neither doth the apostle peter dispute about a judgement of their nature , but the necessity of their observation , when he calls them a yoke , which neither they , nor their fathers were able to bear , acts 15. 10. and when st. paul gives a charge to believers , to stand fast in the liberty , wherewith christ hath made them fres , it is with respect unto the outward observation of mosaical rites , as by him instituted , and not as to any inward judgment of their minds concerning their nature , antecedent unto that institution . his whole disputation on that subject , respects only mens practice , with regard unto an authoritative obligation thereunto , which he pleaded to be now expired , and removed . and if this christian liberty , which he built and proceeded upon , be of force to free , not our minds from the judgement that they had before of things in themselves , but our persons from the necessary practice , and observance of things instituted of god , however antecedently indifferent in themselves ; i think it is , at least , of equal efficacy , to exempt us from the necessary practice of things imposed on us in the worship of god , by men . for , setting aside the inequality of the imposing authority , which casts the advantage on the other side , ( for these legal institutions were imposed on the church by god himself , those now intended are such matters , as our superiours of themselves impose on us in religious worship ) the case is absolutely the same ; for as god did not give the law of commandment's contained in ordinances unto the jews , from the goodness of things required therein , antecedent to his command , which should make them necessary to be practised by them for their good ; but did it of his own soveraign arbitrary will and pleasure ; so he obliged not the people themselves unto any other judgement of them , but that they were necessarily to be observed ; and setting aside the consideration of his command , they were things in their own nature altogether indifferent ; so is it in the present case ; it is pleaded that there is no imposition on the minds , consciences , or judgements of men , to think or judge otherwise of what is imposed on them , than as their nature is , and doth require ; only they are obliged unto their usage , observance , and practice ; which is to put us into a thousand times worse condition than the jews , if instances of them should be multiplyed , as they may lawfully 〈◊〉 every year ; seeing it much more quiet● the mind ; to be able to resolve its thought● immediately into the authority of go● under its yoke , than into that of man. i● therefore we are freed from the one by our christian liberty , we are so much more from the other ; so , as that being made free by christ , we should not be the servants of men , in things belonging to his service and worship . from this discovery here made of the nature of christian liberty , our author makes some deductions , p. 98 , 99. concerning the nature of religious worship , wherein he tells us , that the whole substance of religious worship is transacted within the mind of man , and dwells in the heart , and thoughts , the soul being its proper seat , and temple , where men may worship their god as they please , without offending their prince ; and that external worship is no part of religion it self . i wish he had more clearly , and distinctly expressed his mind in this matter ; for his assertions , in the sense the words seem to bear , are prodigiously false , and such as will open a door to atheism with all villany and confusion in the world. for who would not think this to be his intention ; let men keep their minds and inward thoughts , and apprehensious right for god , and then they may practise outwardly in religion what they please ; one thing one day , another another ; be papists and protestants , arians and homousians ; yea mahometans and christians ; any thing , every thing , after the manner of the country , and laws of the prince , where they are , and live ; the rule that ecebolius walked by of old ? i think there is no man , that owns the scripture , but will confess that this is , at least , if not a direct , yet an interpretative rejection of the whole authority of god. and may not this rule be quickly extended unto oaths themselves , the bonds and ligaments of humane society ? for whereas in their own formal nature they belong to the worship of god , why may not men pretend to keep up their reverence unto god , in the internal part of them , or their esteem of him in their invocation of his name , but as to the outward part , accommodate it unto what by their interest is required of them ; so swearing with their tongues , but keeping their mind at liberty ? if the principles laid down be capable of any other more tolerable sense , and such as may be exclusive of these inferences , i shall gladly admit it ; at present what is here deduced from them , seems to be evidently included in them . it is true indeed , that natural , moral , or internal worship , consisting in faith , love , fear , thankfulness , submission , dependance , and the like , hath its constant seat , and residence in the souls , and minds of men ; but that the wayes whereby these principles of it are to be outwardly exercised , and expressed , by gods command and appointment , are not also indispensably necessary unto us , and parts of his worship , is utterly false . that which principally in the scripture , comes under the notion of the worship of god , is the due observance of his outward institutions ; which divines have upon unquestionable grounds , contended to be commanded and appointed in general in the second commandment of the decalogue , whence all particular institutions in the several seasons of the church , are educed , and resolved into the authority of god therein expressed . and that account which we have here given us of outward worship , namely , that it is no part of religion it self , but only an instrument to express the inward veneration of the mind , by some outward action or posture of the body , as it is very difficultly to be accommodated unto the sacrifices of old , or the present sacraments of the church , which were , and are parts of outward worship , and , as i take it , of religion ; so the being an instrument unto the purpose mentioned , doth not exclude any thing from being also a part of religion , and worship it self , if it be commanded by god to be performed in his service , unto his glory . it is pretended that all outward worship is only an exteriour signification of honour ; but yet all the parts of it in their performance , are acts of obedience unto god , and are the proper actings of faith , love , and submission of soul unto god , which if they are not his worship , and parts of religion , i know not what may be so esteemed . let then outward worship , stand in what relation it will to inward spiritual honour , where god requires it , and commands it , it is no less necessary and in dispensably to be performed , than any part of inward worship it self , and is a no less important duty of religion . for any thing comes to be a part of religious worship outwardly to be performed , not from its own nature , but from its respect unto the command of god ; and the end whereunto it is by him designed . so the apostle tells us that with the heart man believeth unto righteousness , and with the mouth confession is made un● salvation , rom. 10. confession is but the exteriour signification of the faith , that is i● our hearts ; but yet it is no less necessary to salvation , than faith it self is to righteousness . and those , who regulate their obedience , and religious worship by the commands of god , knowing that which way ever they are signified , by inbred light , or superadded revelation , it is they which give their obedience its formal nature , making it religious , will not allow that place and use of the outward worship required by god himself , which should exclude it from being religious , or a part of their religion . but upon the whole matter our author affirms , that in all ages of the world , god hath left the management of his outward worship unto the discretion of men , unless when to determine some particulars hath been usefull to some other purpose , pag. 100. the management of outward worship , may signifie no more but the due performance of it ; and so i acknowledge that though it be not left unto mens discretion to observe , or not observe it , yet it is too their duty and obedience , which are their discretion and their wisdom . but the management here understood , is opposed to gods own determination of particular forms , that is , his especial institutions ; and hereof i shall make bold to say , that it was never in any age so left to the discretion of men . to prove this assertion , sacrifices are singled out as an instance ; it is known , and granted , that these were the most solemn part of the outward worship of god for many ages ; and that there was a general consent of mankind unto the use of them ; so that however the greatest part of the world apostatized from the true , only , and proper object of all religious worship , worship , yet they retained this mode and medium of it . these sacrifices we are told , p. 101. did not owe their original unto any divine institution , but were made choice of by good men as a fit way of imitating the gratefull resentments of their minds . the argument alone , as far as i can find , fixed on to firm this assertion is , that those who teach the contrary , and say that this mode of worship was commanded , do say so without proof , or evidence . our author , for the most part , sets off his assertions at no less rate than as such , without whose admittance , all order , and government , and almost every thing that is good amongst mankind , would be ruined and destroyed . but he hath the unhappiness to found them ordinarily not only on principles , and o●●nions dubious , and uncertain ; but on su●● paradoxes , as have been by sober and lear●●ed men generally decried . such is this 〈◊〉 the original of sacrifices here insisted o● the divines of the church of rome , do g●●nerally contend that religion and sacrific● are so related , that the one cannot be with●out the other . hence they teach go● would have required sacri●ices in the st● of innocency , had mankind continued therein . and though the instance be ill laid and not proved , yet the general rule applyed unto the religion of sinners , is no● easily to be evicted . for as in christian religion we have a sacrifice that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as to its efficacy , alwayes newly offered , and living ; so before the personal offering of it in the body of chirst , there was no season or age , without a due representation of it in sacrifices typical , and of mystical signification . and although there be no express mention in the scripture of their institution , ( for these are ancient things ) yet there is as good warrant for it , as for offering , and burning incense only with sacred fire taken from the altar , which was of an heavenly traduction ; for a neglect whereof the priests were consumed with fire from before the lord ; that is , though an express command be not recorded for their institution and observation , yet enough may be collected from the scripture that they were of a divine extract , and original . and if they were arbitrary inventions of some men , i desire to have a rational account given me of their catholicism in the world ; and one instance more of any thing not natural , or divine , that ever prevailed to such an absolute universal acceptance amongst mankind . it is not so safe , i suppose , to assign an arbitrary original , unto any thing that hath obtained an universal consent and suffrage ; lest men be thought to set their own houses on fire , on purpose to consume their neighbours . besides , no tolerable colour can be given to the assertion , that they were the invention of good men . the first notice we have of them , is , in those of cain and abel , whereof one was a bad man , and of the evil one , and yet must be looked on as the principal inventor of sacrifices , if this fiction be allowed . some of the antients indeed thought , that adam sacrificed the beasts to god , whose skins his first garments were made of ; and if so , he was very pregnant and sudden in his invention , if he had no direction from god. but more than all this , bloody sacrifices were types of christ from the foundation of the world ; and socinus himself , who , and his followers are the principal assertors of this paradox , grants that christ is called the lamb of god , with respect unto the sacrifices of old , even before the law ; as he is termed a lamb slain from the foundation of the world , not only with respect unto the efficacy of his sacrifice but to the typical representation of it . and he that shall deny , that the patriarchs in their sacrifices had respect unto the promised seed , will endeavour the shaking of a pillar of the churches creed . now i desire to know how men , by their own invention , or authority , could assign such an end unto their sacrifices , if they were not of divine prescription , if not designed of god thereunto . again ; the apostle tells us , abel offered his sacrifice by faith , heb. 11. 4. and faith hath respect unto the testimony or god , revealing , commanding , and promising to accept our duty . wherever any thing is done in faith , there an assent is included to this , that god is true , joh. 3. 33. and what it doth , is thereby distinguished from will-worship , that is resolved into the commandments , and doctrines of men , which whoso rest on , make void the commandment of god , matth. 15. 3 , 6. and the faith of abel as to its general nature was the evidence of things not seen , and the substance of things hoped for , heb. 11. 1. which in this matter it could not be , if it had neither divine command , nor promise to rest upon . it is evident therefore that sacrifices were of a divine original ; and the instance in them to prove , that the outward worship of god hath in all ages been left unto the prudence , and management of men , is feeble , and such as will give no countenance unto what it is produced in the justification of ; and herewith the whole discourse of our author on this subject falls to the ground , where i shall at present let it lye , though it might in sundry particulars be easily crumbled into useless asseverations , and some express contradictions . in the close of this chapter , an application is made , of what hath been before argued , or rather dictated , unto a particular controversie about significant ceremonies . i am not willing to engage in any contests of that nature ; seeing , to the due handling of them , a greater length of discourse would be necessary , than i think meet at present to draw forth this survey unto . only seeing a very few words , may serve to manifest the loosness of what is here discoursed , to that purpose , i shall venter on the patience of the reader wit● an addition of them . we have therefore in the first place , a reflection on the prodigious impertinency of the clamour against th● institution of significant ceremonies , when i● is the only use of ceremonies , as all other outward expressions of religion , to be significan● . i do somewhat admire at the temper of this author , who cannot express his disser●● from others , in controverted points of the meanest and lowest concernment , but with crying out prodigies , clamours , impertinencies , and the like expressions of astonishment in himself , and contempt of others . he might reserve some of these great words for more important occasions . but yet i joyn with him thus fa● in what he pleads ; that ceremonies instituted in the worship of god , that art not significant , are things very insignificant ; and such as deserve not the least contention about them . he truly also in the next words tells us , that all outward worship is a sign of inward honour . it is so ; both in civil things , and sacred . all our questionis , how these instituted ceremonies come to be significant , and what it is they signifie , and whether it be lawful to assign a significancy to them in the worship of god , when indeed they have none , of the kind intended ? to free us from any danger herein he informs us , p. 108. that all the magistrates power of instituting significant ceremonies , amounts to no more , than a power of determining what shall , or what shall not , be visible signs of honour , and this can be no vsurpation upon the consciences of men . this is new language , and such as we have not formerly been used unto in the church of england ; namely , that of the magistrates instituting significant ceremonies ; it was of old , the churches appointing ceremonies for decency and order . but all the terms of that assertion are now metamorphosed ; the church into the magistrates ; appointing , which respects exercise , into institution , which respects the nature of the thing , and hath a singular use and sense in this matter ( or let them pass for the same ) and order and decency , into ceremonies significant . these things were indeed implyed before , but not so fully and plainly expressed or avowed . but the honour here intended in this matter , is the honour , which is given to god in his worship . this is the honour of faith , love , fear , obedience spiritual , and holy , in jesus christ. to say that the magistrate hath power to institute visible signs of this honour , to be observed in the outward worship of god , is upon the matter to say that he hath power to institute new sacraments ; for so such things would be . and to say what neither is , nor can be proved , nor is here either logically , or any way regularly , attempted so to be . the compiring of the ceremonies and their signification , with words and their signification , will not relieve our author in this matter . some things are naturally significant of one another ; so effects are of causes ; so is smoke of fire ; and such were the signes of the weather mentioned by our saviour , matth. 16. 2 , 3. thus i suppose ceremonies are not significant ; they do not naturally signifie the things whereunto they are applyed ; for if they did , there would be no need of their institution . and they are here said to be instituted by the magistrate . again ; there are customary signes , some it may be catholick , many topical , that have prevailed by custome , and usage , to signifie such things , as they have no absolute natural coherence with , or relation unto ; such are putting off the hat in sign of reverence , with others innumerable . and both these sorts of signs , may have some use about the service , and worship of god , as might be manifested in instances . but the signes we enquire after , are voluntary , arbitrary and instituted as our author confesseth ; for we do not treat of appointing some ceremonies for order and decency , which our canons take notice of , but of instituting ceremonies for signification , such as neither naturally , nor meerly by custome and usage , come to be significant , but only by vertue of their institution . now concerning these one rule may be observed ; namely , that they cannot be of one kind , and signifie things of another , by vertue of any command , and consent of men , unless they have an absolute authority both over the sign , and thing signified , and can change their natures , or create a new relation between them . to take therefore things natural , that are outward , and visible , and appoint them to be signs not natural , nor civil , nor customary , but mystical of things spiritual , supernatural , inward , and invisible , and , as such , to have them observed in the church , or worship of god , is a thing which is not as yet proved to be lawfull ; signifie thus naturally they never can , seeing there is no natural relation between them ; civilly , or by consent they do not so ; for they are things sacred , which they are supposed to signifie ; and are so far from signifying by consent , that those , who plead for their signification , do not agree wherein it doth consist . they must therefore signifie so mystically , and spiritually ; and signa , cum ad res divinas pertinent , sunt sacramenta , sayes austin ; these things are sacraments ; and when men can give mystical , and spiritual efficacy to any of their own institutions ; when they can make a relation between such signes , and the things signified by them ; when they can make that teaching , and instructing in spiritual things , and the worship of god , which he hath not made so , nor appointed , blessed , or consecrated to that end ; when they can bind gods promises of assistance , and acceptance to their own inventions ; when they can advance what they will into the same rank , and series of things in the worship of god , with the sacrifices of old , or other parts of instituted worship introduced into the church by gods command , and attended with his promise of gracious acceptance , then and not before may they institute the significant ceremonies here contended for . words , it is true , are signs of things ; and those of a mixed nature ; partly natural , partly by consent . but they are not of one kind , and signi●ie things of another ; for , say the schoolmen , where words are signs of sacred things , they are signs of them as things , but not as sacred . a survey of the fourth chapter . in the fourth chapter we have no concern ; the hypothesis whose confutation he hath undertaken , as it is in it self false , so it is rather suited to promote what he aims at , than what he opposeth ; and the principles which himself proceedeth on , do seem to some to border on , if not to be borrowed from his , and those which are here confuted . and thence it is that the foundations , which he layes down in the entrance of this discourse , are as destructive of his own pretensions , as of those , against which they are by himself improved . for it is granted , and asserted by him , that there are actions , and duties in , and about which , the consciences of men are not to be obliged by humane authority , but have an antecedent obligation on them from the authority of god himself ; so that disobedience unto the contrary commands of humane authority is no sin , but an indispensible duty ; and although he seems at first to restrain things of this nature , unto things natural , and of an essential rectitude ; that is , the prime dictates of the law of nature ; yet he expresly extends it i● instances , unto the belief of the truth of th● gospel , which is a matter of meer and purr revelation : and hereon he adds , the formall , and adequate reason of this exemption of conscience from humane authority , and i● obligation unto duty , before its consideration without it , and against it , which is , not because subjects are in any thing free from the authority of the supream power on earth , but because they are subject to a superiour i● heaven , and they are then only excused from the duty of obedience to their soveraign , when they cannot give it without rebellion against god ; so that it is not originally any right of their own , that exempts them from a subjection to the soveraign power in all things , but it is purely gods right of governing his own creatures , that magistrates then invade , when they make edicts to violate , or controll his laws . it is about religion , and the worship of god that we are discoursing ; now in these things no man ever thought that it was originally a right of subjects , as subjects , abstracting from the consideration of the authority of god , that should exempt them from a subjection to the soveraign power . for though some of the antients discourse at large , that it is of natural right and equity , that every one should worship god as he would himself , yet they founded this equity in the nature of god , and the authority of his commands . this exemption then ariseth merely , as our author observes , because they are subject to a superiour power in heaven , which excuseth them from the duty of obedience to their superiours on earth , when they cannot give it without rebellion against god ; whence it undeniably follows that that supream power in heaven hath exempted these things from all inferiour powers on earth . extend this now unto all things wherein men have , and ought to have a regard unto that superiour power in heaven , as it must be extended , or the whole is ridiculous , ( for that heavenly supremacy is made the formall reason of the exemption here granted , ) and all that our author hath been so earnestly contending for in the preceeding chapters , falls to the ground . for no man pleads exemption from subjection unto , yea from giving active obedience unto the authority , and commands of the magistrate , even in things religious , but merely on the account of his subjection to the authority of god heaven ; and , where this is so , he is set● liberty by our author from all contra● commands of men . this is bellarmine's 〈◊〉 tissimum est , which , as king james obse●ved , overthrows all , that he had contened for in his five books de justificatione . a survey of the fifth chapter . the fifth chapter is at such variance with it self , and what is elsewhere dictated in the treatise , that it would require no small labour , to make any tollerable composition of things between them . this i shall not engage in , as not being of my present concernment . what seems to tend unto the carrying on of the design of the whole , may be called unto some account . in the beginning of it , he tells us that a belief of the indifferency or rather imposture of all religions ; is made the most effectual , not to say the most fashionable argument for liberty of conscience . for my part , i never read , i never heard of this pretence or argument , to be used to that purpose . it wants no such defence . nay the principle it self , seems to me , to be suited directly to oppose and overthrow it . for if there be no such thing in reality as religion in the world , it is certainly a very foolish thing , to have differences perpetuated amongst men upon the account of conscience , which without a supposition of religion , is nothing but a vain and empty name : but hence our author takes occasion , to discourse of the use of religion and conscience in the government of affairs in the world ; and proves in many words , that conscience unto god , with a regard to future eternal rewards or punishments , is the great ligament of humane society , the security of government , the strongest bond of laws , and only support of rule , without which every man would first and last , be guided by mere self interest , which would reduce all power and authority to meer force and violence . to this purpose doth he discourse at large in one section of this chapter ; and in another , with no less earnestness and elegancy of words , and repetition of various expressions of the same signification , that the use and exercise of conscience , will certainly overthrow all government , and fill the world with confusion . in like manner , whereas we have been hither● throughly instructed , as i thought , tha● men may think what they will in the matters of religion , and be of what perswai●● they please , no man can or ought to control● them therein ; here we are told , that 〈◊〉 power , nor policy , can keep men peaceable , untill some perswasions are rooted out of thei● minds by severity of laws and penalties , pag● 145. and whereas heretofore , we wer● informed , that men might believe what the● would , princes were concerned only i● their outward practice ; now are we assured , that above all things , it concerns princes to look to the doctrines and articles of men● belief , p. 147. but these things , as was before intimated , are not of our concern . nor can i find much of that importance● in the third and fourth paragraphs of this declamatory invective . it is evident whom he regards and reflects upon , and with what false , unmanly , unchristian revilings , he indeavours to traduce them . he would have the world believe , that there is a generation of men , whose principles of religion teach them to be proud , peevish , malicious , spightful , envious , turbulent , boysterous , seditious , and what ever is evil in the world ; when others are all for candour , moderation and ingenuity ; amongst whom no doubt he reckons himself for one , and gives in this discourse in evidence thereof . but what are these doctrines and articles of mens belief , which dispose them inevitably to all the villanies that our author could find names for . a catalogue of them he gives us , pag. 147 , 148. saith he , what if they believe that princes are but the executioners of the decrces of the presbitery ; and that in case of disobedience to their spiritual governours , they may be excommunicated , and by consequence deposed ? what if they believe that dominion is founded in grace , and therefore all wicked kings forfeit their crowns , and that it is in the power of the people of god to bestow them where they please ? and what if others believe that to pursue their successes in villany and rebellion is to follow providence ? all the world knows what it is , that hath given him the advantage of providing a covering , for these monstrous fictions ; and an account thereof hath been given elsewhere . and what now if those intended do not believe these things , nor any one of them ? what if they do openly disavow every one of them , as for ought i ever heard or know they do , and as i do my self ? what if some of them , are ridiculously framed into articles of faith , from the supposed practices of some individual persons ? and what if men be of never so vile● opinions about the pursuit of their successes , so they have none to countenance them i● any unlawful enterprises , which i think must go before successes ? what if only the papists be concerned in these articles of faith ; and they only in one of them about the excommunication and deposition of princes , and that only some of them ; and not one of those have any concern in them , whom he intends to reproach ? i say if these things are so , we need look no farther for the principles of that religion , which hath furnished him with all this candor , moderation and ingenuity , and hath wrought him to such a quiet and peaceable temper , by teaching him that humility , charity and meekness , which here bewray themselves let it be granted , as it must and ought to be , that all principles of the minds of men , pretended to be from apprehensions of religion , that are in themselves inconsistent with any lawful government , in any place what ever , ought to be coerced , and restrained . for our lord jesus christ , sending his gospel to be preached and published in all nations and kingdoms of the world , then , and at all times , under various sorts of governments , all for the same end of publick tranquility and prosperity , did propose nothing in it , but what a submission and obedience unto , might be consistent with the government it self , of what sort soever it were . he came , as they used to sing of old , to give men an heavenly kingdom , and not to deprive them , or take from them their earthly temporal dominions . there is therefore nothing more certain , than that there is no principle of the religion taught by jesus christ , which either in it self , or in the practice of it , is inconsistent with any righteous government on the earth . and if any opinions can truly and really be manifested so to be , i will be no advocate for them , nor their abettors . but such as these , our author shall never be able justly to affix on them whom he opposeth ; nor the least umbrage of them ; if he do but allow the gospel , and the power of christ to institute those spiritual ordinances , and requiring their administration , which do not , which cannot extend unto any thing wherein a magistrate as such , hath the least concernment in point of prejudice . for if on a false , or undue practice of them , any thing should be done , that is not purely spiritual , or that being done , should be esteemed to operate upon any of outward concerns , relations , interest● occasions of men , they may be restrain by the power of him who presides o● publick good . but besides these pretences , our a●thor i know not how , chargeth also the ●●mours , inclinations and passions of some me● as inconsistent with government , and a●wayes disposing men to phanaticisme and ●●dition ; and on occasion thereof falls out to an excess of intemperance in reproa●●ing them whom he opposet● , such as 〈◊〉 have not above once or twice before 〈◊〉 with the like . and in particular he ra● about that zeal , as he calls it , for the g●●ry of god , which hath turned whole natio● into shambles , filled the world with bute●ries and massacres , and fleshed it self wi●● slaughters of miriads of mankind . no● omitting all other controversies , i sha●● undertake to maintain this against any m●● in the world , that the effects here so tr●gically expressed , have been produced 〈◊〉 the leal our author pleads for , in co●pelling all unto the same sentiments and pr●●ctices in religion , incomparably abo● what hath ensued upon any other pretenc● in or about religion , what ever . this neel require , i shall evince with such in●stances , from the entring of christianity into the world to this very day , as will admit of no competition with all those together , which on any account or pretence have produced the like effects . this it was , and is , that hath soaked the earth with blood , depopulated nations , ruined families , countrys , kingdoms , and at length made innumerable christians rejoyce in the yoke of turkish tyranny , to free themselves from their perpetual persecutions , on the account of their dissent from the worship publickly established in the places of their nativity . and as for the humours , inclinations , and passions of men , when our author will give such rules and directions , as whereby the magistrate may know how to make a true and legal judgement , of who are fit on their account , to live in his territories , and who are not , i suppose there will not be any contest about them ; until then , we may leave them as here displayed and set up by our author , for every one to cast a cudgel at them , that hath a mind thereunto . for to what purpose is it to consider the frequent occasions he takes , to diseourse about the ill tempers and humours of men , or of enveighing against them for being morose , and ungentile , unsociable , peevish , censorious , with many other terms of reproach , that do not at present occur to my memory , nor are doubtless worth the searching after . suppose he hath the advantage of a better natural temper , have more sedate affections , a more complyant humour , be more remote from giving or receiving provocations , and have learned the wayes of courtly deportment , only was pleased to vail them all and every one , in the writing of this discourse ; is it meet that they should be persecuted and destroyed , be esteemed seditious and i know not what , because they are of a natural temper not so disposed to affability and sweetness of conversation as some others are ? for my part , i dislike the humour and temper of mind characterised by our author , it may be as much as he ; i am sure , i think , as much as i ought . but to make it a matter of such huge importance , as solemnly to introduce it into a discourse about religion , and publick tranquility , will not it may be , on second thoughts , be esteemed over considerately done . and it is not unlikely , but that our author seems of as untoward a composition , and peevish an humour to them whom he reflects upon , as they do to him , and that they satisfie themselves as much in their disposition and deportment , as he doth himself in his . nimirum idem omnes fallimur , neque est quisquam quem non in aliqua re , videre suffenum possis — sect. 5. pag. 155 , 156. he inveighs against the events that attend the permission of different sects of religion in a common-wealth . and it is not denyed , but that some inconveniencies may ensue thereon . but as himself hath well observed in another place , we do not in these things enquire what is absolutely best , and what hath no inconvenience attending it ; but what is the best which in our present condition we can attain unto ; and what in that state answers the duty that god requireth of us . questionless , it were best that we should be all of one mind in these things of god ; and it is no doubt also our duty on all hands to endeavour so to be . but seeing de facto , this is not so , nor is it in the power of men , when and how they wil to depose those perswasions of their minds , and dictates of their consciences , from whence it is not so , on the one part or the other ; ( although in some parts of our differences , some may do so and will not , namely in things acknowledged to be of no necessity antecedent to their imposition ; and some would do so and cannot , ) it is now enquired , what is the best way to be steer'd in , for the accomplishment of the desired end of peace and tranquility for the future ; and maintaining love , quietness and mutual usefulness at present amongst men . two ways are proposed to this purpose ; the one is to exercise mutual forbearance to each other , whilst we are inevitably under the power of different perswasions in these things , producing no practices that are either injurious unto private men in their rights , or hurtful unto the state , as to publick peace ; endeavouring in the mean time , by the evidence of truth , and a conversation suited unto it , to win upon each other to a consent and agreement in the things wherein we differ . the other is , by severe laws , penalties , outward force , as imprisonments , mulcts , fines , banishments , or capital punishments , to compell all men out of hand , to an uniformity of practice , whatever their judgements be to the contrary . now as the state of things is amongst us , which of these wayes is most suitable to the law of our being and creation , the best principles of the nature of man , and those which have the most evident resemblance of divine perfections , the gospel , the spirit and letter of it , with the mind of its author our lord jesus christ , which is most conducing to attain the end aimed at , in wayes of a natural and genuine complyance with the things themselves of religion , conscience , and divine worship , is left unto the judgement of god , and all good men . in the mean time , if men will make declamations upon their own surmises , jealousies , and suspitions of things which are either so indeed , that is really surmized , or pretended to be so for some private interests or advantages of their own , which no man can answer or remove ; if they may fancy at their pleasure ghosts , goblins , fiends , walking sprights , seditions , drums , trumpets , armies , bears , and tigers ; every difference in religion , be it never so small , be the agreement amongst them that differ , never so great , be it the visible , known , open interest of them that dissent from what is established , to live quietly and peaceably , and to promote the good of the commonwealth wherein they live ; do they profess that it is their duty , their principle , their faith , and doctrine , to obey constantly their rulers and governours in all things , not contrary to the mind of god , and pretend no such commands of his , as should interfere in the least with their power in order to publick tranquility ; do they offer all the security of their adherence to such declared principles , as mankind is necessitated to be contented and satisfied with , in things of their highest concernment ; do they avow an especial sense of the obligation that is put upon them by their rulers , when they are protected in peace ; have they no concernment in any such political societies , combinations , interests , as might alone give countenance unto any such disturbance ; all is one , every different opinion is press-money , and every sect is an army , although they be all and every one of them protestants , of whom alone we do discourse . other answer therefore i shall not return unto this part of our authors arguing , than what he gave of old . ne admittam culpam , ego meo sum promus pectori . suspicio est in pectore alieno sita . nam nunc ego te si surripuisse suspicer , jovi coronam de capite e capitolio , quod in culmine astat summo , st non id feceris ; atque id tamen mihi lubeat suspicarier ; qui tu id prohibere me potes , ne suspicer . only , i may add , that sundry of the instances our author makes use of , are false , and unduly alledged . for what is here charged on differences in and about religion , in reference unto publick tranquility , might have been , yea and was charged on christian religion for three hundred years , and is so by many still on protestancy as such ; and that it were a very easie and facile task , to set out the pernicious evills of a compelled agreement in the practice of religion , and those not fancied only or feigned , but such as do follow it , have followed it , and will follow it in the world . an enquiry in this invective , tending to evince its reasonableness is offered , in pag. 158. namely , where there are divided interests in religion in the same kingdom , it is asked how shall the prince behave himself towards them . the answer thereunto is not i confess easie , because it is not easie to be understood , what is intended by divided interests in religion . we will therefore lay that aside , and consider what really is amongst us , or may be according to what we understand by these expressions . suppose then , that in the same profession of protestant religion , some different way and observances in the outward worship of god should be allowed , and the persons concerned herein have no other , cannot be proved to have any other interest with respect unto religion , but to fear god and honour the king ; it is a very easie thing to return an answer to this enquiry . for not entring into the profound political speculation of our author , about ballancing of parties , or siding with this or that party , where the differences themselves constitute no distinct parties , in reference to civil government and publick tranquility ; let the prince openly avow by the declaration of his judgement , his constant practice , his establishing of legal rights , disposing of publick favours in places and preferments , that way of religion which himself owns and approves ; and let him indulge and protect others of the same religion , for the substance of it with what himself professeth , in the quiet and peaceable exercise of their consciences in the worship of god , keeping all dissenters within the bounds allotted to them , that none transgress them to the invasion of the rights of others ; and he may have both the reality , and glory of religion , righteousness , justice , and all other royal vertues which will render him like to him whose vice-gerent he is ; and will undoubtedly reap the blessed fruits of them , in the industry , peaceableness , and loyalty of all his subjects whatever . there are sundry things in the close of this chapter objected against such a course of proceedure ; but those such , as are all of them resolved into a supposition , that they who in any place or part of the world , desire liberty of conscience for the worship of god , have indeed no conscience at all . for it is thereon supposed without further evidence , that they will thence fall into all wicked and unconscientious practices . i shall make , as i said , no reply to such surmises . christianity suffered under them for many ages . protestancy hath done so in sundry places for many years . and those who now may do so , must as they did , bear the effects of them as well as they are able . only i shall say , first , whatever is of real inconvenience in this pretension , on the supposition of liberty of conscience , is no way removed by taking away all different practices , unless ye could also obliterate all different perswasions out of the minds of men ; which although in one place , tells us ought to be done by severe pe●ties , yet in another , he acknowledgeth th● the magistrate hath no cognizance of 〈◊〉 such things ; who yet alone is the inflicts● of all penalties . nay where different a● prehensions are , the absolute prohibition of different answerable practices , doth thousand times more dispose the minds 〈◊〉 men to unquietness , than where they 〈◊〉 allowed both together , as hath been before declared . and he that can oblitera● out of , and take away all different apprehensions and perswasions about the worship of god , from the minds and consciences of men , bringing them to center 〈◊〉 the same thoughts and judgements absolutely , in all particulars about them , dicendum est — deus ille fuit , deus incly● mem●●● qui princeps vitae rationem invenit eam ; — he is god and not man. secondly , it is granted , that the magistrate may , and ought to restrain all principles and outward practices , that have any natural tendency unto the disturbance of the peace ; which being granted , and all obligations upon dissenting parties being alone put upon them , by the supream legislative and executive power of the kingdoms and nations of the world , publick tranquility is , and will be as well secured on that respect , as such things are capable of security in this world . all the longsome discourse therefore which here ensues , wherein all the evils that have been in this nation , are charged on liberty of conscie●ce , from whence not one of them did proceed , seeing there was no such thing granted , until upon other civil and political accounts , the flood-gates were set open unto the following calamities and confusions , is of no use , nor unto any purpose at all . for until it can be demonstratively proved , that those who do actually suffer , and are freely willing so to do , ( as far as the foregoing , otherwise lawful advantages , open unto them as well as others , may be so called ) and resolved to undergo what may farther to their detriment , yea to their ruine be inflicted on them , to preserve their consciences entire unto some commands of god , have no respect unto others of as great evidence and light to be his , ( as are those which concern their obedience unto magistrates , compared with those which they avow about the worship of god ; ) and that private men , uninterested in , 〈◊〉 uncapable of any pretence unto publi● authority of any sort , do alwayes this themselves warranted to do such things●● others have done , pleading right and authority for their warranty ; and 〈◊〉 be made manifest also , that they have 〈◊〉 other or greater interest , than to enjoy the particular conditions and estates in peace and to exercise themselves in the worship of god according as they apprehend 〈◊〉 mind to be , these declamations are altogether vain , and as to any solid wor● lighter than a feather . and i could desire that if these controversies must be farther debated , that 〈◊〉 author would omit the pursuit of the things , which are really 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and according to the antient custom ●●tend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without rhetori●● prefaces , or unreasonable passions , unto the merit of the cause . to this purpose , 〈◊〉 suppose it might not be amiss for him , consider a few sheets of paper lately published , under the title of a case stated , & wherein he will find the main controversy reduced to its proper heads , and a mode provocation unto an answer to what proposed about it . — illum aspice contra qui vocat . a survey of the sixth chapter . the sixth chapter in this discourse , which is the last that at the present i shall call to any account , ( as being now utterly wearied with the frequent occurrence of the same things in various dresses ; ) is designed to the confutation of a principle , which is termed the foundation of all puritanism , and that wherein the mysterie of it consisteth . now this is , that nothing ought to be established in the worship of god , but what is authorised by some precept or example in the word of god , which is the compleat and adequate rule of worship . be it so , that this principle is by some allowed , yea contended for . it will not be easie to affix a guilt upon them , on the account of its being so ; for , lay aside prejudics , corrupt interests , and passions , and i am perswaded that at the first view , it will not seem to be forraign , unto what is in an hundred places declared and taught in the scripture . and certainly a man must be master of extraordinary projections , who can foresee 〈◊〉 the evil , confusion and desolation in the world , which our author hath found out , as inevitable consequents of its admi● tance . it hath , i confess , been former disputed with colourable arguments , pr● tences and instances , on the one side and the other ; and variously stated among●● learn'd men , by , and on various distinction● and with diverse limitations . but the manner of our author is , that whatever is contrary to his apprehensions , must present●● overthrow all government , and bring in 〈◊〉 confusion into the world. such huge weight hath he wonted himself to lay o● the smallest different conceptions of the minds of men , where his own are not 〈◊〉 throned . particularly it is contended that there can be no peace in any churche● or states , whilest this principle is admitted : when it is easily demonstrable , tha● without the admittance of it , as to its substance and principal end , all peace and agreement among churches are utterly impossible . the like also may be said of states , which indeed are not at all concerned in it , any farther , than as it is a principal means of their peace and security , where it is embraced ; and that which would reduce rulers to a stability of mind in these things , after they have been tossed up and down with the various suggestions of men , striving every one to exalt their own imaginations . but seeing it is pretended and granted to be of so much importance , i shall , without much regard to the exclamations of this author , and the reproachful contemptuous expressions , which without stint or measure he poures out upon the assertors of it , consider both what is the concern of his present adversaries in it , and what is to be thought of the principle it self ; so submiting the whole to the judgement of the candid reader . only i must add one thing to the position , without which it is not maintained by any of those , with whom he hath to do ; which may deliver him from combating the air in his next assault of it ; and this is , that nothing ought to be established in the worship of god , as a part of that worship , or made constantly necessary in its observance , without the warranty before-mentioned ; for this is expresly contended for by them , who maintain it ; and who reject nothing upon the authority of it , but what they can prove to be a pretended part of religious worship as such . and , as thus laid down , i shall give some further account both of the principle it self , and of the interest of the non-conformists in it ; because both it and they are together here reproached . what then i say is the true sense and importance of that which our author design● to oppose , according to the mind of them who assert it ; how impotent his attempts against it are for its removal , shall briefly ▪ be declared . in the mean time i cannot but , in the first place , tell him , that if by any means this principle truly stated , as to the expression wherein it is before laid down , and the formal terms whereof it consisteth , should be shaken , or rendred dubious , yet that the way will not be much the plainer , or clearer , for the introduction of his pretensions . there are yet other general maxims , which non-conformists adhere unto , and suppose not justly questionable , which they can firmly stand and build upon in the management of their plea , as to all differences between him and them . and because , it may be , he is unacquainted with them , i shall reckon over some of them for his information . and they are these that follow . 1. that whatever the scripture hath indeed prescribed , and appointed to be done , and observed in the worship or god , and the government of the church , that is indeed to be done and observed . this , they suppose , will not be opposed : at least they do not yet know , notwithstanding any thing spoken or disputed in this discourse , any pretences , on which it may honestly so be . it is also , as i think , secured , matth. 28. 20. 2. that nothing in conjunction with , nothing as an addition or supplement unto what is so appointed , ought to be admitted , if it be contrary either to the general rules , or particular preceptive instructions of the scripture . and this also , i suppose , will be granted : and if it be not freely , some are ready by arguments to extort the confession of it from them that shall deny it . 3. that nothing ought to be joyned with , or added unto , what in the scripture is prescribed and appointed in these things , without some cogent reason , making such conjunction : or addition necessary . of what necessity may accrue unto the observation of such things , by their prescription , we do not now dispute : but at present only desire to see the necessity of : their prescription . and this can be nothing , but some defect in substance or circumstance , matter or manner , kind or form , in the institutions mentioned in the scripture , as to their proper ends . now whe● this is discovered , i will not , for my par● much dispute by whom the supplement to be made . in the mean time i do judg● it reasonable , that there be some previou● reasons assigned unto any additional prescriptions in the worship of god unto what is revealed in the scripture , rendring the matter of those prescriptions antecedently necessary and reasonable . 4. that if any thing or things in this kind , shall be found necessary , to be added and prescribed , then that and those alone be so , which are most consonant unto the general rules of the scripture , given as for our guidance in the worship of god , and the nature of those institutions themselves , wherewith they are conjoyned , or whereunto they are added . and this also i suppose to be a reasonable request , and such as will be granted by all men , who dare not advance their own wills and wisdom above or against the will and wisdom of god. 5. now if , as was said , the general principle before-mentioned , should by any means be duly removed , or could be so ; if intangled or rendred dubious ; yet as far as i can learn , the non-conformists will be very far from supposing the matters in contest between them and their adversaries , to be concluded . but as they look upon their concernments to be absolutely secured in the principles now mentioned , all which they know to be true , and hope to be unquestionable : so the truth is , there is by this author very small occasion administred unto any thoughts of quitting the former more general thesis as rightly stated ; but rather , if his ability be a competent measure of the merit of his cause , there is a strong confirmation given unto it in the minds of considering men , from the impotency and succeslesness of the attempt made upon it . and that this may appear to the indifferent readers satisfaction , i shall so far divert in this place from the pursuit of my first design , as to state the principle aright , and briefly to call the present opposition of it , unto a new account . the summ in general , of what this author opposeth with so much clamour is , that divine revelation is the sole rule of divine religious worship ; an assertion , that in its latitude of expression , hath been acknowledged in , and by , all nations and people . the very heathen admitted it of old , as shall be manifested , if need require , by instances sufficient . for though they framed many gods in their foolish darkened imaginations , yet they thought , that every one of them would be worshipped according to his own mind , direction and prescription . so did , and , think do , christians generally believe : only some have a mind to pare this generally avowed principle , to curb it , and order it so by distinctions and restrictions , that it may serve their turn , and consist with their interest . for an opposition unto it nakedly , directly and expresly , few have had the confidence yet to make . and the non-conformists need not go one step farther , in the expression of their judgements and principles in this matter . for who shall compell them to take their adversaries distinctions , ( which have been invented and used by the most learned of them ) of , substantial and accidental ; proper and reductive ; primitive and accessary ; direct and consequential ; intrinsick and circumstantial worship , and the like , for the most part unintelligible terms in their application , into the state of the question ? if men have a mind , let them oppose this thesis as laid down , if not , let them let it alone : and they , who shall undertake the confirmation of it , will , no doubt , carry it through the briets of those unscriptural distinctions . and that this author may be the better instructed in his future work , i shall give him a little farther account of the terms of the assertion laid down . revelation is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and containeth every discovery or declaration , that god hath made of himself , or of his mind and will , unto men . thus it is comprehensive of that concreated light , which is in all men , concerning him and his will. for although we say , that this is natural ; and is commonly contra-distinguished to revelation properly so called , which for perspicuity sake we call revelation supernatural ; yet whereas it doth not so necessarily accompany humane nature , but that it may be separated from it ; not is it educed out of our natural faculties by their own native or primigenial vertue ; but is , or was distinctly implanted in them by god himself ; i place it under the general head of revelation . hence whatever is certainly from god , by the light of nature and instinct thereof declared so to be , is no less a certain rule of worship and obedience , so far forth as it is from h●m , and concerneth those things , than any thing that comes from him by express vocal revelation . and this casts out of consideration a vain exception , wherewith some men please themselves ; as though the men of this opinion , denyed the admittance of what is from god , and by the light of nature discovered to be his mind and will. let them once prove any thing in contest between them and their adversaries to be required , prescribed , exacted or made necessary by the light of nature , as the will of god revealed therein , and i will assure them , that as to my concern , there shall be an end of all difference about it . but yet th●● i may adde a little farther light into the sense of the non-conformists in this matter ; i say , 1. that this inbred light of reason guides unto nothing at all in or about the worship of god , but what is more fully , clearly and directly taught and declared in the scripture . and this may easily be evinced , as from the untoward mixture of darkness and corruption , that is befallen our primigenial i●bred principles of light and wisdom , by the entrance of sin ; so also from the end of the scripture it self ; which was to restore that knowledge of god and his mind , which was lost by sin ; and which might be as useful to man in his lapsed condition , as the other was in his pure and uncorrupted estate . at present therefore , i shall leave this assertion , in expectation of some instance , in matters great or small , to the contrary , before i suppose it be obnoxious to question or dispute . 2. as there can be no opposition , nor contradiction , between the light of nature , and inspired vocal or scriptural revelation , because they are both from god : so if in any instance , there should appear any such thing unto us , neither faith nor reason can rest in that which is pretended to be natural light , but must betake themselves for their resolution unto express revelation . and the reason hereof is evident ; because nothing is natural light , but what is common to all men ; and where it is denyed , it is frustrated as to its ruling efficacy . again , it is mixed , as we said before ; and it is not every mans work to separate the chaffe from the wheat ; or what god hath implanted in the mind of man when he made him upright , and what is since soaked into the principles of his nature , from his own inventions . but this case may possibly very rarely fall out , and so shall not much be insisted on . 3. our enquiry in our present contest , is solely about instituted worship , which we believe to depend on supernatural revelation ; the light of nature can no way relieve or guide us in it or about it , because it refers universally to things above , and beyond that light : but only with reference unto those moral , natural circumstances , which appertain unto those actings or actions of men , whereby it is performed ; which we willingly submit unto its guidance and direction . again , vocal revelation hath come under two considerations : first , as it was occasional . secondly , as it became stated . first , as it was occasional . for a long time god was pleased to guide his church in many concerns of his worship , by fresh occasional revelations ; even from the giving of the first promise unto adam , unto the solemn giving of the law by moses . for although men had in process of time many stated revelations , that were preserved by tradition among them ; as the first promise ; the institution of sacrifices , and the like : yet as to sundry emergencies of his worship , and parts of it , god guided them by new occasional revelations . now those revelations being not recorded in the scripture , as being only for present or emergent use ; we have no way to know them , but by what those , to whom god was pleased so to reveal himself , did practise ; and which , on good testimony found acceptance with him . whatever they so did , they had especial warranty from god for ; which is the case of the great institution of sacrifices it self . it is a sufficient argument that they were divinely instituted , because they were graciously accepted . secondly , vocal revelation as the rule of worship , became stated and invariable , in and by the giving and writing of the law. from thence , with the allowances before mentioned , we confine it to the scripture , and so unto all succeeding generations . i confess many of our company , who kept to us hitherto in granting divine revelation to be the sole principle and rule of religious worship , now leave us , and betake themselves to paths of their own . the postmisnicall jews , after many attempts made that way by their predecessors , both before and after the conversation of our lord christ in the flesh , at length took up a resolution , that all obligatory divine revelation was not contained in the scripture ; but was partly preserved by orall tradition . for although they added a multitude of observances , unto what were prescribed unto their fathers by moses : yet they would never plainly forego that principle , nor do to this day ; that divine revelation is the rule of divine worship . wherefore to secure their principle and practice , and to reconcile them together , ( which are indeed at an unspeakable variance ) they have fancied their oral law ; which they assert to be of no less certain and divine original , than the law that is written . on this pretence they plead , that they keep themselves unto the fore-mentioned principle , under the superstition of a multitude of self-invented observances . the papists also here leave us ; but still with a semblance of adhering to that principle , which carryes so great and uncontrollable an evidence with it , as that there are very few as was said , who have hitherto risen up in a direct and open opposition unto it . for whereas they have advanced a double principle for the rule of religious worship , besides the scripture ; namely tradition , and the present determinations of their church , from thence educed ; they assert the first to be divine or apostolical , which is all one ; and the latter to be accompanyed with infallibility , which is the formal reason of our adherence and submission unto divine revelations . so that they still adhere in general unto the fore-mentioned principle ; however they have debauched it by their advancement of those other guides . but herein also , we must do them right ; that they do not absolutely turn loose those two rude creatures of their own ; traditions , and present church determinations , upon the whole face of religion , to act therein at their pleasure ; but they secure them from whatever is determined in the written word ; affirming them to take place only in those things , that are not contrary to the word , or not condemned in it . for in such , they con●ess , they ought not , nor can take place . which i doubt whether our author will allow of or no , in reference to the power by him asserted . by religious worship , in the thesis above , we understand , as was said before , instituted worship only , and not that which is purely moral and natural ; which , in many instances of it , hath a great coincidence with the light of nature , as was before discoursed . we understand also the solemn or stated worship of the church of god. that worship , i say , which is solemn and stated , for the church , the whole church , at all times and seasons , according to the rules of his appointment , is that which we enquire after . hence in this matter , we have no concernment in the fact of this or that particular person , which might be ●●casionally influenced by necessity ; as vids eating of the shewbread was ; 〈◊〉 which , how far it may excuse or just 〈◊〉 the persons that act thereon , or regu●● their actions , directly , i know not , nor any way engaged to enquire . this is the state of our question in ha●● the mind of the assertion , which is h●● so hideously disguised , and represent in its pretended consequences . neit●●● do i think there is any thing needful f●●ther to be added unto it . but yet for 〈◊〉 clearing of it from mistakes , somethi●● may be discoursed which relates unto we say then ; first , that there are sundry things be used in , about , and with those actio● whereby the worship of god is perfor●●ed , which yet are not sacred , nor do 〈◊〉 long unto the worship of god as su●● though that worship cannot be perform without them . the very breath that 〈◊〉 breathe , and the light whereby they s● are necessary to them in the worship●● god ; and yet are not made sacred● religious thereby . constantine said of o● that he was a bishop , but without the churc● not a sacred officer , but one that too● care , and had a supervisorship of thir● ●ecessarily belonging to the performance of gods worship , yet no parts or adjuncts 〈◊〉 it as such . for it was all still without . now all those things in or about the worship of god , that belonged unto constantines episcopacy , that is the ordering and disposal of things without the church , but about it ; without worship , but about it ; we acknowledge to be left unto common prudence , guided by the general rules of scripture , by which the church is to walk and compose its actings . and this wholly supersedes the discourse of our author concerning the great variety of circumstances , wherewith all humane actions are attended . for in one word , all such circumstances as necessarily ▪ attend humane actions as such , neither are sacred , nor can be made so without an express institution of god , and are , disposable by humane authority . so that the long contest of our author on that head , is altogether vain . so then , secondly , by all the concernments of religious worship , which any affirm , that they must be directed by divine revelation , or regulated by the scripture ; they intend all that is religious , or whatever belongs to the worship of god , as it is divine worship : and not what belongs unto the actions , wherein and when by it is performed , as they are actions . thirdly , that when any part of worship is instituted in special , and general rule are given for the practice of it hic ● nunc : there the warranty is sufficient fo● its practice at its due seasons ; and for those seasons the nature of the thing it self , with what it hath respect unto , and the ligh● of the general scripture rules , will give them an acceptable determination . and these few observations will abundantly manifest , the impertinency of those who think it incumbent on any , by vertue of the principle before laid down , to produce express warranty in words of scripture , for every circumstance that doth attend and belong unto the actions , whereby the worship of god is performed : which as they require not ; so no such thing is included in the principle as duly stated . for particular circumstances , that have respect to good order , decency , and external regulation of divine worship , they are all of them either circumstances of the actions themselves , whereby divine worship is performed and exercised ▪ and so in general they are natural and necessary ; which in particular , or actu exercito , depend on moral prudence ; or religious rites themselves , added in and to the whole , or any parts of divine service , which alone in this question come under enquiry . i know there are usually sundry exceptions put into this thesis , as before stated and asserted : and instances to the contrary are pretended ; some whereof are touched upon by our author , pag. 181. which are not now particularly , and at large to be considered . but yet because i am , beyond expectation , engaged in the explication of this principle , i shall set it so far forth right and straight unto further examination , as to give in such general observations , as , being consistent with it , and explanatory of it , will serve to obviate the most of the exceptions that are laid against it . as , 1. where ever in the scripture we meet with any religious duty , that had a preceding institution , although we find not expresly a consequent approbation , we take it for granted that it was approved ; and so on the contrary , where an approbation appears , and institution is concealed . 2. the question being only about religious duties , or things pertaining to , or required in or about the worship of god ; no exception against the general thesis ca●● take place , but such as consists in thing● directly of that nature . instances in and about things civil , and belonging meerly to humane conversation , or things natural , as signs and memorials one of another are in this matter of no consideration . 3. things extraordinary in their performance , and which , for ought we know may have been so in their warranty 〈◊〉 rule , have no place in our debate . fo● we are inquiring only after such things as may warrant a suitable practice in us● without any further authority , which is the end , for which instances against this principle are produced ; this actions extr●ordinary will not do . 4. singular and occasional actions which may be variously influenced and regulated by present circumstances , are n● rule to guide the ordinary stated worship of the church . davids eating of th● shew-bread , wherein yet he was justifie● because of his hunger and necessity , was not to be drawn into example of giving the shew-bread promiscuously to the people . and sundry instances to the same purpose are given by our saviour himself . 5. there is nothing of any dangerous or had consequence in this whole controversie , but what lyes in the imposition on mens practices of the observation of uncommanded rites , making them necessary unto them in their observation . the things themselves are said in their own nature , antecedent to their injunction for practice , to be indifferent , and indifferent as unto practice . what hurt would it be to leave them so ? they cannot , say some , be omitted for such and such reasons . are there then reasons : for their observation besides their injuction , and such as on the account whereof they are injoyned ? then are they indeed necessary in some degree before their injunction . for all reason for them must be taken from themselves . and things wholly indifferent have nothing in themselves one more than another , why one should be taken , and another left . for if one have the advantage of another in the reasons for its practice , it is no more indifferent : at least it is not comparatively so . granting therefore , things injoyned to be antecedently to their injunction , equally indifferent in their own nature , with all other things of the same or the like kind , which yet are rejected or not injoyned ; and then to give reasons taken from themselves , their decency , their conducingness to edification , their tendency to the increase of devotion , their significancy of this or that ; is to speak daggers and contradictions ; and to say , a thing is indifferent before the injuction of its practice ; but yet if we had thought so , we would never have enjoyned it ; seeing we do so upon reasons . and without doubt this making necessary the practice of things in the worship of god , proclaimed to be indifferent in themselves , and no way called for by any antecedent reason , is an act of power . 6. where things are instituted of god , and he himself makes an alteration in , or of his own institutions , those institutions may be lawfully practised and observed , untill the mind of god for their alteration and abolition be sufficiently revealed , proposed , and con●irmed unto them that are concerned in them . for as the making of a law doth not oblige , untill , and without the promulgation of it , so as that any should offend in not yielding obedience unto it ; so upon the abrogation of a law , obedience may be conscienciously and without sin yielded unto that law , untill the abrogation , by what act soever it was made , be notified and confirmed . an instance hereof we have in the observation of mosaical rites , in the forbearance of god , after the law of their institution was enervated , and the obligation of it unto obedience really dissolved ; at least the foundation of it laid ; for the actual dissolution of it depended on the declaration of the fact , wherein it was founded . 7. there may be a coincidence of things performed by sundry persons , at the same time and in the same place ; whereof some may have respect unto religious worishp directly , and so belong unto it ; and others only occasionally , and so not at all belong thereunto . as if when the athenians had been worshipping of their altars , st. paul had come , and reading the inscription of one of them , and thence taking occasion and advantage to preach the unknown god unto them ; their act was a part of religious veneration , his presence and observation of them , and laying hold of that occasion for his own purpose , was not so . 8. many things , which are meer natural circumstances , requisite unto the performance of all actions in communities whatever , and so to be ordered by prudence according unto general rules of the word of god , may seem to be adjuncts of worship , unless they are followed to their original , which will discover them to be of another nature . 9. civil usages and customes observed 〈◊〉 a religious manner , as they are all to be by them that believe , and directed by them unto moral ends , may have a shew and appearance of religious worship ; and so , according to the principle before stated , require express institution . but although they belong unto our living unto god is general ; as do all things that we do , seeing whether we eat or drink , we are to do a● to the glory of god ; and therefore are to be done in faith ; yet they are or may be no part of instituted worship , but such actions of life as in our whole course , we are to regulate by the rules of the scripture , so farr as they afford us guidance therein . 10. many observances in and about the worship of god , are recorded in the scripture , without especial reflecting any blame or crime on them , by whom they were performed ; ( as many great sins are historically only related , and left to be judged by the rule of the world in other places , without the least remark of displeasure on the persons guilty of them , ) and that by such whose persons were accepted of god ; yea it may be in that very service , wherein less or more they failed in their observation , god being merciful to them though not in all things prepared according to the prepartion of the sanctuary ; and yet the things themselves not to be approved nor justified , but condemned of god. such was the fact of judas maccabeus in his offering sacrifices for the sin of them that were dead ; adn that of instituting an aniversary feast in commemoration of the dedication of the altar . this little search have i made into this great mystery , as it is called , of puritanism , after which so mighty an outcry is raised by this author ; and if it might be here further pursued , it would as stated by us in these general rules and explications , be fully manifested to be a principle in general admitted , untill of late , by all sorts of men : some few only having been forced sometimes to corrupt it for the security of some especial interest of their own . and it were an easie thing to confirm this assertion by the testimonies of the most learned protestant writers , that have served the church in the last ages . but i know how with many amongst us they are regarded ; and that the citation of some of the most reverend names among them , is not unlikely to prejudice and disadvantage the cause , wherein their witness is produced . i shall not therefore expose them to the contempt of those , now they are dead , who would have been unwilling to have entred the lists with them in any kind of learning , when they were alive . there is , in my apprehension , the substance of this assertion still retained among the papists . bellarmine himself layes it down as the foundtion of all his controversies ; and indeavours to prove , propheticos & apostolicos libros verum esse verbum dei , & certam & stabilem regulam fidei . de verbo dei. lib. 1. cap. 1. that the prophetical and apostoiclal books , ●are the true word of god , a certain and stable rule of faith , wil go a great way in this matter . for all our obedience in the worship of god is the obedience of faith : and if the scripture be the rule of faith , our faith is not in any of its concerns , to be extended beyond it ; nor more than the thing regulated is to be beyond the rule . neither is this opinion of so late a date , as our author and others would perswade their ceredulous followers . the full sense of it was spoken out roudly of old . so speaks the great constantine ( that an emperour may lead the way ) in his oration to the renowned fathers assembled at nice . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. e. the evangelical and apostolical books , and the oracles of the ancient prophets , do plainly instruct us , what we are to think of divine things . laying aside therefore all hostile discord , let us resolve the things brought into question , by the testimonies of the writings given by divine inspiration . we have here the full substance of what is pleaded for ; and might the advice of this noble emperour be admitted , we should have a readier way to expedite all our present differences , than as yet seems to be provided for us . the great basil speaks yet more expresly than constantine the great lib. de confes . fid . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. e. it hath the manifest guilt of infidelity and pride , to reject any thing that is written , or to add or introduce any thing that is not written ; which is the summ of all that in this matter is contended for . to the same purpose he discourseth epist. 80. ad eustath : where moreover he rejects all pretences of customs and usages of any sorts of men , and will have all differences to be brought for their determination to the scripture . christstome in his homily on psalm 95. speaks the same sense , saith he ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . who is it that promiseth these things ? paul. for we are not to say any thing without testimony , nor upon our meer reasonings . for if any thing be spoken without scripture ( testimony ) the mind of the hearers fluctuates , now assenting , anon hesitating , sometimes rejecting what is spoken as frivolous , sometimes receiving it as probable . but where the testimonies of the divine voice comes forth from the scripture , it confirmeth the word of the speaker , and the mind of the hearer . it is even so ; whilest things relating to religion and the worship of god , are debated and disputed by the reasonings of men , or on any other principles besides the express authority of the scriptures , no certainty or full perswasion of mind can be attained about them . men under such actings are as lucian in his menippus , says he was between the disputations of the philosophers ; sometimes he nodded one way , sometimes another , and seemed to give his assent backwards and forwards to express contradiction . it is in the testimony of the scripture alone , about the things of god , that the consciences of those that fear him can acquiesce and find satisfaction . the same author as in many other places , so in his 13 homily on the 2 epist. to the corinth . expresly sends us to the scripture to enquire after all things , as that which is the exact canon , ballance , and rule of religion . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . among the latines tertullian is express to the same purpose . in his book against hermogenes , adoro ( said he ) plenitudinem scripturum quae mihi factorem manifestat & facta — again , scriptum esse hoc doceat hermogenis officina , aut timeat , rae illud , adjicientibus , aut detrahentibus destinatum . i adore the fulness of the scripture ; — and let hermogenes prove what he saith , to be written , or fear the woe denounced against them , who add to , or take from , the word . and again in his book de carne christi ; non recipio quod extra scriptuream de tuo infers . i do not receive , what you bring of your own without scripture . so also in his book , de praescriptionibus . nobis nihil ex nostro arbitrio indulgere licet ; sed nec eligere quod aliquis de arbitrio suo induxerit apostoles domini habemus authores , qui nec ipsi quicquam ex suo arbitrio quod inducerent elegerunt , sed acceptam a christo disciplain ani , deliter nationibus assignaverunt . it is ● lawful for us ( in these things ) to ind●● unto our own choice ; nor to choose what ● one brings in of his choosing . we have apostles of our lord for our examp●● who brought in nothing of their own min● or choice ; but having received the discipl● ( of christian religion ) from chrsit , t●● faithfully communicated it to the nation . ● hierome is plain to the same purpose i● sundry places . so comment . in 23 matt● quod de scripturis authoritatem non habet , ea●dem facilitate contemnitur , qua probatur . th●● which hath not authority from the scripture● is as easily despised as asserted . comm. i● hagg. cap. 1. sed & alia quae absque autho●●ritate & testimoniis scripturarum , quasi traditione apostolica sponte reperiunt atque confingunt , percutit gladius dei ; but those other things which without authority or testimony of the scriptures , they find out or faign of their own accord , as of apostolical . tradition ; the sword of god smites through . it were easie to produce twenty other testimonies out of the ancient writers of the church , giving sufficient countenance to the assertion contended about . what account our author gives of this principle is now , very briefly , to be considered . first therefore , pag. 174 , 175. he re●es it as a pretence wild and humoursome , ●ich men must be absurd if they believe ; ● impudent if they do not ; seeing it hath ●t the least shaddow or foundation either ●m scripture or reason : though it be ex●●esly asserted either in its own terms , or ●onfirmed by direct deductions , in and ●om above forty places of scripture . ●nd so much for that part of the as●ault . the next chargeth it with infinite follies ●nd mischiefs in those which allow it . and 't is said , that there can never be an end of alterations and disturbances in the church , whilest it is maintained . the contrary whereof is true , confirmed by experience and evidence of the thing it self . the admittance of it would put an end to all disturbances . for let any man judge , whether , if there be matters in difference , as in all these things there are and ever were ; the bringing them to an issue and a setled stability , be not likelier to be effected by all mean consenting unto one common rule , whereby they may be tryed and examined , than that every party should be left at liberty , to indulge to their own ▪ affections and imaginations about them . and yet we are told , p. 178. that all the pious villanies , that ever have disturbed the christian world , have sheltered themselves in this grand maxime ; that jesus christ is the only law-maker to his church . i confess , i could heartily desire , that such expressions might be forborn . for let what pretence men please be given to them , and colour put upon them ; they are full of scandal to christian religion . the mixime it self , here traduced , is as true as any part of the gospel . and it cannot be pretended , that it is not the maxime it self , but the abuse of it , ( as all the principles of the gospel , through the blindness and lusts of men , have been abused ; ) that is reflected on : seeing the design of the whole discourse is to evert the maxime it self . now whatever apprehensions our author may have of his own abilities , i am satisfied , that they are no way competent to disprove this principle of the gospel ; as will be evident on the first attempt he shall make to that purpose ; let him begin the tryal as soon as he pleaseth . in the third section , we have an heap of instances raked together to confront the principle , in its proper sense before declared and vindicated , in no one whereof it is at all concerned . for the reason of things , in matters civil and religious , are not the same . all political government in theworld consists in the exercise of principles of natural right , and their just application to times , ages , people , occasions and occurences . whilest this is done , government is acted regularly to its proper end : where this is missed , it failes . there things god hath left unto the prudence of men , and their consent ; wherein they cannot , for the most part , faile , unless they are absolutely given up unto unbridled lusts ; and the things , wherein they may faile , are alwaies convenient or inconvenient ; good and useful , or hurrful and destructive ; not alwaies , yea very seldome directly and in themselves morally good or evil. in such things mens ease and pofit not their consciences , are concerned . in the worship of god things are quite otherwise . it is not convenience or inconvenience , advantage or disadvantage , as to the things of this life , but meerly good or evil , in reference to the pleasing of god , and to ternity , that is in question . particular applications to the manners , customes , usages of places , times , countreys , which is the proper field of humane authority , liberty , and prudence in civil things , ( because their due , useful , and regular administration d●●pends upon them ; ) have here no plac●● for the things of the worship of god b●●ing spiritual , are capable of no variatio● from temporal earthly varieties amon● men ; have no respect to climate● customes , formes of civil governmen● or any thing of that nature . but con●sidering men quite under other notions namely , of sinners and believers ; with respect utterly unto other ends , namely their living spiritually unto god here , and the eternal enjoyment of him hereafter are not subject to such prudential accommodations or applications . the worship of god is or ought to be , the same at all times , in all places , and amongst all people , in all nations ; and the order of it is fixt and determined in all particulars , that belong unto it . and let not men pretend the contrary , untill they can give an instance of any such defect in the institutions of christ , as that the worship of god cannot be carryed on , nor his church ruled and edified , without an addition of something of their own for the supply thereof ; which therefore should and would be necessary to that end antecedent unto its addition ; and when they have so done , i will subscribe unto whatsoever they shall be pleased to add of that , or indeed any other kind . ●ustomes of churches , and rules of decency , which our author here casts under the magistrates power , are ambiguous terms , ●nd in no sense express the hypothesis he ●ath undertaken the defence of . in the proper signification of the words , the ●hings intended may fall under those natural circumstances , wherein religious actions in the worship of the church may have their concern , as they are actions , and are disposable by humane authority . but he will not , i presume , so soon desert his fundamental principle , of the magistrates appointing things in , and parts of religious worship , no where described or determined in the word of god ; which alone we have undertaken to oppose . the instances he also gives us about actions , in their own nature and use indifferent ; as going to law , or taking physick ; are not , in the least , to his purpose . and yet if i should say , that none of these actions are indeed indifferent in actu exercito , as they speak , and in their individual performance , but have a moral good or evil , as an inseparable adjunct , attending them , arising out of respect to some rule , general or particular , of divine revelation , i know he cannot dis●prove it ; and much more is not pleade concerning religious worship . but this principle is further charge with mischief equal to its folly ; which i●●proved by instances in sundry uninstituted observances , both in the jewish , an● primitive christian churches ; as also i● protestant churches abroad . i answer that if this author will consent to um●pire these differences by either the old or new testament , or by any protestant church in the world ; we shall be nearer an end of them , than , as far as i can see , yet otherwise we are . if he will not be bound , neither to the example of the church of the jews ; nor of the churches of the new-testament ; nor of the present protestant churches ; it must he confessed , that their names are here made use of , only for a pretence and an advantage . under the old testament we find , that all that god required of his church , was , that they should observe the law of moses his servant , which he commanded to him in horeb , for all israel , with his statutes and judgements , mal. 4. 4. and when god had given out his institutions , and the whole order of his worship , it being fixed in the church accordingly ; it is added eight or ten times ●n one chapter , that this was done , as ●he lord commanded moses , even so did he , exod. 40. after this god gives them many strict prohibitions , from adding any thing to what he had so commanded ; as deut. 4. 2. and chap. 12. 32 prov. 30. 6. and as he had in the decalogue rejected any worship not of his own appointment as such , exod. 20. 4 , 5. so he made it afterwards the rule of his acceptation of that people and what they did , or his refusal of them and it ; whether it was by him commanded or no. so in particular , he expresly rejects that which was so added , as to dayes , and times , and places , though of the nearest affinity and cognation to what was appointed by himself , because it was invented by man ; yea by a king , 1 kings 12. 33. and when in process of time , many things of an uncertain original were crept into the observance of the church , and had firmed themselves with the notion of traditions ; they were all at once rejected in that word of the blessed holy one ; in ●ain do ye worship me , teaching for doctrines ( that is , what is in my worship to be observed , ) the traditions of men . for the churches of the new testament , the foundation of them is laid i● that command of our saviour , matt 28. 20. go and teach all nations ; teac●●ing them to observe and do all whatsoever command you , and so i am with you to th● end of the world . that they should b● taught to do or observe any thing , bu● what he commanded ; that his presenc● should accompany them in the teaching o● observation of any superadditions of their own ; we no where find written , intimated , or exemplified by any practice of theirs . nor , however , in that juncture of time , the like whereunto did never occurt before , nor ever shall do again , during the expiration and taking down of mosaical institutions , before they became absolutely unlawful to be observed , the apostles , according to the liberty given them by our lord jesus christ , and direction of the holy ghost , did practise some things complyant with both church-states , did they , in any one instance , impose any thing on the practice of the churches in the worship of god , to be necessarily and for a continuance observed among them , but what they had express warrant , and authority and command of our lord christ for . counsel they gave in particular cases , that depended upon present emergencies ; directions for the regular and due observation of institutions , and the application of general rules in particular practice ; they also taught a due and sanctified use of civil customes ; and the proper use of moral or natural symbols . but to impose any religious rites on the constant practice of the church in the worship of god , making them necessary to be alwaies observed by that imposition , they did not once attempt to do , or assume power for it to themselves . yea , when upon an important difficulty , and to prevent a ruining scandal , they were enforced to declare their judgement to the churches in some points , wherein they were to abridge the practice of their christian liberty for a season ; they would do it only in things made necessary by the state of things then among the churches , ( in reference to the great end of edification , whereby all practices are to be regulated ) before the declaration of their judgement , for the restriction mentioned , acts 15. so remote were they from assuming unto themselves a dominion over the religion , consciences or faith of the disciples of christ ; or requiring any thing in the constant worship of the church , but what was according to the will , appointment and command of their lord and master , little countenance therefore is our author like to obtain unto his sentiments , from the scriptures of the old and new testament ; or the example either of the jews or christians mentioned in them . the instances he gives from the church of the jewes , or that may be given , are either civil observances , as the feast of purim ; or moral conveniencies directed by general rules , as the building of synagogues ; or customary signes suited to the nature of things , as wearing of sackcloth ; or such as have no proof of their being approved , as the feast of dedication , and some monethly fasts taken up in the captivity , from none of which any objection can be taken against the position before laid down . those from the church of the new testament had either a perpetual binding institution from the authority of christ , as the lords day sabbath ; or contain only a direction to use civil customes and observances in an holy and sanctified manner , as the love feasts and kiss of charity ; or such as were never heard of in the new testament at all , as the observation of lent and easter . he that out of these instances can draw a warranty for the power of the civil magistrate over religion and the consciences of men , to institnte new duties in religion when he pleaseth , so these do not countenance vice , nor disgrace the deity ; which all his christian subjects shall be bound in conscience to observe ; or otherwise make good any of those particulat conclusions , that therefore christ is not the ouly law giver to his church ; or that divin● revelation is not the adequate rule of divin● worship ; or that men may add any thing to the worship of god , to be observed in it , constantly and indispensiely , by the whole church ; will manifest himself to have an excellency in argumentation , beyond what i have ever yet met withal . a removal of the argument taken from the perfection of the scripture , and its sufficiency to instruct us in the whole counsel and will of god , concerning his worship and our obedience unto him , is nextly attempted : but with no engines , but what have been discovered to be insufficient to that purpose an hundred times . it is alledged , that what the scripture commands in the worship of god , is to be observed ; that what it forbids , is to be avoided , which if really acknowledged , and a concernment of the consciences of men be granted therein , is sufficiently destructive of the principal design of our author . but moreover i say , that it commands and fo●●bids things by general rules , as well by particular precepts and inhibition and that , if what is so commanded be d●served , and what is so forbidden be avoided , there is a direct-rule remaining in for the whole worship of god. but this is said here to be of substan●● duties , but not of external circumstance and if it be so even of substantial dut●● it perfectly overthrows all that our autho● hath been pleading in the three first cha●ters of his discourse . for external circumstances ; of what nature those are wh●● are disposable by humane authority an● prudence , hath been now often declare and needs not here to be repeated . the summ of his apprehensions in th● matter , about the perfection and suffici●ency of the scripture in reference to th● worship of god , our author gives us pag. 189. anything , saith he , is lawful ( th●● is , in the worship of god ) that is no● made unlawful by some prohibition : for things become evil , not upon the scors of there being not commanded ; but upon that of their being forbidden , and what the scripture forbids not , it allows ; and what it allows , is not unlawful ; and what is not unlawful , may lawfully be done . this tale , i confess , we have been told many and many a time : but it hath been as often answered , that the whole of it , as to any thing of reasoning , is captious and sophistical . once more therefore ; what is commanded in the worship of god , is lawful ; yea is our duty to observe . all particular instances of this sort , that are to have actual place in the worship of god , were easily enumerated , and so expresly commanded . and why among sundry things that might equally belong thereunto one should be commanded , and another left at liberty without any institution , no man can divine . of particular things not to be observed there is not the same reason . it is morally impossible , that all instances of mens inventions , all that they can find out to introduce into the worship of god , at any time , in any age , and please themselves therein , should be before hand enumerated , and prohibited in their particular instances . and if because they are not so forbidden , they may lawfully be introduced into divine worship , and imposed upon the practices of men ; ten thousand things may be made lawful , and be so imposed . but the truth is , although a particular prohibition be needful to render a thing evil in it self ; a general prohibition is enough to render any thing unlawful in the worship of god. so we grant , that what is not forbidden is lawful : but withal say , that every thing is forbidden , that should be esteemed as any part of divine worship , that is not commanded ; and if it were not , yet for want of such a command , or divine institution , it can have neither use nor efficacy , with respect to the end of all religious worship . our author speaks with his wonted confidence in this matter ; yea it seems to rise to its highest pitch : as also doth his contempt of his adversaries , or whatever is , or may be offered by them in the justification of this principle . infinite certainty on his own part , pag. 193. baffled and intolerable impertinencies ; weak and puny arguments ; cavils of a few hot-headed and brainsick people , with other opprobrious expressions of the like nature , filling up a great part of his leaves , are what he can afford unto those whom he opposeth . but yet i am not , for all this bluster , well satisfied , much less infinitely certain , that he doth in any competent measure understand aright the controversie , about which he treats with all this wrath and confidence . for the summ of all , that here he pleads , is no more but this ; that the circumstances of actions in particular are various , and as they are not , so they cannot be determined by the word of god ; and therefore must be ordered by humane prudence and authority : which if he suppose that any men deny , i shall the less wonder at his severe reflections upon them ; though i shall never judge them necessary or excusable in any case whatever . pag. 198. he imposeth it on others that lye under the power of this perswasion , that they are obliged in conscience to act contrary to whatever their superiours command them in the worship of god : which further sufficiehtly evidenceth , that either be understands not the controversie under debate , or that he believes not himself in what he saith : which , because the harsher imputation , i shall avoid the owning of in the least surmise . section 6. from the concession , that the magistrate may take care , that the laws of christ be executed ; that is , command and require his subjects to observe the commands of christ , in that way , and by such means , as those commands , from the nature of the things themselves , and according to the rule of the gospel , may be commanded and required ; he infers , that he hath himself power of making laws in rel●●gion . but why so ? and how doth thi● follow ? why , saith he , it is apparently im●plyed , because whoever hath a power to see the laws be executed , cannot be without a pow●● to command their execution . very good but the conclusion should have been ; he cannot be without a power to make laws is the matter , about which he looks to the execution : which would be good doctrine for justices of the peace to follow . but what is here laid down is nothing but repeating of the same thing in words a little varied ; as if it had been said ; he that hath power to see the laws executed , or a power to command their execution , he hath power to see the laws executed , or a power to command their execution ; which is very true . and this we acknowledge the magistrate hath , in the way before declared . but that because he may do this , he may also make laws of his own in religion , it doth not at all follow from hence , whether it be true or no. but this is further confirmed from the nature of the laws of christ , which have only declared the substance and morality of religious worship : and therefore must needs have left the ordering of its circumstances to the power and wisdom of lawful authority . the laws of christ , which are intended , are those , which he hath given concerning the worship of god. that these have determined the morality of religious worship , i know not how he can well allow , who makes the law of nature to be the measure of morality , and all moral religious worship . and for the substance of religious worship , i wish it were well declared what is intended by it . for my part i think , that whatever is commanded by christ , the observation of it , is of the substance of religious worship ; else i am sure the sacraments are not so . now do but give men leave , as rational creatures , to observe those commands of christ in such a way and manner , as the nature of them requires them to be observed ; as he hath himself in general rules prescribed ; as the concurrent actions of many in society make necessary ; and all this controversie will be at an end . when a duty , as to the kind of it , is commanded in particular , or instituted by christ in the worship of god , he hath given general rules to guide us in the individual performance of it , as to the circumstances that the actions whereby it is performed , will be attended withal . for the disposal of those circumstances according to those rules , prudence is to take place and to be used . for men , who are obliged to act as men in all other things , are not to be looked on as brutes in what is required of them in the worship of god. but to institute mystical rites , and fixed forms of sacred administrations , whereof nothing in the like kind doth necessarily attend the acting of instituted worship , it not to determine circumstances , but to ordain new parts of divine worship : and such injunctions are here confessed by our author , pag. 191. to be new and distinct commands by themselves , and to enjoyn something that the scripture no where commands : which when he produceeth a warranty for , he will have made a great progress towards the determining of the present controversie . page 192. he answers an objection , consisting of two branches , as by him proposed : whereof the first is ; that it cannot stand with the love and wisdom of god not to take order himself for all things , that immediately concern his own worship and kingdom . now though i doubt not at all , but that god hath so done ; yet i do not remember at present , that i have read any imposing the necessity hereof upon him , in answer to his love and wisdom . i confess valerianus magnus , a famous writer of the church of rome , tells us , that never any one did so foolishly institute or order a commonwealth , as jesus christ must be thought to have done ; if he have not left one supream judge to determine the faith and consciences of men in matters of religion and divine worship . and our author seems not to be remote from that kind of reasoning , who , without an assignment of a power to that purpose , contendeth that all things among men will run into confusion ; of so little concernment do the scriptures and the authority of god in them , to some seem to be . we do indeed thankfully acknowledge , that god out of his love and wisdom hath ordered all things belonging to his worship and spiritual kingdom in the world . and we do suppose , we need no other argument to evince this assertion , but to challenge all men , who are otherwise minded , to give an instance of any defect in his institutions to that purpose . and this we are the more confirmed in , because those things , which men think good to add unto them , they dare not contend that they are parts of his worship ; or that they are added to supply any defect therein . neither did ever any man yet say , that there is a defect in the divine institutions of worship , which must be supplyed by a ministers wearing surplice . all then that is intended in this consideration , though not urged , as is here pretended , is ; that god in his goodness , love and care towards his church , hath determined all things that are needful i● or to his worship : and about what is not needful , men , if they please , may contend ; but it will be to no great purpose . the other part of the objection , which he proposeth to himself , is laid down by him in these words ; if jesus christ hath not determined all particular rites and circumstances of religion , he hath discharged his office with less wisdom and fidelity than moses ; who ordered every thing appertaining to the worship of god , even as far as the pint or nails of the tabernacle . and hereunto in particular he returns in answer , not one word : but only ranks it amongst idle and impertinent reasonings . and i dare say , he wants not reasons for his silence : whether they be pertinent or no , i know not . for setting aside the advantage , that , it is possible , he aimed to make in the manner and terms of the proposal of this objection to his sentiments ; and it will appear , that he hath not much to offer for its removal . we dispute not about the rites and circumstances of religion , which are termes ambiguous , and , as hath been declared , may be variously interpreted ; no more than we do about the nails of the tabernacle , wherein there were none at all . but it is about the worship of god and what is necessary thereunto . the ordering hereof , that is , of the house of god and all things belonging thereunto , was committed to jesus christ , as a son over his own house , heb. 3. 3 , 4 , 5. in the discharge of his trust herein , he was faithful as was moses ; who received that testimony from god , that he was faithful in all his house , upon his ordering all things in the worship of god as he commanded him , without adding any thing of his own thereunto , or leaving any thing uninstituted or undetermined , which was to be of use therein . from the faithfulness of christ , therefore , in and over the house of god , as it is compared with the faithfulness of moses , it may be concluded , i think ; that he ordered all things for the worship of god in the churches of the new testament , as far as moses did in and for the church of the old ; and more is not contended for . and it will be made appear , that his commission in this matter was as extensive , as that of moses at the least ; or he could not , in that trust and the discharge of it , have that preheminence above him , which in th● place is ascribed unto him . section 7. an account is given of th● great variety of circumstances , which do a●tend all humane actions : whence it is in possible that they should be all determine by divine prescription . the same we sa● also ; but add withal , that if men woul● leave these circumstance free under t●● conduct of common prudence in the in●stituted worship of god , as they are com●pelled so to do in the performance of mo●ral duties , and as he himself hath le●● them free ; it would be as convenient fo● the reasons and consciences of men , an attempt to the contrary . thus we hav● an instance given us by our author in th● moral duty of charity ; which is command●ed us of god himself ; but the times , sea●sons , manner , objects , measures of it are le●● free , to be determined by humane pru●dence , upon emergencies and occasions ▪ it may be now enquired , whether th● magistrate , or any other , can determine those circumstances by a law ? and whether they are not , as by god , so by al● wise men , left free , under the conduct of their reason and conscience , who are obliged to the duty it self by the command of god ? and why may not the same rule and order be observed with respect to the circumstances that attend the performance of the duties of instituted worship ? besides , there are general circumstances that are capable of a determination : such are time and place as naturally considered , without such adjuncts as might give them a moral consideration , or render them good or evil ; these the magistrate may determine . but for particular circumstances attending individual actions , they will hardly be regulated by a standing law. but none of these things have the least interest in our debate . to add things necessarily to be observed in the worship of god , no way naturally related unto the actions wherewith prescribed worship is to be performed , and then to call them circumstances thereof , erects a notion of things which nothing but interest can digest and concoct . his eighth section is unanswerable . it contains such a strenuous reviling of the puritans , and contemptuous reproaches of their writings , with such encomi●ms of their adversaries , as there is no dealing with it . and so i leave it . and so likewise i do his ninth , wherein , as he saith , he upbraids the men of his contest with their shameful overthrows : and dares them to look those enemies in the face , that have so lamentably cowed them , by so many absolute triumphs and victories . which kind of juvenile exultations on feigned suppositions , will , i suppose , in due time receive an allay from his own more advised thoughts and considerations . the instance , wherewith he countenaunceth himself in his triumphant acclamations unto the victory of his party , is the book of mr. hooker and its being unanswered . concerning which i shall only say ; that , as i wish the same moderation , ingenuity and learning unto all , that engage in the same cause with him in these dayes ; so if this author will mind us of any one argument in his longsome discourse , not already frequently answered , and that in print , long ago , that it shall have its due consideration . but this kind of discourses , it may be , on second thoughts will be esteemed not so comely . and i can mind him of those , who boast as highly of some champions of their own against all protestants , as he can do of any patron of those opinions , which he contendeth for . but it doth not alwayes fall out , that those who have the most outward advantages , and greatest leisure , have the best cause , and abilities to mannage it . the next sections treat concerning superstition , will-worship and popery ; which , as he faith , having been charged by some on the church unduly , he retorts the crime of them upon the authors of that charge . i love not to strive , nor will i contend about words that may have various significations fixed on them . it is about things that we differ . that which is evil , is so , however you call it , and whether you can give it any special name or no. that which is good , will still be so , call it what and how men please . the giving of a bad or odious name to any thing , doth not make it self to be bad or odious . the managing therefore of those appellations , either as to their charge or recharge , i am no way concerned in . when it is proved , that men believe , teach or practise otherwise , than in duty to god they ought to do ; then they do evil : and when they obey his mind and will in all things , then they do well ; and in the end will have the praise thereof . in particular , i confess superstition , as the word is commonly used , denotes a vicious habit of mind with respect unto god and his worship ; and so is not a proper denomination for the worship it self , or of any evil or crime in it . but yet , if it were worth contending about , i could easily manifest , that according to the use of the word by good authors in all ages , men have been charged with that crime , from the kind and nature of the worship it self observed by them . and when st. paul charged the athenians with an excess in superstition , it was from the multiplication of their gods , and thronging them together , right or wrong , in the dedication of their altars . but these things belong not at all to our present design . let them , who enjoyn things unto an indispensible necessary observation in the worship of god , which are not by him prescribed therein , take care of their own minds , that they be free from the vice of superstition ; and they shall never be judged , or charged by me therewith . though i must say , that a multiplication of instances in this kind , as to their own observation , is the principle , if not the only way whereby men who own the true and proper object of religious worship , do or may manifest themselves to be influenced by that corrupt habit of mind ; so that they may relate unto superstition , as the effect to its cause . but the recrimination here insisted on , with respect unto them , who refuse admittance unto , or observance of things so enjoyned , is such as ought to be expected from provocations , and a desire of retortion . such things usually taste of the cask ; and are sufficiently weak and impertinent . for it is a mistake , that those charged do make , as 't is here expressed , any thing necessary not to be done ; or put any religion in the not doing of any thing , or the non-observance of any rites , orders , or ceremonies ; any other , than every one puts in his abstinence from what god forbids ; which is a part of our moral obedience . and the whole question , in this matter , is not , whether , as it is here phrased , god hath tyed up his creatures to nice and pettish laws ; laying a greater stress upon a doubtful or indifferent ceremony , than upon the great duty of obedience . but meerly , whether men are to observe in the worship of god , what they apprehend he hath enjoyned them ; and to abstain from what he doth forbid ; according to all the light that they have into his mind and will ; which enquiry , as i suppose , may be satisfied ; that they are so to practise , and so to abstain , without being lyable to the charge of superstition . no man can answer for the minds of other men ; nor know what depraved vicious habits and inclinations , they are subject unto . outward actions are all , that we are in any case allowed to pass judgement upon ; and of mens minds , as those actions are indications of them . let men therefore , observe and do in the worship of god whatever the lord christ hath commanded them ; and abstain from what he hath forbidden , whether in particular instances , or by general directive precepts and rules , by which means alone many things are capable of falling under a prohibition ; without the least thought of placing any worship of god in their abstinence from this or that thing in particular ; and i think , they need not much concern themselves in the charge of superstition , given in , or out , by any against them . for what is discoursed section 11. about will-worship , i cannot so far agree with our author , as i could in what passed before about superstition ; and that partly because i cannot discern him to be herein at any good agreement with himself . for superstition , he tells us , consists in the apprehensions of men , when their minds are possessed with weak and uncomly conceits of god , pag. 201. here , that will-worship is one sort of superstition ; and yet this will-worship consists in nothing else , than in mens making their own phancys and inventions necessary parts of religion , which outward actings are not coincident with the inward frame and habit of mind before described . and i do heartily wish , that some men could well free themselves from the charge of will worship , as it is here described by our author ; though cautelously expressed , to secure the concernments of his own interest from it . for although i will not call the things , they contend to impose on others in the worship of god , their phancys ; yet themselves acknowledge them to be their inventions : and when they make them necessary to be observed in the whole worship of god , as publick and stated ; and forbid the celebration of that worship without them ; when they declare their usefulness , and spiritual or mystical significancy in that worship or service , designed to honour god in or by their use ; setting up some of them to an exclusion of what christ hath commanded ; if i cannot understand , but that they make them necessary parts of gods worship , as to the actual observance of it , i hope they will not be angry with me : since i know the worst they can possibly with truth charge upon me in this matter , is , that i am not so wise , nor of so quick an understanding as themselves . neither doth our author well remove his charge from those whose defence he hath undertaken : for 〈◊〉 doth it only by this consideration ; tha● they do not make the things , by them introduced in the worship of god , to be parts of religion . they are not so , he saith , nor are made so by then . for this hinders not , but that they may be looked on as parts of divine worship ; seeing we are taught by the same hand , that external worship is no part of religion at all . and let him abide by what he closeth this section withall ; namely , that they make not any additions to the worship of god , but only provide , that what god hath required , be performed in an orderly and decent manner , and as to my concern , there shall be an end of this part of our controversie . the ensuing paragraphs about christian liberly ; adding to the commands of god ; and pope●y ; are of the same nature with those preceeding about superstition and will-worship . there is nothing new in them , but words ; and they may be briefly passed through . for the charge of popery , on the one side or other , i know nothing in it ; but that , when any thing is injoyned or imposed on mens practice in the worship of god , which is known to have been invented in and by the papal church during the time of its confessed aposta●y , it must needs beget prejudices against it in the minds of them , who consider the wayes , means , and ends of the fatal de●ection of that church ; and are jealous of a sinful complyance with it in any of those things . the recharge on those , who are said to set up a pope in every mans conscience , whilest they vest it with a power of countermanding the decrees of princes ; if no more be intended , by countermanding , but a refusal to observe their decrees , and yield obedience to them in things against their consciences , which is all can be pretended ; if it fall not on this author himself , as in some cases it doth ; and which by the certain conduct of right reason , must be extended to all , wherein the consciences of m●n are affected with the authority of god ; yet it doth on all christians in the world , that i know of , besides himself . for adding to the law of god , it is not charged on any , that they add to his commands ; as though they made their own divine , or part of his word and law : but only that they add in his worship to the things commanded by him , which being forbidden in the scripture , when they can free themselves from it , i shall rejoyce ; but as yet see not how they can so do . nor are there any , that i ko●● of , who set up any prohibitions of their ow● in or about the worship of god , or as thing thereunto pertaining , as is unduly and unrighteously pretended . there 〈◊〉 be indeed some things injoyned by me● which they do and must abstain from , 〈◊〉 they would do from any other sin whateve● but their consciences are regulated by ● prohibitions , but those of god himsel●● and things are prohibited and made sinf●● unto them , not only when in particular and by a specification of their instances they are forbidden ; but also when ther● lye general prohibitions against them ● any account whatever . some men indee● think , that if a particular prohibition of any thing might be produced , they would a● quiesce in it ; whilst they plead an ex●emption of sundry things from being in●cluded in general prohibitions ; althoug● they have the direct formal reason attending them , on which those prohibition● are founded . but it is to be feared , tha● this also is but a pretence . for let any thing be particularly forbidden , yet i● mens interest and superstition induce them to observe or retain it ; they will find out distinctions to evade the prohibition and retain the practice . what can be more directly forbidden , than the making or use●●g of graven images , in or about religious worship ? and yet we know how little ●ome men do acquiesce in that prohibi●●on . and it was the observation of a ●earned prelate of this nation , in his re●ection of the distinctions whereby they ●ndeavoured to countenance themselves in their idolatry ; that the particular instances of things forbidden in the second commandment , are not principally intended ; ●ut the general rule , of not adding any thing in the worship of god without his institution . non imago , saith he , non simulachrum prohibetur ; sed non facies tibi . what way , therefore , any thing becomes a sin unto any , be it by a particular or general prohibition ; be it from the scandal that may attend its practice ; unto him it is a sin . and it is a wild notion , that when any persons abstain from the practice of that in the worship of god , which to them is sinful as so practised , they add prohibitions of their own to the commands of god. the same is to be said concerning christian liberty . no man , that i know of , makes things indifferent to be sinful , as is pretended ; nor can any man in his right wits do so . for none can entertain contradictory notions of the same things , at the same time : as those are , that the fa●● things are indifferent , that is , not sin●●● and sinful . but this some say ; that this in their own nature indifferent , that 〈◊〉 absolutely so , may be yet relatively 〈◊〉 lawful ; because with respect unto that ●●●●lation forbidden of god. to set up altar of old for a civil memorial in a place , was a thing indifferent : but to 〈◊〉 up an altar to offer sacrifices on , who the tabernacle was not , was a sin . it● indifferent for a man that understands th● language , to read the scripture in la●●● or in english : but to read it in latine u● a congregation that understands it 〈◊〉 as a part of gods worship , would be 〈◊〉 nor doth our christian liberty consist al●● in our judgement of the indifferency things in their own nature , made nec●●●sary to practice by commands , as hath b● shewed . and if it doth so , the jews h● that priviledge as much as christians . a● they are easily offended , who complain● that their christian liberty , in the p●●ctice of what they think meet in the w●●ship of god , is intrenched on , by such , leaving them to their pleasure , because their apprehension of the will of god the contrary , cannot comply with them their practice . the close of this chapter is designed to the removal of an objection , pretended to be weighty and difficult ; but indeed made so meerly by the novel opinions advanced by this author . for laying aside all respect unto some uncouth principles broached in this discourse , there is scarce a christian child of ten years old , but can resolve the difficulty pretended , and that according to the mind of god. for it is supposed , that the magistrate may establish a worship that is idolatrous and superstitious : and an enquiry is made thereon , what the subject shall do in that case ? why ? where lyes the difficulty ? why , saith he , in this case they must be either rebels , or idolaters . if they obey , they sin against god : if they disobey , they sin against their soveraign . according to the principles hither to received in christian religion , any one would reply , and say , no : for it is certain , that men must obey god , and not contract the guilt of such horrible sins , as idolatry and superstition ; but in so doing they are neither rebels against their ruler , nor do sin against him . it is true , they must quieily and patiently submit to what they may suffer from him : but they are in so doing guilty of no rebellion nor sin against him . did ever any christian yet so much as call it into question , whether the primitive christians were rebels , and sinned against their rulers because they would not obey those edicts , whereby they established idolatrous worship ? or did any one ever think , that they had a difficult case of conscience to resolve in that matter ? they were indeed accused by the pagans as rebels against the emperours ; but no christian every yet thought their case to have been doubtful . but all this difficulty ariseth from the making of two gods , where there ought to be but one . and this renders the case so perplexed , that , for my part , i cannot see directly , how it is determined by our author . sometimes he speaks , as though it were the duty of subjects to comply with the establishment of idolatry supposed , as pag. 214 , 215. for with respect , as i suppose it is , to the case as by him stated , that he sayes ; men must not withdraw their obedience : and better submit unto the unreasonable impositions of nero or caligula , than to hazard the dissolution of the state. sometimes he seems not to oblige them in conscience to practise according to the publick prescription ; but only pleads , that the magistrate may punish them , if they do not ; and sain would have it thought , that he may do so justly . but these things are certain unto us in this matter , and are so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in christian religion ; that if the supream magistrate command any thing in the worship of god that is idolatrous , we are not to practise it accordingly ; because we must obey god rather than men . nextly , that in our refusal of complyance with the magistrates commands , we do neither rebel nor sin against him . for god hath not , doth not at any time , shut us up in any condition unto a necessity of sinning . thirdly , that in case the magistrate shall think meet , through his own mistakes and misapprehensions , to punish , destroy and burn them alive , who shall not comply with his edicts , as did nebuchadnezzar ; or as they did in england in times of popery ; after all honest and lawful private wayes of self-preservation used , which we are obliged unto ; we are quietly and patiently to submit to the will of god in our sufferings , without opposing or resisting by force , or stirring up seditions or tumults , to the disturbance of publick peace . but our author hath elsewhere provided a full solution of this difficulty , chap. 8. p. 308. where he tells us , that in cases and disputes of a publick concern , private men are not properly sui juris ; they have no power over thi● actions ; they are not to be directed by thei● own judgements , or determined by their ou● wills ; but by the commands and determina●●ons of the publick conscience . and if the● be any sin in the command , he that imposed i● shall answer for it , and not i whose duty it i● to obey . the commands of authority will warrant my obedience , my obedience will hall●● or at least excuse my action ; and so secure 〈◊〉 from sin if not from errour , because i folle● the best guide and most probable direction , 〈◊〉 am capable of ; and though i may mistake , my integrity shall preserve my innocence ; and in all doubtfull and disputable cases it is better to err with authority , than to be in the right against it . when he shall produce any o●● divine writer , any of the ancient fathers , any sober schoolmen , or casuists , any learned modern divines , speaking at this rate , or giving countenance unto this direction given to men , for the regulating of their moral actions , it shall be farther attended unto . i know some such thing is muttered amongst the pleaders for blind obedience upon vowes voluntarily engaged into , for that purpose . but as it is acknowledged by themselves , that by those vowes , they deprive themselves of that right and liberty which naturally belongs unto them , as unto all other men , wherein they place much of the merit of them ; so by others those vowes themselves , with all the pretended bruitish obedience that proceeds from them , are sufficiently evidenced to be an horrible abomination , and such as make a ready way for the perpetration of all villanies in the world , to which purpose that kind of obedience hath been principally made use of . but these things are extreamly fond ; and not only , as applyed unto the worship of god , repugnant to the gospel , but also in themselves to the law of our creation , and that moral dependance on god , which is indispensible unto all individuals of mankind . we are told in the gospel , that every one is to be fully perswaded in his own mind ; that whatever is not of faith is sin ; that we are not to be ( in such things ) the servants of men ; that other mens leading of us amiss , whoever they are , will not excuse us ; for if the blind lead the blind , both shall fall into the ditch ; and he that followeth , is as sure to perish as he that leadeth . the next guids of the souls and consciences of men , are doubtless those who speak unto them in the name of god , or preachers of the gospel . yet are all the disciples of christ , frequently warned to take heed that they be not deceived by any , under that pretence , but diligently examining what is proposed unto them , they discern in themselves what is good and evil . nor doth the great apostle himself require us to be followers of him , any further than he was a follower of christ. they will find small relief , who at the last day shall charge their sins on the commands of others , whatever hope to the contrary they are put into by our author . neither will it be any excuse that we have done according to the precepts of men , if we have done contrary to those of god. ephraim , of old , was broken in judgement , because he willingly walked after the commandment , hos. 5. 14 but would not his obedience hallow , or at least excuse his action ? and would not the authority of the king warrant his obedience ? or must ephraim now answer for the sin , and not be only that imposed the command ? but it seems that when jeroboam sinned , who at that time had this goodly creature of the publick conscience in keeping , he made israel sin also , who obeyed him . it is moreover a brave attempt to assert that private men with respect to any of their moral actions , are not properly sui juris , have no power over their actions , are not to be directed by their own judgements , or determined by their own wills . this is circes rod , one stroke whereof turned men into hoggs . for to what purpose serve their understandings , their judgements , their wills , if not to guide and determine them in their actions ? i think he would find hard work , that should go about to perswade men to put out their own eyes , or blind themselves , that they might see all by one publick eye . and i am sure it is no less unreasonable , to desire them to reject their own wills , understandings , and judgements , to be lead and determined by a publick conscience ; considering especially that that publick conscience it self is a meer tragelaphus , which never had existence in rerum natura . besides , suppose men should be willing to accept of this condition of renouncing their own understandings and judgements , from being their guides as to their moral actions ; i fear it will be found that indeed they are not able so to do . mens understandings , and their consciences , are placed in them by him who made them , to rule in them and over their actions in his name , and with respect unto their dependance on him . and let men endeavour it whilest they please , they shall never be able utterly to cast of this yoke of god , and destroy this order of things , which by him inlaid in the principles of all rational beings . men , whilest they are me● in things that have a moral good or e●● in them or adhering to them , must be guided and determined by their own understandings whether they will or no. a● if by any means , they stisle the actings 〈◊〉 them at present , they will not avoid the judgement , which according to them , shi● pass upon them at the last day . but the● things may elsewhere be farther pursue . in the mean time the reader may take thi● case as it is determined by the learned p●●late before mentioned , in his dialogue abou● subjection and obedience against the p●pists , whose words are as follow . par. 3 pag. 297. philand . if the prince establish any religion , whatever it be , you must by you● oath obey it . theoph. we must not rebel● and take arms against the prince ; but will reverence and humility serve god before the prince , and that is nothing against our oath . philand . then is not the prince supream . theoph . why so . philand . your selves are superiour , when you serve whom you list . theoph. as thought to serve god according to his will , were to serve whom we list , and not whom princes and all others ought to serve . philand . but you will be judges , when god is well served , and when not . theoph. if you can excuse us before god when you mistead us , we will serve him as you shall appoint us ; otherwise if every man shall answer for himself , good reason he be master of his own conscience , in that which toucheth him so near , and no man shall excuse him for . philand . this is to make every man supream judge of religion . theoph. the poorest wretch that is , may be supreme governour of his own heart ; princes rule the publick and external actions of their countreyes , but not the consciences of men . this in his dayes was the doctrine of the church of england ; and as was observed before , no person who then lived in it , knew better what was so . the sole enquiry remaining is , whether the magistrate , having established such a religion , as is idolatrous or superstitious , may justly and lawfully punish and destroy his subjects , for their non-complyance therewithall ? this is that , which , if i understand him , our author would give countenance unto ; contrary to the common sense of all christians , yea of common sense it self . for wherereas he interweaves his discourse with suppositions , that men may mistake in religion , and abuse it ; all such interpositions are purely sophistical , seeing the case proposed to resolution , which ought in the whole to be precisely attended unto , is about the refusal to observe and practise a religion idolatrous or superstitious . of the like nature is that argument , which alone he makes use of here and elsewhere , to justifie his principles ; namely , the necessity of government ; and how much better the worst government is , and the most depraved in its administration , than anarchy or confusion . for as this by all mankind is unquestioned ; so i do not think there is any one among them , who can tell how to use this concession to our authors purpose . doth it follow , that because magistrates cannot justly nor righteously prescribe an idolatrous religion , and compel their subjects to the profession and obedience of it ; and because the subjects cannot , nor ought to yield obedience therein , because of the antecedent and superiour power of god over them ; that therefore anarchy or confusion must be preferred before such an administration of government ? let the magistrate command what he will in religion , yet whilest he attends unto the ends of all civil government , that government must needs be every way better than none ; and is by private christians to be born with , and submitted unto , untill god in his providence shall provide relief . the primitive christians lived some ages in the condition described ; refusing to observe the religion required by law ; and exercising themselves in the worship of god , which was strictly forbidden . and yet neither anarchy , nor confusion , nor any disturbance of publick tranquility did ensue thereon . so did the protestants here in england in the dayes of queen mary , and sometime before . the argument , which he endeavours in these discourses to give an answer unto , is only of this importance . if the supream magistrate may command what religion he pleaseth , and enact the observation of it under destructive penalties ; whereas the greatest part of magistrates in the world will and do prescribe such religions and wayes of divine worship , as are idolatrous or superstitious , which their subjects are indispensibly bound in conscience not to comply withall ; then is the magistrate justified in the punishing of men for their serving of god as they ought ; and they may suffer as evil doers , in what they suffer as christians . this , all the world over , will justifie them that are uppermost , and have power in their hands , ( on no other ground , but because they are so , and have so , ) in this oppressions and destructions of them , th● being under them in civil respects , d● dissent from them in things religious , no● whether this be according to the mind 〈◊〉 god or no , is left unto the judgement 〈◊〉 all indifferent men . we have , i confes●● i know not how many expressions inte●posed in this discourse , as was observed about sedition , troubling of publick peace men being turbulent against prescribe rules of worship , whereof if he pretend that every peaceable dissenter and dissent from what is publickly established in religious worship , are guilty , he is a pleasa●●● man in a disputation ; and , if he do any thing , he determines his case proposed o● the part of complyance with idolatro● and superstitious worship . if he do not so ; the mention of them in this place it very importune and unseasonable . all men acknowledge , that such miscarriages and practices may be justly coerced and punished . but what is this to a bare refusal to comply in any idolatrous worship , and peacable practice of what god doth require , as that which he will accept and own ? but our author proceeds to find out many pretences , on the account whereof , persons whom he acknowledgeth to be innocent and guiltless , may be punished . and though their apprehensions in religion be not , as he saith , so much their crime , as their infelicity , yet there is no remedy , but it must expose them to the publick rods and axes , pag. 219. i have heard of some wise and righteous princes , who have affirmed , that they had rather let twenty nocent persons go free , than punish or destroy one that is innocent . this seems to render them more like him , whose vice-gerents they are ; than to seek out colourable reasons for the punishment of them , whom they know to be innocent ; which course is here suggested unto them . such advice might be welcome to him , whom men called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , clay mingled and leavened with blood ; others no doubt will abhor it , and detest it . but what spirit of meekness and mercy our author is acted by , he discovereth in the close of this chapter , pag. 223. for , saith he , it is easily imaginable how an honest and well-meaning man may , through meer ignorance , fall into such errours , which , though god will pardon , yet governours must punish . his integrity may expiate the crime , but cannot prevent the mischief of his errour . nay so easie is it for men to deserve to be punished for their consciences , that there is no nation in the world , in which , ( were government rightly understood and duty managed , ) mistakes and abuses of religion would not supply the gallies with vastly greater numbers , than villany . there is no doubt , but that if phaeton get into the chariot of the sun , the world will be sufficiently fired . and if every absalom who thinks he understands government and the due management of it , better than its present possessours , were enthroned , there would be havock enough made among mankind . but blessed be god , who in many places , hath disposed it into such hands , as under whom , those who desire to fear and serve him according to his will , may yet enjoy a more tolerable condition than such adversaries are pleased withall . that honest and well-meaning men , falling into errours about the worship of god , through their ownignorance , wherein their integrity may expiate their crime ; must be punished , must not be pardoned ; looks , methinks , with an appearance of more severity , than it is the will of god , that the world should be governed by ; seeing one end of his instituting and appointing government among men , is , to represent himself in his power , goodness and wisdom unto them . and he that shall conjoyn another assertion of our author , namely , that it is better and more eligible to tolerate debaucheries and immoralities in conversation , than liberty of conscience for men to worship god according to those apprehensions which they have of his will ; with the close of this chapter , that it is so easie for men to deserve to be punished for their consciences , that there is no nation in the world , in which , were government rightly understood , and duly managed , mistakes and abuses of religion would not supply the gallies with vastly greater numbers , than villany ; will easily judge with what spirit , from what principles , and with what design , this whole discourse was composed . but i find my self , utterly besides and beyond my intention , engaged in particular controversies : and finding by the prospect i have taken of what remains in the treatise under consideration ; that it is of the same nature and importance , with what is past and a full continuation of those opprobrious reproaches of them whom he opposeth ; and open discoveries of earnest desires after their trouble and ruine , which we have now sufficiently been inured unto ; i shall choose rather here to break off this discourse , than further to pursue the ventilation of those differences , wherein i shall not willingly , or of choice , at any time engage . besides , what is in the whole discourse of especial and particular controversie , may be better handled apart by it self : as probably ere long it will be ; if this new representation of old pretences , quickned by invectives , and improved beyond all bounds and measures formerly fixt or given unto them , be judged to deserve a particular consideration . in the mean time this author is more concerned than i , to consider , whether those bold incursions , that he hath made upon the antient boundaries and rules of religion , and the consciences of men ; those contemptuous revilings of his adversaries , which he hath almost fill'd the pages of his book withal ; those discoveries he hath made of the want of a due sense of the weaknesses and infirmities of men , which himself wants not ; and of fierce , implacable , sanguinary thoughts against them , who appeal to the judgement seat of god , that they do not in any thing dissent from him or others , but out of a reverence of the authority of god , and for fear of provoking his holy majesty ; his incompassionate insulting overmen in distresses and sufferings , will add to the comfort of that account , which he must shortly make before his lord and ours . to close up this discourse ; the principal design of the treatise thus far surveyed , is to perswade or seduce soveraign princes , or supream magistrates unto two evils , that are indeed inseparable , and equally pernicious to themselves and others . the one of these is , to invade or usurp the throne of god ; and the other , to behave themselves therein unlike him . and where the one leads the way , the other will assuredly follow . the empire over religion , the souls and consciences of men in the worship of god , hath hitherto been esteemed to belong unto god alone , to be a peculiar jewel in his glorious diadem . neither can it spring from any other fountain but absolute and infinite supremacy , such as belongs to him , as he hath alone , who is the first cause and last end of all . all attempts to educe it from , or to resolve it into any other principle , are vain and will prove abortive . but here the sons of men are enticed to say with him of old ; we will ascend into heaven ; we will exalt our throne above the stars of god ; we will sit upon the mount of the congregation , in the sides of the north ; we will ascend above the heights of the clouds ; we will be like the most high. for wherein can this be effected ? what ladders have men to climb personally into heaven ? and who shall attend them in their attempt ? it is an assuming of a dominion over the souls and consciences of men in the worship of god , wherein and whereby this may be pretended , and therein alone . and all this description of the invasion of the throne of god , whence he , who did so , is compared to lucifer , who sought supremacy in heaven ; is but the setting up of his power in and over the church in its worship , which was performed in the temple , the mount of the congregation , and in sion , on the north of the city of jerusalem , isaiah 14. this now princes are perswaded unto : and can scarce escape without reproaches , where they refuse or omit the attempting of it . suppose they be prevailed with , to run the hazzard and adventure of such an undertaking ; what is it that they are thereon perswaded unto ? how are they directed to behave themselves , after they have assumed a likeness unto the most high , and exalted themselves to his throne ? plainly that which is now expected from them , is nothing but wrath , fury , indignation , persecution , destructions , banishments , ruine of the persons , and families of men innocent , peaceable , fearing god , and useful in their several stations , to satisfie their own wills , or to serve the interests of other men . is this to act like god , whose power and authority they have assumed , or like to his greatest adversary ? doth god deal thus in this world , in his rule over the souls of men ? or is not this that , which is set out in the fable of phaeton , that he , who takes the chariot of the sun , will cast the whole world into a combustion ? so he , who of old is supposed to have affected the throne of god , hath ever since acted that cruelty to his power , which manifests what was his design therein , and what would have been the end of his coveted soveraignty . and whoever at any time shall take to himself that power , that is peculiar to god , will find himself left in the exercise of it , to act utterly unlike him , yea contrary unto him . power , they say , is a liquor , that let it be put into what vessel you will , it is ready to overflow : and as useful as it is , as nothing is more to mankind in this world , yet when it is not accompanied with a due proportion of wisdom and goodness , it is troublesome if not pernicious to them concerned in it . the power of god is infinite , and his soveraignty absolute : but the whole exercise of those glorious dreadful properties of his nature , is regulated by wisdom and goodness no less infinite than themselves . and as he hath all power over the souls and consciences of men ; so he exercises it with that goodness , grace , clemency , patience and forbearance , which i hope we are all sensible of . if there be any like him , equal unto him in these things , i will readily submit the whole of my religion and conscience unto him , without the least hesitation . and if god , in his dominion and rule over the souls and consciences of men , do exercise all patience , benignity , long-suffering and mercy ; for it is his compassion that we are not consumed ; doth he not declare , that none is meet to be entrusted with that power and rule , but they , who have those things like himself : at least , that in what they are or may be concerned in it , they express , and endeavour to answer his example . indeed soveraign princes and supream magistrates are gods vice-gerents , and are called gods on the earth ; to represent his power and authority unto men in government , within the bounds prefixed by himself unto them , which are the most extensive that the nature of things is capable of ; and in so doing , to conform themselves and their actings to him and his , as he is the great monarch , the proto-type of all rule and the exercise of it , in justice , goodness , clemency and benignity ; that so the whole of what they do may tend to the relief , comfort , refreshment and satisfaction of mankind , walking in wayes of peace and innocency , in answer unto the ends of their rule , is their duty , their honour and their safety . and to this end , doth god usually and ordinarily furnish them with a due proportion of wisdom and understanding : for they also are of god ; he gives them an understanding suited and commensurate to their work ; that what they have to do , shall not ordinarily be too hard for them : nor shall they be tempted to mistakes and miscarriages from the work they are imployed about , which he hath made to be their own . but if any of them shall once begin to exceed their bounds , to invade his throne , and to take to themselves the rule of any province , belonging peculiarly and solely to the kingdom of heaven ; therein a conformity unto god in their actings is not to be expected . for be they never so amply furnished with all abilities of mind and soul for the work , and those duties which are their own , which are proper unto them : yet they are not capable of any such stores of wisdom and goodness , as should fit them for the work of god , that which peculiarly belongs to his authority and power . his power is infinite ; his authority is absolute ; so are his wisdom , goodness and patience . thus he rules religion , the souls and consciences of men . and when princes partake in these things , infinite power , infinite wisdom , and infinite goodness , they may assume the same rule and act like him . but to pretend an interest in the one , and not in the other , will set them in the greatest opposition to him . those therefore , who can prevail with magistrates to take the power of god over religion and the souls of me● in their observance of it , need never fea● that when they have so done , they will imitate him in his patience , clemency , meekness , forbearance and benignity ; for they are no way capable of these things in a due proportion to that power which is not their own ; however they may be eminently furnished for that which is so . thus have we known princes , ( such as trajan , adrian , julian of old ) whilst they kept themselves to their proper sphere , ordering and disposing the affairs of this world , and all things belonging to publick peace , tranquility and welfare , to have been renowned for their righteousness , moderation and clemency , and thereby made dear to mankind : who , when they have fallen into the excess of assuming divine power over the consciences of men and the worship of god , have left behind them such footsteps and remembrances of rage , cruelty and blood in the world , as make them justly abhorred to all generations . this alone is the seat and posture , wherein the powers of the earth , are delighted with the sighs and groans of innocent persons , with the fears and dread of them , that are and would be at peace ; with the punishment of their obedient subjects ; and the binding of those hands of industry , which would willingly employ themselves for the publick good and welfare . take this occasion out of the way , and there is nothing that should provoke soveraign magistrates , to any thing that is grievous , irksome or troublesome to men peaceable and innocent ; nothing that should hinder their subjects from seeing the presence of god with them in their rule , and his image upon them in their authority , causing them to delight in the thoughts of them , and to pray continually for their continuance and prosperity . it may be some may be pleased for a season with s●●●rities against dissenters , such as concerning whom we discourse ; who falsely suppose their interest to lye therein . it may be they may think meet , rather to have all debaucheries of life and conversation tollerated , than liberty for peaceable men to worship god , according to their light and perswasion of his mind and will ; as the multitude was pleased of old with the cry of , release barrabas , and let jesus be crucified ; magistrates themselves will at length perceive , how little they are beholding to any , who importunately suggest unto them fierce and sanguinary connsels in these matters . it is a saying of maximilian the emperour celebrated in many authors ; nullum , said he , enormins peccatum dari potest , quam in conscientias imperium exercere velle . qui enim conscientiis imperare volunt , ii arcem caeli invadunt , & plerumque terrae possessionem perdunt . magistrates need not fear , but that the open wickedness and bloody crimes of men , will supply them with objects to be examples and testimonies of their justice and severity . and methinks it should not be judged an unequal petition by them , who rule in the stead and fear of god , that those who are innocent in their lives , useful in their callings and occasions , peaceable in the land , might not be exposed to trouble , only because they design and endeavour , according to their light , which they are invincibly perswaded to be from god himself , to take care , that they perish not eternally . however i know , i can mind them of advice , which is ten thousand times more their interest to attend unto , than to any that is tendred in the treatise we have had under consideration , and it is that given by a king , unto those that should pertake of the like royal authority with himself ; psalm 2. 10 , 11 , 12. be wise now therefore , o ye kings ; be instructed , ye judges of the earth . serve the lord with fear , and rejoyce with trembling . kiss the son , left he be angry , and ye perish from the way , when his wrath is kindled but a little ; blessed are all they that put their trust in him . and he who can inform me , how they can render themselves more like unto god , more acceptable unto him , and more the concern and delight of mankind , than by relieving peaceable and innocent persons from their fears , cares , and solicitousness about undeserved evils , or from the suffering of such things , which no mortal man can convince them , that they have merited to undergo or suffer ; he shall have my thanks for his discovery . and what is it , that we treat about ? what is it , that a little truce and peace is desired unto , and pleaded for ? what are the concerns of publick good therein ? let a little sedate consideration be exercised about these things , and the causelesness of all the wrath we have been conversing withall , will quickly appear . that there is a sad degeneracy of christianity in the world , amongst the professors of christian religion , from the rule , spirit , worship and conversation of the first christians , who in all things observed and expressed the nature , vertue , and power of the gospel , all must acknowledge , and many do complain . whatever of this kind comes to pass , and by what means soever , it is the interest and design of them , who are present gainers by it in the world , to keep all things in the posture , that yields them their advantage . hence upon every appearance of an alteration , or apprehension that any will desert the wayes of worship , wherein they have been engaged , they are cast into a storm of passion and outrage , like demetrius and the rest of the silver-smiths , pretending divisions , present settlement , ancient veneration , and the like ; when their gain and advantage , whether known or unknown to themselves , is that , which both influenceth them with such a frame of spirit , and animates them to actings suitable thereunto . thus in the ages past there was so great and universal an apostacy , long before fore-told , overspreading christianity , that by innumerable sober persons it was judged intolerable : and that , if men had any regard to the gospel of christ , their own freedom in the world , or everlasting blessedness , there was a necessity of a reformation , and the reduction of the profession of christian religion unto some nearer conformity to the primitive times and pattern . into this design sundry kings , princes , and whole nations engaged themselves , namely what lay in them , and according to the sentiments of truth they had received , to reduce religion unto its pristine glory . what wrath , clamours , fury , indignation , revenge , malice , this occasioned in them whose subsistence , wealth , advantages , honour and reputation , all lay in preserving things in their state of defection and apostacy , is known to all the world , hence therefore arose bloody persecutions in all , and fierce wars in many nations , where this thing was attempted ; stirred up by the craft and cruelty of them , who had mastered and managed the former declensions of religion to their own use and advantage . the guilt of which mischiefs and miseries unto mankind , is by a late writer amongst our selves , contrary to all the monuments of times past , and confessions of the adversaries themselves , endeavoured to be cast on the reformers . however a work of reformation was carried on in the world , and succeeded in many places : in none more eminently , than in this nation wherein we live . that the end aimed at , which was professedly the reduction of religion to its antient beauty and glory in truth and worship , is attained amongst us , some perhaps do judge , and absolutely acquiesce therein : and for my part i wish we had more did so . for , be it spoken , as i hope , without offence on the part of others , so without fear of giving it , or having it taken , on my own ; there are among many , such evident declensions from the first established reformation , towards the old or a new , and it may be worse apostacy ; such an apparent weariness of the principal doctrines and practices , which enlivened the reformation ; as i cannot but be troubled at , and wherewith many are offended . for although i do own a dissent from some present establishments in the church of england , yet i have that honour for the first reformers of it , and reformation it self ; that love to the truth declared and established in it ; that respect to the work and grace of god , in the conversion of the souls of thousands by the ministry of the word in these nations ; that i cannot but grieve continually to see the acknowledged doctrines of it deserted , its ancient principles and practices derided , its pristine zeal despised by some , who make advantage of its outward constitution ; inheriting the profits , emoluments and wealth , which the bounty of our kings have endowed it withal ; but not its spirit , its love , its stedfastness in owning the protestant truth and cause . but to return ; for these things may better elsewhere be complained of , seeing they relate only to particular persons . that what is done in reformation be established ; that any farther publick work of the same nature be attempted ; or the retrivement of what is done to its original condition and estate , belongs to the determination of the supream magistrate , and to that alone . private persons have no call , no warrant to attempt any thing unto those purposes . however many there are , who dislike some ecclestastical constitutions and modes of outward worship , which have been the matter of great contests from the first reformation : but much more dislike the degeneracy from the spirit , way and principles of the first reformers before mentioned , which in some at present , they apprehend , and therefore though many seem to be at a great distance from the present established forms of the church of england ; yet certainly all who are humble and peaceable , when they shall see the ministry of the church , as in former dayes in some measure , acted rightly and zealously towards the known ends of it , and such as are undeniably by all acknowledged , namely , the conviction of the world , the conversion of souls , and edification of them that do believe ; and the discipline of it exercised , in a conformily at least to the rule of the discipline of the secular powers of the earth , not to be a terrour to the good , but to them that do evil ; and in these things a demonstration of the meekness , humility , patience , forbearance , condescension to the weakness , mistakes , errings and wandrings of others , which the gospel doth as plainly and evidently require of us , as it doth , that we should believe in jesus christ ; will continually pray for its prosperity , though they cannot themselves joyn with it in sundry of its practices and wayes . in the mean time , i say , such persons as these , in themselves and for their own concerns , do think it their duty , not absolutely to take up in what hath been attained amongst us ; much less in what many are degenerated into ; but to endeavour the reduction of their practice in the worship of god , to what was first appointed by jesus christ ; as being perswaded , that he requires it of them ; and being convinced , that in the unspeakable variety that is in humane constitutions , rest unto their souls and consciences is not otherwise to be obtained . and if at the same time they endeavour not to reduce the manner and course of their conversation to the same rule and example , by which they would have their worship of god regulated ; they are hypocrites . short enough , no doubt , they come in both of perfection ; but both they profess to aim equally at . and herein alone can their consciences find rest and peace . in the doctrine of faith , consented on in the first reformation , and declared in the allowed writings of the church of england , they agree with others ; and wish with all their hearts they had more to agree withall . only they cannot come up to the practice of some things in the worship of god ; which being confessedly of humane prescription , their obedience in them would lye in a perfect contradiction to their principal design before mentioned . for those things , being chosen out from a great multitude of things of the same nature , invented by those , whose authority was rejected in the first reformation , or reduction of religion from its catholick apostacy ; they suppose , cannot justly be imposed on them ; they are sure , cannot be honestly received by them , whilest they design to reduce themselves unto the primitive rules and examples of obedience , in this design they profess themselves ready to be ruled by , and to yield subjection unto any truth or direction , that can or may be given them from the word of god , or any principles lawfully from thence educed . how their conviction is at present attempted , let the book under consideration , and some late unparallel'd and illegal acts of violence , conformable to the spirit of it , be a testimony . but in the management of their design , they proceed on no other principles , than those of the libetty of judgement ( of di●eretion or discerning they call it , ) for the determining of themselves and their own practices , in what they believe and prosess about religion , and the liberty of their consciences from all humane impositions , than were owned , pleaded and contended for by the first reformers , and the most learned defenders of the church of england , in their disputations against the papists ; those they will stand to , and abide by : yea than what are warranted by the principles of our nature and constitution ; for no man practiseth any thing , nor can practise it , but according to his own will and choice . now in these things , in their principle , or in their management of it , it may be they are mistaken ; it may be they are in an errour ; or under many mistakes and errours . but from their integrity they know themselves innocent , even in their mistakes . and it is in the nature of men to think strange of sedate violences , that befall them without their demerit , and of suffering by law without any guilt . their design of reducing themselves in worship and conversation to the primitive pattern , they openly avow : nor dare any directly condemn that design ; nor can they be convinced of insincerity in what they profess . and shall they they be destroyed , if they miss it in some matters of smaller concernment ? which , whatever some may boast of , is not hitherto tolerably proved . shall now their dissent in religious observances on this occasion , and those , and that about things mostly and chiefly , if not only , that appear neither name nor thing in the scripture , be judged a crime not to be expiated , but by their ruine ? are immoralities or vicious debaucheries rather to be tolerated , or exempted from punishment , than such a dissent ? what place of scripture in the old or new testament , which of the ancient fathers of the church , do speak at this rate ? opinions inconsistent with publick tranquility , with the general rules of moral duties in all relations and conditians ; practices of any tendency in themselves to political disturbances , are by none pleaded for . meer dissent it self , with different observances in the outward worship of god , is by some pretended indeed to be a civil disturbance . it hath alwayes been so by some , even by those , whose own established wayes have been superstitious and idolatrous . but wise men begin to smile , when they hear private interest pleaded as publick good , and the affections which it begets , as the common reason of things . and these pretences have been by all parties , at one time or another , refuted and discarded . let the merit of the cause be stated and considered , which is truly as above proposed , and no other : set aside prejudices , animosities , advantages from things past and by-gone in political disorders and tumults , wherein it hath no concern ; and it will quickly appear how little it is , how much , if possible , less than nothing , that is or can be pleaded for the countenancing of external severity in this case . doth it suite the spirit of the gospel , or his commands , to destroy good wheat , for standing , as is supposed , a little out of order , who would not have men pluck up the tares , but to let them stand quietly in the field untill harvest ? doth it answer his mind to destroy his disciples , who profess to love and obey him , from the earth ; who blamed his disciples of old for desiring to destroy the samaritans , his enemies , with fire from heaven ? we are told , that he , who was born after the flesh , persecuted him , who was born after the promise : and a work becoming him it was . and if men are sincere disciples of christ , though they may fall into some mistakes and errours , the outward persecuting of them on that account , will be found to be of the works of the flesh . it is certain , that for those in particular , who take upon them , in any place or degree , to be ministers of the gospel , there are commands for meekness , patience and forbearance , given unto them . and it is one of the greatest duties incumbent on them , to express the lord jesus christ , in the frame of his mind and spirit unto men ; and that eminently in his meekness and lowliness , which he calls us all in an especial manner to learn of him . a peculiar conformity also to the gospel , to the holy law of love , self-denyal and condescention , is required of them ; that they may not in their spirits , wayes and actings , make a false representation of him , and that which they profess . i know not therefore whence it is come to pass , that this sort of men do principally , if not only stir up magistrates and rulers to laws , seventies , penalties , coercions , imprisonments , and the like outward means of fierce and carnal power , against those , who in any thing dissent from them in religion . generally abroad throughout christendome , those , in whose hands the civil powers are , and who may be supposed to have inclinations unto the severe exercise of that power which is their own , such as they think possibly may become them as men and governours , would be inclineable to moderation towards dissenters , were they not excited , provoked and wearied by them , who pretend to represent jesus christ to the world ; as if any earthly potentate had more patience , mercy and compassion , than he look on those lutheran countreyes where they persecute the calvinists ; it is commonly declared and proved , that the migistrates , for the most part , would willingly bear with those dissenters , were they not stirred up continually to severities by them , whose duty it were to perswade them to clemency and moderation , if in themselves they were otherwise enclined . and this hath ruined the interest of the protestant religion in germany , in a great measure . do men , who destroy no more than they can , nor punish more than they are able , and cry out for assistence where their own arm fails them , render themselves hereby like to their heavenly father ? is this spirit from above ? doth that , which is so , teach men to harrase the consciences of persons , their brethren and fellow-servants , on every little difference in judgement and practice about religious things ? whom will such men fulfill the commands of patience , forbearance , waiting , meekness , condescension , that the gospel abounds with , towards ? is it only towards them , who are of the same mind with themselves ? they stand in no need of them : they stand upon the same terms of advantage with themselves . and for those that dissent , arise , kill , and eat , seems to be the only command to be observed towards them . and why all this fierceness and severity ? let men talk what they please , those aimed at , are peaceable in the land ; and resolve to be so , whatever may befall them . they despise all contrary insinuations . that they are , in their stations severally , usefull to the common-wealth , and collectively in their industry and trading , of great consideration to publick welfare , is now apparent unto all indifferent men . it is or must be , if it be for any thing , ( as surely no men delight in troubling others for trouble sake ; ) for their errors and mistakes , in and about the worship of god. all other pleass are meer pretences of passion and interest . but who judgeth them to be so guilty of errors ? why those , that stir up others to their hurt and disquietment . but is their judgement infallible ? how if they should be mistaken themselves in their judgement ? if they are , they do not only err , but persecute others for the truth . and this hath been the general issue of this matter in the world . error hath persecuted truth ten times , for truths once persecuting of error . but suppose the worst ; suppose them in errors and under mistakes ; let it be proved , that god hath appointed , that all men who so err , should be so punished , as they would have non-conformists , and though i should believe them in the truth , i would never more plead their cause . and would these men be willingly thus dealt withall , by those who judge , or may judge them to err ? it may be some would ; because they have a good security , that none shall ever judge them so to do , who hath power to punish them : for they will be of his mind . but sure none can be so absolutely confined unto themselves , nor so universally in all their affections and desires unto their own personal concerns , as not to have a compassion for some or other , who in one place or other are judged to err by them , who have power over them to affix what guilt they please unto that , which is not their crime . and will they justifie all their oppressors ? all men have an equal right in this matter , nothing is required , but being uppermost , to make a difference . this is that , which hath turned christendome into a shambles ; whilest every prevailing party , hath judged it their duty and interest , to destroy them that do dissent from them . once more ; what name of sin or wickedness will they find to affix to these errors ? nullum criminis nomen , nist nominis crimen . no man errs willingly , nor ought to be thought to tempt or seduce his own will , when his error is to his disadvantage . and he is innocent whose will is not guilty . moreover , those pretended errors in our case , are not in matters of faith ; nor for the most part , in or about the worship of god , or that which is acknowledged so to be : but in or about those things , which some think it convenient to add unto it , or conjoyn with it . and what quietness , what peace is there like to be in the world , whilst the sword of vengeance must be continually drawn about these things ? counsels of peace , patience , and forbearance , would certainly better become professors of the gospel , and preachers of everlasting peace than such passionate and furious enterprizes for severity , as we meet withal . and i no way doubt , but that all generous noble and heroick spirits , such as are not concerned in the impaleed peculiar interest and advantages of some , and do scorn the pedantick humours of mean and emulous souls ; when once a few more clouds of prejudices are scattered , will be willing to give up to god the glory of his soveraignty over the consciences of men ; and despise the thoughts of giving them disquietments for such things , as they can no way remedy ; and which hinder them not from being servants of god , good subjects to the king , and usefull in their respective lots and conditions . and now instead of those words of pilate , what i have written , i have written , which though uttered by him maliciously and despightfully , as was also the prophecy of caiaphas , were by the holy wise providence of god , turned into a testimony to the truth ; i shall shut up this discourse , with those of our saviour , which are unspeakably more our concernment to consider , matth. 24. 45 , 46 , 47 , 48 , 49 , 50 , 51. who then is a faithfull and wise servant , whom his lord hath made ruler over his houshold , to give them meat in due season ; blessed is that servant , whom his lord when he cometh shall find so doing . verily i say unto you , he shall make him ruler over all his goods . but and if that evil servant shall say in his heart , my lord deferreth his coming ; and shall begin to smite his fellow servants , and to eat and drink with the dru●ken ; the lord of that servant shall come in a day that he looketh not for him , and in an hour that he is not aware of ; and shall cu● him assunder , and appoint him his portion with the hypocrites ; there shall be weeping and gnashing of teeth . finis . animadversions on a treatise intituled fiat lux, or, a guide in differences of religion, between papist and protestant, presbyterian and independent by a protestant. owen, john, 1616-1683. 1662 approx. 502 kb of xml-encoded text transcribed from 328 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a53665 wing o713 estc r22534 12571454 ocm 12571454 63469 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a53665) transcribed from: (early english books online ; image set 63469) images scanned from microfilm: (early english books, 1641-1700 ; 327:1) animadversions on a treatise intituled fiat lux, or, a guide in differences of religion, between papist and protestant, presbyterian and independent by a protestant. owen, john, 1616-1683. [7], 440 p. printed by e. cotes, for henry cripps ... and george west ..., london : 1662. written by john owen. cf. nuc pre-1956. reproduction of original in bodleian library. page 31 has print missing, and pages 189-190 are stained in the filmed copy. beginning-p. 199 photographed from trinity college library, cambridge, england copy, and inserted at end. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng j. v. c. -(john vincent canes), d. 1672. -fiat lux. religious tolerance -great britain. 2005-02 tcp assigned for keying and markup 2005-03 spi global keyed and coded from proquest page images 2005-04 judith siefring sampled and proofread 2005-04 judith siefring text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion animadversions on a treatise intituled fiat lux : or , a guide in differences of religion , between papist and protestant , presbyterian and independent . by a protestant . london ; printed by e. cotes , for henry cripps in popes-head-alley , and george west in oxford , 1662. to the reader . reader , the treatise , intituled fia● lux , which thou wilt find examined in the ensuing discourse , was lent unto me , not long since , by an honorable person , with a request to return an answer unto it . it had not been many hours in my hand , before the same desire was seconded by others . having made no ingagement unto the person of whom i received it , the book , after some few days , was rem●nded ; yet , as it fell out , not before i had finished my animadversions upon it . but before i could send my papers to the press , i heard of a second edition of that treatise ; which also occasionally coming to my hands , i perceived it had been printed some good while before i saw or heard of the first . finding the bulk of the discourse increased , i thought it needful to go through it once more , to see if any thing of moment were added to that edition which i had considered , or any alterations made by the authors second thoughts . this somewhat discouraged me , tha● , my first book being gone , i could not compare the editions , but must trust to my memory , none of the best , as to what 〈◊〉 , or was not , in that i had perused . but not designing any use in a mere comparing of the editions , but only to consider , whether in either of them any thing material was remaining , either not heeded by me , in my hasty passage through the first , or added in the second , undiscussed ; i thought it of no great concernment to enquire again after the first book . what of that nature offered its self unto me , i cast my thoughts upon , into the margin of what was before written , inserting it into the same continued discourse . i therefore desire the reader , that he may not suspect himself deceived , to take notice ▪ that whatever quotations out of that treatise he meets withal , the number of pages throughout , answers the first edition of it . of the author of that discourse , and his design therein , i have but little to premise . he seems at first view to be a napthali , an hind let loose , and to give goodly words . but though the voice we hear from him sometimes , be the voice of jacob ; yet the hands that put forth themselves , in his progress , are the hands of esau. moderation is pretended , but his counsels for peace , center in an advice for the extermination of the ishmael ( as he esteems it ) of protestancy . we know full well , that the words he begins to flourish withal , are not vox ultima papae . a discovery of the inconsistency of his real and pretended design , is one part of our business . indeed , an attentive reader , cannot but quickly discern , that perswasions unto moderation in different professions of christian religion , with a relinguishment of all others to an embracement of popery , be they never so finely smoothed , must needs interfere . but yet with words , at such real variance among themselves , doth our author hope to impose his sentiments in religion , on the minds of noble and ingenious persons , not yet accustomed to those severer thoughts and studies , which are needful to form an exact judgement in things of this nature . that he should upon any obtain both his ends , moderation , and popery , is impossible . no two things are 〈◊〉 inconsistent . let him cease the pursuit of the latter , and we will follow after the former with him , or without him . and if any man be so unhappily simple , as to think to come to moderation in religion-fewds , by turning romanist , i shall leave him for his conviction to the mistress of such wise men . my present business is , as i find , to separate between his pleas for the moderation pretended ; and those for popery really , aimed at . what force there may be in his reasons , for that which he would not have , i shall not examine , but shall manifest that there is none , in them he uses for what he would . and , reader , if this hasty attempt for the prevention of the application of them find acceptance with thee , i shall , it may be , ere long , give thee a full account of the new wayes and principles , which our author , and the men of the same perswasion , have of late years resolved on , for the promotion of their cause and interest . farewel . preface . considering the condition of affairs in these nations , in reference to the late miscarriages , and present distempers of men about religion ; it was no hard conjecture , that some would improve the advantage , seeming so fairly to present it self unto them , unto ends of their own : men of prudence , ability , and leasure , engaged by all bonds imaginable in the persuit of any special interest , need little minding of the common wayes of wisdom for its promotion . they know , that he that would fashion iron into the image and likeness which he hath fancied , must strike whilst it is hot ; when the adventitious efficacy of the fire it hath admitted , makes it pliable to that whereunto in its own nature , it is most opposite . such seems to be , in these dayes , the temper of men in religion , from those flames wherewith some have been scorched , others heated , all provoked , and made fit to receive new impressions , if wisely hammered . neither was it a difficult prognostication for any one to fore-tel , what arguments and mediums would be made use of , to animate and enliven the perswasions of men , who had either right , or confidence enough , to plead or pretend a disinterest in our miscariages , for an embracement of their profession . commonly with men that indulge to passion and distempers , as the most of men are apt to do , the last provocation blots out the remembrance of preceding crimes no less heinous . and what ever to the contrary is pretended , men usually have not that indignation against principles which have produced evils they have only heard or read of ; that they have against practices under which they have personally suffered . hence it might easily be exspected , that the romanists , supposing , at least by the help of those paroxysms they discern amongst us , that the miscariages of some of their adversaries would prove a garment large enough to cover and hide their own , would , with much confidence , improve them to their special advantage . nor is it otherwise come to pass . this perswasion and suitable practice thereon , runs through all the veins of the discourse , we have proposed to consideration ; making that seem quick and sprightly , which otherwise would have been but an heap , or a carcass . that then this sort of men would not only be angling in the lesser brooks of our troubled waters , endeavouring to enveigle wandring loose and discontented individuals , which hath been their constant employment ; but also come with their nets into our open streams ; was the thoughts of all men , who count themselves concerned to think of such things as these . there is scarce a forward emissary amongst them , who cries not in such a season ; an ego occasionem mihi ostentatam , tantam , tam bonam , tam optatam , tam insperatam , amitterem ? what baits and tacklings they would principally make use of , was also foreknown . but the way and manner which they would fix on for the mannagement of their design , now displayed in this discourse , lay not , i confess , under an ordinary prospect . for , as to what course the wisdom of men will steer them , in various alterations , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he is no mean prophet that can but indifferently guess . but yet there wanted not some beams of light to guide men in the exercise of their stocastick faculty , even as to this also . that accommodation of religion , and all its concernments unto the humours , fancies , and conversations of men , wherewith some of late have pleased themselves , and layed snares for the ruine of others , did shrewdly portend , what in this attempt of the same party we were to expect . of this nature is that poetical strain of devotion so much applauded and prevailing in our neighbour-kingdom ; whereby men , ignorant of the heavenly power of the gospel , not only to resist , but to subdue the strongest lusts and most towring imaginations of the sons of men , do labour in soft and delicate rhymes , to attemperate religion unto the loose and aery fancies of persons wholly indulging their minds to vanity and pleasure . a fond attempt of men not knowing how to manage the sublime , spiritual , severe truths of the gospel , to the ingenerating of faith and devotion in the souls of sinners ; but yet that which they suppose is the only way left them to prevent the keeping of religion , and the most of the● party at a perpetual distance ! so mahomet saw it necessary to go to the mountain , when the mountain for all his calling would not come to him . and of the same sort is the greatest part of the casuistical divinity of the jesuits . a meer accommodation of the principles of religion to the filthy lusts and wicked lives of men , who on no other terms would resign the conduct of their souls unto them , seems to be their main design in it . on these effects of others , he that would have pondered what a wise and observing person of the same interest with them , might apprehend of the present tempers , distempers , humors , interests , provocations , fancies , lives of them , with whom he intends to deal , could not have failed of some advantage in his conjectures at the way and manner wherein he would proceed in treating of them , it is of the many , of whom we speak ; on whose countenances , and in whose lives he that runs may read provocations from former miscarriages , supine negligence of spiritual and eternal concernments , ignorance of ●hings past beyond what they can remember in their own dayes , sloth in the disquisition of the truth , willingness to be accommodated with a religion pretended secure and unconcerned in present disputes , that may save them and their sins together without further trouble , delight in queint language and poetical strains of eloquence , whereunto they are accustomed at the stage , with sundry o●her inward accout●ements of mind not unlike to these . to this frame and temper of spirin , this composition of , humours ; it was not improbable , but that those who should first enter into the lists in this design , would accommodate their style and manner of procedure ; nec spe●● fefellis expectatio . the treatise under consideration , hath fully answered what ever was of conjecture in this kind . frequent repetitions of late provocations , with the crimes of the provokers ; confident and undue assertions of things past in the dayes of old ; large promises of security temporal and eternal , to nations and all individuals in them ; of facility in coming to perfection in religion without more pains of teaching , learning , or fear of opposition ; all interwoven with tart sarcasms , pleasant diversions ; pretty stories of himself & others , flourished over with a smooth and handsom strain of rhetorick , do apparently make up the bulk of our author's discourse . nor is the romance of his conversion , much influenced by the tinckling of bells , and sweeping of churches , suited unto any other principles : a matter , i confess , so much the more admirable , because , as i suppose it , in the way mentioned , to have bin his singular lot and good hap ; so it was utterly impossible , that for five hundred , i may say a thousand years after christ , any man should on these motives be turned to any religion , most of them being not in those days in rerum natura . a way of handling religion he hath fixed on , which , as , i suppose , he will himself acknowledge , that the first planters of it were ignorant of ; so i will promise him , that if he can for a thousand years after they began their work , instance in any one book of an approved catholick author , written with the same design that this is , he shall have one proselyte to his profession ; which is more , i suppose , then otherwise he will obtain by his learned labour . that this is no other , but to perswade men , that they can find no certainty or establishment for their faith in scripture , but must for it devolve themselves solely on the authority of the pope , will afterwards be made to appear , nor will himself deny it . but it may be , it is unreasonable , that when men are eagerly engaged in the persuit of their interest , we should think from former presidents , or general rules of sobriety , with that reverence which is due to the things of the great and holy god , to impose upon them the way and manner of their progress . the event and end aimed at , is that which we are to respect ; the management of their business in reference to this world and that which is to come , is their own concernment . no man , i suppose , who hath any acquaintance with the things he treats about , can abstain from smiling , to observe how dexterously he turns and winds himself in his cloak , ( which is not every ones work to dance in ) how he gilds over the more comely parts of his amasia , with brave suppositions , presumptions , and stories of things past and present , where he has been in his dayes ; covering her deformities with a perpetual silence ; ever and anon bespattering the first reformation and reformers in his passage . yea , their contentment must needs proceed to an high degree of complacence , in whom compassion for the woful state of them whom so able a man judgeth like to be enveigled by such flourishes and pretences , doth not excite to other affections . the truth is , if ever there blew a wind of doctrine on unwary souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we have an instance of it in this discourse . such a disposposition of cogging slights , various drafts in entising words , is rarely met with . many , i think , are not able to take this course in handling the sacred things of god , and eternal concernments of men ; and more , i hope , dare not . but our author is another man's servant ; i shall not judge him , he stands or falls to his own master . that which the importunity of some noble friends hath compelled me unto is , to offer somewhat to the judgement of impartial men , that may serve to unmask him of his gilded pretences , and to lay open the emptiness of those prejudices and presumptions wherewith he makes such a tinckling noyse in the ears of unlearned and unstable persons . occasion of serious debate is very little administred by him ; that which is the task assigned me , i shall as fully discharge , as the few hours allotted to its performance will allow . in my dealing with him , i shall not make it my business to defend the several parties , whereinto the men of his contest are distributed by our author as such ; not all , not any of them . it is the common protestant cause which , in and by all of them , he seeks to oppose so far as they are interested and concerned therein ; they fall all of them within the bounds of our present defensative . wherein they differ one from another , or any , or all of them do , or may , swerve from the common principles of the protestant religion ; i have nothing to do with them in this business : and if any be so far addicted to their parties , wherein , it may be , they are in the wrong , as to choose rather not to be vindicated and pleaded for , in that wherein with others i know they are in the right , than to be joyned in the same plea with them from whom in part they differ , i cannot help it . i pretend not their commission for what i do ; and they may , when they please , disclaim my appearance for them . i suppose , by this course , i shall please very few , and , i am sure , i shall displease some , if not many : i aim at neither , but to profit all . i have sundry reasons for not owning or avowing particularly any party in this discourse , so as to judge the rest , wherewith i am not bound to acquaint the world. one of them i shall , and , i hope , it is such an one , as may suffice ingenious and impartial men , and thereunto some others may be added . the gentleman whose discourse i have undertaken the consideration of , was pleased to front and close it , with a part of a speech of my lord chancellor's ; and his placing of it manifests how he uses it . he salutes it in his entrance , and takes his leave also of it , never regarding its intendment , until coming to the close of his treatise , to his salve in the beginning , he adds an aeternùm vale. that the mention of such an excellent discourse , the best part in both our books , might not be lost , i have suited my plea and desensative of protestantism , to the spirit and principles and excellent ratiocinations of it ; behind that shield i lay the manner of my proceeding , where , if it be not safe , i care not what becomes of it . besides , it is not for what the men of his title-page are differenced amongst themselves , that our author blames them , but for what he thinks they agree in too well , in reference to the church of rome ; nor doth be insist on the evils of their contests to perswade them to peace amongst themselves , or to prevail over them to center in any one perswasion about which they contend , but to lead them all , over to the pope . and if any of them with whom our author deals and sports himself in his treatise , are fallen off from the fundamental denominating principles of protestant religion , as some of them seem to be , they come not within the compass of our plea , seeing , as such , they are not dealt with by our author . it is the protestant religion in general , which he charges with all the irregularities , uncertainties , and evils , that he exspatiates about ; and from the principles of it , doth he endeavour to withdraw us . as to the case then under debate with him , it is enough , if we manifest that that profession of religion is not lyable or obnoxious to any of the crimes or inconveniences by him objected unto it ; and , that the remedy of our evils , whether real or imaginary , which he would impose upon us , is so far from being specifical towards their cure , that it is indeed far worse then the disease pretended : to the full as undesirable as the cutting of the throat , for the cure of a fore-finger . there is no reason therefore in this business , wherefore i should avow any one perswasion about which protestants that consent in general in the same confession of faith , may have or actually have difference amongst themselves ; especially , if i do also evince , there is no cogency in them , to cause any of them to renounce the truth wherein they all agree . much less shall i undertake to plead for , excuse , or palliate the miscarriages of any part or parties of men during our late unhappy troubles : nor shall i make much use of what offers it self in a way of recrimination . certain it is , that as to this gentleman's pretensions , sundry things might be insisted on , that would serve to allay the fierceness of his spirit , in his management of other mens crimes to his own ends and purposes . the sound of our late evils , as it is known to all the world , began in ireland , amongst his good roman-catholicks , who were blessed from rome into rebellion and murder , somewhat before any drop of bloud was shed in england , or scotland , — oculis malè lippus inunctis cur in amicorum vitiis tam cernis acutùm quàm aut aquila aut serpens epidaurius ? let them that are innocent throw stones at others ; roman-catholicks are unfit to be imployed in that work . but it was never judged either a safe or honest way , to judge of any religion by the practises of some that have professed it . men by doctrines and principles , nor doctrines by men ; was the trial of old . and if this be a rule to guide our thoughts in reference to any religion , namely , the principles which it avows and asserts , i know none that can vye with the romanists , in laying foundations of , and making provision for , the disturbance of the civil peace of kingdoms and nations . for the present , unto the advantage taken by our author from our late unnatural wars and tumults to reflect on protestancy , i shall only say , that , if all the religion of sinners be to be quitted and forsaken , i doubt , that professed by the pope must be cashiered for company . least of all , shall i oppose my self to that moderation in the persuit of our religious interests , which he pretends to plead for . he that will plead against mutual forbearance in religion , can be no christian , at least no good one . much less shall i impeach what he declaims against , that abominable principle of disturbing the peace of kingdoms and nations , under a pretence of defending , reforming or propagating of our faith and opinions . but i know , that neither the commendation of the former , nor the decrying of the latter , is the proper work of our author ; for , as the present principles and past practises of the men of that church and religion which he defends , will not allow him to entertain such hard thoughts of the latter , as he pretends unto ; so as to the former , where he has made some progress in his work , and either warmed his zeal beyond his first intendment for its discovery , or has gotten some confidence , that he hath obtained a better acceptance with his reader , then at the entrance of his discourse he could lay claim unto , laying aside those counsels of moderation and forbearance which he had gilded over , he plainly declares , that the only way of procuring peace amongst us , is by the extermination of protestancy . for having compared the roman-catholick to isaack , the proper heir of the house , and protestants to ishmael vexing him in his own inheritance , the only way to obtain peace , he tells us , is , projiee ancillam cum filio suo ; cast out the handmaid with her son , that is , in the gloss of their former practices , either burn them at home , or send them to starve abroad . there is not the least reason then , why i should trouble my self with his flourishes and stories , his characters of us and our neighbour-nations , in reference unto moderation and forbearance in religion ; that is not the thing by him intended ; but is only used to give a false alarum to his unwary readers , whilst he marches away with a rhetorical perswasive unto popery . in this it is wherein alone i shall attend his motions ; and , if in our passage through his other discourses , we meet with any thing lying , in a direct tendency unto his main end , though pretended to be used to another purpose , it shall not pass without some animadversion . also , i shall be farr from contending with our author in those things wherein his discourse excelleth , and , that upon the two general reasons , of wil and ability . neither could i compare with him in them if i would , nor would if i could . his quaint rhetorick , biting sarcasms , fine stories , smooth expressions of his high contempt of them with whom he has to do ; with many things of that sort , the repetition of whose names hath got the reputation of incivility , are things wherein as i cannot keep pace with him , ( for illud possumus quod jure possumus ) ; so i have no mind to follow him . chap. i. our author's preface . and his method . it is not any disputation , or rational debate about differences in religion that our author intends ; nor , until towards the close of his treatise , doth he at all fix directly on any thing in controversie between romanists and protestants . in the former parts of his discourse , his design is sometimes covered , alwayes carryed on in the way of a rhetorical declamation ; so , that it is not possible , and is altogether needless to trace all the particular passages and expressions as they lye scattered up and down in his discourse , which he judgeth of advantage unto him in the mannagement of the work he has undertaken . some suppositions there are which lye at the bottom of his whole superstructure , quickning the oratory and rhetorical , part of it , ( undoubtedly it's best , ) which he chose rather to take for granted , then to take upon himself the trouble to prove . these being drawn forth and removed , what ever he hath built upon them , with all that paint and flourish wherewith it is adorned , will of it self fall to the ground . i shall then first briefly discuss what he offers as to the method of his procedure , and then take this for my own ; namely , i shall draw out and examin the fundamental principles of his oration , upon whose tryal the whole must stand or fall , and then pass through the severals of the whole treatise , with such animadversions , as what remaineth of it , may seem to require . his method he speaks unto , pag. 13. my method , saith he , i do purposely conceal , to keep therein a more handsom decorum : for he that goes about to part a fighting fray , cannot observe a method , 〈◊〉 must turn himself this way and that as occasion offers ; be it a corporal or mental duel . so did good sc. paul in his epistle to the romans , which of all his other epistles as it hath most of solidity , so it hath least of method in the context ; the reason is , &c. these are handsom words , of a man that seems to have good thoughts of himself and his skill , in parting frays . but yet i see not how they hang well together , as to any congruity of their sense and meaning . surely , he that useth no method , nor can use any , cannot conceal his method ; no , though he purpose so to do . no man's purpose to hide , will enable him to hide that which is not . if he hath concealed his method , he hath used one : if he hath used none , he hath not concealed it : for , that which is wanting cannot be numbered . nor hath he by this , or any other means , kept any handsom decorum : not having once spoken the sense , or according to the principles of him whom he undertakes to personate : which is such an observance of a decorum as a man shall not lightly meet with . nor hath he discovered any mind so to part a fray , as that the contenders might hereafter live quietly one by another ; his business being avowedly to perswade as many as he can to a conjunction in one party , for the destruction of all the rest . and what ever he saith of not using a method , the method of his discourse , with the good words it is set off withall , is the whole of his interest in it : he pretends indeed , to pass through loca nullius an●● trita solo ; yet setting aside his mannagement of the advantages given him by the late miserable tumults in these nations ; and the provision he has made for the entertainment of his reade● , are worts boyled an hundred times over , as he knows well enough . and , for the method which he would have us believe not to be , and yet to be concealed , it is rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather a crafty various distribution of entising words , and plausible pretences to enveagle and delude men unlearned and unstable , then any decent contexture of , or fair progress in , a rational discourse , or regular disposition of nervous topicks , to convince or perswade the minds of men , who have their eyes in their heads . i shall therefore little trouble my self further about it , but only discover it as occasion shall require ; for , the discovery of sophistry is its proper confutation . however the course he steers is the same that good st. paul used in his epistle to the romans , which hath , as he tells us , most of solidity and least of method of all his epistles ; i confess , i knew not before , that his church had determined which of st. paul's epistles had most of solidity , which least . for i have such good thoughts of him , that , i suppose , he would not do it of his own head : nor do i know , that he is appointed umpire to determin upon the writings that came all of them by inspiration from god , which is most solid . this therefore must needs be the sense of his church , which he may be acquainted with , twenty wayes that i know not of . and here his protestant vizor which by and by he will utterly cast off , fell off from him , i presume at unawares . that he be no more so entrapped , i wish he would take notice against the next time he hath occasion to personate a protestant ; that although for method purely adventitious and belonging to the external manner of writing , protestants may affirm , that one epistle is more methodical then another , according to those rules of method , which our selves , or other worms of the earth like to our selves , have invented ; yet , for their solidity , which concerns the matter of them , and efficacy , for conviction , they affirm them all equal . nor is he more happy in what he intimates of the immethodicalness of that epistle to the romans : for , as it is acknowledged by all good expositors , that the apostle useth a most clear distinct and exact method in that epistle , whence most theological systems are composed by the rule of it ; so our authour himself assigneth such a design unto him , and the use of such wayes and means in the prosecution of it , as argues a diligent observation of a method . i confess , he is deceived in the occasion and intention of the epistle , by following some few late roman expositors , neglecting the analysis given of it by the antients : but we may pass that by ; because i find his aim in mentioning a false scope and design , was not to acquaint us with his mistake , but to take an advantage to fall upon our ministers ; and i think , a little too early , for one so careful to keep an handsom decorum , for culling out of this epistle texts against the christian doctrine of good works done in christ , by his special grace , out of obedience to his command , with a promise of everlasting reward and intrinsick acceptability thence accrewing . thus we see still incoeptis gravibus plerunque & magna professis purpureus latè qui splendeat unus & alter assuitur pan●us ; — sed nunc nonerat his locus . use of disputing , has cast him at the very entrance of his discourse , upon , as he supposeth , a particular controversie between protestants and roman-catholicks , quite besides his design and purpose ; but instead of obtaining any advantage , by this transgression of his own rule , he is faln upon a new misadventure ; and , that so much the greater because it evidently discovers somewhat in him besides mistake . i am sure , i have heard as many of our ministers preach as he , and read as many of their books as he , yet i can testifie , that i never heard or read them opposing the christian doctrin of good works . often i have heard and found them pressing a universal obedience to the whole law of god teaching men to abound in good works , pressing the indispensable necessity of them from the commands of law and gospel , encouraging men unto them by the blessed promises of acceptance and reward in christ , declaring them to be the way of mens coming to the kingdom of heaven ; affirming , that all that believe are created in christ jesus unto good works , and for men to neglect , to despise them , is wilfully to neglect their own salvation : but , opposing the christian doctrine of good works ; and that with sayings ●ulled out of st. paul 's epistle to the romans , i never heard , i never read any protestant minister . there is but one expression in that declaration of the doctrine of good works , which , he saith , protestants oppose used by himself , that they do not own ; and , that is their intrinsick acceptability : which i fear he doth not very well understand himself . if he mean by it , that there is in good works an intrinsical worth and value , from their exact answerableness to the law , and proportion to the reward , so as on rules of justice to deserve and merit it ; he speaks daggers , and doth not himself believe what he sayes , it being contradictious ; for he lays their acceptability on the account of the promise . if he intend , that god having graciously promised to accept and receive them in christ , they become thereupon acceptable and rewardable ; this , protestant ministers teach dayly . against the former explication of their acceptability , in reference to the justice of god , on their own account , and the justification of their persons that perform them , for them ; i have often heard them speaking , but never with any authority , or force of argument , comparable to that used by st. paul in his epistle to the romans , to the same purpose . but this tale of protestants opposing the christian doctrine of good works , hath been so often told by the romanists , that i am perswaded , some of them begin to believe it ; however it be not only false , but from all circumstances , very incredible : and finding our author hugely addicted to approve any thing that passeth for current in his party , i will not charge him with a studyed fraud ; in the finding it so advantagious to his cause , he took hold of a very remote occasion to work an early prejudice in the minds of his readers , against them and their doctrine whom he designeth to oppose . when he writes next , i hope he will mind the account we have all to make of what we do write , and say , and be better advised , than to give countenance to such groundless slanders . chap. ii. heathen pleas. general principles . we have done with his method , or manner of proceeding ; our next view shall be of those general principles , and suppositions , which animate the paraenetical part of his work , and whereon it is solely founded . and here i would entreat him not to be offended , if in the entrance of this discourse , i make bold to mind him , that the most , if not all , of his pleas , have been long since insisted on by a very learned man , in a case not much unlike this which we have in hand ; and were also long since answered by one as learned as he , or as any the world saw in the age wherein he lived , or it may be since , to this day , though he died now 1400 years ago . the person i intend is celsus the philosopher , who objected the very same things , upon the same general grounds , and ordered his objections in the same manner , against the christians of old , as our author doth against the protestants : and the answer of origen to his eight books , will save any man the labour of answering this one , who knows how to make application of general rules and principles , unto particular cases that may be regulated by them . doth our author lay the cause of all the troubles , disorders , tumults , warrs , wherewith the nations of europe , have been for some season , and are still , in some places , infested , on the protestants ? so doth celsus charge all the evils , and commotions , plagues , and famines , wherewith mankind , in those dayes , was much wasted , upon the christians . doth our author charge the protestants , that by their breaking off from rome , with schisms and seditions they made way for others , on the same principles to break off seditiously from themselves ? so did celsus charge the jews and christians ; telling the jews , that by their seditious departure from the common worship and religion of the world , they made way for the christians , a branch of themselves , to 〈◊〉 them and their worship in like manner , and to set up for themselves : and following on his objection he applies it to the christians , that they departing from the jews , had broached principles for others to improve into a departure from them ; which is the sum of most that is pleaded with any fair pretence , by our author , against protestants . doth he insist upon the divisions of the protestants , and to make it evident that he speaks knowingly , boast , that he is acquainted with their persons , and hath read the books of all sorts amongst them ? so doth celsus deal with the christians , reproaching them with their divisions , discords , mutual animosities , disputes , about god , and his worship ; boasting , that he had debated the matter with them , and read their books of all sorts . hath he gathered a rhapsody of insignificant words , at least , as by him put together , out of the books of the quakers , to reproach protestants with their divisions ? so did celsus out of the books and writings of the gnosticks , elionites , and valentinians . doth he bring in protestants pleading against the sects that are fallen from them , and these pleading against them , justifying the protestants against them , but at length equally rejecting them all ? so dealt celsus with the jews , christians , and those that had fallen into singular opinions of their own . doth he mannage the arguments of the jews against christ , to intimate that we cannot well by scripture prove him to be so ? the very same thing did celsus , almost in the very words here used . doth he declaim openly about the obscurity of divine things , the nature of god , the works of creation , and providence , that we are not like to be delivered from it by books of poems , stories , plain letters ? so doth celsus . doth he insist on the uncertainty of our knowing the scripture to be from god ; the difficulty of understanding it ; its insufficiency to end mens differences about religion , and the worship of god ? the same doth celsus at large , pleading the cause of paganism , against christianity . doth our author plead , that where , and from whom men had their religion of old , there and with them they ought to abide , or to return unto them ? the same doth celsus , and that with pretences far more specious then those of our author : doth he plead the quietness of all things in the world , the peace , the plenty , love , union , that were in the dayes before protestants began to trouble all , as he supposeth , about religion ? the same course steers celsus , in his contending against christians in general . is there intimated by our author , a decay of devotion and reverence to religious things , temples ▪ & c ? celsus is large on this particular ; the relinquishment of temples , discouragement of priests in their dayly sacrifices , and heavenly contemplations , with other votaries ; contempt of holy altars , images , and statua's of worthies deceased , all heaven-bred ceremonies and comely worship by the means of christians , he expatiates upon . doth he profess love and compassion to his countreymen , to draw them off from their folly , to have been the cause of his writing ? so doth celsus . doth he deride and scoff at the first reformers , with no less witty and biting sarcasms than those wherewith aristophanes jeered socrates on the stage ? celsus deals no otherwise with the first propagators of christianity . hath he taken pains to palliate and put new glosses and interpretations upon those opinions and practises in his religion , which seem most obnoxious to exception ? the same work did celsus undertake , in reference to his pagan theology and worship . and in sundry other things may the parallel be traced ; so , that i may truly say , i cannot observe any thing of moment or importance of the nature of a general head or principle in this whole discourse made use of against protestants , but that the same was used , as by others of old , so in particular , by celsus , against the whole profession of christianity . i will not be so injurious to our author , as once to surmise , that he took either aim , or assistance , in his work from so bitter a professed enemy of christ jesus , and the religion by him revealed ; yet he must give me leave to reckon this coincidence of argumentation between them , amongst other instances that may be given , where a similitude of cause hath produced a great likeness , if not identity , in the reasonings of ingenious men . i could not satisfie my self without remarking this parallel ; and perhaps , much more needs not to be added , to satisfie an unprejudiced reader in , or to , our whole business : for , if he be one that is unwilling to fore-go his christianity , when he shall see , that the arguments that are used to draw him from his protestancy , are the very same in general , that wise men of old made use of to subvert that which he is resolved to cleave unto ; he needs not much deliberation with himself what to do , or say , in this case , or be solicitous what he shall answer , when he is earnestly entreated to suffer himself to be deceived . of the pretences● before-mentioned , some with their genuine inferences , are the main principles of this whole discourse . and seeing they bear the weight of all the pleas , reasonings , and perswasions that are drawn from them , which can have no further real strength and efficacy , then what is from them communicated unto them , i shall present them in one view to the reader , that he loose not himself in the maze of words , wherewith our author endeavours to lead him up and down , still out of his way ; and , that he may make a clear and distinct judgement of what is tendered to prevail upon him to desert that profession of religion wherein he is ingaged . for , as i dare not attempt to deceive any man , though in matters incomparably of less moment then that treated about ; so , i hope , no man can justly be offended , if in this , i warn him to take heed to himself , that he be not deceived . and they are these that follow ; i. that we in these nations first received the christian religion from rome , by the mission and authority of the pope . ii. that whence , and from whom , we first received our religion ; there , and wi●h them , we ought to abide , to them we must repair for guidance in all our concernments in it , and speedily return to their rule and conduct , if we have departed from them . iii. that the roman profession of religion and practise in the worship of god , is every way the same as it was when we first received our religion from thence ; nor can ever otherwise be . iv. that all things as to religion were quiet and in peace , all men in union and at agreement amongst themselves , in the worship of god , according ▪ to the mind of christ , before the relinquishment of the roman-see by our fore-fathers . v. that the first reformers were the most of them sorry contemptible persons , whose errors were propagated by indirect means , and entertained for sinister ends . vi. that our departure from rome hath been the cause of all our evills , and particularly , of all those divisions which are at this day found amongst the protestants , and which have been ever since the reformation . vii . that we have no remedy of our evils , no means of ending our differences but by a return unto the rule of the roman-see . viii . the scripture upon sundry accounts is insufficient to settle us in the truth of religion , or to bring us to an agreement amongst our selves ; seeing it is , 1. not to be known to be the word of god , but by the testimony of the roman church : 2. cannot be well translated into our vulgar language : 3. is in it self obscure : and , 4. we have none to determine of the sense of it . ix . that the pope is a good man , one that seeks nothing but our good , that never did us harm , and hath the care and inspection of us committed unto him by christ. x. that the devotion of the catholicks , far transcends that of protestants , nor is their doctrine or worship liable to any just exception ▪ i suppose , our author will not deny these to be the principal nerves and sinews of his oration ; nor complain , i have done him the least injury in this representation of them ; or , that any thing of importance unto his advantage by himself insisted on , is here omitted . he that runs and reads , if he observe any thing that lies before him , besides handsome words , and ingenious diversions , will consent , that here lies the substance of what is offered unto him . i shall not need then to tire the reader , and my self , with transcriptions of those many words from the several parts of his discourse , wherein these principles are laid down and insinuated , or gilded over , as things on all hands granted . besides , so far as they are interwoven with other reasonings , they will fall again under our consideration in the several places where they are used and improved . if all these principles upon examination be found good , true , firm , and stable ; it is most meet and reasonable that our author should obtain his desire : and if , on the other side , they shall appear , some of them false , some impertinent , and the deductions from them sophistical , some of them destructive to christian religion in general ; none of them singly , nor all of them together able to bear the least part of that weight which is laid upon them , i suppose , he cannot take it ill , if we resolve to be contented with our present condition , until some better way of deliverance from it be proposed unto us ; which , to tell him the truth , for my part , i do not expect from his church or party . let us then consider these principles apart , in the order wherein we have laid them down , which was the best i could think on upon the suddain , for the advantage of him who makes use them . the first is an hinge , upon which many of those which follow , do , in a a sort , depend ; yea , upon the matter , all of them . our primitive receiving christian religion from rome , is that which influences all perswasions for a return thither . now if this must be admitted to be true , that we in these nations first received the christian religion from rome , by the mission and authority of the pope ; it either must be so , because the proposition carries its own evidence in its very terms , or because our author , and those consenting with him , have had it by revelation , or it hath been testified to them by others , who knew it so to be : that the first it doth not , is most certain ; for , it is very possible , it might have been brought unto us from some other place , from whence it came to rome ; for , as i take it , it had not there its beginning . nor do i suppose , they will plead special revelation , made either to themselves , or any others about this matter . i have read many of the revelations that are said to be made to sundry persons canonized by his church for saints ; but never met with any thing concerning the place from whence england first received the gospel . nor have i yet heard revelation pleaded to this purpose by any of his co-partners in design . it remains then , that some body hath told him so , or informed him of it , either by writing , or by word of mouth : usually , in such cases , the first enquiry is , whether they be credible persons who have made the report . now the pretended authors of this story , may , i suppose , be justly questioned , if on no other , yet on this account , that he who designes an advantage by their testimony , doth not indeed himself believe what , they say . for notwithstanding what he would fain have us believe of christianity coming into brittain from rome , he knows well enough , and tells us elsewhere himself , that it came directly by sea from palestina into france , and was thence brought into england by joseph of ariniathea . and what was that faith and worship which he brought along with him , we know full well ; by that which was the faith and worship of his teachers , and associates , in the work of propagating the gospel recorded in the scripture . so that christianity found a passage to brittain , without so much as once visiting rome by the way . yea , but 150 years after , fugatius and damianus came from rome , and propagated the gospell here ; and , 400 years after them , austin the monk. of these stories we shall speak particularly afterwards . but this quite spoiles the whole market in hand ; this is not a first receiving of the gospel , but a second and third at the best ; and if that be considerable , then so ought the proposition to be laid : these nations a second and third time , after the first from another place , received the gospell from rome ; but this will not discharge that bill of following items , with is laid upon it . what ever then there is considerable in the place or persons , from whence , or whom , a nation , or people , receive the gospel , as farr as it concerns us , in these kingdoms ; it relates to jerusalem and jews , not rome and italians . indeed , it had been very possible , that christian religion might have been propagated at first from rome into britany , considering , what , in these dayes , was the condition of the one place , and the other ; yet things were so ordered , in the providence of the lord , that it fell out otherwise ; and the gospell was preached here in england , probably , before ever st. paul came to rome , or st. peter either , if ever he came there . but yet , to prevent wrangling about austin and the saxons , let us suppose that christian religion was first planted in these nations by persons coming from rome , if you will , men sent by the pope , before he was born , for that purpose : what then will follow ? was it the popes religion they taught and preached ? did the pope first find it out , and declare it ? did they baptize men into the name of the pope ? or , declare that the pope was crucified for them ? you know whose arguings these are , to prove men should not lay weight upon , or contend about , the first ministerial revealers of the gospel ; but rest all in him who is the author of it , christ jesus . did any come here and preach in the popes name , declare a religion of his revealing , or resting in him as the fountain and sourse of the whole business they had to do ? if you say so , you say something which is near to your purpose , but certainly very wide from the truth . but because it is most certain , that god had not promised , originally , to send the rod of christs strength out of rome , i shall take leave to ask , whence the gospel came thither ? or , to use the words made use of once and again by our author , came the gospell from them , or came it to them only ? i suppose they will not say so , because they speak to men that have seen the bible : if it came to them from others , what priviledge had they at rome , that they should not have the same respect for them , from whom the gospel came to them , as they claim from those unto whom they plead , that it came from themselves ? the case is clear ; st. peter coming to rome , brought his chair along with him , after which time , that was made the head , spring , and fountain of all religion , and no such thing could befall those places , where the planters of the gospel had no chaires to settle . i think i have read this story in an hundred writers , but they were all men of yesterday , in comparison ; who , what ever they pretend , know no more of this business , than my self . st. peter speaks not one word of it , in his writings ; nor yet st. luke ; nor st. paul , nor any one who by divine inspiration , committed any thing to remembrance of the state of the church , after the resurrection of christ. and not only are they utterly silent of this matter ; but so also are clemens , and ignatius , and justin martyr , and tertullian , with the rest of knowing men in those dayes . i confess , in after-ages , when some began to think it meet , that the chiefest apostle should go to the then chiefest city in the world , divers began to speak of his going thither , and of his martyrdom there , though they agree not in their tales about it . but be it so ; as for my part , i will not contend in a matter so dark , uncertain , of no moment in religion ; this i know , that being the apostle of the circumcision , if he did go to rome , it was to convert the jews that were there , and not to found that gentile-church , which in a short space got the start of the other ; but yet , neither do these writers talk of bringing his chair thither ; much less is there in them one dust of that rope of sand , which men of latter dayes have endeavoured to twist with inconsistent consequences , and groundless presumptions to draw out from thence the popes prerogative . the case then is absolutely the same as to those in respect of the romans , who received the gospel from them , or by their means ; and of the romans themselves , in respect of those from whom they received it . if they would win worship to themselves from others , by pretending that the gospel came forth from them unto them ; let them teach them by the example of their devotion towards those from whom they received it . i suppose , they will not plead , that they are not now in rerum naturâ ; knowing what will ensue to their disadvantage on that plea. for , if that church is utterly failed and gone from whence they first received the gospel , that which others received it from , may possibly be not in a much better condition . but i find my self , before i was aware , faln into the borders of the second principle , or presumption mentioned . i shall therefore shut up my consideration of this first pretence , with this only ; that neither is it true , that these nations first received christianity from rome , much less by any mission of the pope ; nor , if they had done so , in the exercise of a ministerial work and authority , would this make any thing to what is pretended from it ; nor will it ever be of any use to the present romanists , unless they can prove , that the pope was the first author of christian religion , which , as yet , they have not attempted to do , and thence it is evident , what is to be thought of the second principle before-mentioned ; namely , ii. that whence , and from whom , we first receive our religion , there , and with them , we must abide therein , to them we must repair for guidance , and return to their rule and conduct , if we have departed from them . i have shewed already , that there is no privity of interests between us and the romanists in this matter . but suppose , we had been originally instructed in christianity by men sent from rome to that purpose , ( for unless , we suppose this , for the p●●sent , our talk is at an end ) i see not , as yet , the verity of this proposition . with the truth , ( where-ever it be , or with whomsoever ) it is most certainly our duty to abide . and if those , from whom we first received our christianity ministerially , abide in the truth , we must abide with them ; not because they , or their predecessors , were the instruments of our conversion ; but , because they abide in the truth . setting aside this consideration of truth , which is the bond of all union , and that which fixeth the center , and limits the bounds of it , one peoples , or one churches abiding with another in any profession of religion , is a thing meerly indifferent . when we have received the truth from any , the formal reason of our continuance with them in that union , which our reception of the truth from them gives unto us , is their abiding in the truth , and no other . suppose some persons , or some church or churches , do propagate christianity to another ; and in progress of time , themselves fall off from some of those truths , which they , or their predecessors , had formerly delivered unto these instructed by them ? if our author shall deny , that such a supposition can well be made , because it never did , nor can fall out , i shall remove his exception , by scores of instances out of antiquity , needless in so evident a matter to be here mentioned . what in this case would be their duty who received the gospel from them ? must they abide with them , follow after them , and imbrace the errors they are fallen into , because they first received the gospel from them ? i trow not ; it will be found their duty to abide in the truth , and not to pin their faith upon the sleeves of them , by whom ministerially it was at first communicated unto them . but this case , you will say , concerns not the roman-church , and protestants ; for , as these abide not in the truth , so they never did , nor can , depart from it . well then ! that we may not displease them at present , let us put the case so , as i presume , they will own it . suppose , men , or a church , intrusted by christ authoritatively to preach the gospel , do propagate the faith unto others according to their duties ; these , being converted by their means , do afterwards , through the craft and subtilty of seducers , fall in sundry things from the truths they were instructed in , and wherein their instructers do constantly abide ; yea , say our adversaries , this is the true case indeed ; i ask then , in this case , what is , and ought to be , the formal motive to prevail with these persons to return to their former condition from whence they were faln ? either this , that they are departed from the truth , which they cannot do , without peril to their souls , and whereunto , if they return not , they must perish ; or this , that it is their duty to return to them from whom they first received the doctrine of christianity , because they so received it from them ? st. paul , who surely , had as much authority in these matters , as either the pope , or church of rome , can with any modesty lay claim unto , had to deal with very many in this case . particularly , after he had preached the gospel to the galatians , and converted them to the faith of christ , there came in some false teachers and seducers amongst them , which drew them off from the truth wherein they had been instructed , in divers important and some fundamental points of it . what course doth the apostle proceed in , towards them ? doth he plead with them about their falling away from him that first converted them ? or falling away from the truth whereunto they were converted ? if any one will take the pains to turn to any chapter in that epistle , he may be satisfied as to this enquiry ; it is their falling away from the gospel , from the truth they had received , from the doctrine , in particular , of faith and justification by the bloud of christ , that alone he blamed them for : yea , and makes doctrines so farr the measure and rule of judging and censuring of persons , whether they preach the word first or last , that he pronounceth a redoubled anathema , against any creature in heaven or earth , upon a supposition of their teaching any thing contrary unto it , chap. 1.8 . he pleads not , we preached first unto you , by us you were converted , and therefore with us you must abide , from whom the faith came forth unto you ; but saith , if we , or an angel from heaven , preach any other gospel , let him be accursed . this was the way he chose to insist on ; and it may not be judged unreasonable , if we esteem it better then that of theirs , who by false pretending to have been our old , would very fain be our new masters . but the mentioned maxim lets us know , that the persons , and churches , that have received the faith from the roman-church , or by means thereof , should abide under the rule and conduct of it , and , if departed from it , return speedily to due obedience . i think , it will be easily granted , that , if we ought to abide under its rule and conduct , whither ever it shall please to guide us , we ought quickly to return to our duty and task , if we should make any loapment from it . it is not meet , that those that are born mules to bondage , should ever alter their condition . only we must profess , we know not the springs of that unhappy fate , which should render us such animals . unto what is here pretended , i only ask , whether this right of presidency and rule in the roman-church , over all persons and churches pretended of old to be converted by her means , do belong unto her by vertue of any general right that those who convert others , should for ever have the conduct of those converted by them , or by vertue of some special priviledge granted to the church of rome above others ? if the first , or general title , be insisted on , it is most certain , that a very small pittance of jurisdiction , will be left unto the roman-see , in comparison of that vast empire , which now it hath , or layeth claim unto , knowing no bounds , but those of the universal nature of things here below . for all men know , that the gospel was preached in very many places of the world , before its sound reached unto rome , and in most parts of the then-known world , before any such planting of a church at rome , as might be the foundation of any authoritative mission of any from thence for the conversion of others ; and , after that a church was planted in that city , for any thing that may be made to appear by story , it was as to the first edition of christianity in the roman-empire , as little serviceable in the propagation of the gospel , as any other church of name in the world ; so that , if such principles should be pleaded , as of general equity , there could be nothing fixed on more destructive to the romanist's pretences . if they have any special priviledge to found this claim upon , they may do well to produce it . in the scripture , though there be of many believers , yet there is no mention made , of any church at rome , but only of that little assembly that used to meet at aquila's house , rom. 16.5 . of any such priviledge annexed unto that meeting , we find nothing ; the first general council , confirming power and rule over others in some churches , acknowledge , indeed , more to have been practised in the roman-church then i know how they could prove to be due unto it . but yet that very unwarrantable grant , is utterly destructive to the present claim and condition of the pope and church of rome . the wings , now pretended to be like those of the sun , extending themselves , at once , to the ends of the earth , were then accounted no longer , then to be able to cover the poor believers in the city and suburbs of it , and some few adjacent towns and villages . it would be a long story , to tell the progress of this claim in after-times ; it is sufficiently done in some of those books , of which our author says , there are enough to fill the tower of london ; where , i presume , or into the fire , he could be contented they should be for ever disposed of , and therefore we may dismiss this principle also . iii. that which is the main piller , bearing the weight of all this fine fabrick , is the principle we mentioned in the third place , viz. that the roman profession of religion , and practise in the worship of god , are every way the same , as when we first received the gospel from the pope , nor can they ever otherwise be . this is taken for granted , by our author , throughout his discourse . and the truth is , that , if a man hath a mind to suppose , and make use of things that are in question between him and his adversary , it were a folly not to presume on so much as should assuredly serve his turn . to what purpose is it to mince the matter , and give opportunity to new cavils , and exceptions , by baby●me●●y-mouthed petitions of some small things that there is a strife abou● , when a man may as honestly , all 〈◊〉 once , suppose the whole truth of his side , and proceed without fear of disturbance . and so wisely deals our author in this business . that which ought to have been his whole work , he takes for granted , to be already done . if this be granted him , he is safe ; deny it , and all his fine oration dwindles into a little sapless sophistry . but he must get the great number of books that he seems to be troubled with , out of the world , and the scripture to boot , before he will perswade considerate and unprejudiced men , that there is a word of truth in this supposition . that we in these nations received not the gospel originally from the pope , ( which pag. 354. our author tells us is his , purely his , whereas we thought before , it had been christ's ) hath been declared , and shall , if need be , be further evinced . but let us suppose once again , that we did so ; yet we constantly deny the church of rome , to be the same in doctrine , worship , and discipline , that she was when it is pretended , that by her means we were instituted in the knowledge of truth . our author knows full well , what a facile work i have now lying in view ; what an easie thing it were to go over most of the opinions of the present church of rome , and most , if not all their practises in worship , and to manifest their vast distance from the doctrine , practise , and principles of that church of old . but , though this were really a more serious work , and more useful , and much more accommodated to the nature of the whole difference between us , more easie and pleasant to my self then the persuit of this odd rambling chase that by following of him i am engaged in ; yet , lest he should pretend , that this would be a division into common places , such as he hath purposely avoided , ( and that not unwisely , that he might ●●ve advantage all along to take for gra●●●d , that which he knew to be principally in question between us ) i shall dismiss that business , and only attend unto that great proof of this assertion , which himself thought meet to shut up his book withall , as that which was fit to pin down the basket , and to keep close and safe , all the long bill'd birds , that he hoped to lime-twig by his preceding rhetorick and sophistry . it is in pag. 362 , 363. though i hope i am not contentious , nor have any other hatred against popery then what becomes an honest man to have against that which he is perswaded to be so ill as popery must needs be , if it be ill at all ; yet upon his request , i have seriously pondered his queries ( a captious way of disputing ) , and falling now in my way , do return him this answer unto them . 1. the supposition on which all his ensuing queries are founded , must be rightly stated , its termes freed from ambiguity , and the whole from equivocation : which a word or two , unto , first , the subject ; and then , secondly , the predicate of the proposition , or what is attributed unto the subject spoken of ; and thirdly , the proof of the whole ; will suffice to do . the thesis laid down is this , the church of rome , was once a most pure , excellent , flourishing and mother church : this , good st. paul amply testifies in his epistle to them , and is acknowledged by protestants . the subject is the church of rome . and this may be taken either for the church that was founded in rome , in the apostles dayes , consisting of believers , with those that had their rule and oversight in the lord ; or it may be taken for the church of rome , in the sense of latter ages , consisting of the pope its head , and cardinals , principal members , with all the jurisdiction dependent on them , and way of worship established by them , and their authority ; or , that collection of men throughout the world , that yield obedience to the pope in their several places and subordinations according to the rules by him and his authority given unto them . that which is attributed to this church , is , that it was once a most pure , excellent , flourishing , and mother-church ; all , it seems , in the superlative degree . i will not contend about the purity , excellency , or flourishing of that church ; the boasting of the superlativeness of that purity and excellency , seems to be borrowed from that of revel . 3.15 . but we shall not exagitate that , in that church , which it would never have affirmed of it self , because it is fallen out to be the interest of some men in these latter dayes to talk at such a rate , as primitive humility was an utter stranger unto . i somewhat guess at what he means by a mother-church ; for , though the scripture knows no such thing , but only appropriates that title to hierusalem that was above , which is said to be the mother of us all , gal. 4.26 . which i suppose is not rome , ( and i also think that no man can have two mothers , ) nor did purer antiquity ever dream of any such mother , yet the vogue of latter dayes , hath made this expression not only passable in the world , but sacred and unquestionable ; i shall only say , that in the sense wherein it is by some understood , the old roman church could lay no more claim unto it , then most other churches in the world , and not so good as some others could . the proof of this assertion , lies first on the testimony of st. paul , and then on the acknowledgement of protestants ; first , good st. paul , he says , amply testifies this in his epistle to the romans . this , what i pray ? that the then roman church was a mother church : not a word in all the epistle of any such matter . nay , as i observed before , thogh he greatly commends the faith and holiness of many believers , jews and gentiles , that were at rome ; yet he makes mention of no church there , but only of a little assembly that used to meet at aquila's house ; nor doth st. paul give any testimony at all to the roman church in the latter sense of that expression . is there any thing in his epistle of the pope , cardinals , patriarchs , & c ? any thing of their power , and rule over other churches , or christians , not living at rome ? is there any one word in that epistle about that which the papists make the principal ingredient in their definition of the church , namely , subjection to the pope ? what then is the this that good st. paul so amply testifies unto , in his epistle to the romans ? why this and this only ; that , when he wrote this epistle to rome , there were then living in that city , sundry good , and holy men , believing in christ jesus , according to the gospel , and making profession of the faith that is in him ; but , that these men should live there to the end of the world , he says not , nor do we find that they do . the acknowledgement of protestants , is next , to as little purpose , insisted on . they acknowledge a pure and flourishing church to have been once at rome , as they maintain there was at hierusalem , antioch , ephesus , smyrna , laodicea , alexandria , babylon , &c. that in all these places , such churches do still continue , they deny , and particularly at rome . for that church which then was , they deny it to be the same that now is ; at least , any more then argo was the same ship as when first built , after there was not one plank or pin of its first structure remaining . that the church of rome , in the latter sense , was ever a pure flourishing church , never any protestant acknowledged ; the most of them deny it ever to have been in that sense , any church at all ; and those that grant it , to retain the essential constituting principals of a church ; yet averr , that as it is , so it ever was , since it had a being , very far from a pure and flourishing church . for ought then , that i can perceive , we are not at all concerned in the following queries ; the supposition they are all built upon , being partly sophistical , and partly false . but yet , because he doth so earnestly request us to ponder them , we shall not give him cause to complain of us , in this particular at least , ( as he doth in general of all protestants ) — that we deal uncivilly ; and therefore shall pass through them ; after which , if he pleaseth , he may deliver them to his friend of whom they were borrowed . 1. saith he , this church could not cease to be such , but she must fall either by apostacy , heresy , or schism : but who told him so ? might she not cease to be , and so consequently to be such ? might not the persons of whom it consisted , have been destroyed by an earthquake , as it happen'd to laodicea ? or by the sword , as it befel the church of the jews , or twenty other wayes ? besides , might she not fall by idolatry , or false worship , or by prophaneness , or licentiouss of conversation , contrary to the whole rule of christ ? that then he may know what is to be removed by his queries , if he should speak any thing to the purpose , he may do well to take notice , that this is the dogme of protestants concerning the church of rome ; that the church planted there pure , did by degrees in a long tract of time , fall by apostacy , idolatry , heresie , schism , and profaneness of life , into that condition wherein now it is . but , sayes he , 1. not by apostacy ; for that is not only a renouncing of the faith of christ , but the very name and title of christianity ; and no man will say that the church of rome had ever such a fall , or fell thus . i tell you truly , sir , your church is very much beholding unto men , if they do not sometimes say very hard things of her fall. had it been an ordinary slip , or so , it might have been passed over ; but this falling into the mire , and wallowing in it for so many ages , as she has done , is in truth a very naughty business . for my part , i am resolved , to deal as gently with her as possible ; and therefore say , that there is a total apostasie from christianity , which she fell not into , or by ; and there is a partial apostasie in christianity , from some of the principles of it , such as st. paul charged on the galatians ; and the old fathers on very many that yet retained the name and title of christians , and this , we say plainly , that she fell by ; she fell by apostasie from many of the most material principles of the gospel , both as to faith , life , and worship . and there being no reply made upon this instan●e , were it not upon the account of pure civility , we need not proceed any further with his queries , the business of them being come to an end . but , upon his entreaty , we will follow him a little further : supposing , that he hath dispatched the business of apostasie , he comes to heresie , and tells us ; that it is an adhesion to some private or singular opinion , or error , in faith ; contrary to the general approved doctrine of the church ; that which ought to be subsumed , is , that the church of rome did never adhere to any singular opinion or error in faith , contrary to the general approved doctrine of the church ; but our author , to cover his business , changes the terms in his proceeding , into the christian world ; to clear this to us a little , i desire to know of him , what church he means , when he speaks of the approved doctrine of the church ? i am sure , he will say , the roman-catholick church ; and , if i ask him , what age it is , of that church which he intends , he will also say , that age which is present , when the opinions mentioned , are asserted , contrary to the approved doctrine . we have then obtained his meaning , viz. the roman-church did never at any time adhere to any opinion , but what the roman church at that time adhered unto ; or taught , or approved , no other doctrine , but what it taught and approved . now , i verily believe this to be true , and he must be somewhat besides uncivil , that shall deny it . but from hence to infer , that the roman-church , never fell from her first purity by heresie ; that is a thing i cannot yet discern , how it may be made good . this conclusion ariseth out of that pitiful definition of heresie he gives us , coyned meerly to serve the roman-interest . the rule of judging heresie is made the approved doctrine of the church ; i would know of what church : of this or that particular church , or of the catholick ? doubtless the catholick must be pretended . i ask , of this or that age , or of the first ? of the first certainly . i desire then to know , how we may come to discern infallibly what was the approved doctrine of the catholick-church of old , but only by the scriptures ; which we know it unanimously embraced as given unto it by christ , for its rule of faith and worship . if we should then grant , that the approved doctrine of the church , were that which a departure from , as such , gives formality unto heresie ; yet there is no way to know that doctrine but by the scripture . but yet neither can or ought this to be granted . the formal reason of heresie , in the usual acceptation of the word , ariseth from its deviation from the scripture as such , which is the rule of the churches doctrine , and of the opinions that are contrary unto it . nor yet is every private or singular opinion contrary to the scripture , or the doctrine of the church , presently an heresie . that is not the sense of the word , either in scripture or antiquity . so that the foundation of the queries about heresie is not one jot better layed , then that was about apostasie , which went before . this is that which i have heard protestants say ; namely , that the church of rome doth adhere to very many opinions and errors in faith , contrary to the main principles of christian religion delivered in the scripture , and so , consequently , the doctrine approved by the catholick church ; and , if this be to fall by heresie , i add , that she is thus fallen also from what she was . but then he asks 1. by what general council was she ever condemned ? 2. which of the fathers ever wrote against her ? 3. by what authority was she otherwise reproved ? but this is all one , as if a thief arraigned for stealing before a judge , and the goods that he had stoln found upon him , should plead for himself and say ; if ever i stole any thing , then by what lawful judge was i ever condemned ? what officer of the state did ever , formerly , apprehend me ? by what authority were writs issued out against me ? were it not easie for the judge to reply , and tell him ; friend , these allegations may prove , that you were never before condemned , but they prove not at all , that you never stole ; which is a matter of fact that you are now upon your tryal for . no more will it at all follow , that the church of rome did never offend , because she is not condemned . these things may be necessary that she may be said to be legally convicted , but not at all to prove , that she is really guilty . besides , the truth is , that many of her doctrines and practises are condemned by general councils , and most of them by the most learned fathers , and all of them by the authority of the scripture . and whilst her doctrine and worship is so condemned , i see not well how she can escape ; so that this second way also she is fallen . 3. to apostasie and heresie she hath also added the guilt of schism in an high degree . for , schisms within her self , and her great schism from all the christian world besides her self , are things well known to all that know her . her intestine schisms were the shame of christendom , her schisms in respect of others the ruin of it . and briefly , to answer the triple query we are so earnestly invited to the consideration of , i shall need to instance only in that one particular of making , subjection to the pope in all things , the tessera & rule of all church-communion , whereby she hath left the company of all the churches of christ in the world besides her self , is gone forth and departed from all apostolical churches ; even that of old rome its self ; and the true church , which she hath forsaken , abides and is preserved in all the societies of christians throughout the earth , who attending to the scripture for their only rule and guide , do believe what is therein revealed , and worship god accordingly . so that notwithstanding any thing here offered to the contrary , it is very possible , that the present church of rome , may be fallen from her primitive condition by apostasie , heresie , and schism , which indeed she is ; and worst of all , by idolatry , which our author thought meet to pass over in silence . iv. it is frequently pleaded by our author ( nor is there any thing which he more triumphs in ) that all things as to religion were quiet and in peace ; all men in union and agreement amongst themselves in the worship of god , before the departure made by our fore-fathers from the roman see. no man that hath once cast an eye upon the defensatives written by the antient christians , but knows how this very consideration was managed and improved against them by their pagan impugners . that christians by their introduction of a new way of worshipping god , which their fore-fathers knew not , had disturbed the peace of humane society , divided the world into seditious factions , broken all the antient bonds of peace and amity , dissolved the whole harmony of man-kinde's agreement amongst themselves , was the subject of the declamations of their adversaries . this complaint , their books , their schools , the courts and judicatories were filled with ; against all which clamors , and violences that were stirred up against them by their means , those blessed souls armed themselves with patience , and the testimony of their consciences , that they neither did , nor practised any thing that in its own nature had a tendency to the least of those evils , which they and their way of worshipping god , was reproached with . as they had the opportunity indeed , they let their adversaries know , that that peace and union they boasted of , in their religion , before the entrance of christianity , was but a conspiracy against god , a consent in error and falsehood , and brought upon the world by the craft of satan , maintained through the effectual influence of innumerable prejudices upon the innate blindness and darkness of their hearts , that upon the appearance of light , and publishing of the truth , divisions , animosities , troubles , and distractions did arise ; they declared to have been no proper or necessary effect of the work , but a consequent , occasional , and accidental , arising from the lusts of men , who loved darkness more then light , because their works were evil , which that it would ensue , their blessed master had long before fore-told them , and fore-warned them . though this be enough , yet it is not all , that may be replyed unto this old pretence , and plea , as mannaged to the purpose of our adversaries . it is part of the motive , which the great historian makes galgacus , the valiant brittain , use to his countrey-men , to cast off the roman-yoke ; solitudinem ubi fecerunt , pacem vocant . it was their way , when they had by force and cruelty layed all waste before them , to call the remaining solitude and desolation , by the goodly name of peace ; neither considered they , whether the residue of men had either satisfaction in their minds , or advantage by their rule . nor was the peace of the roman-church any other before the reformation . what waste they had , by sword and burnings , made in several parts of europe , in almost all the chiefest nations of it , of mankind ; what desolation they had brought by violence upon those who opposed their rule , or questioned their doctrine ; the blood of innumerable poor men , many of them learned , all pious and zealous , whom they called waldenses , albigenses , lollards , wicklevites , hussites , caliptives , subutraguians , picards , or what else they pleased , ( being indeed the faithful witnesses of the lord christ and his truths ) will at the last day reveal . besides , the event declared , how remote the minds of millions ▪ were from an acquiescency in that conspiracy in the papal soveraignty , which was grown to be the bond of communion amongst those who called themselves the church , or an approbation of that doctrine and worship which they made profession of . for no sooner was a door of liberty and light opened unto them , but whole nations were at strife who should first enter in at it ; which undoubtedly , all the nations of europe had long since done , had not the holy wise god in his good providence suffered in some of them a sword of power and violence to interpose it self against their entrance . for , whatever may be pretended of peace and agreement to this day , take away force and violence , prisons and fagots , and in one day , the whole compages of that stupendious fabrick of the papacy , will be dissolved ; and the life , which will be maintained in it , springing only from secular advantages and inveterate prejudices , would together with them decay , and disappear . neither can any thing , but a confidence of the ignorance of men in all things that are past , yea , in what was done almost by their own grandsyres , give countenance to a man in his own silent thoughts , for such insinuations of quietness in the world before the reformation . the wars , seditions , rebellions , and tumults , ( to omit private practises ) that were either raised , occasioned , and countenanced by the pope's absolving subjects from their allegiance , kings and states from their oaths given mutually for the securing of peace between them , all in the pursuit of their own worldly interests , do fill up a good part of the stories of some ages before the reformation . what ever then is pretended , things were not so peaceable and quiet in those dayes , as they are now represented to men that mind only things that are present ; nor was their agreement their vertue , but their sin and misery ; being centred in blindness and ignorance , and cemented with bloud . v. that the first reformers were most of them sorry contemptible persons , whose errors were propagated by indirect means , and entertained for sinister ends ; is in several places of this book alledged , and consequences pretended thence to ensue , urged and improved . but the truth is , the more contemptible the persons were that begun the work , the greater glory and lustre is reflected on the work it self ; which points out to an higher cause then any appeared outwardly for the carrying of it on . it is no small part of the gospels glory , that being promulgated by persons whom the world looked on with the greatest contempt and scorn imaginable , as men utterly destitute of whatever was by them esteemed noble or honourable ; it prevailed notwithstanding in the minds of men , to eradicate the inveterate prejudices received by tradition from their fathers ; to overthrow the antient and outward glorious worship of the nations ; and to bring them into subjection unto christ. neither can any thing be written with more contempt and scorn , nor with greater under-valuation of the abilities , or outward condition of the first reformers , then was spoken and written by the greatest and wisest and learnedst of men of old , concerning the preachers and planters of christianity . should i but repeat the biting sarcasms , contemptuous reproaches and scorns wherewith , with plausible pretences , the apostles and those that followed them in their work of preaching the gospel were entertained by celsus , lucian , porphyry , julian , hierocles , with many more , men learned and wise ; i could easily manifest how short our new masters come of them in facetious wit , beguiling eloquence , and fair pretences , when they seek by stories , jestings , calumnies , and false reports , to expose the first reformers to the contempt and scorn of men , who know nothing of them but their names , and those as covered with all the dirt they can possibly cast upon them . but i intend not to tempt the atheistical wits of any , to an approbation of their sin , by that complyance which the vain fancies of such men do usually afford them , in the contemplation of the wit and ingenuity , as they esteem it , of plausible calumnies . the scripture may be heard ; that abundantly testifies , that the character given of the first reformers as men , poor , unlearned , seeking to advantage themselves by the troubling of others , better , greater and wiser than they , in their religion , was received of the apostles , evangelists , and other christians in the first budding of christianity . but the truth is , all these are but vain pretences ; those knew of old , and these do now , that the persons whom they vilifie and scorn , were eminently fitted of god for the work that they were called unto . the receiving of their opinions for sinisters end , reflects principally on this kingdom of england ; and must do so , whilst the surmises of a few interested fryers shall be believed by english-men , before the solemn protestation of so renowned a king , as he was , who first casheer'd the popes authority in this nation ; for , what he being alive avowed on his royal word , and vowed as in the sight of the almighty god , was an effect of light and conscience in him , they will needs have to be a consequent of his lust and levity . and what honour it is to the royal government of this nation , to have those who swayed the scepter of it , but a few years ago , publickly traduced and exposed to obloquy by the libellous pens of obscure and unknown persons , wise men may be easily able to judge . this i am sure , there is little probability that they should have any real regard or reverence for the present rulers , farther then they find , or hope that they shall have their countenance and assistance for the furtherance of their private interest , who so revile their predecessors , for acting contrary unto it ; and this loyalty the kings majesty may secure himself of , from the most seditious fanatick in the nation ; so highly is he beholding to these men , for their duty and obedience . vi. that our departure from rome hath been the cause of all our evils , and particularly of all those divisions , which are at this day found amongst protestants , and which have been since the reformation , is a supposition , that not only insinuates it self into the hidden sophistry of our authors discourse , but is also every where spread over the face of it ; with as little truth , or advantage to his purpose , as those that went before . so the pagans judged the primitive christians , so also did the jews , and do to this day . here is no new task lyes before us . the answers given of old to them , and yet continued to be given , will suffice to these men also . the truth is , our divisions are not the effect of our leaving rome ; but of our being there . in the apostasie of that church came upon men all that darkness , and all those prejudices , which cause many needless divisions amongst them . and is it any wonder , that men , partly ledd , partly driven out of the right way , and turned a clean contrary course for sundry generations , should upon liberty obtained to return to their old paths , somewhat vary in their choice of particular tracts , though they all agree to travail towards the same place , and in general , steer their course accordingly . besides , let men say what they please , the differences amongst the protestants that are purely religious , are no other but such as ever were , and , take away external force , ever will be amongst the best of men , whilst they know but in part ; however they may not be mannaged with that prudence and moderation , which it is our duty to use in and about them . were not the consequences of our differences , which arise meerly from our solly and sin , of more important consideration then our differences themselves , i should very little value the one or the other ; knowing that none of them in their own nature are such , as to impeach either our present tranquillity , or future happiness . so that , neither are the divisions that are among protestants in themselves of any importance , nor were they occasioned by their departure from rome . that all men are not made perfectly wise , nor do know all things perfectly , is partly a consequent of their condition in this world , partly , a fruit of their own lusts , and corruptions ; neither to be imputed to the religion which they profess , nor to the rule that they pretend to follow . had all those who could not continue in the profession of the errors , and practise of the worship of the church of rome , and were therefore driven out by violence and bloud from amongst them , been as happy in attending to the rule that they chose for their guidance and direction , as they were wise in choosing it ; they had had no other differences among them than what necessarily follow their concreated different constitutions , complexions , and capacities . it is not the work of religion in this world wholly to dispel mens darkness ; nor absolutely to eradicate their distempers ; somewhat must be left for heaven : and that more is than ought to be , is the fault of men , and not of the truth they profess . that religion which reveals a sufficient rule to guide men into peace , union , and all necessary truth , is not to be blamed , if men in all things follow not it's direction . nor are the differences amongst the protestants , greater than those amongst the members of the roman-church . the imputation of the errors and miscarriages of the socinians and quakers unto protestancy , is of no other nature then that of pagans of old , charging the follies , and abominations of the gnosticks and valentinians on christianity . for those that are truly called protestants , whose concurrence in the same confession of faith , as to all material points , is sufficient to cast them under one denomination , what evils i wonder are to be found amongst them as to divisions , that are not conspicuous to all in the papacy ? the princes and nations of their profession are , or have all been engaged in mortal fewds and wars one against another , all the world over . their divines write , as stiffly one against another , as men can do : mutual accusations of pernitious doctrines and practises abound amongst them . i am not able to guess what place will hold the books written about their intestine differences , as our author doth concerning those that are written by protestants against the papacy ; but this i know , all publick libraries and private studies of learned men abound with them . their invectives , apologies , accusations , charges , underminings of one another , are part of the weekly news of these dayes . our author knows well enough what i mean. nor are these the ways and practises of private men , but of whole societies and fraternities ; which , if they are in truth , such as they are by each other represented to be ; it would be the interest of mankind , to seek the suppression and extermination of some of them . i profess , i wonder , whilst their own house is so visibly on fire , that they can find leisure to scold at others for not quenching theirs . nor is the remaining agreement that they boast of , one jot better , than either their own dissentions , or ours . it is not union or agreement amongst men absolutely , that is to be valued . simeon and levi never did worse , then when they agreed best ; and were brethren in evil . the grounds and reasons of mens agreement , with the nature of the things wherein they are agreed , are that which make it either commendable or desirable . should i lay forth what these are in the papacy , our author i fear would count me unmannerly , and uncivil ; but yet because the matter doth so require , i must needs tell him , that many wise men do affirm , that ignorance , inveterate prejudice , secular advantages , and external force , are the chief constitutive principles of that union and agreement which remains amongst them . but whatever their evils be , it is pretended , that they have a remedy at hand for them all : but , vii . that we have no remedy of our evils , no means of ending our differences , but by a returnal to the roman see. whether there be any way to end differences among our selves , as farr , and as soon , as there is any need they should be ended , will be afterwards enquired into . this i know , that a returnal unto r●me will not do it ; unless when we come thither , we can learn to behave our selves better , then those do , who are there already ; and there is indeed no party of men in the world , but can give us as good security of ending our differences as the romanists . if we would all turn quakers , it would end our disputes ; and that is all that is provided us , if we will turn papists . this is the language of every party ; and for my part i think they believe what they say ; come over to us , and we shall all agree . only the romanists are likely to obtain least credit as to this matter among wise men , because they cannot agree among themselves ; and are as unfit to umpire the differences of other men , as philip of macedon was to quiet greece , whilst he , his wife and children ▪ were together by the ears at home . but why have not protestants a remedy for their evils , a means of ending and making up their differences ? they have the word that 's left them for that purpose , which the apostles commended unto them , and which the primitive church made use of , and no other . that this will not serve to prevent , or remove any hurtful differences from amongst us , it is not its fault , but ours . and could we prevail with roman-catholicks to blame and reprove us , and not to blame the religion we profess , we should count our selves beholding to them ; and they would have the less to answer for , another day . but as things are stated , it is fallen out very unhappily for them ; that finding they cannot hurt us , but that their weapons must pass through the scriptures , that is it which they are forced to direct their blowes against . the scripture is dark , obscure , insufficient , cannot be known to be the word of god , nor understood , is the main of their plea , when they intend to deal with protestants . i am perswaded , that they are troubled , when they are put upon this work : it cannot be acceptable to the minds of men to be engag'd in such undervaluations of the word of god. sure , they can have no other mind in this work , than a man would have in pulling down hi● house , to find out his enemy . he that shall read what the scripture testifies of it self , that is , what god doth of it ; & what the antients speak concerning it , and shall himself have any acquaintance with the nature and excellency of it , must needs shrink extreamly when he comes to see the romanists discourse about it ; indeed , against it . for my part , i can truly profess , that no one thing doth so alienate my mind from the present roman religion , as this treatment of the word of god. i cannot but think that a sad profession of religion , which enforceth men to decry the use and excellency of that , which ( let them pretend what they please ) is the only infallible revelation of all that truth , by obedience whereunto , we become christians . i do heartily pity learned and ingenious men , when i see them enforced by a private corrupt interest , to engage in this woful work of undervaluing the word of god ; and so much the more , as that i cannot but hope , that it is a very ingrateful work to themselves : did they delight in it , i should have other thoughts of them ; and conclude , that there are more atheists in the world , than those whom our author informs us ▪ to be lately turned so in england . this then is the remedy that protestants have for their evils : this the means of making up all their differences ; which they might do every day , so far as in this world it is possible that that work should be done amongst men , if it were not their own fault : that they do not so , blame them still , blame them soundly , lay on reproofs till i cry , hold : but let not , i pray , the word of god be blamed any more . methinks i could beg this of a catholick , especially of my countrey-men , that whatever they say to protestants , or however they deal with them , they would let the scripture alone , and not decry its worth and usefulness : it is not protestants book , it is gods ; who hath only granted them an use of it , in common with the rest of men : and what is spoken in disparagement of it , doth not reflect on them , but on him that made it , and sent it to them . it is no policy , i confess , to discover our secrets to our adversaries , whereby they may prevent their own disadvantages for the future : but yet because i look not on the romanists as absolute enemies , i shall let them know for once , that when protestants come to that head of their disputes or orations , wherein they contend that the scripture is so , and so , obscure and insufficient , they generally take great contentment , to find that their religion cannot be opposed , without casting down the word of god from its excellency , and enthroning somewhat else in the room of it . let them make what use of this they please , i could not but tell it them for their good , and i know it to be true . for the present it comes too late . for , another main principle of our authors discourse is , viii . that the scripture on sundry accounts is insufficient to settle us in the truth of religion , or to bring us to an agreement amongst our selves ; and that 1. because it is not to be known to be the word of god , but by the testimony of the roman church . and then 2. cannot be well translated into any vulgar language . and is also 3. in its self obscure . and 4. we have no way to determine of what is its proper sense . atqui hic est nigrae sumus caliginis , haec est aerugo mera . i suppose they will not tell a pagan or a mahumetan this story : at least i heartily wish that men would not suffer themselves to be so far transported by their private interest , as to forget the general concernments of christianity . we cannot , say they , know the scripture to be the word of god , but by the authority of the church of rome : and all men may easily assure themselves , that no man had ever known there was such a thing as a church ; much less that it had any authority , but by the scripture . and whither this tends , is easie to guess . but it will not enter into my head , that we cannot know or believe the scripture to be the word of god , any otherwise than on the authority of the church of rome : the greatest part of it , was believed to be so , before there was any church at rome at all ; and all of it is so by millions in the world , who make no account of that church at all . now some say , there is such a church . i wish men would leave perswading us , that we do not believe what we know we do believe ; or that we cannot do that , which we know we do , and see that millions besides our selves do so too . there are not many nations in europe , wherein there are not thousands who are ready to lay down their lives to give testimony , that the scripture is the word of god , that care not a rush for the authority of the present church of rome : and what further evidence they can give that they believe so , i know not . and this they do , upon that innate evidence , that the word of god hath in it self , and gives to its self , the testimony of christ , and his apostles , and the teaching of the church of god in all ages . i must needs say , there is not any thing for which protestants are so much beholding to the roman catholicks as this , that they have with so much importunacy cast upon them the work of proving the scripture to be of divine original , or to have been given by inspiration from god. it is as good a work , as a man can well be imployed in : and there is not any thing i should more gladly en professo ingage in , if the nature of my present business would bear such a diversion . our author would quickly see what an easie task it were , to remove those his reproches of a private spirit , of an inward testimony , of our own reason ; which himself knowing the advantage they afford him amongst vulgar unstudied men , trisles withal . both romanists , and protestants , as far as i can learn , do acknowledge , that the grace of the spirit , is necessary to enable a man to believe savingly , the scripture to be the word of god , upon what testimony or authority soever that faith is founded , or resolved into . now this with protestants is no private whisper , no enthusiasm , no reason of their own , no particular testimony , but the most open , noble , known that is , or can be in the world ; even the voice of god himself , speaking publickly to all , in and by the scripture , evidencing it self by its own divine , innate light , and excellency , taught , confirmed , and testified unto , by the church in all ages ; especially the first , founded by christ and his apostles . he that looks for better , or other testimony , witness , or foundation to build his faith upon , may search till dooms-day without success . he that renounceth this , shakes the very root of christianity , and opens a door to atheism and paganism . this was the anchor of christians of old , from which neither the storms of persecution could drive them , nor the subtilty of disputations entise them . for men to come now in the end of the world , and to tell us , that we must rest in the authority of the present church of rome , in our receiving the scripture to be the word of god ; and then to tell us , that that church hath all its authority by , and from , the scripture ; and to know well enough all the while , that no man can know there is any church , or any church authority , but by the scripture , is to speak daggers and swords to us , upon a confidence that we will suffer our selves to be befooled , that we may have the after-pleasure of making others like our selves . of the translation of the scripture into vulgar tongues , i shall expresly treat afterwards , and therefore here passe it over . 3. it s obscurity is another thing insisted on , and highly exaggerated by our author . and this is another thing that i greatly wonder at : for as wise as these gentlemen would be thought to be , he that has but half an eye , may discern , that they consider not with whom they have to do in this matter . the scripture i suppose , they will grant to be given by inspiration from god ; if they deny it , we are ready to prove it at any time . i suppose also that they will grant , that the end why god gave it , was , that it might be a revelation of himself , so far as it was needful for us to know him , and his mind , and will , so that we may serve him . if this were not the end for which god gave his word unto us , i wish they would acquaint us with some other . i think it was not , that it might be put into a cabinet , and lock'd up in a chest : if this were the end of it ; then god intended in it , to make a revelation of himself , so far as it was necessary we should know of him , and his mind , and will , that we might serve him . for that which is any one end of any thing , or matter , that he intends , which is the author of it : now if god intended to make such a revelation on of himself , his mind , and will , in giving of the scripture , as was said ; he hath either done it plainly , that is , without any such obscurity , as should frustrate him of his end , or he hath not ; and that because either he would not , or he could not : i wish i knew which of these it was , that the roman catholicks do fix upon ; it would spare me the labour of speaking to the other : but seeing i do not ; that they may have no evasion , i will consider them both . if they say , it was because he could not make any such plain discovery and revelation of himself , then this is that they say : that god intending to reveal himself , his mind , & will , plainly in the scripture to the sons of men , was not able to do it , and therefore failed in his design : this works but little to the glory of his omnipotency , and omnisciency . but to let that pass , wherein men ( so they may compass their own ends ) seem not to be much concerned : i desire to know , whether this plain sufficient revelation of god , be made any other way , or no ? if no otherwise , then , as i confess we are all in the dark ; so it is to no purpose to blame the scripture of obscurity , seeing it is as lightsom as any thing else is , or can be . if this revelation be made some other way , it must be by god himself , or some body else : that any other should be supposed in good earnest to do that which god cannot ( though i know how some canonists have jested about the pope ) i think will not be pleaded : if god then hath done this another way , i desire to know the true reason why he could not do it this way ; namely , by the scripture , and therefore desisted from his purpose ? but it may be thought god could make a revelation of himself , his mind , and will , in and by the scripture , yet he would not do it plainly , but obscurely : let us then see what we mean by plainly in this business . we intend not , that every text in scripture is easie to be understood ; nor that all the matter of it is easie to be apprehended : we know that there are things in it hard to be understood , things to exercise the minds of the best , and wisest of men unto diligence , and when they have done their utmost , unto reverence . but this is that we mean by plainly ; the whole will & mind of god , with whatever is needful to be known of him , is revealed in the scripture , without such ambiguity or obscurity , as should hinder the scripture from being a revelation of him , his mind , and will ; to the end , that we may know him , and live unto him . to say that god would not do this , would not make such a revelation ( besides the reflection that it casts on his goodness and wisdom ) is indeed to say , that he would not do that , which we say he would do . the truth is , all the harangues we meet withal about the obscurity of the scripture , are direct arraignments of the wisdom and goodness of god. and if i were worthy to advise my roman-catholick-countreymen , i would perswade them to desist from this enterprize ; if not in piety , at least in policy : for , i can assure them , as i think i have done already , that all their endeavours for the extenuation of the worth , excellency , fullness , sufficiency of the scripture , do exceedingly confirm protestants in the truth of their present perswasion ; which they see cannot be touched , but by such horrible applications as they detest . 4. but yet they say , scripture is not so clear , but that it needs interpretation ; and protestants have none to interpret it , so as to make it a means of ending differences , i confess , the interpretation of scripture is a good and necessary work ; and i know , that he who was dead , and is alive for ever , continues to give gifts unto men , according to his promise , to enable them to interpret the scripture , for the edification of his body the church . if there were none of these interpreters among the protestants , i wonder whence it is come to pass , that his comments on , and interpretations of scripture , who is most hated by romanists of all the protestants that ever were in the world , are so borrowed , and used ( that i say not stollen ) by so many of them : and that indeed what is praise-worthy in any of their church , in the way of exposition of scripture , is either borrowed from protestants , or done in imitation of them . if i am called on for instances in this kind , i shall give them , i am perswaded , to some mens amazement , who are less conversant in these things . but we are besides the matter : it is of an infallible interpreter , in wh●se expositions and determinations of scripture-sense , all christians are obliged to acquiesce , and such an one you have none . i confess we have not , if it be such an one as you intend ; whose expositions and interpretations we must acquiesce in : not because they are true , but because they are his . we have infallible expositions of the scripture in all necessary truths , as we are assured from the scripture it self : but an infallible expositor , into whose authority our faith should be resolved , besides the scripture it self , we have none : nor do i think they have any at rome , what-ever they talk of to men that were never there ; nor ( i suppose ) do they believe it themselves : for indeed if they do , i know not how they can be freed , from being thought to be strangely distempered , if not stark mad : for not to talk of the tower of london , this i am sure of , that we have whole cart loads of comments and expositions on the scripture , written by members of the church , men of all orders and degrees ; and he that has cast an eye upon them , knows , that a great part of their large volumes , are spent in confuting the expositions of one another , and those that went before them . now wh●t a madness is this , or childishness , above that of very children , to lye swaggering and contending one with another , before all the world , with fallible mediums about the sense of scripture , and giving expositions , which no man is bound to acquiesce in , any further than he sees reason ; whilst all this while they have one amongst them , who can infallibly interpret all ; and that with such an authority , as all men are bound to rest in , and contend no further ? and the further mischief of it is , that of all the rest , this man is alwayes silent , as to exposition of scripture , who alone is able to part the fray . there be two things , which i think verily , if i were a papist , i should never like in the pope ; because methinks they argue a great deal of want of good nature : the one is ( that we treat about ) that he can see his children so fiercely wrangle about the sense of scripture , & yet will not give out what is the infallible meaning of every place , at least that is controverted , and so stint the strife amongst them , seeing it seems he can if he would . and the other is , that he suffers so many souls to lye in purgatory , when he may let them forth if he please ; and ( that i know of ) hath received no order to the contrary . but the truth is , that neither the romanists , nor we , have any infallible living judge , in whose determination of the sense of scripture , all men should be bound to acqu●esce , upon the account of his authority : this is all the difference : we openly profess we have none such , and betake us to that which we have , which is better for us ; they pretending they have , yet acting constantly as if they had not , and as indeed they have not ; maintain a perpetual inconsistency , and contradiction between their pretentions , and their practice . the holy ghost , speaking in and by the scripture , using the ministry of men furnished by himself , with gifts and abilities , and lawfully called to the work ▪ for the oral declaration , or other expositions of his mind , is that which the protestants cleave unto , for the interpreting of the scripture ; which its self discovers , when infallible . and if papists can tell me of a better way , i will quickly imbrace it . i suppose i may , upon the considerations we have had of the reasons offered to prove the insufficiency of scripture , to settle us in the truth , & to end our differences , conclude their insufficiency to any such purpose . we know , the scripture was given us , to settle us in the truth , and to end our differences ; we know , it is profitable to that end and purpose , and able to make us wise to salvation . if we find not these effects wrought in our selves , it is our own fault ; and i desire that for hereafter , we may bear our own blame , without such reflections on the holy word of the infinitely blessed god. ix . we are come at length unto the pope , of whom we are told , that he is a good man , one that seeks nothing but our good , that never did us harm , but has the care , and inspection of us committed unto him by christ. for my part , i am glad to hear such news of him , and should be more glad to find it to be true . our forefathers and predecessors in the faith we profess , found it otherwise . all the harm that could be done unto them , by ruining their families , destroying their estates , imprisoning , and torturing their persons , and lastly , burning their bodies in fire , they received at his hands . if the alteration pretended , be not from the shortning of his power , but the change of his mind and will , i shall be very glad to hear of it . for the present , i confess , i had rather take it for granted , whilest he is at this distance , than see him trusted with power , for the tryal of his will. i never heard of much of his repentance , for the blood of those thousands that hath been shed by his authority , and in his cause ; which makes me suspect , he may be somewhat of the same mind still , as he was . time was , when the very worst of popes exhausted more treasure out of this nation , to spend it ab●oad to their own ends , th●● some a●e willing to grant to the best of kings , to spend at home for their goods . i● may be , he is changed , as to this design also , but i do not know it ; nor is any p●oof offered of it , by our autho● . let us deal plainly one with another , and ( without telling us , that the pope never did us harm , which is not the way to make us believe , that he will not ; because it makes us suspect , that all we have suffered from him , is thought no harm ) let h●m tell us how he will assure us , that if this good pope get us into his power again , he will not burn us , as he did our fore-fathers , unless we submit our consciences unto him in all things ; that he will not find out wayes to draw the treasure out of the n●tion , nor absolve subjects from their allegiance , nor excommunicate , or attempt the deposition of our kings , or the giving away of their kingdoms , as he has done in former dayes ? that these things he hath done , we know ; that he hath repented of them , and changed his mind thereupon , we know not . to have any thing to do with him , whilst he continues in such distempers is not only against the principles of religion , but of common prudence also . for my par● , i cannot but fear , until i see security tendered of this change in the pope , that all the good words that are given us concerning him , are but baits to enveigle us into his power ; and to tell you the truth terrent vestigia . how the pope imployes himself in seeking our good , which our author paints out unto us , i know not ; when i see the effects of it , i shall be thankful for it . in the mean time , being so great a stranger to rome , as i am , i must needs say , i know nothing that he does , but seek to destroy us , body and soul. our author pleads indeed , that the care and inspection of our condition , is committed to him by christ : but he attempts not to prove it , which i somewhat marvel at : for having professedly deserted the old way of pleading the catholick cause and interest , ( which i presume he did , upon conviction of its insufficiency ) whereas he is an ingenious person he could not but know , that pasce ove● meas , tu es petrus , tibi dabo claves , are as weak parts of the old plea , as any made use of ; belonging nothing at all to the thing , whereunto they are applyed ; it is somewhat strange , that he would substitute no new proofs in their room . but , it seems , it is not every ones h●p , with him of old , to want opinions sometimes , but no arguments . when he has got proofs to his purpose , we will again attend unto him : in the mean time , in this case shall only mind him , that the taking for granted in disputations , that which should principally be proved , h●s got an ill name amongst learned men , being commonly called begging . x. the last principle which i have observed , diffusing its influences throughout the whole discourse , is , that the devotion of catholicks , far transcends that of protestants : their preaching also ( which i forgot to mention before ) is far to be preferred above that of these : and for their religion and worship , it is liable to no just exception . i desire that our author would but a little call to mind that parable of our saviour , about the two men that went up into the temple to pray . to me this discourse smels rank of the pharisee , and i wish that we might all rather strive to grow in faith , love , charity , self-denyal , and universal conformity unto our lord jesus ; than to bristle up , and cry , stand further off , for i am holier than thou . in the mean time , for the respect i bear him , i intreat our author to speak no more of this matter , lest some angry protestant , or some fanatick should take occasion to talk of old matters , and rip up old sores , or give an account of the present state of things in the church of rome ; all which were a great deal better covered . if he will not take my advice , he must thank himself for that , which will assuredly follow . i must also say , by the way , that that devotion , which consists so much , as our author makes it to do , in the sweeping of churches , and tinckling of bells ; in counting of beads , and knocking of breasts , is of very little value with protestants , who have obtained an experience of the excellency of spiritual communion with god in christ jesus . now whether these parts of the profession and practise of his church , which he is pleased to undertake , not onely the vindication , but the adorning of , be lyable to just exception or no , is the last part of our work to consider ; and which shall in its proper place be done accordingly . as i before observed , he that shall but cursorily run through this discourse , will quickly find , that these false suppositions , ungrounded presumptions , and unwarrantable pretensions , are the things which are disposed of , to be the foundations , nerves , and sinewes of all the rhetorick that it is covered and wrought withall ; and that the bare drawing of them out , leaves all the remaining flourishes in a more scattered condition , than the sybils leaves ; which no man can gather up , and put together , to make up any significancy at all , as to the design in hand . i might then well spare all further labour , and here put a period to my progresse ; and indeed would do so ; were i secure i had none to deal with , but ingenious , and judicious readers ; that have some to tolerable acquaintance at least , with the estate of religion of old , and at present in europe , and with the concernment of their own souls in these things . but that no pretence may be left unto any , that we avoided any thing material in our author : having passed through his discourse unto the end of it , i shall once more return to the beginning , and pass through its severals , leaving behind in the way , such animadversions as are any way needful to rescue such as have not a mind to be deceived , from the snares and cobwebs of his oratory . chap. iii. motive , matter , and method of our author's book . what remains of our author's preface is spent in the persuit of an easie task in all the branches of it . to condemn the late miscarriages in these nations , to decry divisions in religion , with their pernicious consequences , to commend my lord chancellour's speech ; are things that have little difficulty in them , to exercise the skill of a man pretending so highly as our author doth . he may secure himself , that he will find no opposition about these things from any man in his right wits . no other man certainly can be so forsaken of religion and humanity , as not to deplore the woful undertakings and more woful issues of sundry things , whereunto the concernments of religion have been pleaded to give countenance . the rancour also of men , and wrath against one another on the same accounts , with the fruits which they bring forth all the world over , are doubtless a burden to the minds of all that love truth and peace . to prevent a returnal to the former , and remove or at least allay the latter , how excellently the speech of that great counsellour , and the things proposed in it , are suited ; all sober and ingenious men must needs acknowledge . had this then been the whole design of this preface , i had given his book many an amen , before i had come to the end . but our author having wholly another mark in his eye , another business in hand , i should have thought it a little uncivil in him , to make my lord chancellour's speech seemingly subservient to that which he never intended , never aimed at , which no word or expression in it leads unto ; but that i find him afterwards so dealing with the words of god himself . his real work in this compass of words , is to set up a blind , or give a false alarm , to arrest and stay his unwary reader , whilst he prepares him for an entertainment which he thought not of , the pretence he flourisheth over both in the preface and sundry other parts of his discourse , is , the hatefulness of our animosities in and about religion , their dismal effects , with the necessity and excellency of moderation in things of that nature ; the real work in hand is , a perswasive unto popery , and , unto that end ( not of moderation , or forbearance ) are all his arguments directed . should a man go to him , and say , sir , i have read your learned book , and find that heats , and contests , about differences in religion are things full of evil , and such as tend unto further misery ; i am therefore resolved quietly to persist in the way of protestancy wherein i am , without ever attempting the least violence against others for their dissent from me , but only with meekness and quietness defend the truth which i profess ; i presume , he will not judge his design half accomplished towards such a man , if at all . nay , i dare say with some confidence , that in reference to such a one , he would say to himself , op●ram & oleum p●rdidi . and therefore doth he wisely tell us , pag. 12. that his matter is perceived by the prefixed general contents of his chapters , his design which he cals his method , he confesseth that he doth purposely conceal . but the truth is , it is easily discoverable , there being few pages in the book , that do not display it . the reader then must understand , that the plain english of all his commendations of moderation , and all his exhortations to a relinquishment of those false lights and principles , which have lead men to a disturbance of the publique peace , and ensuing calamities , is , that popery is the only religion in the world , and that centring therein is the only means to put an end to our differences , heats , and troubles . unless this be granted , it will be very hard to find one grain of sincerity in the whole discourse : and if it be ; no less difficult to find so much of truth . so that whatever may be esteemed suitable to the fancies of any of them whom our author courts in his address , those who know any thing of the holiness of god and the gospel , of that reverence which is due to christ and his word , and wherewith all the concernments of religion ought to be mannaged , will scarsely judge , that , that blessed fountain of light and truth will immixe his pure beams and blessing , with such crafty , worldly , sophistical devices ; or such frothy ebullitions of wit and fansie as this discourse is stuffed withall . these are things , that may be fit to entangle unstable spirits , who being regardless of eternity , and steering their course according to every blast of temptation , that fills their lusts and carnal pleasures , are as ready to change their religion ( it men can make any change in , or of , that which in reality they neither leave nor receive , but only sport themselves to and fro with the cloud and shadow of it ) as they are their cloaths and fashions . those who have had experience of the power and efficacy of that religion which they have professed ; as to all the ends for which religion is of god revealed , will be little moved , with the stories , pretenses and diversions of this discourse . knowing , therefore , our author's design , ( and which we shall have occasion to deal with him about , throughout his treatise ) which is to take advantage from the late miscarriages amongst us , and the differences that are in the world in religion , to perswade men not indeed and ultimately to mutual moderation and forbearance , but to a general acquiescency in the roman-catholicism , i shall not here further speak unto it . the five heads of his matter may be briefly run over as he proposeth ▪ them , pag. 13. with whose consideration i shall take my leave of his preface . the first is , that there is not any colour of reason , or just title , to move us to quarrel and judge one another , with so much heat about religion ▪ indeed there is not ; nor can there be : no man was ever so madd as to suppose there could be any reason or just title for men to do evil ; to quarrel and judge one another with heats about religion , is of that nature . but , if , placing himself , to keep a decorum , amongst ▪ protestants , he would insinuate , that we have no reason to contend about religion , as having lost all title unto it by our departure from rome , i must take leave unto this general head , to put in a general demurrer ; which i shall afterwards plead to , and vindicate . his second is , that all things are so obscure , that no man in prudence can so far presume of his own knowledge , as to set up himself a guide and leader in religion . i say so too ; and suppose the words as they lye , whatever be intended in them , are keenly set against the great papal pretension : whatever he may pretend , we know , the pope sets up himself to be a guide to all men in religion ; and , if he do it not upon a presumption of his own knowledge , we know not on what better grounds he doth it . and though we wholly condemn mens setting up themselves to be guides and leaders to their neighbours ; yet , if he intend , that all things are so obscure , that we have no means to come to the knowledge of the truth concerning god and his mind , so far as it is our duty to know it ; and therefore , that no man can teach or instruct another in that knowledge ; i say , as before , we are not yet of his mind : whether we shall be or no , the process of our discourse will shew . 3. he adds , that no sect hath any advantage at all over another , nor all of them together over popery . yes ; they that have the truth , wherein they have it , have advantage against all others that have it not . and so protestancy hath advantage over popery . and here , the pretext or vizor of this protestant begins to turn aside : in the next head , it quite falls from him . that is , ( 4. ) that all the several kinds of religion here in england , are equally innocent to one another ; and popery , as it stands in opposition to them , is absolutely innocent and unblameable to them all . i am little concerned in the former part of these words , concerning the several kinds of religion in england , having undertaken the defence of one only ; namely , protestancy . those that are departed from protestancy so far as to constitute another kind of religion ; as to any thing from me , shall plead for themselves . however i wish , that all parties in england were all equally innocent to one another , or that they would not be willing to make themselves equally nocent . but the latter part of the words contain , i promise you , a very high undertaking . popery is innocent , absolutely innocent and unblameable to them all . i fear we shall scarce find it so , when we come to the tryal . i confess i do not like this pretence of absolute innocency and unblameableness . i suppose , they are men that profess popery , and i do know that popery is a religion or profession of mens finding out ; how it should come to be so absolutely innocent on a suddain , i cannot imagine : but we will leave this until we come to the proof of it , taking notice only , that here is a great promise made unto his noble and ingenious readers , that cannot advantage his cause , if he be not able to make it good . the close is , 5. that as there neither is , nor can be any rational motive for disputes and animosities about matters of religion ; so is there an indispensable moral cause , obliging us to moderation , &c. but this , as i observed before , though upon the first view of the sign hanging up at the door , a man would guess to be the whole work that was doing in the house , is indeed no part of his business ; and is therefore thrust out at the postern , in two short leaves , the least part of them , in his own words after the spending of 364 pages in the pursuit of his proper design . but , seeing we must look over these things again , in the chapters assigned to their adorning , we may take our leave of them at present , and of his preface together . chap. v. & chap. i. contests about religion and reformation , schoolmen , &c. the title of this chapter was proposed ; the persuit of it , now ensues . the first paragraph is a declamation about sundry things which have not much blame-worthy in them . their common weakness is , that they are common . they tend not to the furtherance of any one thing more then another ; but are such as any party may flourish withal , and use to their several ends as they please . that , desire of honour and applause in the world , hath influenced the minds of men to great and strange undertakings , is certain . that it should do so , is not certain , nor true : so , that when we treat of religion , if we renounce not the fundamental principle of it in self-denyal , this consideration ought to have no place . what then was done by emperours and philosophers of old , or by the later school-men on this account , we are little concerned in . nor have i either desire or design to vellicate any thing spoken by our author , that may have an indifferent interpretation put upon it ; and be separated from the end which he principally persues . as there is but very little spoken in this paragraph , directly tending to the whole end aimed at , so there are but three things , that will any way serve to leaven the mind of his reader , that he may be prepared to be moulded into the form he hath fancyed to cast him into , which is the work of all these previous harangues . the first is his in●●nuation , that the reformation of religion is a thing pretended by aemulous plebeians , not able to hope for that supervisorship in religion which they see intrusted with others . how unserviceable this is unto his design as applyed to the church of england , all men know ; for setting aside the consideration of the influence of soveraign royal authority , the first reformers amongst us , were persons who as they enjoyed the right of reputation for the excellencies of learning and wisdom ; so also were they fixed in those places and conditions in the church , which no reformation could possibly advance them above ; and the attempt whereof cost them not only their dignities , but their lives also . neither were hezekiah , josiah , or ezra , of old , aemulous plebeians , whose lasting glory and renown arose from their reformation of religion . they who fancy men in all great undertakings to be steered by desire of applause and honour , are exceeding incompetent judges of those actions which zeal for the glory of god , love to the truth , sense of their duty to the lord jesus christ , and compassion for the souls of others , do lead men unto , and guide them in ; and such will the last day manifest the reformation traduced to have been . the second , is a gallant commend●tion of the ingenuity , charity , candor , and sublime science of the school-men . i confess , they have deserved good words at his hands : these are the men , who out of a mixture of philosophy , traditions , and scripture● all corrupted and perverted , have hamm●●ed that faith , which was afterwards confirmed under so many anathemaes at trent . so that upon the matter , he is beholden to them for his religion ; which i find he loves , and hath therefore reason to be thankful to its contrivers . for my part , i am as far from envying them their commendation , as i have reason to be , which i am sure is far enough . but yet before we admit this testimony , hand over head ; i could wish he would take a course to stop the mouths of some of his own church , and those no small ones neither , who have declared them to the world , to be a pack of egregious sophisters , neither good philosophers , nor any divines at all ; men who seem not to have had the least reverence of god , nor much regard to the truth in any of their disputations , but we●● wholly influenced by a vain reputation of subtility , desire of conquest , of leading and denominating parties , and that in a barbarous science , barbarously expressed , untill they had driven all learning and divinity almost out of the world. but i will not contend about these fathers of contention : let every man esteem of them as he seems good . there is the same respect , in that bitter reflection which he makes on those , who have managed differences in religion in this last age , the third thing observable . that they are the writers , and writings that have been published against the papacy which he intends ; he doth more than intimate . their disputes , he rells us , are managed with so much unseemly behaviour , such unmanerly expressions , that discreet sobriety cannot but loath , and abhor to read them ; with very much more to this purpose . i shall not much labour to perswade men not to believe what he sayes in this matter ; for i know full well , that he believes it not himself . he hath seen too many protestant books , i suppose , to think this cen●●re will suit them all . this was meet to be spoken , for the advantage of the catholick cause : for what there hath been of real offence in this kind amongst us , we may say , iliacos intra muros peccatur et extra ; romanists are sinners as well as others : and i suppose himself knows . that the reviling , and defamations used by some of his party , are not to be paralleld in any writings of man-kind at this day extant . about the appellatio●s he shall think meet to make use of , in reference to the persons at variance , we will not contend with him : only i desire to let him know , that the reproach of galilean from the pagans , which he appropriates to the papists , was worn out of the world , before that popery which he pleads for , came into it . as roman-catholicks never tasted of the sufferings wherewith that reproach was attended , so they have no special right to the honour that is in its remembrance . as to the sport he is pleased to make with his countrey-men , in the close of this paragraph , about losing their wits in religious contests , with the evils thence ensuing , i shall no further reflect upon ; but once more to mind the reader , that the many words he is pleased to use in the exaggerating the evils of mannaging differences in religion with animosities and tumults , so seemingly to perswade men to moderation and peace , i shall wholly pass by , as having discovered , that that is not his business , nor consequently at present , mine . it is well observed by him in his second paragraph , that most of the great contests in the world about perishing things , proceed from the unmortified lusts of men . the scripture abounds in testimonies given hereunto : st. james expresly ; from whence come wars and fightings among you ? come they not hence even of your lusts that war in your members ? ye lust and have not , ye kill and desire to have , and cannot obtain ; you fight and warr , yet you have not , chap. 4.1 , 2. mens lusts put them on endless irregularities , in unbounded desires , and foolish sinful enterprizes for their satisfaction . neither is satan the old enemy of the well-fare of mankind wanting to excite , provoke , and stir up these lusts by mixing himself with them in his temptations , thrusting them on , and intangling them in their persuit . as to the contests about religion , which i know not with what mind or intention he terms an empty airy business , a ghostly fight , a skirmish of shaddows or horse-men in the clowds , he knows not what principle , cause , or sourse , to aso●ibe them unto ; that which he is most inclinable unto , is , that there is something invisible above man , stronger and more politick then he , that doth this contumely to mankind , that casts in these apples of contention amongst us , that hisses us to warr and battail , as waggish boys do doggs in the street . that which is intended in these words , and sundry others of the like quality that follow , is , that this ariseth from the intisements and impulsions of the devil . and none can doubt , but that in these works of darkness , the prince of darkness hath a great hand . the scripture also assures us , that as the scorpions which vexed the world issued out of the bottomless pit , so also that these unclean spirits do stir up the powers of the earth to make opposition unto the truth of the gospel , and religion of jesus christ. but yet neither doth this hinder , but that even these religious fewds and miscarriages also , proceed principally from the ignorance , darkness , and lusts of men ▪ in them lies the true cause of all dissentions in and about the things of god. the best know but in part , and the most love darkness more than light , because their works are evils . a vain conversation received by tradition from mens fathers ; with inveterate prejudices , love of the world , and the customs thereof , do all help on this s●d work wherein so many are imployed . that some preach the gospel of god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all their strength , in much contention , and contend earnestly for the faith once delivered unto the saints ; as it is their duty , so it is no cause , but only an accidental occasion , of differences amongst men . that the invisible substances our author talks of , should be able to sport themselves with us as children do with dogs in the street , and that with the like impulse from them , as dogs from these , we should rush into our contentions , might pass for a pretty notion , but only that it over-throws all religion in the world , and the whole nature of man. there is evil enough in corrupted nature to produce all these evils which are declaimed against to the end of this section , were there no daemons to excite men unto them . the adventitious impressions from them , by temptations and suggestions , doubtless promote them , and make men precipitate above their natural tempers in their productions ; but the principal cause of all our evils is still to be looked for at home , nec te quaesiveris extra . sect. 3. pag. 34. in the next section of this chapter whereunto he prefixes , nullity of title , he persues the perswasive unto peace , moderation , charity , and quietness , in our several perswasions , with so many reasonings , and good words , that a man would almost think that he began to be in good earnest , and that those were the things which he intended for their own sakes to promote . i presume , it cannot but at the first view seem strange to some , to find a man of the roman party so ingeniously arguing against the imposition of our senses in religion magisterially and with violence one upon the other ; it being notoriously known to all the world , that they are , if not the only , yet the greatest imposers on the minds and consciences of men that ever lived in the earth ; and which work they cease not the prosecution of , where they have power , until they come to fire and fagot . i dare say , there is not any strength in any of his queries , collections , and arguings , but an indifferent man would think it at the first sight to be pointed against the roman interest and practice . for what have they been doing for some ages past , but under a pretence of charity to the souls of men , endeavouring to perswade them to their opinions and worship , or to impose them on them whether they will or no ? but let old things pass ; it is well if now at last they begin to be otherwise minded . what then , if we should take this gentleman at his word , and cry , a match ; let us strive and contend no more ; keep you your religion at rome to your selves , and we will do as well as we can with ours in england ; we will trouble you no more about yours , nor pray do not you meddle with us or ours . let us pray for one another , wait on god for light and direction , it being told us , that if any one be otherwise minded , ( than according to the truth ) god shall reveal that unto him . let us all strive to promote godliness , obedience to the commands of christ , good works , and peace in the world ; but for this contending about opinions , or endeavouring to impose our several perswasions upon one another , let us give it quite over . i fear he would scarsely close with us , and so wind up all our differences upon the bottom of his own proposals ; especially , if this law should extend it's self to all other nations equally concerned with england . he would quickly tell us , that this is our mistake ; he intended not roman-catholicks , and the differences we have with them in this discourse ; it is protestants , presbyterians , independents , anabaptists , quakers , that he deals with al , and them only , and that upon this ground , that none of them have any title or pretence of reason to impose on one another , and so ought to be quiet , and let one another alone in matters of religion . but for the roman-catholicks , they are not concerned at all in this harangue , having a sufficient title to impose upon them all . now truly , if this be all , i know not what we have to thank you for , tantúmne est otii tibi abs re tua , aliena ut cures , eaque quae ad te nihil at tinent ? there are wise and learned men in england , who are concerned in our differences , and do labour to compose them or suppress them . that this gentleman should come and justle them aside , and impose himself an umpire upon us , without our choyce or desire , in matters that belong not unto him , how charitable it may seem to be , i know not ; but it is scarsely civil . would , he would be perswaded to go home , and try his remedies upon the distempers of his own family , before he confidently vend them to us . i know he has no salves about him to heal diversities of opinions , that he can write probatum est upon , from his roman-church . if he have , he is the most uncharitable man in the world , to leave them at home brawling , and together by the ears ; to seek out practise where he is neither desired , nor welcome , when he comes without invitation . i confess , i was afraid at the beginning of the section , that i should be forced to change the title before i came to the end , and write over it desinit in piscem . the sum of this whole paragraph is , that all sorts of protestants , and others , here in england , do ridiculously contend about their several perswasions in religion , and put trouble on one another on that account , whereas it is the pope only that hath title and right to prescribe a religion unto us all ; which is not to me unlike the fancy of the poor man in bedlam , who smiled with great contentment , at their folly , who imagined themselves either queen elizabeth , or king james , seeing he himself was king henry the eighth . but , seeing that is the business in hand , let us see what is this title , that the pope hath , which protestants can lay no claim unto . it is founded on that of the apostle to the corinthians , did the word of god come forth from you , or came it unto you only ? this is pretended the only rule to determin , with whom the preheminence of religion doth remain : now the word came not out originally from protestants , or puritans , nor came it to them alone . so that they have no reason to be imposing their conceptions on one another , or own others that differ from them . but our author seems here to have fallen upon a great mis-adventure ; there is not , as i know of , any one single text of scripture , that doth more fatally cut the throat of papal pretensions , than this that he hath stumbled on . it is known , that the pope and his adherents claim a preheminence in religion to be the sole judges of all its concernments , and the imposers of it in all the world . what men receive from them , that is truth ; what they are any otherwise instructed in , it is all false and naught . on this pretence it is , that this gentleman pleads nullity of title amongst us as to all our contests ; though we know , that truth carries its title with it , in whose hands soever it be found . give me leave then to make so bold ( at least at this distance ) as to ask the pope and his adherents an à vobis verbum dei processit , an ad vos solos pervenit ? did the gospel first come from you , or only unto you , that you thus exalt your selves above your brethren all the world over ? do we not know by whom it first came to you , and from whom ? did it not come to very many parts of the world before you ? to the whole world as well as to you ? why do you then boast your selves as though you had been the first revealers of the gospel , or that it had come unto you in a way or manner peculiar and distinct from that by which it came to other places ? would you make us believe , that christ preached at rome , or suffered , or rose from the dead there , or gave the holy ghost first to the apostles there , or first there founded his church , or gave order for the empaling it there , when it was built ? would we never so fain , we cannot believe such prodigious fables . to what purpose then do you talk of title to impose your conceits in religion upon us ? did the gospel first come forth from you , or came it unto you only ? will not rome notwithstanding its seven hills , be laid in a level with the rest of the world , by vertue of this rule ? the truth is , as to the oral dispensation of the gospel , it came forth from jerusalem , by the personal ministry of the apostles , and came equally to all the world : that spring being long since dryed up , it now comes forth to all from the written word ; and unto them who receive it in its power and truth doth it come , and unto no other . what may further be thought necessary to be discussed , as to the matter of fact , in reference to this rule , the reader may find handled under that consideration of the first supposition ; which our author builds his discourse upon . sect. 4. pag. 48. heats and resolution , is the title of this section ; in which if our author be found blameless , his charge on others will be the more significant : the impartial reader , that will not be imposed on by smooth words , will easily know what to guess of his temper . in the mean time , though we think it is good to be well-resolved , in the things that we are to believe and practise in the worship of god ; yet all irregular , and irrational heats , in the prosecution , or maintenance of mens different conceptions and apprehensions in religion , we desire sincerely to avoid and explode . nor is it amiss , that , to further our moderation , we be minded of the temper of the pagans , who in their opinion-wars ( we are told ) used no other weapons but only of pen and speech : for our author seems to have forgotten , not only innumerable other instances to the contrary , but also the renowned battel between ombos and tentyra . but this forgetfulness was needful , to aggravate the charge on christians , that are not romanists , for their heat , fury , and fightings , for the promotion of their opinions ; as being in this so much the worse than pagans , who in religion used another manner of moderation . and who i pray is it , that manageth this charge ? whence comes this dove , with an olive-branch ? this orator of peace ? if we may guess from whence he came , by seeing whither he is going , we must say that it was from rome . this is their plea , this the perswasion of men of the roman-interest : this their charge on protestants : to this height the confidence of mens ignorance , inadvertency , and fullness of present things amounts . could ever any one rationally expect , that these gentlemen would be publick decryers of fury , wars , and tumults for religion ? may not protestants say to them , quae regio in terris nostri non plena cruoris ? is there any nation under the heavens , whereunto your power extends , wherein our blood hath not given testimony to your wrath and fury ? after all your cursings , and attempted depositions of kings and princes , translations of title to soveraignty and rule , invasions of nations , secret conspiracies , prisons , racks , swords , fire , and fagot , do you now come and declaim about moderation ? we see you not yet cease from killing of men , in the pursuit of your fancies and groundless opinions ; any where , but either where you have not power , or can find no more to kill : so that certainly , whatever reproach we deserve to have cast upon us in this matter , you are the unfittest men in the world to be mannagers of it . but i still find my self in a mistake in this thing : it is only protestants and others , departed from the roman church , that our author treats : it is they , who are more fierce and disingenious than the pagans , in their contests amongst themselves , and against the romanists ; as having the least share of reason , of any upon the earth . his good church is not concerned , who as it is not lead by such fancies and motives as they are , so it hath right ( where it hath power ) to deal with its adversaries as seems good unto it . this then , sir , is that which you intend ; that we should agree amongst our selves , and wait for your coming with power to destroy us all . it were well indeed , if we could agree ; it is our fault and misery , if we do not , having so absolutely a perfect rule and means of agreement as we have . but yet , whether we agree , or agree not , if there be another party distinct from us all , pretending a right to exterminate us from the earth , it behooves us to look after their proceedings . and this is the true state of all our author's pleas for moderation ; which are built upon such principles as tend to the giving us up unarmed and naked to the power and will of his masters . for the rest of this section , wherein he is pleased to sport himself in the miscarriages of men in their coyning and propagating of their opinions , and to gild over the care and success of the church of rome , in stifling such births of pride and darkness , i shall not insist upon it . for as the first as generally tossed up and down , concerns none in particular , though accompanyed with the repetition of such words as ought not to be scosfed at ; so the latter is nothing but what violence and ignorance may any where , and in any age , produce . there are societies of christians , not a few , in the east , wherein meer darkness and ignorance of the truth , hath kept men at peace in errors , without the least disturbance by contrary opinions amongst themselves , for above a 1000 years ; and yet they have wanted the help of outward force to secure their tranquillity . and is it any wonder , that where both these powerful engins are set at work for the same end , if in some measure it be compassed and effected . and if there be such a thing among the romanists ( which i have reason to be difficult in admitting the belief of ) as that they can stisle all opinions , as fast as they are conceived , or destroy them assoon as they are brought forth ; i know it must be some device or artifice unknown to the apostles and primitive churches ; who notwithstanding all their authority and care for the truth , could not with many compass that end . sect. 5. pag. 54. the last section of this chapter contains motives to moderation three in number ; and i suppose , that no man doubts , but that many more might be added , every one in weight out-doing all these three . the first is that alone which protestants are concerned to look unto : not that protestants oppose any motive unto moderation ; but knowing that in this discourse , moderation is only the pretence , popery ( if i may use the word without incivility ) the design and aim , it concerns them to examine , which of these pretended motives , that any way regards their real principle , doth tend unto ; now this motive is , the great ignorance our state and condition is involved in , concerning god , his works , and providence ; a great motive to moderation , i wish all men would well consider it . for i must acknowledge , that i cannot but suppose them ignorant of the state and condition of mortality , and so consequently their own , who are ready to destroy and exterminate their neighbors of the same flesh and bloud with them , and agreeing in the main principles of religion , that may certainly be known , for lesser differences , and that by such rules as within a few years may possibly reach their nearest relations . our author also layes so much weight on this motive , that he fears an anticipation , by men , saying , that the scripture reveals enough unto us ; which therefore he thinks necessary to remove . for my part ; i scarse think , he apprehended any real danger , that this would be insisted on as an objection against his motive to moderation . for to prevent his tending on towards that which is indeed his proper end , this obstacle is not unseasonably layed , that under a pretence of the ignorance unavoidably attending our state and condition , he might not prevail upon us to increase and aggravate it , by entising us to give up our selves by an implicite faith to the conduct of the roman-church . a man may easily perceive the end he intends , by the objections which he fore-sees . no man is so madd , i think , as to plead the sufficiency of scripture-revelation against moderation ; when in the revelation of the will of god contained in the scripture , moderation is so much commended unto us , and pressed upon us : but against the pretended necessity of resigning our selves to the romanists for a relief against the unavoidable ignorance of our state and condition , besides that we know full well , such a resignation would yield us no relief at all ; this plea of the sufficiency of scripture-revelation is full and unanswerable . this put our author on a work which i have formerly once or twice advised him to meddle no more ; being well assured , that it is neither for his reputation , nor his advantage , much less for his souls health . the pretences which he makes use of , are the same that we have heard of many and many a time ; the abuse of it by some , and the want of an infallible interpreter of it as to us all . but the old tale is here anew gilded with an intermixture of other pretty stories , and application of all to the present humours of men ; not forgetting to set forth the brave estate of our fore-fathers , that had not the use of the scripture ; which what it was , we know well enough , and better then the prejudices of this gentleman will give him leave to tell us . but if the lawful and necessary use of any thing may be decryed , because of its abuse , we ought not only to labour the abolishing of all christian religion in general , and every principle of it in particular out of the world ; but the blotting out of the sun , and moon , and stars , out of the firmament of heaven , and the destruction of the greatest and most noble parts , at least , of the whole creation : but as the apostles continued in the work of preaching the gospel , though by some , the grace they taught was turned into lasciviousness ; so shall we abide to plead for the use of the scripture , whatever abuse of them by the wicked lusts of men can be instanced in . nor is there any reason in the world , why food should be kept from all men , though some have surfeited , or may yet so do . to have a compendious narration of the story and morality of the scripture in the room of the whole , which our author allows of , is so jejune , narrow , and empty a conception , so unanswerable to all those divine testimonies given to the excellency of the word of god , with precepts to abide in the meditation and study of it , to grow in the knowledge of it , and the mysteries contained in it , the commendations of them that did so , in the scripture it self , so blasphemously derogatory to the goodness , love , and wisdom of god , in granting us that inestimable benefit , so contrary to the redoubled exhortations of all the antient fathers , that i wonder any one who dares pretend to have read it , or to be a christian , can own and avow such a notion . all the fine stories , allusions , and speculations , about madness , that he is pleased to flourish withall in this matter , are a covering too short and narrow to hide that wretched contempt of the holy word of the great god , which in these notions discovers its self . men who by corrupt principles have been scared from the study of the scripture , or by their lusts kept from its serious perusal , or attendance unto it , that value not the authority of god , of christ , or his apostles , commanding and requiring the diligent study of it , that dis-regard the glorious mysteries , revealed in it on set purpose that we might all come to an acquaintance with them , and so , consequently , that have had no experience of the excellency or usefulness of it , nor lye under any conviction of their own duty to attend unto it ; may perhaps be glad to have their lusts and unbelief so farr accommodated , as to suffer themselves to be perswaded , that there is no need that they should any further regard it , than hitherto they have done . but in vain is the net spread before the eye of any thing that hath a wing ; for them who have tasted the sweetness of the good word of god , who have attained any acquaintance with its usefulness and excellency , who have heard the voyce of god in it , making the knowledge of his will revealed therein of indispensable necessity to the salvation of their souls ; believe me , sir , all your rhetorick and stories , your pretences and flourishes , will never prevail with them to cast away their bibles , and resolve for the future to believe only in the pope . of the interpretation of the scripture i have spoken before , and shewed sufficiently , that neither are we at any such a loss therein , as to bring us to any incertainty about the principles of our religion ; nor , if we were , have we the least reason to look for any relief from rome . when i happen upon any of these discourses , i cannot but say to my self ; what do these men intend ? do they know what they do , or with whom they have to deal ? have they ever read the scripture , or tasted any sweetness in it ? if they instruct their disciples unto such mean thoughts of the holy word of god , they undo them for ever . and if i meet with these bold efforts against the wisdom of god twenty times , i cannot but still thus startle at them . the two following motives being taken up , as far as i can apprehend , to give our author an advantage to make sport for himself and others , in canvasing some expressions & discourses of our talkative times , and the vulgar brutish management of our differences , by some weak unknowing persons , need not detain us . did i judge it a business worthy of any prudent mans consideration , it were easie to return him for his requital , a collec●●on of the pretty prayers and devotions of his good catholicks , of their kind treatments one of another , or the doubty arguments they make use of amongst themselves and against us ; abundantly enough to repay him his kindness , without being beholding to any of those legends , which they formerly accommodated the people withall , in room both of scripture and preaching ; though of late they begin to be ashamed of them . chap. vi. to chap ii. obscurity of god , &c. unto the ensuing whole chapter , wherein our author exspatiates , with a most luxuriant oratory , throughout ; and oft times soars with poetical raptures , in setting forth the obscurity and darkness of all things , 〈◊〉 ignorance and disability , to attain a right and perfect knowledge of them , canting by the way , many of those pretty notions , which the philosophical discoursive men of our dayes do use to whet their wits upon , over a glass of wine ; i have not much to offer : nor should i once reflect upon that discourse , were it not designed to another end , than that which it is ushered in by , as the thing aymed to be promoted by it . forbearance of one another in our several perswasions , on a sense of our infirmity and weakness , and the obscurity of those things , about which our minds and contemplations are conversant , is flourished at the entrance of this harangue : after a small progress , the snake begins to hiss in the grass , and in the close openly to shew it self , in an enticement unto an imbracing of the roman-religion ; which , it seems , will disintangle our minds out of that maze about the things of god and man , in which , without its guidance , we must of necessity wander for ever . as for his philosophical notions , i suppose they were only vented , to shew his skill in the learned talks of this age , & to toll on the gallants , whom he hath most hope to enveagle ; knowing them to be candidates for the most part , unto that sceptism which is grown the entertainment of tables and taverns . how a man that is conversant in his thoughts about religion , and his choice of , or settlement therein , should come to have any concernment in this discourse , i cannot imagine . that god , who is infinitely wise , holy , good , who perfectly knows all his own excellencies , hath revealed so much of himself , his mind , and will , in reference to the knowledg which he requires of himself , and obedience unto him , as is sufficient to guide us whilst we are here below , to steer our course in our subjection to him , and dependence on him , in a manner acceptable unto him , and to bring us to our utmost end and blessedness in the enjoyment of him : this protestants think sufficient for them , who as they need not , so they desire not to be wise above what is written ; nor to know more of god , than he hath so revealed of himself , that they may know it . those barren , fruitless sp●culations , which some curious serpentine wits , casting off all reverence of the soveraignty and majesty of god , have exercised themselves in and about , even in things too high and hard f●r them , darkning counsel and wisdom , by words of pretended subtilty , but real folly ; are fitter to be exploded out of the world , then fomented and cherished in the m●nds of men . nor doth that discourse about god and his essence , which lies before us , seem to grow on any other roots than ignorance and curiosity ; ignorance of what it is that god requireth us to know of him , and how ; and curiosity in prying into , and using words about what we do not understand , nor is it the mind of god that we should . were poor sinners throughly sensible of their own condition , and what acquaintance with god their concernment doth lye in , they would little value such vain towring imaginations as some mens minds are exercised withal . come , sir , let us leave these vain flourishes , and in deepest abasement of soul pray that we may know how the father , whom no man hath seen at any time , is revealed by the only begotten son , who is in his bosom . what he is in his law towards impenitent sinners , what in the covenant of his grace to them that fly for refuge to the hope that is set before them ; even that the god of our lord jesus christ , the father of glory , would give unto us the spirit of wisdom and revelation in the knowledge of him , that the eyes of our understanding being enlightned , we may know what is the hope of his calling , and what the riches of the glory of his inheritance in the saints , and what is the exceeding greatness of his power towards them that believe , according to the working of the might of his power , which he wrought in christ when he raised him from the dead , and set him at his own right hand in heavenly places ; that our hearts may be comforted , being knit together in love , and unto all riches of the full assurance of understanding to the acknowledgement of the mystery of god , and of the father , and of christ , in whom are hid all the treasures of wisdom and knowledge , and by whom alone we may obtain any saving acquaintance with them ; who also is come , and hath given us an understanding , that we may know him that is true . this is the port-haven of protestants , whatever real darkness may be about them , or whatever mists may be cast on them by the sleights of men that lye in wait to deceive , that they need know no more of god , that they may love him , fear him , believe in him , and come to the enjoyment of him , than what he hath clearly and expresly in christ revealed of himself by his word . whether the storms of this gentleman's indignation be able to drive them , or the more pleasant gales of his eloquence to entise them , from this harbour , time will shew . in the mean while , that indeed , they ought not so to do , nor will do so with any but such as are resolved to steer their course by some secret distempers of their own , a few strictures on the most material passages of this chapter will discover . it is scarce worth while , to remark his mistake in the foundation of his discourse of the obscurity of god , as he is pleased to state the matter , from that of the prophet , asserting , that god is a god who hides himself ; or , as he renders it , an hidden god. his own prophet will tell him , that it is not concerning the essence of god , but the dispensation of his love and favour towards his people , that those words were used by the prophet of old , and so are unwillingly pressed to serve in the design he hath in hand . neither are we more concerned in the ensuing discourse of the soul 's cleaving to god by affection , upon the metaphysicall representation of his excellencies and perfections unto it ; it being purely platonical , and no way suited to the revelation made of god in the gospel , which acquaints us not with any such amiableness in god , as to endear the souls of sinners unto him , causing them to reach out the wings of their love after him , but only as he is in christ jesus , reconciling the world to himself ; a consideration that hath no place , nor any can obtain , in this flourish of words : and the reason is , because they are sinners , and therefore without the revelation of an attonement , can have no other apprehension of the infinitely holy and righteous god , but as of a devouring fire , with whom no sinner can inhabite . nor yet in the aggravation of the obscurity of god from the restless endeavours of mankind in the disquisition of him , who , as he sayes , shew their love in seeking him , having at their birth an equal right to his favour , which they could no wise demerit before they were born , being directly contrary to the doctrine of his own church , in the head of original sin. that which first draws up towards the design he is in persuit of , is his determination , that the issuing of mens perplexities in the investigation of this hidden god , must be by some prophet or teacher , sent from god unto men ; but the uncertainty of coming into any better condition thereby , is so exaggerated by a contempt of those wayes and means , that such prophets have fixed on to evidence their coming forth from god , by miracles , visions , prophesies , ashew of sanctity , with a concourse of threats and promises , as that means also is cashiered from yielding us any relief . neither is there any thing intimated , or offered , to exempt the true prophets of god , nor the lord christ himself , from being shuffled into the same bag with false pretenders in the close , that were brought forth to play their game in this pageant . yea , the difficulty put upon this help of the loss we are at in the knowledge of god , by prophets and prophesies , seems especially to respect those of the scripture , so to manifest the necessity of a further evidence to be given unto them , then any they carry about them , or bring with them , that they may be useful to this end and purpose : and this intention is manifest a little after , where the scripture is expresly reckoned among those things which all men boast of , none can come to certainty or assurance by . thus are poor unstable souls ventured to the borders of atheism , under a pretence of leading them to the church . was this the method of christ , or his apostles , in drawing men to the faith of the gospel ? this the way of the holy men of old , that laboured in the conversion of souls from gentilism and heresie ? were ever such bold assaults against the immoveable principles of christianity made by any , before religion came to be a matter of carnal interest ? is there no way to exalt the pope , but by questioning the authority of christ , and truth of the scripture ? truly , i am sorry , that wise and considering men should observe such an irreverence of god and his word to prevail in the spirits of men , as to entertain thoughts of perswading them to desert their religion , by such presumptious insinuations of the uncertainty of all divine revelation . but all this may be made good on the consideration of the changes of men after their profession of this or that religion ; namely , that , notwithstanding their former pretensions , yet indeed , they knew nothing at all , seeing that from god and the truth no man doth willingly depart ; which if it be universally true , i dare say , there is not one word true in the scripture . how often doth god complain in the old-testament , that his people forsook him for that which was not god ? and how many do the apostles shew us in the new , to have forsaken the truth ? it is true , that under the notion of god the cheifest good , and of truth the proper object and rest of the understanding , none can willingly and by choyce depart : but , that the mindes of men might be so corrupted and perverted by their own lusts , and temptations of satan , as willingly and by choyce to forsake the one or the other , to embrace that which in their stead presents it self unto them ; is no less true , than , that twice two make four . and it is meer weakness and ignorance of the condition of mankind , since the entrance of sin , to conclude , that , because men may forsake the truth which they have professed , therefore there is no evidence in that truth which they so forsake ; as though , truth and its evidence were to be measured and judged by the carriage and deportment of corrupt and unstable men towards it . though the sun continue to shine in the firmament , yet there be a thousand ways whereby men may become blind , and so rendred unable to see it . and there are no fewer ▪ ways whereby men either wilfully themselves darken the eyes of their understanding , or suffer them to be put out by others . shall the truth be thence calumniated , as though it sent forth no beams whereby it may be clearly discerned ? are they not rather justly to be supposed blind themselves , who can entertain such thoughts of it ? we dwell too much on these remote attempts towards the special end aimed at . the rhetorick of this discourse is wound up , pag. 76 , 77 , 78 , 79. in a perswasive unto popery ; the substance whereof is , that the papacy being rejected , there is a necessity that all men must become atheists ; which requires a little further consideration . he says , then , that these dissentions of ours ( he means , of protestants , one of whom he most undecently personates ) about the faith in its branches so hot , so various , so extravagant , are apt to inferr a suspition in its very root ; are not a hundred in our own countrey become atheists already upon that very notion ? and these men supposing substantial change once made in religion , and deliberately admitted , are rather to be commended for their wit , than blamed . for they do but that suddenly , which all the land will come to by degrees . this in general ; in which entrance into his further application of what he had largely , and indeed loosly , before discoursed to his present purpose ; i wish i could find any thing sound . if dissentions about the faith , however extravagantly mannaged , are apt to inferr a suspition in its very root , it is most certain , that since the first preaching of it , or within a few years after its first revelation , causes of suspition have been given , and will be given , and it is the mind of god should be given , who said , there must be heresies , that the approved may be tryed . and this very argument did celsus press against christianity almost 1500. years ago ; which is worthily answered by origen ▪ nor is there need of adding any thing to what that excellent man replyed unto one of the first coyners of this objection . the truth is ; our dissentions are evils ; our evils , the evils of men that are ingaged in them . and yet it may be , not all out so evil in themselves as is pretended ; they are farr enough from meriting the title of , lo here is christ , and , lo there is christ ; protestants are all of them well enough agreed , who is christ , and where alone he is to be found : if they jump not wholly into the same conceptions , about some few things of less importance in the way and manner of the worship of christ , it is no more , but what hath been the lot of the best of men ever since christ was preached on the earth , that were not infallibly inspired ; such contests ever were , and he that knows what men are , will have little cause given him to suspect the truth of the foundation of that about which they contend . nor is any ground of such suspition administred by these differences ; men of corrupt minds , may take occasion from them to vent the enmity which is in their hearts against the faith ; ground of suspition none is given unto them . nay rather , it is a strong evidence of the certainty of the faith in general , that all those who contend about the branches of it , do every one of them charge one another with the failure ; and all agree , that the faith it self about which they contend , is certain , sure , and stable . and , i hope , the gentleman is mistaken in the calculation of the numbers that are become atheists in our countrey ; or , if he have brought them to the pole , i do not believe , that he hath taken a particular account of the occasions and reasons that cast them on that commendable piece of wit , as he styles it ; and so knows not , but that they may have been made witty by some of those wayes , whereby , if a learned frier may be believed , there were no less then 60000. become atheists , and that not of protestants , but good catholicks , in one city in our neighbouring-nation . but this falls out , saith he , by a supposal of a substantial change made in religion , and deliberately admitted . this , indeed , were something ; but , whoever supposed so ? the religion of jesus christ , is the same , once delivered unto the saints . this is still one and the same , yesterday , to day , and for ever , unalterable ; as christ himself . men indeed , who are lyars , are changeable worms ; and many , as to their profession in religion , alter , change , turn , apostatize , with or without deliberation : but he that shall thence conclude , that his best course is speedily to be an atheist , will not deserve much commendation for his wit , less for his wisdom ; and , for his grace , none at all . that the land will come to atheism by degrees , is the prognostication of our author , calculated from the meridian of rome . for my part , i fear not such kind of prophets : protestant religion hath , by the blessing of god , retrived the nation from the doors of atheism , and kept it safe almost these hundred years , notwithstanding the woful miscarriages of some that have professed it ; why they must now all by degrees turn atheists , i know no reason to fear , nor presume doth our author , but that he is prompted to like his conjecture , by his love to his countreymen , desiring they may follow them , who are so commended for their wit. but we must proceed with the improvement of this consideration . pag. 11. if the papist , or roman catholick , who first brought the news of christ and his christianity into the land , as all men must needs know , that have either heard or read of christianities ▪ ingress into england , or other countries and kingdoms , ( for we do no sooner hear news of christianity than popery , and its crucifixes , monasteries , reliques , sacrifice , and the like ) , i say , if the papist le now become so odious , as we see he is , and if the faith he brought and maintained a thousand years together , be now rent all asunder by sects and factions , which bandy all to the ruine of that mother-religion ; if all her practical truths , wherein chiefest piety consists , be already abandoned as erroneous ; doth not this justifie the pagan whom this catholick christian displaced to make way for his own law ? and must not this be a certain way and means to introduce atheism , which naturally follows that faith once removed , even as a carkass succeeds a living body once deceased ? for , one truth denyed , is a fair way to question another , which came by the same hand ; and this , a third : till the very authority of the first revealer be at stake , which can no more defend himself then he can his law ? for the same axe and instrument , that cut down the branches , can cut up the root too ; and , if his reverence , for which all the rest was believed , defend not their truth , it must needs at length utterly fail in his own ; for all the authority they had was purely from him , and he fails in them before he falls in himself . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that the papists , or roman-catholicks , first brought christ and his christianity into this land , is most untrue ; and i wonder how any one that hath read any story of the times that are past , should so often averre what he cannot but know to be untrue . the gospel might have been brought into england by romans , and yet not by papists ; for i cannot find , nor can this gentleman shew , that the romans st. paul wrote unto , were any one of them , in any one poynt , papists . but neither was it brought hither by romans , but came immediately out of the east ; from whence also about the same time it came to rome . nor is it any jot truer , that we no sooner heard news of christianity , than popery , with its crucifixes , monasteries , reliques , sacrifice , ( that is , the mass ) , and the like ; apage nugas ! what do we talk of tother-day things , when we speak of the first news of christianity ? the first planting and watering of these things , was in after-ages , and their growing up to that consistency , wherein they may justly be called popery , a work of many centuries . and yet , i shall grant , that most of them got the start in the world , of that papal soveraignty , whence popery is peculiarly denominated . but the first news we hear of christianity , is in the gospel ; where there is not the least tidings of these trifles , nor was there in some ages , that next succeeded the publication of it . if this gentleman , give any further occasion , the particulars shall be evinced to him . for my part , i know not how , nor to whom a papist is become odious , which nextly he complains of . i can , and do love their persons , pitty them in their mistakes , hate only their vices . but yet , certain it is , a papist may be odious , that is , men may not love those parts of his religion , from whence he is so denominated , without the least impeachment of that faith that extirpated gentilism in the world. it is for that faith which ruined gentilism , that we contend against papists . let us have that , and no more , and there is an end of all our contests . the things we strive about , sprang up since gentilism was buryed , the most of them out of its grave , some from a deeper place , if there be a deeper place . for the practical truths of the papists , which he complains to be abolished , i was in good hope , he would not have mentioned them ; their speculations are better then their practises , whether he intends their moral divinity , or their agenda in worsh●p ; i would desire this gentleman to mention them no more , lest he hear that of them , which , i know , he is not willing to do . as for the practical truths of the gospel , they are maintained , and asserted in the church of england , and by all protestants ; and about others , we are not solicitous . what tendency then , the rejection of popery , which had no hand in supplanting gentilism , and which is no part of the religion of christ , hath to the leading of men into atheism , is as hard to discover , as the quadrature of a circle , or a subterranean passage into the indies . but he gives his reasons ; if one truth be denyed , a fair way is made to question another , which came by the same hand , and this a third , till the very authority of the first revealer be at stake , which can no more defend himself then he can his law. this first revealer , i take to be the lord christ ; he that grants a thing , or doctrine , to be taught and delivered by him , yet denyes it to be true , doth indeed deny his authority : however , he will defend himself and his law , let men do what they please . but , he that denyes such a thing to be truth , because it is not revealed by him , nor consistent with what is revealed by him , doing this out of subjection of soul and conscience to his authority , is in no danger of questioning or opposing that authority . nay , be it , that it be indeed a truth which he denyes : being only denyed by him , because he is perswaded , that it is not of christ , the first revealer , and therefore not true ; there is no fear of the danger threatned . but the matter is , that all that is brought from christ by the same hand , must be equally received . it is true , if it be brought from christ by the same hand , it must be so ; not , because by the same hand , but because from christ ; they that preached christ , and withall , that men must be circumcised , had put men into a sad condition ; if , in good sooth , they had been necessitated to embrace all that they taught ; the same men teaching christ to be the messias , and circumcision to be necessary to life eternal . amongst those that were converted to the gospel by the jews that were zealous of the law , how easie had it been for their teachers , to have utterly frustrated st. paul's doctrine of christian liberty , by telling them , that they could not forgo circumcision , but they must forgo christ also ; for , all those things they received by the same hand . if , indeed , a man comes and delivers a systeme of religion upon his own authority and reputation only , he that denyes any one point of what he delivers , is in a fair way of everting all that he asserts . but if he come , as sent from another , and affirm , that this other commanded him to declare , that which he delivers for truth in his name , and produce for that end his commission , wherein all the truths that he is to deliver , are written ; if he deliver what he hath not received in commission , that may honestly be rejected , without the least impeachment of any one truth that was really committed unto him , by him that sent him . and this was the way , this the condition of them who planted the gospel in the name of christ , not being themselves divinely inspired . so that , if in the second edition of christianity , in some parts of this nation by austine , and his associates , any thing was taught or practised , that was not according to the rule and commission given by christ , it may be rejected , without the least impeachment to the authority of the first revealer ; nay , his authority being once received , cannot be preserved entire without such rejection . i confess , i do almost mistrust , that by this revealer of christianity , and his authority , which he discourses about , our authour intends the pope ; which , if so , what we have discoursed of christ , is , i confess , to little purpose ; and it were easie to turn our reply that way ; but , because i have not clear evidence for it , i will not charge him with so horrid a presumptuous insinuation ; when he declares his mind , he shall hear more of ours . but he further specifies his meaning in an enumeration of doctrines that were preached by the first planters of the gospel , in and unto the extirpation of gentilism . if , saith he , the institution of monasteries , to the praise and service of god , day and night , be thought as it hath been now these many years a superstitious folly ; if christian priests and sacrifices be things of high idolatry ; if the seven sacraments be deemed vain , most of them ; if it suffice to salvation , only to believe , whatever life we lead ; if there be no value , or merit , in good works ; if god's laws be impossible to be kept ; if christ be not our law-maker and director of doing well , as well as redeemer from ill ; if there be no sacramental tribunal for our reconciliation ordained from by christ on the earth ; if the real body of our lord be not bequeathed unto his spouse in his last will and testament ; if there be not under christ a general head of the church , who is chief priest and pastor of all christians upon earth under god , whose vicegerent he is in spiritual affairs ; all which things are now held forth by us , manifestly against the doctrine of the first preachers of christianity in this land ; then i say , paganism was unjustly displaced by these doctrines , and atheism must needs succeed ; for if christ deceived us , upon whom shall we rely ; and if they that brought us the first news of christ , brought along with it so many grand lies , why may not the very story of christ be thought a romance ? i could wish there had been a little more clearness and ingenuity in this annumeration ; the mixing of what he takes to be truths , with some negatives that he condemns in the same series , breeds some confusion in the discourse : and i am also compelled to complain of want of candor and ingenuity in his representation of the protestant doctrin in every particular , wherein he takes occasion to mention it : let us then separate the things that have no place of their own in this argument , than what is ambiguously proposed : after which , what remains may be distinctly considered . 1. what makes that enquiry in our way at this time , if it suffice to salvation , to believe , whatever life we lead ? who ever said so , taught so , wrote so , in england ? is this the doctrine of the church of england ? or of the presbyterians , or independents ? or whose is it ? or what makes it in this place ? if this be the way of gaining catholicks , let them that please make use of it . protestants dislike the way as much as the end. 2. what is the meaning of that which follows , if there be no value or merit in good works ? who ever taught that there is no value in good works ? that they are not commanded of god , that they are not accepted with him , that they are not our duty to be careful in the performance of ; that god is not honoured , the gospel adorned , the church and the world advantaged by them ? do all these things put no value on them ? for their merit , the expression being ambiguous , unscriptural , and , as commonly interpreted , derogatory to the glory of christ , and the grace of god ; we shall let it pass , as proper to his purpose : and much good may it do him with all that he gains by it . 3. if ( saith he ) god's laws be impossible to be kept ; but , who said so ? protestants teach indeed , that men in their own strength cannot keep the laws of god ; that the grace received in this life extends not to an absolute sinless perfection in their observation , which is inconsistent with the covenant of grace , and mens walking with god therein : but , that the laws of god were in their own nature impossible to be observed by them to whom they were first given , or , that they are yet impossible to be kept in that way of their sincere observation which is required in the gospel , protestants teach not that i know of . he proceeds . 4. if christ be not our law-maker and director of doing well , as well as our redeemer from ill . this is a little too open and plain ; doth he think any man will believe him , that protestants or presbyterians ▪ teach that christ is not our law-maker and director of doing well , &c. i dare say , he believes not one word of it himself , what confidence soever he hath taken upon him of imposing on the minds of weak and unstable men . other things mentioned by him are ambiguous ; as , if the seven sacraments be deemed vain , most of them , &c. of the things themselves , which they term sacraments , there is scarse any of them by protestants esteemed vain ; that one of unction , which they judge now useless , they only say , is an unwarrantable imitation of that which was useful : of the rest , which they reject , they reject not the things , but those things from being sacraments ; and a practice in religion is not presently condemned as vain , which is not esteemed a sacrament . there is no less ambiguity in that other supposition , if the real body of our lord be not bequeathed to his spouse in his last will and testament ; which no protestant ever questioned ; though there be great contests about the manner of the sacramental participation of that real body ; the same may be said of some other of his supposals . but i need not go over them in particular : i shall only say in general ; that take from amongst them , what is acknowledged to be the doctrine of the papists , and , as such , is opposed by the church of england , or by presbyterians ( as papal supremacy , sacrifice of the mass , monasteries of votaries under special and peculiar vows and rules , necessity of auricular confession , transubstantiation , which are the things gilded over by our author ) and prove that they were the doctrines , all , or any of them , whereby , and wherewith , the first preachers of christianity in this nation , or any where else in the old known world , displaced paganism ; and , for my part , i will immediately become his proselyte . what then can be bound with this rope of sand ? the first preachers of christianity preached the pope's supremacy , the mass , &c. by these doctrines paganism was displaced ; if these doctrines now be decryed , as lyes , why may not christ himself be esteemed a romance ? for neither did the first preachers of christianity , preach these doctrines ; nor was paganism displaced by them ; nor is there any ground to question the authority and truth of christ , in case those that do first preach him , do therewithal preach somewhat that is not true , when they bring along with them an authentick conviction of their own mistakes , as was manifested before , and might be made good by innumerable other instances . i shall not need to follow him in his declamation to the end of this paragraph ; the whole foundation of his many flourishes and pretences being totally taken out of the way . chap. vii . scripture vindicated . with his three following paragraphs , from pag. 82. unto 108. which have only a very remote and almost imperceptible tendency unto his purpose in hand , though they take up so long a portion of his discourse , ( seeming to be inserted , either to manifest his skill and proficiency in philosophical scepticism ▪ or to entertain his readers with such a delightful diversion , as that having taken in it a tast of his ingenuity , they may have an edge given their appetite unto that which is more directly prepared for them , ) i shall not trouble my self , nor detain my reader about . if any one a little skill'd in the discourses of these dayes , have a mind to vye conjectures and notions with him , to vellicate commonly received maxims and vulgar opinions , to exspatiate on the events of providence in all ages , he may quickly compose as many learned leaves ; only if he would be pleased to take my advice with him , i should wish him not to flourish and guild over things uncertain and unknown , to the disadvantage of things known and certain ; nor to vent conjectures about other worlds , and the nature of the heavenly bodies , derogatory to the love of god in sending his son to be incarnate , and to dye for sinners that live on this earthly globe . neither do i think it well done , to mix st. paul and his writings , in this scepticism , men●ioning in one place his fancy , in another his conceit , which he seems to oppose ; such is the reverence these men bear to the scripture and holy pen-men thereof ; so also , that whole scorn that he casts on man's dominion over the creatures , reflects principally on the beginning of genesis , and the eighth psalm . an unsearchable abysse in many of god's providential dispensations , wherein the infinite soveraignty , wisdom , and righteousness of him who giveth no account of his matters , are to be adored , we readily acknowledge ; and yet i dare freely say , that most of the things instanced in by our author , are capable of a clear resolution according to knowne rules and principles of truth revealed in the scripture ; such are , god's suffering the gentiles to wander so long in the dark , not calling them to repentance ; with the necessity of christian religion , and yet the punishment of many of the professors of it by the power of idolaters and pagans , as the church of the jews was handled of old by the assyrians , babylonians , and others . of this sort also , is his newly inserted story of the cirubrians , which it may be was added to give us a cast of his skill in the investigation of the original of nations , out of cambden ; for if that which himself affirms of them , were true , namely , that they were devout adoring the crucifix , which men usually are , when they cease to worship aright him who was crucified , ( the sin mentioned , rom. 1.25 . ) we need not much admire , that god gave them up to be scourged by their pagan adversaries ; but , not to mention that which is not only uncertain whether it be true , but is most probably false ; if our author had ever read the stories of those times , and the lamentations made for the sins of them , by gildas , salvianus , and others , he would have found enough to justifie god in his proceedings and dealing with his cirubrians , according to the known rules of his word . the like may be affirmed concerning the irish ; whose decay , like a true english-man , he dates from the interest of our kings there , and makes the progress of it commensurate to the prevalency of their authority ; when it is known to all the world , that by that means alone they were reclaimed from barbarism , and brought into a most flourishing condition , until by their rebellion and unparalleled cruelties ; they precipitated themselves into confusion and ruin . as for that which is insinuated as the conclusion , fit to be made out of all these premises , concerning the obscurity of god's nature , and the works of providence , viz. that we betake our selves to the infallible determination of the roman-church , i shall only say ; that as i know not , that as yet the pope hath undertaken pontifically to interpose his definitive sentence , in reference to these philosophical digladiations he glanceth on in the most part of his discourse ; so i have but little reason on the resignation required , to expect an illumination from that obscurity about the deity which he insists on ; finding the children , indeed the fathers , of that church , of all men in the earth most to abound in contradictory disputes and endless quarrels , about the very nature and properties of god himself . but his direct improvement of this long oration that he enters on , pag. 122. may be further considered . it is , in short , this ; that by the scripture no man can come to the knowledge of , and settlement in , an assurance of the truth ; nor is there any hope of relief for us in this sad condition , but that living papal oracle , which if we are wise we will acquiesce in , pag. 125 , 126. to this purpose , men are furnished with many exceptions against the authority of the scripture , from the uncertainty of the rise and spring of it , how it came to us , how it was authorized , and by whom , the doubtfulness of its sense and meaning , the contemptible condition of the first pen-men of it , seeming a company of ignorant men imposing their own fancies , as oraculous visions upon us ; of whom how can we know that they were inspired , seeing they say no such things of themselves ; not those especially of the new-testament : besides , the many appearing contradictions with other humane infirmities , seeming unto criticks ever and anon to occurre in them ; and why might not illiterate men fail as well as , &c. with much more of the same nature and importance ; unto all which , i shall need to say nothing but that of job , vain man would be wise , but is like to the wild asse's colt. never is the folly of men more eminently display'd , than when confidence of their wisdom makes them bold and daring . i doubt not , but our author thought , that he had so acquitted himself in this passage , as that his readers must need resolve to quit the scripture , and turn papists ; but there is an evident gulf between these reasonings and popery , whereunto they will certainly carry any that shall give way to their force and efficacy : this is no other but down right atheism ; this the supplying of men with cavils against the scripture its power and authority do directly lead unto . our authour would have men to believe these suggestions , at least so farr as not to seek for rest and satisfaction in the scriptures , or he would not : if he would not ; to what end doth he mention them , and sport himself in shewing the luxuriancy of his wit and fancy in cavilling at the word of god ? is not this a ready way to make men atheists , if only by inducing them to an imitation of that , which by his example he commends unto them ? but it will be said , he only shews the uncertainties that are about scripture , that men may not expect by , or from them , deliverance from the darkness and ignorance before spoken of ? suppose then they come to be perswaded of such an uncertainty , what course shall they take ? apply themselves to the roman-church and they are safe . but seeing the being of a church , ( much less the roman-church ) hath no foundation in the light of nature , and men can never know any thing of it , especially of its prerogative , but by and from the scripture whose authority you have taught them to question , and made doubtful to them , what remains for rational men but to renounce both scripture and church , and betake themselves to your commendable piece of witty atheism . this is the old lurry , the scripture cannot be known , believed , understood , but by the church ; the church cannot be proved to have being , constitution , or authority but by the scripture ; and then if you doubt of the authority of that proof of the church , you must return to the church again ; and so on , until all faith and reason vanish , or men make shipwrack of their faith , and become brutish in their understanding , pretending to believe , they know neither what nor why . and this imployment of raising surmises and stirring up jealousies about the word of god , it's pen-men , and their authority , do men put themselves upon , i will not say , to gratifie the roman-court ; but , i will say , in obedience to their prejudices , lusts , and darkness , and saddest drudgery that any of the sons of men can be exercised withal . and if he would be believed , he professeth himself an anti-scripturist , and in that profession which he puts upon himself , an atheist . for my part , i am amazed to think how men are able to hold their pens in their hands , that an horrour of the work they have before them , doth not make them shake them out , when they are thus traducing the holy word of christ , and exciting evil surmises about it . should they deal with a man of any power and authority , they might not expect to escape his indignation ; even , to publish to all the world , that he is indeed an honourable person , but yet , if men will question his honour , truth , honesty , authority , and affirm him to be a cheat , thief , murderer , adulterer , they cannot see how they can be disproved ; at least , he would have a difficult task in hand , that should endeavour to free him from objections of that nature : yet thus men dare to deal with the scripture , that word which god hath magnified above all his name ; if this be the spirit that breathed in the apostles , the holy army of martyrs of old , and all the fathers of the primitive church , i am much mistaken ; nay , i am greatly so , if with one consent they would not denounce an anathema against such a defence of any religion whatever . but you will say , the same person defends also the scripture ; just as he in the poet did pelilius . me capitolinus convictore usus amicoque a puero est , causaque mea permulta rogatus fecit , & incolumnis laetor quod vivit in urbe ; sed tamem admiror quo pacto judicium illud fugerit . — a defence worse and more bitter then a down-right accusation . i am not now to observe what prejudice this excuse brings to the cause of our author , with all intelligent persons , having noted it once and again before ; nor what contentment protestants take , to see that the truth they profess cannot be shaken without inducing men to question the fundamental principles of christian religion ; and , if this course be persisted in , for ought that i can understand , the whole controversie between us and the romanists , must needs be at last reduced unto this head , whether the scripture of the old and new-testament , was given by divine inspiration . for the present , having , in the consideration of the general suppositions of this treatise , spoken before to this head , i shall not need to answer particular exceptions given in against its authority ; nor do i think it incumbent on me so to do ; unless our author own them for his sense , which if he be pleased to do , i promise him , if god give me life , to give him a distinct answer to every one of them , and all that is contained in them . moreover these things will again occurre in his 15. section , where he expresly takes the scripture to task , as to its pleas for judging of , and setling men in the truth . proceed we to his next section , p. 126. chap. viii . use of reason . sect. 11. this section is set apart for the cashiering of reason from having any hand in the business we deal about ; and the truth is , if our author can perswade us first to throw away our bibles , and then to lay aside the use of our reason , i suppose , there is no doubt but we shall become roman-catholicks . this work , it seems , cannot be effected , unless men are contented to part with scripture and reason ; all that whereby they are christians and men. but unless our author have emptyed circe's box of oyntment , whereby she transformed men into swine , he will confess it somewhat a difficult task that he hath undertaken . methinks one of these demands might suffice at once . but he presumes he hath put his countrey-men into a good humor , and knowing them free and open-hearted , he plyes them whilest they are warm . we have , indeed , in this section , as fair a flourish of words as in any other ; but , there can be but little reason in the words that men make use of , to plead against reason it self . and yet i am perswaded ▪ most readers think as well of this 〈◊〉 as any in the book . to whom the un●easonableness of this is evident , that of the others is so also ; and those who willingly imbibe the other parts of his discourse , will little strain at this . nothing is to be trusted unto prejudice . nor , if we will learn , are we to think strange of any thing . let us weigh then impartially , what is of reason in this discourse against the use of reason . what ever he pretends , he knows full well , that he hath no difference with any sort of protestants about finding out a religion by reason , and adhereing only to its dictates in the worship of god. all the world of protestants profess , that they receive their religion wholly by revelation from god , and no otherwise ; nor is it about ascribing a soveraignty to reason to judge of the particulars of religion so revealed , to accept or refuse them , according as that shall judge them suitable , or not , to its principles and liking . this is the soveraign dictate of reason , that whatever god reveals to be believed , is true , and as such must be embraced , though the bottom of it cannot be sounded by reason's line ; and that because 〈◊〉 reason of a man is not absolutely reason ▪ but being the reason of a man , is variously limitted , bounded , and made defective in its ratiocinations . an objective truth our reason supposes ▪ all that it hath to do , is but to judge of what is proposed to it according to the best principles that it hath ; which is all that god in that kind requires of us ; unless in that work wherein he intends to make us more then men , that is , christians , he would have us make our selves less then men , even as brutes . that in our whole obedience to god , we are to use our reason , protestants say indeed ; and moreover , that what is not done reasonably , is not obedience . the scripture is the rule of all our obedience , grace the principle enabling us to perform it ; but the manner of its performance must be rational , or it is not the supposition of rule or principle that will render any act of a man , obedience . religion , say protestants , is revealed in the scripture , proposed to the minds and wills of men for its entertainment by the ministry of the church ; grace to believe , and obey , is supernaturally from god ; but , as to the proposals of religion from scripture , they averre , that men ought to admit and receive them as men , that is , judge of the sense and meaning of them , discover their truth , and finding them revealed , acquiesce in the authority of him by whom they are first revealed . so far as men , in any things of their concernments that have a moral good or evil in them , do refuse , in the choice or refusal of them , to exercise that judging and discerning , which is the proper work of reason , they un-man themselves , and invert the order of nature ; dethroning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the soul , and causing it to follow the faculties that have no light but what they receive by and from it . it 's true , all our carnal reasonings against scripture-mysteries , are to be captivated to the obedience of faith ; and , this is highly reasonable , making only the less , particular , defective collections of reason , give place to the more noble , general and universal principles of it . nor is the denying of our reason any where required , as to the sense and meaning of the words of the scripture , but as to the things and matter signified by them . the former , reason must judge of , if we are men ; the latter , if , in conjunction with unbelief and carnal lusts , it tumultuate against it , is to be subdued to the obedience of faith. all that protestants in the business of religion ascribe unto men , is but this , that in the business of religion they are , and ought to be men ; that is , judge of the sense and truth of what is spoken to them according to that rule which they have received for the measure and guide of their understandings in these things . if this may not be allowed , you may make a herd of them , but a church never . let us now consider what is offered in this section about reason , wherein the concernment of any protestants may lye . as the matter is stated , about any one's setting up himself to be a new and extraordinary director unto men in religion , upon the account of the irrefutable reason he brings along with him , which is the spring and sourse of that religion which he tenders unto them ; i very much question , whether any instance can be given of any such thing from the foundation of the world. men have so set up indeed sometimes , as that good catholick vanine did not long since in france , to draw men from all religions ; but , to give a new religion unto men , that this pretension was ever solely made use of , i much question . as true religion came by inspiration from god , so all authors of that which is false , have pretended to revelation . such were the pretensions of minos , lycurgus , and nunia of old , of mahomet of late , and generally , of the first founders of religious orders in the roman-church ; all in imitation of real divine revelation , and in answer to indelible impressions on the minds of all men , that religion must come from god. to what purpose then , the first part of his discourse about the coyning of religion from reason , or the framing of religion by reason , is , i know not ; unless it be to cast a blind before his unwary reader , whilest he steals away from him his treasure , that is , his reason , as to its use in its proper place . though therefore there be many things spoken , unduly , and , because it must be said , untruly also , in this first part of his discourse , until toward the end of pag. 131. which deserve to be animadverted on ; yet , because they are such as no sort of protestants hath any concernment in , i shall pass them over . that wherein he seems to reflect any thing upon our principles , is in a supposed reply to what he had before delivered ; whereunto indeed it hath no respect or relation , being the assertion of a principle utterly distant from that imaginary one , which he had timely set up , and stoutly cast down before . it is this ; that we must take the words from christ and his gospel ; but the proper sense , which the words of themselves cannot carry with them , our own reason must make out . if it be the doctrine of protestants , which he intendeth in these words , it 's most disadvantagiously and uncandidly represented , which becomes not an ingenious and learned person . this is that which protestants affirm : religion is revealed in the scripture ; that revelation is delivered ▪ and contained in propositions of truth . of the sense of those words , that carry their sense with them , reason judgeth , and must do so ; or we are brutes ; and that every ones reason , so farr as his concernment lies in what is proposed to him . neither doth this at all exclude the ministry or authority of the church , both which are entrusted with it by christ , to propose the rules contained in his word unto rational creatures , that they may understand , believe , love , and obey them . to cast out this use of reason , with pretence of an antient sense of the words , which yet we know they have not about them , is as vain as any thing in this section , and that is vain enough . if any such antient sense can be made out , or produced , that is a meaning of any text that was known to be so , from their explication who gave that text , it is by reason to acquiesced in . neither is this to be make a man a bishop , much less a chief bishop , to himself . i never heard that it was the office of a bishop , to know , believe , or understand for any man , but for himself . it is his office , indeed , to instruct and teach men ; but they are to learn and understand for themselves , and so to use their reason in their learning . nor doth the variableness of mens thoughts and reasonings inferr any variableness in religion to follow ; whose stability and sameness depends on its first revelation , not , our manner of reception . nor doth any thing asserted by protestants , about the use of reason in the business of religion , interfere with the rule of the apostle about captivating our understandings to the obedience of faith , much less to his assertion , that christians walk by faith , and not by sight ; seeing that without it we can do neither the one nor the other . for i can neither submit to the truth of things to be believed , nor live upon them , or according unto them , unless i understand the propositions wherein they are expressed ; which is the work we assign to reason . for those who would resolve their faith into reason , we confess , that they overthrow not only faith , but reason it self ; there being nothing more irrational , than that belief should be the product of reason , being properly an assent resolved into authority , which if divine , is so also . i shall then desire no more of our author , nor his readers , as to this section , but only this , that they would believe , that no protestant is at all concerned in it : and so i shall not further interpose , as to any contentment they may find in its review or perusal . chap. ix . jews objections . the title of this third chapter is that , no religion , or sect , or way , hath any advantage over another , nor all of them over popery . to this we excepted before in general , that that way which hath the truth with it , hath in that wherein it hath the truth , the advantage against all others . truth turns the scales in this business , wherever and with whomsoever be found ; and if it lie in any way distant from popery , it gives all the advantage against it that need be desired . and with this only enquiry , with whom the truth abides , is this disquisition , what wayes in religion have advantage against others , to be resolved . but this course and procedure , for some reasons which he knows , and we may easily guess at , our author liked not ; and it it is now too late for us to walk in any path ▪ but what he has trodden before us , though it seem rather a maze , then a way for travellers to walk in , that would all pass on in their journey . his first section is entituled , light and spirit ; the pretence whereof , he treats after his manner , and cashiers from giving any such advantage as is inquired after . but neither yet are we arrived to any concernment of protestants . that which they plead as their advantage , is not the empty names of light and spirit ; but , the truth of christ revealed in the scripture . i know there are not a few who have impertinently used these good words , and scripture-expressions , which yet ought no more to be scoffed at by others , then abused by them . but that any have made the plea here pretended as to their settlement in religion , i know not . the truth is , if they have , it is no other upon the matter , but what our author cals them unto ; to a naked credo he would reduce them , and that differs only from what seems to be the mind of them that plead light and spirit , that he would have them resolve their faith irrationally into the authority of the church , they pretend to do it into the scripture . but what he aimes to bring men unto , he justifies from the examples of christians in antient times , who had to deal with jews and pagans , whose disputes were rational and weighty , and pusled the wisest of the clergy to answer , so that after all their ratiocination ended , whether it sufficed or no , they still concluded with this one word , credo ; which in logick and philosophy , was a weak answer , but in religion , the best and only one to be made . what could be spoken more untruely , more contumeliously , or more to the reproach of christian religion , i cannot imagine . it 's true indeed , that as to the resolution , satisfaction , and settlement of their own souls , christians alwayes built their faith , and resolved it into the authority o● god in his word ; but that they opposed their naked credo to the disputes of jews or pagans , or rested in that for a solution of their objections , is heavenly-wide ; as far from truth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i wonder any man who hath ever seen , or almost heard of the disputes and discourses of justin martyr , clemens alexandrinus , origen , theophilus antiochenus , athenagoras , tertullian , lactantius , chrysostom , austin , theodoret , and innumerable others , proving the faith of the christian religion against the jews from scripture , and the reasonableness of it against the pagans , with the folly and foppery of theirs , could on any account be induced to cast out such a reproach against them . but it seems jacta est alea , and we must go on ; and therefore to carry on the design of bringing us all to a naked credo , resolv'd into the authority of the present church , a thing never heard of , spoken of , nor that it appears dreamed of , by any of the ancient christians . the objections of the jews against the christian religion are brought on the stage , and an enquiry made , how they can be satisfactorily answered . his words are pag. 142. in any age of the christian-church a jew might say thus to the christians then living ; your lord and master was born a jew , and under the jurisdiction of the high priests ; these he opposed , and taught a religion contrary to moses , ( otherwise how comes there to be a faction ? ) but how could he justly do it ? no humane power is of force against god's , who spak● ( as you also grant ) by moses and the prophets ; and divine power it could not be , for god is not contrary to himself . and although your lord might say , as indeed he did , that moses spake of him as of a prophet to come , greater then himself ; yet , who shall judge that such a thing was meant of his person ? for suice that prophet is neither specifyed by his name , nor characteristical properties ( well said jew ) who could say it was he more then any other to come ? and if there were a greater to come then moses were , surely born a jew , he would , being come into the world , rather exalt that law to more ample glory , then diminish it . and if you will further contest , that such a prophet was to abrogate the first law , and bring in a new one , who shall judge in this case ? the whole church of the hebrews , who never dreamed of any such thing ; or one member thereof who was born a subject to their judgments . this , saith he , is the great occumenical difficulty , and he that in any age of christianity could either answer it , or find any bulwark to set against it , so that it should do no harm ; would easily either salve ; or prevent , all other difficulties , &c. the difficulty , as is evident , lay in this , that the authority and judgment of the whole church of the hebrews , lay against christ and the gospel . that church when christ conversed on earth , was a true church of god , the only church on earth , and had been so for 2000 years without interruption in its self , without competition from any other . it had its high priest confessedly instituted by god himself in an orderly succession to those dayes . the interpretation of scripture , it pretended , was trusted with it alone ; and traditions they had good store , whose original they pleaded from moses himself , directing them in that interpretation ; christ and his apostles , whom they looked upon as poor ignorant contemptible persons , came and preacht a doctrine , which that church determined utterly contrary to the scripture and their traditions : what shall now be answered to their authority which was unquestionably all that ever was , or shall be , entrusted with any church on the earth . our author tells us , that this great argument of the jews could not be any way warded or put by , but by recourse unto the churches infallibility , pag. 146. which , sit verbo venia , is so ridiculous a pretence , as i wonder how any block in his way could cause him to stumble upon it . what church , i pray ? the church of christians ? when that argument was first used by the jews against christ himself , it was not yet founded ; and if an absolute infallibility be supposed in the church , without respect to her adherence to the rule of infallibility , i dare boldly pronounce that argument indissoluble ; and that all christian religion must be therein discarded . if the jewish-church which had at that day , as great church-power , and prerogative , as any church hath or can have , were infallible in her judgment , that she made of christ and his doctrin ; there remains nothing but that we renounce both him and it , and turn either jews or pagans , as we were of old . here then , by our authors confession , lies a plain judgment , and definition of the only church of god in the world , against christ and his doctrine ; and it is certainly incumbent on us to see how it may be wa●ed . and this , i suppose , we cannot better be instructed in , then by considering , what was answered unto it by christ himself , his apostles , and those that succeeded them in the profession of the faith of the gospel . ( 1 ) for christ himself ; its certain he pleaded his miracles , the works which he wrought , and the doctrine that he revealed : but withall , as to the jews with whom he had to do , he pleads the scriptures , moses and the prophets , and offers himself and his doctrine to be tryed , to stand or fall by their verdict , joh. 5.39 , 46. mat. 22.42 . luk. 24.27 . i say , besides the testimony of his works and doctrine , to their authority of the church , he opposeth that of the scripture , which he knew the other ought to give place unto . and it is most vainly pretended , by our author , in the behalf of the jews , that the messias , or great prophet to come , was not in the scripture specified by such characteristicall properties , as made it evident that jesus was the messiah ; all the descriptions given of the one , and they innumerable , undeniably centring in the other . the same course steered the apostle peter , act. 2. & 3. and expresly in his second epistle , chap. 2. v. 17 , 18 , 19. and paul , act. 13.16 , 17 , &c. and of apollos , who openly disputed with the jews upon this argument , it is said , that he mightily convinced the jews , publickly shewing by the scripture , that jesus is the christ , act. 18.28 . and paul perswaded the jews concerning jesus at rome , both out of the law of moses , and out of the prophets , from morning until evening , act. 28.23 . concerning which labour and disputation , the censure of our author , p. 149. is very remarkable . there can be no hope , saith he , of satisfying a querent , or convincing an opponent , in any point of christianity , unless he will submit to the splendor of christs authority in his own person , and the church descended from him : which i take to be the reason , why some of the jews in rome , when st. paul laboured so much to perswade christ out of moses and the prophets , believed in him , and some did not . both the coherence of the words and design of the preface , and his whole scope manifest his meaning to be , that no more believed on him , or that some disbelieved , notwithstanding all the pains he took with them . and what was the reason of this failure ? why st. paul fixed on an unsuitable means of perswading them , namely moses and the prophets , when he should have made use of the authority of the church . vain , and bold man , that dares oppose his prejudices to the spirit and wisdom of christ in that great and holy apostle , and that in a way and work wherein he had the express pattern and example of his master ! if this be the spirit that rules in the roman-synagogue , that so puffes up men in their fleshly minds , as to make them think themselves wiser then christ and his apostles , i doubt not , but men will every day find cause to rejoyce , that it is cast out of them ; and be watchful , that it return to possess them no more . but this is that which galls the man ; the difficulty which he proposeth as insoluble by any wayes but an acquiescing in the authority of the present church , he finds assoyled in scripture on other principles . this makes him fall soul on st. paul , whom he finds most frequent in answering it from scripture , not considering , that , at the same time ▪ he accuseth st. peter of the like folly , though he pretend for him a greater reverence . however , this may be said in defence of st. paul , that by his arguments about christ and the gospel from moses and the prophets , many thousands of jews all the world over were converted to the faith ; when it 's hard to meet with an instance of one in an age , that will any way take notice of the authority of the roman-church . but to return ; this was the constant way used by the apostles , of answering that great difficulty pleaded by our author from the authority of the hebrew-church . they called the jews to the scripture , the plain texts and contexts of moses and the prophets , opposing them to all their churches real or pretended authority ; and all her interpretations pretended to be received by tradition from of old ; so fixing this for a perpetual standing rule to all generations , that the doctrine of the church is to be examined by the scripture , and where it is found contradictory of it , her authority is of no value at all , it being annexed unto her attendance on that rule . but it may be replyed , that the church in the dayes of the apostles was not yet setled , nor made firm enough to bear the weight that now may be laid upon it , as our author affirms ▪ pag. 149. so that now the great resolve of all doubts must be immediately upon the authority of the present church ; after that was once well cleared , the fathers of old pleaded that only in this case , and removed the objections of the jews by that alone . i am perswaded , though our author be a great admirer of the present church , he is not such a stranger to antiquity , as to believe any such thing . is the authority of the church pleaded by justine martyr , in that famous dispute with trypho the jew , wherein these very objections instanced by our author are thoroughly canvassed ? doth he not throughout his whole disputation prove out of the scriptures , and them alone , that jesus was the christ , and his doctrine agreeable unto them ? is any such thing pleaded by origen , tertullian , chrysostom , or any one that had to deal with the jews ? do they not wholly persist in the way traced for them by paul , peter , and apollos , mightily convincing the jews out of scripture ? let him consult their answers , he will not find them such poor empty jejune discourses , as that he supposes they might make use of , pag. 148. and to the proofs whereof , by texts of scripture , he sayes , the rabbies could answer by another interpretation of them . he will find another spirit breathing in their writings , another efficacy in their arguments , and other evidence in their testimonies , than it seems he is acquainted with ; and such as all the rabbies in the world are not able to withstand . and i know full well , that these insinuations , that christians are not able justifiably to convince , confute , and stop the mouths of jews from the scripture , would have been abhorred as the highest piece of blasphemy by the whole antient church of christ : and it is meet it should be so still by all christians . is there no way left to deny pretences ▪ of light and spirit , but by proclaiming , to the great scandal of christianity , that we cannot answer the exceptions of jews unto the person and doctrine of our saviour out of the scriptures ? and hath rome need of these bold sallyes against the vitals of religion ? is she no other way capable of a defence ? better she perished 10000 times , than that any such reproach should be justly cast on the lord jesus christ , and his gospel . but whatever our author thinks of himself , i have very good ground to conjecture , that he hath very little acquaintance with judaical antiquity , learning , or arguments ; nor very much with the scripture : and may possibly deserve on that account some excuse , if he thought those exceptions insoluble , which more learned men than himself know how to answer and remove , without any considerable trouble . this difficulty was fixed on by our author , that upon it there might be stated a certain retreat , and assured way of establishment against al of the like nature . this he assigns to be , the authority of the present church ; protestants , the scripture : wherein , as to the instance chosen out as most pressing , we have the concurrent suffrage of christ , his apostles , and all the antient christians ; so that we need not any further to consider the pretended pleas of light and spirit , which he hath made use of , as the orator desired his dialogist would have insisted on the stories of cerberus and cocytus , that he might have shewed his skill and activity in their confutation . for , what he begs in the way , as to the constitution of st. peter , and his successors in the rule of the church , as he produceth no other proof for it , but that doughty one , that , it must needs be so ; so , if it were granted him , he may easily perceive by the instance of the judaical church that himself thought good to insist upon , that it will not avail him in his plea , against the final resolution of our faith into the scripture , as its senses are proposed by the ministry of the church , and rationally conceived or understood . chap. x. protestant pleas. his sect. 13. p. 155. entituled independent and presbyterians pleas , is a merry one . the whole design of it seems to be , to make himself and others sport with the miscarriages of men in and about religion . whether it be a good work or no , that day that is coming will discover . the independents he divides into two parts , quakers and anabaptists . quakers he begins withal , and longest insists upon , being , as he saith , well read in their books , and acquainted with their persons ; some commendation he gives them , so farr as it may serve to the disparagement of others , and then falls into a fit of quaking , so expresly imitating them in their discourses , that i fear he will confirm some in their surmises , that such as he , both set them on work , and afterwards assisted them in it . for my part , having undertaken only the defence of protestancy and protestants , i am altogether inconcerned in the entertainment he hath provided for his readers , in this personating of a quaker , which he hath better done , and kept a better decorum in , than in his personating of a protestant ; a thing in the beginning of his discourse he pretended unto . the anabaptists , as farr as i can perceive , he had not medled with , unless it had been to get an advantage of venting his pretty answer to an argument against infant-baptism ; but the truth is , if the anabaptists had no other objections against infant-baptism , nor protestants no better answers to their objections then what are mentioned here by our author , it were no great matter what become of the controversie : but it is merriment , not disputation , that he is designing ; and i shall leave him to the solace of his own fancies . no otherwise , in the next place , doth he deal with the presbyterians : in personating of whom , he pours out a long senseless rapsody of words , many insignificant expressions , vehement exclamations , and uncouth terms , such , as to do them right , i never heard uttered by them in preaching , though i have heard many of them ; nor read written by them , though , i suppose , i have perused , at least as many of their books as our author hath done of the quakers . any one with half an eye , may see what it is which galls the man , and his party ; which , whether he hath done wisely to discover , his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will inform him , that is , the preaching of all sorts of protestants , that he declares himself to be most perplexed with , and therefore most labours to expose it to reproach and obloquy . and herein he deals with us , as in many of their stories , their demoniacks do with their exorcists ; discover which relick , or which saints name , or other engine in that bufle most afflicts them ; that so they may be paid more to the purpose . somewhat we may learn from hence ; fas est & ab hoste doceri . but he will make the presbyterians amends for all the scorn he endeavours to expose them to , by affirming , when he hath assigned a senseless harangue of words unto them , that the protestants are not able to answer their objections . certainly , if the presbyterians are such pitiful souls , as not to be able any beter to defend their cause , than they are represented by him here to do ; those protestants are beneath all consideration , who are not able to deal and grapple with them : and this is as it should be ; roman-catholicks are wise , learned , holy , angelical , seraphical persons ; all others , ignorant dolts , that can scarse say boe to a goose. these things considered in themselves are unserious trifles ▪ but seria ducunt . we shall see , presently , whither all this lurry tends ; for the sting of this whole discourseis fixed in the scripture . of the same importance is the next section , pag. 170. entituled protestants pro and con , wherin the differences that are amongst many in these nations are notably exagitated . i presume , in the intention of his mind upon his present design , he forgot that by a new change of name , the same things may be uttered , the same words used , of and concerning christians in general , ever since , almost , that name was known in the world . was there any thing more frequent among the pagans of old , than to object to christians their differences and endless disputes ? i wish our author would but consider , that which remains of the discourse of celsus on this subject : particularly , his charge on them , that at their beginnings , and whilst they were few , they agreed well enough ; but after they encreased , and were dispersed into several nations , they were every where at variance among themselves , whereas all sorts of men were at peace before their pretended reformation of the worship of god ; and he will find in it the sum of this , and the four following sections to the end of this chapter . and , if he will but add so much to his pains , as to peruse the excellent answers of origen in his third book ; he will , if not be perswaded to desist from urging the objections of celsus , yet discern what is expected from him to reply unto , if he persist in his way . but , if we may suppose , that he hath not that respect for the honour of the first christians ; methinkes , the intestine irreconcileable brauls of his own mothers children , should somewhat allay his heat and confidence , in charging endless differences upon protestants , of whom only i speak . yea , but you will say , they have a certain means of ending their controversies , protestants have none . and have they so ? the more shame for them to trouble themselves , and others , from one generation unto another with disputes and controversies , that have such a ready way to end them when they please ; and protestants are the more to be pittied , who perhaps are ready , some of them , at least , as farr as they are able , to live at peace . but why have not protestants a sure and safe way to issue all their differences ? why ; because every one is judge himself , and they have no umpire in whose decision they are bound to acquiesce . i pray , who told you so ? is it not the fundamental principle of protestantism , that the scripture determines all things necessary unto faith and obedience , and that in that determination ought all men to acquiess ? i know few roman-catholicks have the prudence , or the patience , to understand what protestancy is . and certain it is , that those who take up their knowledge of it , from the discourses and writings of such gentlemen as our author , know very little of it , if any thing at all : and those who do at any time get leave to read the books of protestants , seem to be so filled with prejudices against them , and to be so byassed by corrupt affections , that they seldom come to a true apprehension of their meanings ; for who so blind as he that will not see ? protestants tell them , that the scripture contains all things necessary to be believed and practised in the worship of god ; and those proposed with that perspicuity and clearness which became the wisdom of it's author , who intended to instruct men by it , in the knowledge of them ; and in this word and rule , say they , are all men to rest and acquiess . but , sayes our author , why then do they not do so , why are they at such fewds and differences amongst themselves ? is this in truth his business ? is it protestants he blames , and not protestancy ? mens miscarriages , and not their rule 's imperfection ? if it be so , i crave his pardon for having troubled him thus farr . to defend protestants for not answering the principles of their profession , is a task too hard for me to undertake , nor do i at all like the business ; let him lay on blame stil , until i say , hold. it may be , we shall grow wiser , by his reviling , as monica was cured of her intemperance , by the reproach of a servant . but i would fain prevail with these gentlemen , for their own sakes , not to cast that blame which is due to us , upon the holy and perfect word of god. we do not say , nor ever did , that who ever acknowledgeth the scripture to be a perfect rule , must upon necessity understand perfectly all that is contained in it ; that he is presently freed from all darkness , prejudices , corrupt affections , and enabled to judge perfectly and infallibly of every truth contained in it , or deduced from it . these causes of our differences belong to individual persons , not to our common rule : and , if because no men are absolutely perfect , and some are very perverse and froward , we should throw away our rule , the blessed word of god , and run to the pope for rule and guidance ; it is all one , as if at noon-day , because some are blind and miss their way , and some are drunk and stagger out of it , and others are variously entised to leave it , we should all conspire to wish the sun out of the firmament , that we might follow a will with a wisp . i know not what , in general , needs to be added further to this section . the mistake of it is palpable ; some particular passages may be remarked in it before we proceed : pag. 173. he pronounceth an heavy doom on the prelate protestants ; making them prevaricators , impostors , reprobates ; an hard sentence , but that it is hoped it will prove like the flying bird , and curse causeless ! but what is the matter ? why , in dealing with the presbyterians , they are forced to make use of those popish principles which themselves at first rejected , and so building them up again , by the apostles rule deserve no better terms ; but , what i pray are they ? why , the difference betwixt clergy and laity , the efficacy of episcopal ordination , and the authority of a visible church , unto which all men are to obey . there are but two things our author needs to prove to make good his charge . first , that these are popish principles . secondly , that as such they were at any time cast down and destroyed by prelate-protestants . i fear his mind was gone a little astray , or that he had been lately among the quakers , when he hammered this charge against prelate protestants . for as these have been their constant principles ever since the beginning of the reformation , so they have as constantly maintained , that in their true and proper sense they are not popish . nor is the difference about these things , between any protestants what-ever , any more then verbal . for those terms of clergy and laity , because they had been abused in the papacy , though antiently used , some have objected against them ; but for the things signified by them , namely , that in the church there are some teachers , some to be taught , bishops and flocks , pastors and people , no protestant ever questioned . our author then doth but cut out work for himself , without order from any protestant ; when he sets up an excuse for this change in them by a relinquishment of their first principles , and re-assuming popish ones for their defence against the presbyterians . he that set him a work may pay him his wages . protestants only tell him , that what was never done , needs never be excused . nor will they give him any more thanks for the plea he interposes in the behalf of episcopacy , against presbyterians and independents ; being interwoven with a plea for the papacy , and managed by such arguments as end in the exaltation of the roman-see ; and , that partly , because they know that their adversaries will be easily able to disprove the feigned monarchical government of the church under one pope ; and to prove that , that fancy really everts the true and only monarchical state of the church in reference to christ ; knowing that monarchy doth not signifie two heads , but one : and partly , because they have better arguments of their own to plead for episcopacy then those that he suggests here unto them ; or then any man in the world can supply them with , who thinks there is no communication of authority from christ to any on the earth , but by the hands of the pope . so that upon the whole matter , they desire him , that he would attend his own business , & not immix their cause in the least with his , which tends so much to their weakning & disadvantage . if this may be granted , which is but reasonable , they will not much be troubled about his commendation of the pope , pag. 178. as the substitute of christ , our only visible pastor , the chief bishop of the catholick church , presiding , ruling , and directing , in the place of christ , and the like elogium's : being resolved , when he goes about to prove any thing , that he sayes , that they will consider of it . but he must be better known to them then he is , before they will believe him on his bare word , in things of such importance ; and some suppose , that the more he is known , the less he will be believed . but that he may not for the present think himself neglected , we will run over the heads of his plea , pretended for episcopacy , really to assert the papal soveraignty . first , he pleads , that the christian church was first monarchical under one soveraign bishop , when christ who sounded it was upon the earth . true ; and so it is still . there is one sheepfold , one shepherd and bishop of our souls ; he that was then bodily present , having promised that presence of himself with his church to the end of the world , wherein he continues its one soveraign bishop . and , although the apostles after him , had an equality of power in the church among themselves , as bishops after them have also ; yet this doth not denominate the government of the church , aristocratical ; no more then the equality of the lords in parliament , can denominate the government of this kingdom to be so . the denomination of any rule is from him , or them , in whom the soveraignty doth reside , not from any subordinate rulers . so is the rule of the church monarchical . the subversion of this episcopacy , we acknowledge subverts the whole polity of the church , and so all her laws and rule , with the guilt whereof protestants charge the romanists . he addes , it will not suffice , to say , that the church is still under its head christ , who being in heaven , hath his spiritual influences over it . it will not indeed ; but yet we suppose , that his presence with it by his spirit and laws will suffice ; why should it not ? because the true church of christ , must have the very same head she had at first , or else she cannot be the same body : very good ; and so she hath ; the very same christ that was crucified for her , and not another ; but that head was man-god personally present in both his natures here on earth . but is he not , i pray , the same man-god , still ? the same christ , though the manner of his presence be altered ? this is strange , that being the same as he was , and being presert still , one circumstance of the manner of his presence , should hinder him from being the same head . i cannot understand the logick , reason , nor policy of this inference . suppose we should on these trisling instances , exclude jesus christ , who is the same yesterday , to day , and for ever , from being the same head of his church as he was ; will the pope supply his room ? is he the same head that christ was ? is he god-man , bodily present ? or what would you have us to conclude ? a visible head or bishop if the church hath not now over her as at first she had , she is not the same she was , and consequently in the way to ruine . this too much alters the question : at first it was , that she must have the same head she had at first , or she is not the same ; now , that she must have another head that is not the same ; or she is not the same . for the pope is not jesus christ. these arguings hang together like a rope of sand ; and what is built on this foundation ( which indeed is so weak , that i am ashamed further to contend with it ) will of its own accord fall to the ground . chap. xi . scripture ; and new principles . the next paragraph , p. 182. is a naughty one . a business it is spent in and about , that i have now often advised our author to meddle with no more : if he will not for the future take advice , i cannot help it ; i have shewed my good will towards him : it is his debating of the scripture and its authority which i intend . this with the intertexture of some other gentle suppositions is the subject of this and the following section . and because i will not tire my self and reader , in tracing what seems of concernment in this discourse , backward and forward , up and down , as it is by him dispersed and disposed to his best advantage in dealing with unwary men ; i shall draw out the principles of it , that he may know them where ever he meets them , though never so much masked and disguised , or never so lightly touched on , and also what judgment to pass upon them . their foundation being so taken away , these sections , if i mistake not , will sink of themselves . some of these principles are co-incident with those general ones insisted on in the entrance of our discourse ; others of them are peculiar to the design of these paragraphs ; the first i shall only point unto , the latter briefly discuss . 1. it is supposed in the whole discourse of these sections ; that from the roman church so stated , as now it is , or from the pope , we here in england first received the gospel ; which is the romanists own religion , and theirs by donation from them , whom they have here pleased to accommodate with it . this animates the whole , and is besides the special life of almost every sentence . a lifeless life ; for , that there is not a syllable of truth in it , hath been declared before ; nor , were it so , that by the ministry of the roman-church of old , the faith was first planted in these nations , would that one inch promote our author's pretensions , unless he could prove , that they did not afterwards lose , or corrupt , at least , that which they communicated unto us ; which he knows to be the thing in question , and not to be granted upon request , though made in never so handsome words . to say then , that the gospel is the romanists own religion , from them you had it , you contend about that which is none of your own ; hear them whose it is , from whom you had it , who have the precedency before you ; is but to set up scare-crows to fright fools and children : men who have any understanding of things past , know that all this bluster and noyse comes from emptiness of any solid matter or substance to be used in the case . 2. it is also doughtily supposed , that whatever is spoken of the churnh in the scripture , belongs to the roman church , and that alone ; the priviledges , the authority , the glory of the church are all theirs ; as the madd-man at athens thought all the ships to be his , that came into the harbour . i suppose , he will not contend , but that , if you deny him this , all that he hath said besides , is to little purpose . and , i believe , he cannot but take it ill , that any of his readers should call him to an account , in that which he every where puts out of question . but this , he knew well enough , that all protestants deny ; that they grant no one priviledge of the catholick church as such , to belong to the roman . all , that any of them will allow her , is but to be a putrid corrupt member of it ; some say , cut off , dead , and rotten . but yet that the catholick church and the roman are the same , must be believed , or you spoil all his market . the church is before the gospel , gives testimony unto it , none could know it , but by her authority , nothing can be accepted as such , but what she sets her seals unto ; so that , to destroy the church , is to destroy the gospel ? what then , i pray ? suppose all this , and all the rest of his assertions about the church , pag. 199 , 200 , &c. to be true , as some of them are most blasphemously false ; yet , what is all this to his purpose ? why this is the roman-church of which all these things are spoken . it may be , the roman-church indeed , of which much of it is spoken , even all that is sinfully derogatory to the glory of christ and his apostles upon whom and whose authority the church is built , and not their authority on it , ephes. 2.18 , 19 , 20. but , what is truly spoken in the scripture of the church , doth no more belong to the roman , then to the least assembly of believers under heaven ; wherein the essence of a true church is preserved ; if it belongs unto it at all . and yet this rude pretence , and palpable artifice is the main engine in this section , applyed to the removal of men from the basis of the scripture . the church , the church ! the roman-church , the roman-church ! and these forsooth are supposed to be one and the same ; and the pope to have monopolized all the priviledges of the church , contrary to express statute-law of the gospel . hence he pretends , that if to go out from the catholick be evil , then not to come into the roman is evil ; when indeed the most ready way to go out of the catholick , is to go into the roman . 3. moreover , it is taken for granted , that the roman church is every way what it was , when first planted . indeed , if it were so , it would deserve as much particular respect as any church of any city in the world , and , that would be all : as it is , the case is altered . but its unalteredness being added to the former supposition of its oneliness and catholicism , it is easie to see what sweet work a witty man , as our author is , may make with this church among good company . many and many a time have the romanists attempted to prove these things ; but failing in their attempt , they think it now reasonable to take them for granted . the religion they now profess , must be that which first entered england ; and there , saith our author , it continued in peace for a thousand years ; when the truth is , after the entrance of their religion , that is , the corruption of christianity by papal usurpations , these nations never passed one age without tumults , turmoils , contentions , disorders ; nor many without wars , bloud and devastations , and those arising from the principles of their religion . 4. to this is added , that the bible is the pope's own book , which none can lay claim to , but by and from him . this will be found to be a doubtful assertion , and it will be difficult to conclude aright concerning it . he that shall consider , what a worthy person the pope is represented to be by our author , especially , in his just dealing and mercifulness , so , that he never did any man wrong ; and , shall take notice how many he hath caused to be burned to death , for having and using the bible without his consent , must need suppose , that it is his book . for surely , his heavenly mind , would not have admitted of a provocation to such severity ; unless they had stoln his goods out of his possession . but on the other side , he that shall weigh aright his vilifying & under-valuing of it , his preferring himself and church before and above it ; seeing we are all apt to set a high price upon that which is our own ; may be ready to question whether indeed he have such a property in it as is pretended . having somewhat else to do , i shall not interpose my self in this difference , nor attempt to determine this difficulty , but leave it as i find it , free for every man to think as he seeth cause . 5. but that which is the chief ingredieet of these sections , is the plea , that we know not the scripture to be the word of god , but by the church , that is , the present church of rome ; which he manageth by urging sundry objections against it , and difficulties which men meet withall in their enquiry , whether it be so or no. nor content with that plea alone , he interweaves in his discourse , many expressions and comparisons , tending directly to the slighting and contempt , both of its penmen , and matter , which is said to be , laws , poems , sermons , histories , letters , visions , several fancies in a diversity of composure ; the whole , a book whereby men may as well prove their negative , in denying the immortality of the soul , heaven or hell , or any other thing , which by reason of many intricacies , are very difficult , if not impossible at all to be understood ; see p. 190 , 191 , 192 , &c. concerning all which , i desire to know , whether our author be in good earnest or no ; or , whether he thinks as he writes ; or , whether he would only have others to believe what he writes , that he may serve his turn upon their credulity . if he be in good earnest indeed , he calls us to an easie , welcome imployment ; namely , to defend the holy word of god , and the wisdom of god in it , from such slight and trivial exceptions , as those he layes against them . this path is so trodden for us by the antients , in their answers to the more weighty objections of his predecessors in this work , the pagans , that we cannot well erre or faint in it : if we are called to this task , namely , to prove that we can know and believe the scriptrue to be the word of god , without any respect to the authority or testimony of the present church of rome ; that no man can believe it to be so , with faith divine and supernatural upon that testimony alone ; that the whole counsel of god in all things to be believed or done , in order to our last end , is clearly delivered in it ; and that the composure of it , is a work of infinite wisdom , suited to the end designed to be accomplished by it , that no difficulties in the interpretation of particular places , hinder the whole from being a compleat and perfect rule of faith and obedience , we shall most willingly undertake it , as knowing it to be as honourable a service and employment as any of the sons of men can in this world be called unto . if indeed himself be otherwise minded , and believes not what he says , but only intends to entangle men by his sophistry , so to render them plyable unto his further intention , i must yet once more perswade him to desist from this course . it doth not become an ingenious man , much lesse a christian , and one that boasts of so much mortification as he doth , to juggle thus with the things of god. in the mean time , his reader may take notice , that so long as he is able to defend the authority , excellency , and usefulness of the scripture , this man had nothing to say to him , as to the change of his religion from protestancy to popery . and when men will be perswaded to let that go as a thing uncertain , dubious , useless , it matters not much where they go themselves . and for our authour , methinks , if not for reverence to christ , whose book we know the scriptures to be ; yet for the devotion he bears the pope , whose book he sayes it is , he might learn to treat it with a little more respect ; or at least prevail with him , to send out a book not liable to so many exceptions , as this is pretended to be . however , this i know , that though his pretence be to make men papists , the course he takes is the readyest in the world to make them atheists ; and whether that will serve his turn or no , as well as the other , i know not . 6. we have not yet done with the scripture . that the taking it for the only rule of faith , the only determiner of differences , is the only cause of all our differences , and which keeps us in a condition of having them endless ; is also pretended and pleaded . but , how shall we know this to be so ? christ and his apostles were absolutely of another mind ; and so were moses and the prophets , before them . the antient fathers of the primitive church walked in their steps , and umpired all differences in religion , by the scriptures ; opposing , confuting , and condemning errors and heresies by them ; preserving , through their guidance , the unity of the spirit in the bond of peace . in these latter dayes of the world , which surely are none of the best , we have a few unknown persons come from rome , would perswade us , that the scripture , and the use of it , is the cause of all our differences , and the means of making them endless . but why so , i pray ? doth it teach us to differ , and contend ? doth it speak contradictions , and set us at variance ? is there any spirit of dissension breathing in it ? doth it not deliver what it commands us to understand , so as it may be understood ? is there any thing needful for us to know , in the things of god , but what it reveales ? who can tell us , what that is ? but do we not see , de facto , what differences there are amongst you , who pretend , all of you , to be guided by scripture ? yea , and we see also , what surfeitings and drunkenness there is in the world ; but yet , do not think , bread , meat , and drink to be the causes of them ; and yet they are to the full as much so , as the scriptures are of our differences ▪ pray , sir , do not think , that sober men will cast away their food , and starve themse●●es , because you tell them , that some continually abuse and surfeit on that very kind of food which they use . nor will some mens abuse of it , prevail with others to cast away the food of their souls , if they have any design to live eternally . 7. the great safety and security that there is in committing our selves as to all the concernments of religion , unto the guidance , rule and conduct of the pope , is another great principle of this discourse . and here our author falls into a deep admiration of the popes dexterity in keeping all his subjects in peace and unity , and subjection to him ; there being no danger to any one for fors●king him , but only that of excommunication . the contest is between the scripture and the pope . protestants say , the safest way for men , in reference to their eternal condition , is to believe the scripture , and rest therein ; the romanists say the same , of the pope . which will prove the best course , methinks , should not be hard to determine . all christians in the world ever did agree , that the scripture is the certain infallible word of god , given by him on purpose , to reveal his mind and will unto us . about the pope there were great contests ever since he was first taken notice of in the world . nothing , i confess , little or low , is spoken of him . some say , he is the head and spouse of the church , the vicar of christ , the successor of peter , the supreme moderator of christians , the infallible judge of controversies , and the like ; others , again , that he is antichrist , the man of sin , a cruel tyrant , and persecutor , the evill servant characterized , mat. 24.48 , 49 , 50 , 51. but all , as far as i can gather , agree , that he is a man ; i mean , that almost all popes have been so ; for about every individual , there is not the like consent . now the question is , whether we shall rest in the authority and word of god , or in the authority and word of a man , as the pope is confessed to be ? and , whether is like to yield us more security in our assiance ? this being such another difficult matter and case , as that before mentioned , about the bibles being the popes book , shall not be by me decided ; but left to the judgment of wiser men . in the mean time , for his feat of government , it is partly known what it is ; as also what an influence into the effects of peace mentioned that gentle means of excommunication hath had . i know one that used in the late times to say of the excommunication in scotland , he would not care for their devil , were it not for his horn ; and , i suppose , had not papal excommunication been alwayes attended with warrs , bloud , seditions , conspiracies , depositions and murders of kings , fire and faggot , according to to the extent of their power , it would have been lesse effectual then our author pretends it to have been . sir , do but give christians the liberty that christ hath purchased for them , lay down your carnal weapons , your whips , racks , prisons , halters , swords , faggots , with your unchristian subtilties , slanders , and fleshly machinations , and we and you shall quickly see what will become of your papall peace and power . these are the goodly principles , the honest suppositions of the discourse which our author ends his third book withal . it could not but have been a tedious thing , to take them up by pieces , as they lie scattered up and down , like the limbs of medea's brother , cast in the way to retard her persuers . the reader may now take a view of them together , and thence of all that is offer'd to perswade him to a relinquishment of his present profession and religion . for the stories , comparisons , jests , sarcasms , that are intermixed with them , i suppose he will know how to turn them to another use . some very few particulars need only to be remarked . as , 1. no man can say what ill popery did in the world untill henry the eighths dayes . strange ! when it is not only openly accused , but proved guilty of almost all the evill that was in the christian world , in those dayes ; particularly of corrupting the doctrine and worship of the gospel , and debauching the lives of christians , 2. with the roman catholicks unity ever dwelt . never ; the very name of roman catholick , appropriating catholicism to romanism , is destructive of all gospel-unity . 3. some protestants say , they love the persons of the romanists , but hate their religion : the reason is plain , they know the one , and not the other . no , they know them both ; and the pretence , that people are kept with , as from knowing what the religion of the romanists is ; is vain , untrue ; and , as to what colour can possibly be given unto it , such an infant in comparison of that vast giant , which of the same kind lives in the romish territories , that it deserves not to be mentioned . 4. protestants are beholding to the catholicks , ( that is , romanists ) for their universities , ben●fices , books , pulpits , gospel . for some of them , not all ; for the rest , as the israelites were to the aegyptians for the tabernacle they built in the wilderness . 5. the pope was antiently believed sole judge and general pastor over all . prove it ; ask the antient fathers , and councils , whether they ever heard of any such thing ? they will universally return their answer in the negative . 6. the scripture you received from the pope . not at all , as hath been proved ; but from christ himself , by the ministry of the first planters of christianity . 7. you cannot believe the scriptures to be the word of god , but upon the authority of the church . we can and do , upon the authority of god himself , and the influence of the churches ministry or authority into our believing , concerns not the church of rome , 8. you account them that brought you the scriptures , as lyars . no otherwise then as the scripture affirms every man to be so ; not in their ministry , wherein they brought the word unto us . 9. the gospel separate from the church can prove nothing . yes , it 's self to be sent of god ; and so doing , is the foundation of the church . sundry other passages of the like nature might be remarked , if i could imagine any man would judge them worthy of consideration . chap. xii . story of religion . the fourth and last part of our author discourse , is spent in two stories : one of religion ; the other of himself . his first of religion , is but a summary of what was diffused through the others parts of his treatise , being insinuated piece-meal , as he thought he could make any advantage of it to his purpose . two things he aims to make his readers believe , by it ; first , that we in these nations had our religion from rome ; and secondly , that it was the same which is there now professed . those whom he tels his tale unto , are , as he professeth , such as are ignorant of the coming into , and progress of religion amongst us ; wherein he deals wisely , and as became him ; seeing he might easily assure himself , that those who are acquainted before his information with the true state of these things , would give little credit to what he nakedly averrs upon his own authority . for my part , i shall readily acknowledg , that for ought appears in this book , he is a better historian then a disputant ; and hath more reason to trust to his faculty of telling a tale , than managing of an argument . i confess also , that a slight and superficial view of antiquity , especially , as flourished over by some roman-legendaries , is the best advantage our adversaries have to work on ; as a thorough judicious search of it , is fatal to their pretensions . he , that from the scriptures , and the writings extant of the first centuries , shall frame a true idea of the state and doctrine of the first churches , and then observe the adventitious accessions made to religion in the following ages , partly by mens own inventions , but chiefly by their borrowing from , or imitation of , the jews and pagans , will need very little light or help from artificial arguments to discover the defections of the roman-party , and the true means whereby that church arrived unto its present condition . to persue this at large is not a work to be undertaken in this seambling chase . it hath been done by others , and those , who are not unwilling to be at the cost and pains in the disquisition of the truth , which it is really worth , may easily know where to find it , our present task is , but to observe our author's motions , and to consider whether what he offers , hath any efficacy towards that he aims at . a triple conversion he assigns to this nation . the first by joseph of arimathea ; about which , as to matter of fact , we have no contest with him . that the gospel was preached here in the apostles daies either by him , or some other evangelist , is certain , and taken for granted on all hands ; nor can our author pretend that it came hither from rome ; but grants it to have come immediately from palestine . whether this doth not overthrow the main of his plea in his whole discourse , concerning our dependance upon rome for our religion , i leave to prudent men to judge . thus farr then we are equal . as the gospel came to rome , so it came to england ; to both from the same place , and by the same authority , the same ministry . all the question is , whether religion they brought with them ? that now professed in england , or that of rome ? if this be determined , the business is at an issue ; we are perswaded joseph brought no other religion with him , then what was taught by peter and paul , and the rest of the apostles and evangelists in other parts of the world. what religion men taught vivâ voce in any age , is best known by their writings , if they left any behind them . no other way have the romanists themselves , nor other do they use , in judging what was the doctrine of the fathers in the following ages . the writings of the apostles are still extant ; by them alone can we judge of the doctrine that they preached . that doctrine then unquestionably taught joseph in brittain ; and that doctrine ( blessed be god ) is still owned and professed amongst us . all , and only what is contained in their writings is received with us , as necessary to salvation . this conversion was wholly ours . quod antiquissimum id verissimum . being the first , it was certainly the best . our author indeed tells us of crosses , shrines , oratories , altars , monasteries , vigils , ember● , honouring of saints , ( you must suppose all in the roman-mode ) making oblations and orisons for the dead , and that this was the religion in those dayes planted amongst us . if this be so , i wonder what we do to keep the bible , which speaks not one word of that religion , which the apostles and apostolical men preached . strange ! that in all their writings they should not once mention the main parts and duties , of the doctrines and worship which they taught and propagated ; that paul in none of his epistles , should in the least give the churches any direction in , or concerning , the things and ways wherein their worship principally consisted and their devotion was chiefly exercised ? but how comes our author to know , that these things , in the roman-mode , were brought into england at the first entrance of christianity ? would he would give us a little information from what writings or monuments of those times he acquired his knowledge . i know it is unreasonable to put an historian to his oath ; but yet , unless he can plead , that he received his acquaintance with things that are so long past by inspiration , as moses wrote the story of the creation and ages before the floud , being destitute of any other monuments or testimony that might give evidence to what he says , i hope he will not be offended , if we suspend our belief . solus enim hoc ithacus nullo sub teste canebat : this first conversion then , as was said is wholly ours , it neither came from rome , nor knew any thing of that which is the present religion of rome , wherein they differ from us . that which is tearmed our second conversion , is the preaching of damianus and fugatius , sent hither by eleutherius bishop of rome , in the dayes of king lucius , in the year 190. as our author saith , beda 156. nauclerus , baronius , 178. henricus de erfordia , 169. in the dayes of aurelius , or commodus . i have many reasons to question this whole story . and sundry parts of it , as those about the epistles of lucius and eleutherius are palpably fictitious . but let us grant , that about those dayes , fugatius and damianus , came hither from rome , and furthered the preaching of the gospel , which had taking footing here so long before , and was no doubt preserved amongst many ; we know god in his providence used many various wayes for the propagating of his gospel ; sometimes he did it by merchants , sometimes by souldiers , sometimes by captives ; as a poor maid gave occasion to the conversion of a whole province . what will hence ensue to the advantage of the pretensions of the romanists ? the religion they planted here , was , doubtless , that , ( and no other ) which was then professed at rome , and in most other places in the world , with some small differences in outward observances , wherein each church took liberty to follow traditions or prudential reasonings of its own . when our author , or any for him , can make it appear , that any thing material in that which we call popery , was in those days taught , believed , preached , or known among the churches of christ , they will do somewhat to the purpose , but the present flourish about the catholick faith , planted here , which no man ever denyed , is to none at all . it was the old catholick faith we at first received , and therefore not the present romish . after those dayes wherein this propagation of christianity by the ministry of fugatius and damianus in this province , is supposed to have fallen out ; a sad decay in faith and holiness of life , befel professors , not only in this nation , but for the most part , all the world over ; which , especially , took place after god had graciously in the conversion of the emperours to the faith , intrusted them with outward peace and prosperity . i desire not to make naked their miscarriages , whom i doubt not , but in mercy , god hath long since pardoned ; but it cannot be denyed , that the stories of those dayes are full of nothing more then the oppressions , luxury , and sloth of rulers , the pride , ambition , and unseemly scandalous contests for preheminence of sees and extent of jurisdiction , among bishops , the sensuality and ignorance of the most of men . in this season it was , that the bishop of rome advantaged by the prerogative of the city , the antient seat and spring of the empire , began gradually to attempt a super-intendency over his brethren , according as any advantages for that end ( which could not be wanting in the intestine tumults and seditions wherewith christians were turmoyled ) offered themselves unto him . where-ever an opportunity could be spyed , he was still interposing his umpirage , and authority amongst them , and that sometimes not without sinful ar●ifices , and down-right forgeries , wherein he was alwayes accepted , or refused , according as the interest of them required with whom he had to do . what the lives of priests and people , what their knowledge and profession of the gospel , of the poor brittains , especially , in those dayes were , our own countrey-man gildas doth sufficiently testifie and bewail . salvianus doth the same for other parts of the world . and generally , all the pious men of those ages ; whilst the priests strove for soveraignty and power , the people perished through ignorance and sensuality . neither can we possibly have a more full conviction of what was the state of christians and christianity in those dayes in the world , than may be seen and read in the horrible judgments of god wherewith he punished their wickedness and ingratitude . when he could no longer bear the provocations of his people , he stirred up those swarms of northern nations goths , vandals , hunnes , franks , longobards , alans , saxons , &c. some few of them arians , the most pagans , and poured them out upon the western empire , to the utter ruine of it , and the division of the provinces amongst themselves . after a while , these fierce , cruel and barbarous nations , having executed the judgments of god against the ungodliness of men , seating themselves in the warmer climates of those whom they had in part subdued , in part exstirpated , as is the manner of all persons in transmigration from one countrey to another , began to unlearn their antient barbarism , and to encline to the manners , fashions , and religion of the people , to whom they were come , and with whom after their heats were over and lusts satisfied , they began to incorporate and coalesce ; together , i say , with their manners , they took up by various wayes and means the religion which they did profess . and the bishop of rome having kept his outward station in that famous city during all those turmoils , becoming venerable unto them , unto him were many applications made , and his authority was first signally advanced by this new race of christians . the religion they thus took up , was not a little degenerated from its primitive apostolical purity and splendor . and they were among the first , who felt the effects of their former barbarous inhumanity , in their sedulous indeavour to destroy all books and learning out of the world , which brought that darkness upon mankind ▪ wherewith they wrestled for many succeeding generations . for having themselves made an intercision of the current and progress of studies and learning , they were forced to make use in their entertainment of christianity , of men meanly skilled in the knowledg of god or themselves , who some of them , knew little more of the gospel , then what they had learned in the outward observances and practises of the places where they had been educated . towards the beginning of this hurry of the world , this shuffling of the nations , was the province of brittain , not long before , exhausted of it stores of men and arms , and defeated by the romans , invaded by the saxons , picts , angles , and others out of germany , who accomplishing the will of god , exstirpated the greatest part of the british nation , and drove the remainders of them to shelter themselves in the western mountainous parts of this island . these new inhabitants after they were somewhat civilized ▪ by the vicinity of the provincials ; and had got a little breathing from their own intestine feuds , by fixing the limits of their leader's dominions , which they called kingdoms , began to be in some preparedness to receive impressions of religion , above that rude paganism which they had before served satan in . these were they to whom came austine from rome ; a man , as farr as appears by the story , little acquainted with the mystery of the gospel ; yet one whom it pleased god gratiously to use , to bring the scripture amongst them that inexhaustible fountain of light and truth ; and by which those to whom he preached might be infallibly freed from any mixture of mistakes , that he might offer to them . that he brought with him a doctrine of observances , not formerly known in brittain , ●s notorious , from the famous ▪ story of those many professors of christianity 〈◊〉 which he caused to be murdered by pagans , for not submitting to his power , and refusing to practise according to his traditions ; whose unwillingness to the ●●ain if they could have otherwise chosen , is that , which , i suppose , our author call's their disturbing good st. austine in his pious work . but you neither will this conversion of the saxons begun by austine the monk , at all advantage our author as to his pretensions . the religion he taught here , as well as he could , was doubtless no other than that which at those dayes was profest at rome ; mixtures of humane traditions , worldly policies , observances trenching upon the superstitions of the gentiles , in many things it had then revived ; but however it was farr enough from the present romanism , if the writers and chief bishops of those dayes knew what was their religion , papal supremacy and infallibility , transubstantiation , religious veneration of images in churches , with innumerable other prime fundamentals of popery , were as great strangers at rome in the dayes of gr●gory the great , as they are at this day to the church of england . after these times , the world continuing still in troubles , religion began more and more to decline , and fall off from its pristine purity . at first , by degrees insensible and almost imperceptible , in the broaching of new opinions and inventing new practises in the worship of god. at length , by open presumptuous transgressions of its whole rule and genius , in the usurpation of the pope of rome and impositions of his authority on the ne●ks of emperours , kings , princes , and people of all sorts . by what means this work was carried on , what advantages were taken for , what instruments used in it , what opposition by kings and learned men was made unto it , what testimony was given against it by the blood of thousands of martyrs , others have at large declared ; nor will my present design admit me to insist on particulars . what contests , debates , tumults , warrs , were by papall pretensions raised in these nations , what shameful intreating of some of the greatest of our kings , what absolutions of subjects from their allegiance , with such like effluxes of an abundant apostolical piety , this nation in particular was exercised with from rome , all our historians sufficiently testify . tantaemolis erat romanam condere gentem ! the truth is , when once romanism began to be enthroned , and had driven catholicism out of the world , we had very few kings that past their days in peace and quietnesse from contests with the pope , or such as acted for him , or were stirred up by him . the face in the mean time of christianity was sad and deplorable . the body of the people being grown dark , and profane , or else superstitious , the generality of the priests and votaries ignorant and vitious in their conversations , the oppressions of the hildebrandine faction intolerable , religion dethroned , from a free generous obedience according to the rule of the gospell , and thrust into cells , orders , self-invented devotions and forms of worship , superstitious and unknown to scripture and antiquity , the whole world groaned under the apostacy it was fallen into , when it was almost too late ; the yoak was so fastned to their necks and prejudices so fixed in the minds of the multitude . kings began to repine , princes to remonstrate their grievances , whole nations to murmure , some learned men to write and preach against the superstitions and oppressions of the church of rome . against all which complaints and attempts , what means the popes used for the safe-guarding their authority , and opinions subservient to their carnal worldly interests , deposing some , causing others to be murdered that were in supream power , bandying princes and great men one against another , exterminating others with fire and sword , is also known unto all , who take any care to know such things , what ever our author pretends to the contrary . this was the state , this the peace , this the condition of most nations in europe , and these in particular where we live ; when occasion was administred in the providence of god , unto that reformation which in the next place he gives us the story of . little cause had he to mind us of this story ; little to boast of the primitive catholick faith ; little to pretend the romish religion to have been that which was first planted in these nations ; his concernments lye not in those things , but only in that tyrannical usurpation of the popes , and irregular devotions of some votarys , which latter ages produced . chap. xiii . reformation . the story of the reformation of religion he distributes into three parts , and allots to each a particular paragraph , the first is of its occasion and rise in general , the second of its entrance into england , the third of its progresse amongst us . of the first , he gives us this account : the pastor of christianity upon some sollicitation of christian princes for a general compliance to their design , sent forth in the year 1517. a plenary indulgence in favour of the cruciata against the turk . albertus the archbishop of ments being delegated by the pope to see it executed , committed the promulgation of it to the dominican fryers ; which the hermits of st. augustine in the same place to●k ill , especially martin luther , &c. who vexed that he was neglected , and undervalued , fell a-writing and preaching first against indulgencies , then against the pope . &c. he that had no other acquaintance with christian religion , but what the scriptures and antient fathers will afford him , could not bu● be amazed at the canting language of this story ; it being impossible for him to understand any thing of it aright . he would admire who this pastor of christianity should be , what this plenary indulgence should mean , what was the preaching of plenary indulgence by dominicans , and what all this would avail against the turk . i cannot but pitty such a poor man to think what a loss he would be at ▪ like one taken from home and carried blindfold into the midst of a wildernesse , where when he opens his eies , every thing scares him , nothing gives him guidance or direction . let him turn again to his bible , and fathers of the first ●or 500 years , and i will undertake he shall come off from them , as wise , as to the true understanding of this story , 〈◊〉 he went unto them . the scene in religion is plainly changed , and this appearance of an universal pastor , plenary indulge●●es , dominicans and cruciata's , all marching against the turk , must needs affright a man accustomed only to the scripture-notions of religion , and those embraced by the primitive church . and i do know , that if such a man could get together two or three of the wisest romanists in the world , which were the likeliest way for him to be resolved in the signification of these hard names , they would never well agree to tell him what this plenary indulgence is . but for the present , as to our concernment , let us take these things , according to the best understanding , which their framers and founders have been pleased to give us of them ; the story intended to be ●old , was indeed neither so , nor so . there was no such solicitation of the pope by christian princes at that time , as is pretended ; no cruciata against the turk undertaken ; no attempt of that nature ensued , not a penny of indulgence-money , laid out to any such purpose . but the short of the matter is , that the church of mentz , being not able to pay for the archiepiscopal pall of albertus from rome , having been much exhausted by the purchase of one or two for other bishops , that died suddenly before , the pope grants to albert a number of pardons , of , to say the truth , i know not what , to be sold in germany , agreeing with him , that one half of the gain he would have in his own right , and the other for the pall . now the pope's merchants that used to sell pardons for him in former dayes were the preaching friers , who upon holy-dayes , and festivals , were wont to let out their ware to the people , and in plain terms , to cheat them of their money ; and well had it been , if that had been all . what share in the dividend , came to the venders , well i know not : probably they had a proportion according to the commodity that they put off ; which stirred up their zeal to be earnest and diligent in their work . among the rest , one fryer tecel , was so warm in his imployment , and so intent upon the main end that they had all in their eye that preaching in or about wittenberg , it sufficed him not in general , to make an offer of the pardon of all sins that any had committed , but , to take all scruples from their consciences , coming to particular instances , carryed them up to a cursed blasphemous supposition of ravishing the blessed virgin ; so coc●sure he made of the forgiveness of any thing beneath it , provided , the price were paid that was set upon the pardon . sober men being much amazed and grieved at these horrible impieties , one martin luther , a professor of divinity at wittenberg , an honest , warm , zealous soul , set himself to oppose the fryers blasphemies ; wherein his zeal was commended by all , his discretion by few , it being the joynt-opinion of most , that the pope would quickly have stopped his mouth by breaking his neck . but god , as it afterwards appeared , had another work to bring about , and the time of entring upon it was now fully come . at the same time , that luther set himself to oppose the pardons in germany , zwinglius did the same switzerland . and both of them , taking occasion from the work , they first engaged in , to search the scriptures , so to find out the truth of religion , which they discovered to be horribly abused by the pope and his agents , proceeded farther in their discovery , then at first they were aware of . many nations , princes , and people , multitudes of learned and pious men , up and down the world , that had long groaned under the bondage of the papal yoke , and grieved for the horrible abuse of the worship of god , which they were forced to see and endure , hearing , that god had stirred up some learned men seriously to oppose those corruptions in religion , which they saw and mourned under , speedily either countenanced them , or joyned themselves with them . it fell out indeed , as it was morally impossible it should be otherwise , that multitudes of learned men undertaking , without advising or consulting one with another , in several farr distant nations , the discovery of the papal errors , and the reformation of religion , some of them had different apprehensions and perswasions in , and about some points of doctrine , and parts of worship of no great weight and importance . and , he that shall seriously consider , what was the state of things , when they began their work , who they were , how educated , what prejudices they had to wrestle with , and remember withall , that they were all men ; will have ten thousand times more cause to admire at their agreeement in all fundamentals , then at their difference about some lesser things . however , whatever were their personal failings and infirmities , god was pleased to give testimony to the uprigh●ness and integrity of their hearts ; and to bless their endeavours with such success , as answered in some measure the primitive work of planting and propagating the gospel . the small sallies of our author upon them in some legends about what luther should say or do , deserve not the least notice from men , who will seriously contemplate the hand , power , and wisdom of god in the work accomplished by them . the next thing undertaken by our author , is the ingress of protestancy into england , and its progress there . the old story of the love of king henry the eighth to ann bullen , with the divorce of queen katharine , told over and over long ago by men of the same principle and design with himself , is that which he chooseth to flourish withall . i shall say no more to the story , but that english-men were not wont to believe the whispers of an unknown fryer , or two , before the open redoubled protestation of one of the most famous kings that ever swaid the scepter of this land , before the union of the crowns of england and scotland . these men , whatever they pretend , shew what reverence they have to our present soveraign ▪ by their unworthy defamation of his royal predecessors . but let men suppose the worst they please of that great heroick person : what are his miscarriages unto protestant religion ; for neither was he the head , leader , or author of that religion ; nor did he ever receive it , profess it , or embrace it ; but , caused men to be burned to death , for its profession . should 〈◊〉 , by way of retaliation , return unto our author , the lives and practices ; of some , of many , not of the great , or leading men of his church , but of the popes themselves , the head , sum , and , in a manner , whole of their religion , at least so farre that without him ) they will not acknowledge any , he knows well enough what double measure , shaken together , pressed down , and running over , may be returned unto him . a work this would be , i confess , no way pleasing unto my self ▪ for who can delight in raking into such a sink of filth , as the lives of many of them have been ; yet because he seems to talk with a confidence of willingness to revive the memory of such ulcers of christianity , if he proceed in the course he hath begun , it will be necessary to mind him of not boxing up his eyes when he looks towards his own home . that poysonings , adulteries , incests , conjurations , perjuries , atheism , have been no strangers to that see ; if he knows not , he shall be acquainted from stories , that he hath no colour to except against . for the present , i shall only mind him , and his friends , of the comaedian's advice ; dehinc ut quiescunt , porro m●neo , & desinant maledicere , malefactae ne noscant su● . the declaration made in the days of that king , that he was head of the church of england , intended no more , but that there was no other person in the world , from whom any jurisdiction to be exercised in this church over his subjects might be derived , the supreme authority for all exterior government being vested in him alone ▪ that this should be so , the word of god , the nature of the kingly office , and the ant●ent laws of this realm , do require . and i challenge our author to produce any one testimony of scripture , or any one word out of any general council , or any one catholick father or writer , to give the least countenance to his assertion of two heads of the church in his sense ; an head of influence , which is jesus himself ; and an head of government , which is the pope , in whom all the sacred hierarchy ends ; this taking of one half of christs rule , and headship out of his hand , and giving it to the pope , will not be salved , by that expression thrust in by the way , under him ; for the headship of influence is distinctly ascribed unto christ ; and that of government to the pope ; which evidently asserts , that he is not in the same manner , head unto his church in both these senses , but he in one , and the pope in another . but whatever was the cause , or occasion of the dissention between king henry and the pope , it 's certain , protestancy came into england , by the same way and means , that christianity came into the world ; the painful , pious professors , and teachers of it , sealed its truth with their bloud ; and what more honourable entrance it could make , i neither know , nor can it be declared . nor did england receive this doctrine from others ; in the days of king henry , it did but revive that light which sprung up amongst us long before , and by the fury of the pope , and his adherents , had been a while suppressed . and it was with the blood of english-men , dying patiently and gloriously in the flames , that the truth was sealed in the dayes of that king , who lived and dyed himself , as was said , in the profession of the roman faith . the truth flourished yet more in the dayes of his pious and hopefull son. some stop , our author tels us , was put to it in the dayes of queen mary . but , what stop ? of what kind ? of no other than that put to christianity by trajan , dioclesian , julian ; a stop by fire and sword , and all exquisite cruelties , which was broken through , by the constant death , and invincible patience and prayers , of bishops , ministers , and people numberless ; a stop , that rome hath cause to blush in the remembrance of , and all protestants to rejoyce , having their faith tryed in the fire , and coming forth more pretious than gold. nor did queen elizabeth , as is falsly pretended , indeavour to continue that stop , but cordially , from the beginning of her reign , embraced that faith , wherein she had before been instructed . and in the maintenance of it , did god preserve her from all the plots , conspiracies , and rebellions of the papists ; curses , and depositions , of the popes ; with invasions of her kingdomes by his instigation , as also her renowned successor , with his whole regal posterity from their contrivance for their martyrdom and ruin . during the reign of those royal and magnificent princes , had the power and polity of the papal world , been able to accomplish what the men of this innocent and quiet religion , professedly designed , they had not had the advantage of the late miscarriages , of some professing the protestant religion , in reference to our late king of glorious memory , to triumph in ; though they had obtained that which would have been very desirable to them , and which we have but sorry evidence that they do not yet aim at , and hope for . as for what he declares in the end of his 10th . paragraph , about the reformation here , that it followed , wholly , neither luther , nor calvin , which he intermixes with many unseemly taunts , and reflexions on our laws , government , and governours , is , as far as it is true , the glory of it . it was not luther , nor calvin , but the word of god , and the practise of the primitive church , that england proposed for her rule and pattern in her reformation ; and , where any of the reformers forsook them , she counted it her duty , without reflexions on them , or their wayes , to walk in that safe one , she had chosen out for her self . nor shal i insist on his next paragraph , destined to the advancement of his interest , by a proclamation of the late tumults , seditions , and rebellions in these nations , which he ascribes to the puritans . he hath got an advantage , and it is not equal we should perswade him to forego it ; only i desire prudent men to consider , what the importance of it is , as to this case in hand ; for , as to other considerations of the same things , they fall not within the compass of our present discourse . it 's not of professions , but of persons that he treats . the crimes he insists on , attend not any avowed principles , but the men that have professed them . and if a rule of chusing or leaving religion , may from thence be gathered , i know not any in the world , that any can embrace , much less can they rest in none at all . professors of all religions , have in their seasons sinfully miscarried themselves , and troubled the world with their lusts , and those , who have professed none , most of all . and of all , that is called religion , that of the romanists might by this rule be first cashiered . the abominable bestial lives of very many of their chief guids , in whom they believe ; the tumults , seditions , wars , rebellions , they have raised in the world ; the treasons , murders , conspiracies , they have countenanced , encouraged , and commended , would take up not a single paragraph of a little treatise , but innumerable volumes , should they be but briefly reported ; they do so already ; and which renders them abominable , whilest there is any in the world , that see reason not to submit themselves unto the papal soveraignty , their professed principles lead them to the same courses ; and when men are brought to all the bestial subjection aimed at ; yet pretences will not be wanting to set on foot such practises , they were not in former dayes , when they had obtained an uncontrouleable omnipotency . if our author supposeth this a rational way for the handling of differences in religion , that leaving the consideration of the doctrines and principles , we should insist on the vices and crimes of those who have professed them , i can assure him he must expect the least advantage by it to his party , of any in the world ; nor need we chuse any other scene than england , to try out our contests by this rule ; i hope , when he writes next , he will have better considered this matter , and not flatter himself , that the crimes of any protestants , do enable him to conclude as he doth , that the only way for peace , is an extermination of protestancy , and so his tale about religion is ended ; he next brings himself on the stage . chap. xiv . popish contradictions . this is our last task ; our author 's own story of himself , and rare observations in the roman-religion , make up the close of his discourse , and merit in his thoughts the title of discovery . the design of the whole is to manifest his catholick religion to be absolutely unblameable , by wiping off some spots and blemishes that are cast upon it ; indeed by gilding over with fair and plansible words some parts of their profession & worship which he knew to be most liable to the exceptions of them with whom he intends to deal . his way of managing this design , that he may seem to do something new , is , by telling a fair tale of himself , and his observations with the effects they had upon him ; which is but the putting of a a new tune to an old song , that hath been chanted at our doors , these 100. years ; and some he hopes are so simple , as to like the new tune , though they were sick of the old song . his entrance is , a blessing of the world with some knowledg of himself , his parentage , birth , and education , and proficiency in his studies ▪ as not doubting , but that great enquiry must needs be made after the meanest concernments of such an hero , as by his acchievements and travails he hath manifested himself to be . and indeed , he hath so handsomly and delightfully given us the romance of himself and popery , that it was pitty he should so unhappily stumble at the threshold , as he hath done , and fall upon a misadventure that to some men wil render the design of his discourse suspected . for whereas he doth else-where most confidently averr , that no trouble ever was raised amongst us by the romanists ; here at unawares he informs us , that his own grand-father lost both his life and his estate , in a rebellion raised in the north on the account of that religion . just as before , attempting to prove , that we received christianity originally from rome , he tells us , that the first planters of it , came directly from palestina . it is in vain for him to perswade us , that what hath been , can never be again , unless he manifest the principles which formerly gave it life and being , to be vanished out of the world ; which as to those of the romanists , tending to the disturbance of these kingdoms , i fear he is not able to doe . there is not any thing else , which protestants are universally bound to observe in the course of his life , before he went beyond the seas , but only the offence he took at men's preaching at london against popery ; not , that he was then troubled , if we may believe him , that popery was ill reported of , but the miscarriage of the preachers in bringing in the papal church hand over-head in their sermons , speaking all evil and no good of it , and charging it with contradictions , was that , which gave him distaste . he knows himself best what it was that troubled him , nor shall i set up conjectures against his assertions . the triple evil mentioned , so farr as it is evil , i hope , he finds now remedyed . for my part , i never liked of mens importune diversions from their texts , to deal with , or confute papists , which is the first part of the evil complained of . i know a farr more effectual way to preserve men from popery , namely , a solid instruction of them in the principles of truth with an endeavour to plant in their hearts the power of those principles , that they may have experience of their worth and usefulness . that nothing but evil was spoken of popery by protestants , when they spake of it , i cannot wonder ; they account nothing evil in the religion of the romanists but popery ; which is the name of the evil of that religion . noe protestants ever denyed , but that the romanists retained many good things in the religion , which they profess ; but those good things , they say , are no part of popery ; so that our author should not by right , have been so offended , that men spake no good of that , which is the expression of the evil of that , which in its self , is good , as popery is of the papists christianity . the last parcel of that which was the matter of his trouble and offence , he displayes by sundry of the contradictions , which protestants charged popery withal . to little purpose ; for , either , the things he mentions , are not by any charged on popery , or not in that manner he expresseth , or the contradiction between them , consists not in the assertions themselves , but in some additional terms supplyed by himself to make them appear contradictions . for instance , ( to take those given by himself ) if one say , the papists worship stocks and stones , another say , they worship a piece of bread , here is no contradiction . again , if one charge them with having their consciences affrighted with purgatory and domesday , and penances for their sins that they never live a quiet life ; another , that they carry their top and top gallant so high , that they will go to heaven without christ , or ( as we in the countrey phrase it ) trust not to his merits and righteousness alone for salvation , here may be no contradiction : for all papists are not , we know it well enough , of the same mould and form . some may more imbibe some principles of religion tending in appearance to mortification , some those that lead to pride and presumption ; and so be liable to several charges . but neither are these things inconsistent in themselves . men in their greatest consternation of spirit from sense of punishment , real or imaginary , wherewith they are disquieted , may yet proudly reject the righteousness of christ ; and if our author knows not this to be true , he knows nothing of the gospel . the next instance is of the same nature . one , he saith , affirmes , that murders , adulteries , lies , blasphemies , and all sin make up the bulk of popery ; another , that papists are so wholly given to good works , that they place in them excessive confidence . i scarce believe , that he ever heard any thus crudely charging them with either part of the imagined contradictory proposition , taking popery , as the protestants do , for the exorbitancy of the religion , which the romanists profess ; and considering the product of it in the most of mankind , it may be some by an usual hyperbole have used the words first mentioned ; but , if we should charge the papists , for being wholly given to good works , we should much wrong both them and our selves , seeing we perfectly know the contrary . the sum of both these things brought into one , is but this , that many papists in the course of a scandalously sinful life , do place much of their confidence in good works ; which is indeed , a strange contradiction in principles , between their speculation and practise ; but we know well enough , there is none in the charge . let us consider one more ; one affirmed , that the pope and all his papists fall down to pictures , and commit idolatry with them ; another , that the pope is so farr from falling down to any thing , that he exalts himself above all , that is called god , and is very antichrist . if one had said , he falls down to images , another , that he falls not down to images , there had been a contradiction indeed ; but our author by his own testimony being a civil logician , knows well enough that the falling down in the first proposition , and that in the second are things of a divers nature , and so are no contradiction . a man may fall down to images , and yet refuse to submit himself to the power that god hath set over him . and those of whom he speaks , would have told him , that a great part of the popes exalting himself against god , consists in his falling down to images , wherein he exalts his own will and tradition , against the will and express commands of god. the same may be shewed of all the following instances , nor can he give any one that shall manifest popery to be charged by sober protestants with any other contradictions , than what appears to every eye in the inconsistency of some of their principles one with another , and of most of them with their practise . in the particulars by himself enumerated , there is no other shew of the charge of contradictory evils in popery , then what by his additions and wresting expressions is put upon them . weary of such preaching in england , our author addressed himself to travail beyond the seas , where what he met withal , what he observed , the weight and strength of his own conversion , being laid in pretence upon it , ( indeed an apology for the more generally excepted against parts of his roman practise , and worship , being intended and persued ) must be particularly considered and debated . chap. xv. masse . sect . 22. the title our author gives to his first head of observation , is messach , on what account i know not ; unless it be with respect to a ridiculous hebrew etymologie of the word missa ; as though it should be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word quite of another signification . if this be that which his title intends , i wish him better success in his next etymologizing , for this attempt hath utterly failed him . missa never came out of the east nor hath any affinity with those tongues ; being a word utterly unknown to the syrians ; and graecians also , by whom all hebrew words that are used in religion came into europe . he that will trouble himself to trace the pedigree of missa , shall find it of no such antient stock , but a word , that with many others came into use in the destruction of the roman-empire , and the corruption of the latine-tongue . but as it is likely our author having not been accustomed to feed much upon hebrew roots , might not perceive the insipidness of this pretended traduction of the word missa , so also on the other side , it s not improbable , but that he might only by an uncouth word think to startle his poor countrymen , at the entrance of the story of his travels , that they might look upon him as no small person who hath the messach , and such other hard names , at his fingers ends : as the gnosticks heightned their disciples , into an admiration of them by paldab●oth , astaphaeum , and other names of the like hideous noise and found . of the discourse upon this messach what ever it is , there are sundry parts . that he begins with , is a preference of the devotion of the romanists incomparably above that of the protestants . this was the entrance of his discovery . catholicks bells ring oftner then ours , their churches are swept cleaner then ours ; yea , ours in comparison of theirs are like stables to a princely pallace ; their people are longer upon their knees , than ours , and upon the whole matter they are excellent every way in their worship of god , we every way blame worthy and contemptible : unto all which , i shall only mind him of that good old advice ; let thy neighbour praise thee , and not thine own mouth . and as for us , i hope we are not so bad , but that we should rejoyce truly to hear , that others were better . only we could desire , that we might find their excellency to consist in things not either indifferent wholly in themselves , or else disapproved by god , which are the wayes that hypocrisie usually vents it self in , and then boast of what it hath done . knowledge of god and his will , as revealed in the gospel , real mortification , abiding in spiritual supplications , diligent in universal obedience , and fruitfulness in good works , be as i suppose , the things which render our profession beautiful , and according to the mind of god. if our author be able , to make a right judgement of these things , and find them really abounding amongst his party , i hope , we shall rejoyce with him , though we knew the spring of them is not their popery , but their christianity . for the outside-shews , he hath as yet instanced in , they ought not , in the least , to have influenced his judgement in that disquisition of the truth , wherein he pretends he was engaged . he could not of old have come amongst the professors and mystae of those false religions , which by the light and power of the gospel , are now banished out of the world , where he should not have met with the same vizards and appearances of devotion , so that hitherto we find no great discoveries , in his messach . from the worship of the parties compared , he comes to their preaching , and finds them as differing as their devotion . the preaching of protestants of all sorts , is sorry pittiful stuffe . inconsequent words , senseless notions , or , at least , rhetorical flourishes , make it up ; the catholicks , grave and pithy . still all this , belongs to persons , not things . protestants preach as well as they can , and , if they cannot preach so well as his wiser romanists , it is their unhappiness , not their fault . but yet i have a little reason , to think , that our author is not altogether of the mind that here he pretends to be of , but that he more hates , and fears , then despises , the preaching of protestants . he knows well enough , what mischief it hath wrought his party , though prejudice will not suffer him to see what good it hath done the world ; and therefore doubting , as i suppose , lest he should not be able to prevail with his readers to believe him in that , which he would fain , it may be , but cannot believe himself , about the excellency of the preaching of his catholicks above that of protestants , he decryes the whole work , as of little or no use or concernment in christian religion . this it had been fair for him to have openly pleaded , and not to have made a flourish with that which he knew , he could make no better work of . nor is the preaching of the protestants , as is pretended , unlike that of the antients . the best and most famous preacher of the antient church , whose sermons are preserved , was chrysostom . we know , the way of his proceding in that work , was to open the words and meaning of his text ; to declare the truth contained and taught in it , to vindicate it from objections , to confirm it by other testimonies of scripture , and to apply all unto practise in the close . and as farr as i can observe , this , in general , is that method used by protestants , being that indeed , which the very nature of the work dictates unto them ; wherefore mistrusting lest he should not be able to bring men out of love with the preaching of protestants , in comparison of the endeavours of his party in the same kind , he turns himself another way and labours to perswade us , as i said , that preaching its self is of little or no use in christian religion ; for , so he may serve his own design , he cares not , it seems , openly to contradict the practise of the church of god , ever since there was a church in the world . to avoid that charge he tells us , that the apostles and apostolical churches , had no sermons , but all their preaching was meerly for the conversion of men to the faith , and , when this was done , there was an end of their preaching , and , for this he instanceth in the sermons mentioned in the acts , ch . 2 , 3 , 5 , 10 , 7 , 8 , 13 , 14 , 16 , 18 , 19 , 20 , 22 , 24 , 26 , 28. i wonder , what he thinks of christ himself , whether he preached or no , in the temple , or in the synagogues of the jews ; and whether the judaical church to whose members he preached , were not then a true , yea , the only church in the world ; and , whether christ was not anointed and sent to preach the gospel to them ? if he know not this , he is very ignorant ; if he doth know it , he is somewhat that deserves a worse name : to labour to exterminate that out of the religion of christ , which was one of the chief works of christ ( for we do not read , that he went up and down singing mass , though i have heard of a fryer , that conceived , that to be his imployment ) is a work unbecoming any man , that would count himself wronged , not to be esteemed a christian. but what ever christ did , it may be , it matters not ; the apostles and apostolical churches had no sermons , but only such as they preached to infidels and jews to convert them ; that is , they did not labour to instruct men in the knowledge of the mysteries of the gospel , to build them up in their faith , to teach them more and more the good knowledg of god , revealing unto them the whole counsel of his will. and is it possible that any man who hath ever read over the new testament , or any one of paul's epistles , should be so blinded by prejudicies , and made so confident in his assertions , as to dare , in the face of the sun , whilst the bible is in every ones hand , to utter a matter so devoid of truth , and all colour or pretence of probability ? methinks men should think it enough to sacrifice their consciences to their moloch , without casting wholly away their reputation to be consumed in the same flames . it is true , the design of the story of the acts , being to deliver unto us the progress of the christian faith , by the ministry of the apostles , insists principally on those sermons which god in an especial manner , blessed to the conversion of souls , and encrease of the church thereby ; but , is there therefore no mention made of preaching in it , to the edification of their converts ? or , is there no mention of preaching , unless it be said , that such a one preached at such a time , so long , on such a text ? when the people abode in the apostles doctrine , acts 2.42 . i think the apostle taught them . and the ministry of the word , which they gave themselves unto , was principally in reference unto the church , ch. 7.4 . so peter and john preached the word to those whom philip had converted at samaria , ch. 18.25 . a whole year together paul and barnabas assembled themselves together with the church of antioch , and taught much people , ch. 12.26 . at troas , paul preached unto them who came together to break bread , ( that is , the church ) until midnight , ch. 20.7 , 9. which , why our author calls a dispute ; or , what need of a dispute there was , when only the church was assembled , neither i , nor he , do know . and ver . 20. & 27. he declares , that his main work and employment was , constant preaching to the disciples and churches ; giving commands to the elders of the churches to do the same . and what his practice was , during his imprisonment at rome , the close of that book declares . and these not footsteps , but express examples of , and precepts concerning , preaching to the churches themselves , and their disciples , we have in that book purposely designed , to declare their first calling and planting , not their progress and edification . should i trace the commands given for this work , the commendation of it , the qualifications and gifts for it bestowed on men by christ , and his requiring of their exercise , recorded in the epistles , the work would be endless , and a good part of most of them must be transcribed . in brief , if the lord christ continue to bestow ministerial gifts upon any , or to call them to the office of the ministry , if they are bound to labour in the word and doctrine , to be instant in season , and out of season in preaching the word to those committed to their charge ; if that be one of the directions given them , that they may know how to behave themselves in the church , the house of god ; if they are bound to trade with the talents their master entrusts them with , to attend unto doctrine with all diligence ; if it be the duty of christians to labour to grow and encrease in the knowledge of god and his will , and that of indispensable necessity unto salvation , according to the measure of the means god is pleased to afford unto them ; if their perishing through ignorance , will be assuredly charged on them who are called to the care , and freedom , and instructing of them ; this business of preaching , is an indispensible duty among christians . if these things be not so indeed , for ought i know , we may do what our adversary desires us ; even burn our bibles , and that as books that have no truth in them . our authors denial of the practice of antiquity , conformable to this of the apostles , is of the same nature . but that it would prove too long a diversion from my present work ; i could as easily trace down the constant sedulous performance of this duty from the dayes of the apostles , until it gave place to that ignorance which the world was beholding to the papal apostacy for , as i can possibly write so much paper , as the story of it would take up . but to what purpose should i do it ? our author , i presume , knows it well enough ; and others , i hope , will not be too forward in believing his affirmations of what he believes not himself . the main design of this discourse is , to cry up the sacrifice that the catholicks have in their churches , but not the protestants . this sacrifice he tells us , was the sum of all apostolical devotion , which protestants have abolished . strange ! that in all the writings of the apostles , there should not one word be mentioned of that which was the sum of their devotion . things , surely , judged by our author , of less importance , are at large handled in them . that they should not directly , nor indirectly , once intimate that which , it seems , was the sum of their devotion , is , i confess , to me , somewhat strange . they must make this concealment , either by design or oversight . how consistent the first is with their goodness , holiness , love to the church ; the latter with their wisdom and infallibility , either with their office , and duty ; is easie to judge . our author tells us , they have a sacrifice after the order of melchizedeck , paul tells us , indeed , that we have a high priest , after the order of melchizedech ; but , as i remember , this is the first time that ever i heard of a sacrifice after the order of melchisedech ; though i have read somewhat that roman catholicks say about melchisedechs sacrifice . our priest after the order of melchisedech , offered a sacrifice , that none ever had done before , nor can do after him , even himself . if the romanists think to offer him , they must kill him . the species of bread and wine , are but a thin sacrifice , next door to nothing , yea , somewhat worse then nothing , a figment of a thing impossible , or the shaddow of a dream , nor will they say they are any . it is true , which our author pleads in justification of the sacrifice of his church , that there were sacrifices among the jews , yea , from the beginning of the world , after the entrance of sin , and promise of christ to come made to sinners . for , in the state of innocency , there was no sacrifice appointed , because there was no need of an atonement . but all these sacrifices , properly so called , had no other use in religion , then to prefigure and represent the great sacrifice of himself to be made , by the son of god , in the fulness of time . that being once performed , all other sacrifices were to cease ; i mean , properly so called ; for we have still sacrifices metaphorical , called so by analogy , being parts of gods worship tendred unto him , and accepted with him , as were the sacrifices of old . nor is it at all necessary , that we should have proper sacrifices , that we may have metaphorical . it is enough , that such there have been , and that of gods own appointment . and we have still that only one real sacrifice , which was the life and soul of all them that went before . the substance being come , the light shaddowing of it , that was before , under the law , is vanished . the apostle doth expresly place the opposition that is between the sacrifice of christian-church , and that of the judaical in this , that they were often repeated , this was performed once for all , and is a living abiding sacrifice , constant in the church for ever , heb. 10.1 , 2. so that , by this rule , the repetition of the same , or any other sacrifice in the christian-church , can have no other foundation , but an apprehension of the imperfection of the sacrifice of christ ; for , saith he , where the sacrifice is perfect , and makes them perfect that come to god by it , there must be no more sacrifice . this then seems to be the real difference between protestants , and roman-catholicks in this business of sacrifice . protestants believing the sacrifice of christ to be absolutely perfect , so that there is no need of any other , and that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a fresh and living way of going to god continually , with whom , by it , obtaining remission of sin , they know there is no more offering for sin ; they content themselves with that sacrifice of his , continually in its vertue and efficacy residing in the church . romanists looking on that as imperfect , judge it necessary to institute a new sacrifice of their own , to be repeated every day , and that without any the least colour or warrant from the word of god , or example of the apostles . but our author puts in an exception , and tells us those words of luke , acts 13.2 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are well and truly rendred by erasmus , sacrificantibus illis domino : which one text , saith he , gives double testimony to apostolical sacrifice and priestly ordination ; and he strengthens the authority of erasmus with reason also , for the word can import nothing but sacrifice , since it was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : for other inferiour ministeries of the word and sacraments are not made to god , but the people ; but the apostles were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , administring , liturgying , sacrificing to our lord. for what he adds of ordination , it belongs not unto this discourse . authority and reason are pleaded to prove , i know not what , sacrifice to be intended in these words . erasmus is first pleaded , to whose interpretation , mentioned by our author , i shall only add his own annotations in the explication of his meaning ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , quod proprium est operantium sacris , nullum autem sacrificium deo gratius , quàm impartiri doctrinam evangelicam . so that , it seems , the preaching of the gospel , or taking care about it , was the sacrifice that erasmus thought of in his translation and exposition : yea , but the word is truly translated sacrisicantilus . but who , i pray , told our author so ? the original of the word is of a much larger signification . it s common use is , to minister in any kind ; it s so translated , and expounded by all learned impartial men , and is never used in the whole new testament to denote sacr●ficing . nor is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ever rendred in the old testament by the 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. nor is that word used absolutely , in any author , profane or ecclesiastical , to signifie , precisely , sacrificing . and i know well enough what it is that makes our author say , it is properly translated sacrificing ; and i know as well , that he cannot prove what he sayes ; but he gives a reason for what he sayes , it 's said , to be made to the lord , whereas other inferior ministerial acts , are made to the people . i wish , heartily , he would once leave this scurvy trick of cogging in words , to deceive his poor unwary reader ; for what , i pray , makes his , made , here ? what is it that is said to be made to the lord ? it is , when they were ministring to the lord , so the words are rendred ; not when they were making , or making sacrifice , or when they made sacrificing unto the lord. this wild guord , made , puts death into his pot. and we think here in england , that in all ministerial acts , though performed towards the people , and for their good , yet men administer to the lord in them , because performing them by his appointment , as a part of that worship which he requires at their hands . in the close of our authors discourse , he complains of the persecutions of catholicks : which what ever they are , or have been , for my part , i neither approve , nor justifie ; and do heartily wish , they had never shewed the world those wayes of dealing with them , who dissented from them in things concerning religion , whereof themselves now complain ; how justly , i know not . but if it be for the masse that any of them have felt , or do fear suffering , which i pray god avert from them , i hope they will at length come to understand how remote it is from having any affinity with the devotion of the apostolical churches , and so free themselves , if not from suffering , yet at lest from suffering for that which being not accepted with god , will yield them no solid gospel-consolation in what they may endure or undergo . chap. xvi . blessed virgin. sect . 23. pag. 267. the twenty second paragraph concerning the blessed virgin , is absolutely the weakest and most disingenious in his whole discourse . the work he hath in hand● is to take off offence from the roman doctrine and practice , in reference unto her . finding that this could not be handsomely gilded over , being so rotten and corrupt , as not to bear a new varnish , he turns his pen to the bespattering of protestants , for contempt of her , without the least respect to truth or common honesty . of them it is , that he says , that they vilifie and blaspheme her , and cast gibes upon her , which he sets off with a pretty tale of a protestant bishop , and a catholick boy ; and lest this should not suffice to render them odious , he would have some of them thought to taunt at christ himself ; one of them , for ignorance , passion , and too much haste for his breakfast . boldly to calumniate , that something may cleave , is a principle that too many have observed in their dealings with others in the world . but , as it containes a renuntiation of the religion of jesus christ , so it hath not alwayes well succeeded . the horrid and incredible reproaches that were cast by the pagans on the primitive christians , occasioned sundry ingenious persons to search more into their way , then otherwise they would have done ; and thereby , their conversion . and i am perswaded , this rude charge on protestants , as remote from truth , as any thing that was cast on the first christians by their adversaries , would have the same effects on roman-catholicks , might they meet with the same ingenuity and candor . that any protestant should be moved or shaken in his principles , by such calumnies , is impossible . every one that is so , knows , that as the protestants believe every thing that is spoken of the blessed virgin , in the scripture , or creed , or whatever may be lawfully deduced from what is so spoken ; so they have all that honour and respect for her , which god will allow to be given to any creature . surely , a confident accusation of incivility and blasphemy , for not doing that , which they know they do , and profess to all the world they do , is more like to move men in their patience towards their accusers , then to prevail with them , to join in the same charge against others , whom they know to be innocent as themselves . neither will it relieve our author in point of ingenuity and truth , that , it may be , he hath heard it reported , of one or two brain-sick , or frantick persons in england , that they have cast out blasphemous reproaches against the blessed mother of god. it is credibly testified , that pope leo should , before witnesses , profess his rejoycing at the advantages they had at rome , by the fable of christ. were it handsome now in a protestant , to charge this blasphemy upon all papists , though uttered by their head and guide ; and to dispute against them from the confession of the jews , who acknowledge the story of his death and suffering to be true ; and of the turks , who have a great honour and veneration for him unto this day . well may men be counted catholicks , who walk in such paths , but i see no ground or reason why we should esteem them christians . had our author spoken to the purpose , he should have proved the lawfulness ▪ or if he had spoken to his own purpose , with any candor of mind , or consistency of purpose , in the pursuit of his design , have gilded over the practise of giving divine honour to the holy virgin ; of worshipping her with adoration , as protestants say , due to god alone ; of ascribing all the titles of christ unto her , turning lord , in the psalms , in most places , into lady ; praying to her , not only to entreat , yea , to command her son to help and save them , but to save them her self , as she to whom her son hath committed the administration of mercy , keeping that of justice to himself ; with many other the like horrid blasphemies , which he shall hear more of , if he desire it . but in stead of this difficult task , he takes up one , which , it seems , he looked on as far easier , falsly to accuse protestants of blaspheming her . we usually smile in england at a short answer that one is said to have given bellarmine's works ; i hope , i may say without offence , that if it were not uncivil , it might suffice for an answer to this paragraph . but though most men will suppose , that our author hath overshot himself , and gone too far in his charge , he himself thinks , he hath not gone far enough ; as well knowing , there are some bounds , which when men have passed , their only course is to set a good face upon the matter , and to dare on still . wherefore to convince us of the truth of what he had delivered concerning protestants reviling and blaspheming the blessed virgin , he tels us , that it is no wonder , seeing some of them in forrain parts , have uttered words against the very honour of jesus christ himself . to make this good , calvin is placed in the van , who is said , to taunt at his ignorance , and passion , and too much haste for his breakfast , when he curst the figtree , who if , as is pretended , he had studyed catholick divines , they would have taught him a more modest and pious interpretation . it is quite beside my purpose and nature of the present discourse , to recite the words of private men , and to contend about their sense and meaning . i shall therefore only desire the reader , that thinks himself concerned in this report , to consult the place in calvin pointed unto ; and if he finds any such taunts , as our author mentions , or any thing delivered concerning our lord christ , but what may be confirmed by the judgement of all the antient fathers , and many learned romanists ; i will be content to lose my reputation with him , for any skill in judging at the meaning of an author . but what thoughts he will think meet to retain for this informer , i leave to himself . what catholick divines calvin studyed , i know not ; but , i am sure , if some of those whom his adviser accounts so , had not studyed him , they had never stole so much out of his comments on the scripture , as they have done the next primitive protestants , that are brought in , to make good this charge , are servetus , gibraldus , lasmaninus , and some other anti-trinitarian hereticks ; in opposition to whose errors , both in their first rise , and after-progress , under the management of faustus socinus , and his followers , protestants all europe over , have laboured far more abundantly , and with far greater success , then all his roman-catholicks . it seems they must now all pass for primitive protestants , because the interest of the catholick-cause requires it should be so . this is a communicable branch of papal omnipotency , to make things and persons to be , what they never were . from them , a return is made again , to luther , brentius , calvin , swinglius , who are said to nibble at arianism , and shoot secrets darts at the trinity ; though all impartial men must needs confess , that they have asserted and proved the doctrine of it , far more solidly then all the schoolmen in the world were able to do . but the main weight of the discourse of this paragraph , lies upon the prety tale , in the close of it , about a protestant bishop , and a catholick boy ; which he must be a very cato that can read without smiling . it is a little too long to transcribe , and i cannot tell it over again without spoyling of it , having never had that faculty in gilding of little stories , wherein our author excelleth . the sum is , that the boy being reproved by the bishop , for saying a prayer to her , boggled at the repetition of her name when he came to repeat his creed , and cryed , my lord , here she is again , what shall i do with her now ? to whom the bishop replyed , you may let her passe in your creed , but not in your prayers . whereupon our author subjoyns , as though we might have faith , but neither hope nor charity for her . certainly , i suppose , my countrimen cannot but take it ill , that any man should suppose them such stupid blockheads , as to be imposed on with sophistry , that they may feel through a pair of mittens ; tam vacui capitis populum phaeaca putasti ? for my part , i can scarce think it worth the while to relieve men , that will stoop to so naked a lure . but that i may pass on , i will cast away one word , which nothing but gross stupidity can countenance from needlesseness . the blessed virgin is mentioned in the creed , as the person of whom our saviour was born : and we have therefore faith for her ; that is , we believe that christ was born of her ; but do we therefore believe in her ? certainly no more then we do in pontius pilate , concerning whom we believe that christ was crucified under him : a bare mention in the creed , with reference to somewhat else believed in , is a thing in its self indifferent ; and we see occasionally befell the best of women , and one of the worst of men ; and what hope and charity should we thence conclude , that we ought to have for her ? we are past charitable hopes that she is for ever blessed in heaven , having full assurance of it . but if by hope for her , he means the placing of our hope , trust , and confidence in her , so as to pray unto her , as his meaning must be , how well this follows from the place she hath in the creed , he is not a man who is not able to judge . chap. xvii . images . sect . 24. the next excellency of the roman-church , which so exceedingly delighted our author in his travails , is their images . it was well for him that he travailed not in the days of the apostles , nor for 4 or 500 years after their decease . had he done so , and , in his choice of a religion , would have been influenced by images and pictures , he had undoubtedly turned pagan ; ( or else a gnostick ; for those pretended christians , indeed wretches worse then pagans , as epiphanius informes us , had got images of christ , which , they said , were made in the dayes of pontius pilate , if not by him . ) their temples being richly-furnished and adorned with them , whilst christian oratories were utterly destitute of them . to forward also his inclination , he would have found them not the representations of ordinary men , but of famous hero's , renowned throughout the whole world , for their noble acchievements and inventions of things necessary to humane life ; and those pourtrayed to the life , in the performance of those actions which were so useful to mankind , and by which they had stirred up just admiration of their virtue in all men . moreover , he would have found their learned men profound philosophers , devout priests , and virgins , contemning the christians for want of those helps to devotion towards god , which in those images they enjoyed ; and objecting to them their rashness , fury , and ignorance in demolishing of them . as far as i can perceive by his good inclination to this excellency of religion ( the imagery of it ) had he lived in those dayes , he would have as easily bid adiew to christianity , as he did in these to protestantism . but the excellent thoughts , he tells us that such pictures and images are apt to cast into the minds of men , makes them come to our mount zion , the city of the living god , to celestial jerusalem , and society of angels , and so onward , as his translation somewhat uncouthly , and improperly renders that place of the apostle , hebr. 12. a man indeed distraught of his wits , might possibly entertain some such fancies upon his entring of an house , full of fine pictures and images ; but that a sober man should do so , is very unlikely . it is a sign how well men understand the apostle's words , when they suppose themselves furthered in their meditation on them by images and pictures ; and yet it were well , if this abuse were all the use of them in the romish church : i wish , our author would inform us truly , whether many of those whom he tells us , he saw so devout in their churches , did not lay out a good part of their devotion upon the fine pictures , and images he saw them fall down before . images began first in being ignorant peoples books , but they ended in being their gods or idols : alas poor souls ! they know little of those many curious windings , and turnings of mind , through the maeanders of various distinctions , which their masters prescribe to preserve them from idolatry , in that veneration of images , which they teach them ; when it is easie for them to know , that all they do in this kind , is contrary to the express will and command of god. but that our author may charge home upon his countrymen , for removing of images out of churches , he tells us , that it is the judgement of all men , that the violation of an image , redounds to the prototype . true , provided it be an image rightly and duly destined to represent him that is intended to be injured . but suppose , any man against the express command of a king , should make an image of him , on purpose to represent him deformed and ridiculous to the people , would he interpret it an injury , or dishonour done unto him , if any one , out of allegiance , should break or tear such an image in pieces ? i suppose , a wise and just king would look on such an action as a rewardable piece of service ; and would in time take care for the punishment of him that made it . the hanging of traitors in effigie , is not to cast a dishonour upon the person represented , but a declaration of what he doth deserve , and is adjudged unto . the psalmist indeed complains , that they broke down the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or carved works , in the walls and seeling of the temple ; but that those apertiones , or incisurae , were not pictures and images for the people to adore and venerate , or were appointed for their instruction , if our author knows not , he knows whither to repair to be instructed , viz. to any comment , old or new , extant on that psalm . and it is no small confidence to use scripture out of the old testament , for the religious use of images , of mens finding out and constitution ; whereas they may finde as many testimonies for more gods ; enow indeed , wherein the one are denyed , and the other forbidden . nor will the ensuing contemplation of the means whereby we come to learn things we know not , namely by our senses , whence images are suited to do that by the eye , which sermons do by the ear , and that more effectually , yield him any relief in his devotion for them . there is this small difference between them , that the one means of instruction is appointed by god himself ; the other , that is pretended to be so , absolutely forbidden by him . and these fine discourses of the actuosity of the eye above the ear , and its faculty of administring to the fancy ; are but pitiful weak attempts for men that have no less work in hand , then to set up their own wisdom in the room of , and above , the wisdom of god. and our author is utterly mistaken , if he think , the sole end of preaching the cross and death of christ , is to work out such representations to the mind , as oratory may effect for the moving of corresponding affections . this may be the end of some mens rhetorical declamations about it . if he will a little attentively read over the epistles of paul , he will discern other ends in his preaching christ , and him crucified , which the fancies he speaks of , have morally little affinity with all . but what if catholicks having nothing to say for their practice in the adoration of images , seeing the protestants have nothing but simple pretences for their removal out of churches ; these simple pretences are express reiterate commands of god : which what value they are of with the romanists , when they lay against their wayes and practice , is evident . the arguments of protestants when they deal with the romanists , are not directed against this , or that , part of their doctrine or practice about images , but the whole ; that is , the making of them , some of god himself , the placing of them in churches , and giving them religious adoration ; not to speak of the abominable miscarriages of many of their devotionists in teaching , or of their people in committing with them as gross idolatry , as ever any of the antient heathens did ; which shall at large be proved , if our author desires it . against this principle , and whole practise , one of the protestants pretences , as they are called , laies in the second commandment , wherein the making of all images for any such purpose , is expresly forbidden : but the same god , say they , commanded cherubims to be made , and placed over the ark. he did so ; but i desire to know , what the cherubs were images of ; and that they would shew , he ever appointed them to be adored , or to be the immediate objects of any veneration , or to be so much as historical means of instruction , being alwayes shut up from the view of the people , and representing nothing that ever had a real subsistence in rerum natura . besides , who appointed them to be made ? as i take it , it was god himself , who did therein no more contradict himself , then he did , when he commanded his people to spoil the egyptians , having yet forbid all men to steal . his own special dispensation of a law , constitutes no general rule . so that ( whoever are blind , or fools ) it is certain , that the making of images for religious veneration , is expresly forbidden of god unto the sons of men . but alas ! they were forraign images , the ugly faces of moloch , dagon , ashtaroth ; he forbad not his own . yea , but they are images or likenesses of himself , that in the first place , and principally , he forbids them to make , and he enforceth his command upon them from hence , that when he spake unto them in horeb , they saw no manner of similitude , deut. 5.15 . which surely concerned not the ugly face of moloch . and it is a very prety fancy of our author , and inferiour to none of the like kind , that we have met with , that they have in their catholick churches , both , thou shalt not make graven images , and thou shalt make graven images ; because they have the image of st. peter , not of simon magus ; of st. bennet , or good st. francis , not of luther and calvin . i desire to know , where they got that command , thou shalt make images ? in the original and all the translations , lately published in the biblia polyglotta , it is , thou shalt not . so it is in the writings of all the antients ; as for this new command , thou shalt make graven images ; i cannot guess from whence it comes ; and so shall say no more about it . only i shall ask him one question in good earnest , desiring his resolution the next time he shall think fit to make the world merry with his witty discourses ; and it is this . suppose the jews had not made the images of jannes and jambres , their simon magus's , but of moses and aaron ; and had placed them in the temple and worshipped them as papists do the images of peter or the blessed virgin , whether he thinks it would have been approved of god or no ▪ i fear , he will be at a stand . but i shall not discourage him , by telling him before hand , what will befal him , on what side soever he determines the question . he will not yet have done , but tells us , the precept lies in this , that men shall not mak● to themselves : as if he had said , when you come into the land among the gentiles , let none of you make to himself any of the images he shall see there set up by the inhabitants contrary to the law of moses , and the practise of the synagogue , which doth so honour her cherubims , that she abominates all idols and their sculpture ▪ and thus if any catholick should make to himself contrary to what is allowed , any peculiar image of the planets , &c. but that nil admirari relieves me , i should be at a great loss in reading these things ; for truly a man would think , that he that talks at this rate , had read the bible no otherwise then he would have our people to do it , that is , not at all . i would i could prevail with him for once to read over the book of deuteronomy . i am perswaded , he will not repent him of his pains , if he be a lover of truth , as he pretends he is . at least , he could not miss of the advantage of being delivered from troubling himself and others hereafter with such gross mistakes . if he will believe the author of the pentateuch , it was the image of the true god , that was principally intended in the prohibition of all images whatever , to be made objects of divine adoration , and that without any respect unto the cherubims over the ark , everlastingly secluded from the sight of the people . and the images of the false gods are but in a second place forbidden ; the gods themselves being renounced in the first commandement . and it is this making unto a man's self any image whatever , without the appointment of god , that is the very substance of the command . and i desire to know of our author , how any image made in his church comes to represent him to whom it is assigned , or to have any religious relation to him ; for instance to st. peter , rather then to simon magus , or judas , so that the honour done unto it , should redound to the one , rather then to the other . it is not from any appointment of god , nor from the nature of the thing it self ; for the carved piece of wood , is as fit to represent judas as peter ; not from any influence of vertue and efficacy from peter , into the statua , as the heathens pleaded for their image-worship of old . i think , the whole relation between the image and the pretended prototype , depends solely on the imagination of him that made it , or him that reverenceth it . this creative faculty in the imagination , is that which is forbidden to all the sons of men in the non facies tibi , thou shalt not make to thy self ; and when all is done , the relation supposed , which is the pretended ground of adoration is but imaginary and phantastick . a sorry basis for the building erected on it . this whimsical termination of the worship in the prototype by vertue of the imaginations creation of a relation between it and the image , will not free the papists from down-right idolatry in their abuse of images ; much less will the pretence that it is the true god they intend to worship , that true god having declared all images of himself set up without his command , to be abominable idols . chap. xviii . latin service . sect . 25. pag. 250. the next thing he gilds over , in the roman practise is , that which he calls , their latin service ; that is , their keeping of the word of god , and whole worship of the church , ( in which two , all the general concernments of christians do lie ) from their understanding , in an unknown tongue . we find it true , by continual experience , that great successes , and confidence in their own abilities , do encourage men to strange attempts ; what else could make them perswade themselves that they should prevail with poor simple mortals to believe , that they have nothing to do with that , wherein , indeed , all their chiefest concernments do lie ; and that contrary to express direction of scripture , universal practice of the churches of old , common sense , and the broadest light of that reason , whereby they are men , they need not at all understand the things wherein their communion with god doth consist , the means whereby they must come to know his will , and way wherein they must worship him . nor doth it suffice these gentlemen to suppose , that they are able to flourish over their own practice with such pretences , as may free it from blame ; but they think to render it so desirable , as either to get it embraced willingly by others , or countenance themselves in imposing it upon them whether they will or no. but as they come short of those advantages , whereby this matter , in former days , was brought about , or rather come to pass : so to think , at once , to cast those shackles on men now they are awake , which were insensibly put upon them when they were asleep , and rejected on the first beam of gospel-light that shined about them ; is , i hope , but a pleasing dream . certain i am , there must be other manner of reasonings , then are insisted upon by our author , or have been by his masters as yet , that must prevail on any who are not on the account of other things , willing to be deluded in this . that the most of christians need never to read the scripture , which they are commanded by god to meditate in day and night , to read , study , and grow in the knowledge of , and which by all the antient fathers of the church they are exhorted unto ; that they need no● understand those prayers which they are commanded to pray with understanding , and wherein lies a principal exercise of their faith and love towards god , are the things which are here recommended unto us : let us view the arguments , wherewith , first the general custome of the western empire , in keeping the mass and bible in an unknown tongue , is pleaded . but , what is a general custome of the western empire , in opposition to the command of god , and the evidence of all that reason that lies against it ? have we not an express command , not to follow a multitude to do evill ? besides , what is , or ever was , the western empire unto the catholicism of the church of christ , spread over the whole world ? within an hundred years after christ , the gospel was spread to nations , and in places , whither the roman power never extended it self , romanis inaccessa loca ; much less that branch of it , which he calls the western empire ? but neither yet was it the custom of the western empire , to keep the bible in an unknown tongue , or to perform the worship of the church in such a language . whilst the latin tongue was only used by them , it was generally used in other things , and was the vulgar tongue of all the nations belonging unto it . little was there remaining of those tongues in use , that were the languages of the provinces of it , before they became so . so that though they had their bible in the latin tongue , they had it not in an unknown ; no more than the grecians had , who used it in greek . and when any people received the faith of christ , who had not before received the language of the romans , good men translated the bible into their own ; as hierom did for the dalmatians . whatever then may be said of the latin , there is no pretence of the use of an unknown tongue , in the worship of the church in the western empire , until it was over-run , destroyed , and broken in pieces by the northern nations , and possessed by them , ( most of them pagans ) who brought in several distinct languages into the provinces , where they seated themselves . after those tumults ceased , and the conquerors began to take up the religion of the people , into whose countries they were come , still retaining with some mixtures , their old dialect ; that the scripture was not in all places ( for in many it was ) translated for their use , was the sin and negligence of some , who had other faults besides . the primitive use of the latin tongue in the worship of god , and translation of the bible into it in the western empire , whilst that language was usually spoken and read , as the greek in the grecian , is an undeniable argument of the judgement of the antient church , for the use of the scripture , and church-liturgies in a known tongue . what ensued on ; what was occasioned by that inundation of barbarous nations , that buried the world for some ages in darkness and ignorance , cannot reasonably be proposed for our imitation . i hope , we shall not easily be induced either to return unto , or embrace , the effects of barbarism . but , saith our author , secondly , catholicks have the sum of scripture , both for history and dogm , delivered them in their own language , so much as may make for their salvation ; good orders being set and instituted for their proficiency therein ; and what needs any more ? or why should they be further permitted , either to satifie curiosity , or to raise doubt● , or to wrest words and examples there recorded unto their own ruin , as we see now by experience men are apt to do . what catholicks have , or have not , is not our present dispute . whether what they have of story and dogm in their own language , be that which paul calls the whole counsel of god , which he declared at ephesus , i much doubt . but the question is , whether they have what god allows them , and what he commands them to make use of ? we suppose , god himself , christ , and his apostles , the antient fathers of the church , any of these , or , at least , when they all agree , may be esteemed as wise as our present masters at rome . their sense is , that all scripture given by inspiration from god , is profitable for doctrine ; it seems these judge not so , and therefore they afford them so much of it as may tend to their good . for my part , i know whom i am resolved to adhere to , let others do as seems good unto them . nor where god hath commanded and commended the use of all , do i believe , the romanists are able to make a distribution , that so much of it , makes for the salvation of men , the rest only serves to satisfie curiosity , to raise doubts , and to occasion men to wrest words and examples . nor , i am sure , are they able to satisfie me , why any one part of the scripture should be apt to do this more then others . nor will they say this at all of any part of their mass. nor is it just to charge the fruits of the lusts and darkness of men , on the good word of god. nor is it the taking away from men of that alone , which is able to make them good and wise , a meet remedy to cure their evils and follies . but these declamations against the use and study of the scripture , i hope , come too late . men have found too much spiritual advantage by it , to be easily driven from it . it self gives light to know its excellency , and defend its use by . but the book is sacred , he says , and therefore not to be sullied by every hand ; what god hath sanctified , let not man make common . it seems then those parts of the scripture , which they afford to the people , are more useful , but less sacred , than those that they keep away . these reasons justle one another unhandsomly . our author should have made more room for them ; for they will never lie quietly together . but what is it , he means by the book ? the paper , ink , letters , and covering ? his master of the schools will tell him , these are not sacred ; if they are , the printers dedicate them . and it 's a pretty pleasant sophism , that he adds , that god having sanctified the book , we should not make it common . to what end i pray , hath god sanctified it ? is it , that it may be laid up , and be hid from that people , which christ hath prayed , might be sanctified by it ? is it any otherwise sanctified , but as it is appointed for the use of the church of all that believe ? is this to make it common , to apply it unto that use , whereunto of god it is segregated ? doth the sanctification of the scripture , consist in the laying up of the book of the bible , from our profane utensils ? is this that , which is intended by the author ? would it do him any good to have it granted , or further his purpose ? doth the mysteriousness of it , lie in the books being locked up ? i suppose , he understands this sophistry well enough , which makes it the worse . but we have other things , yet pleaded , as the example of the hebrew church , who neither in the time of moses , nor after , translated the scripture into the syriack ; yea , the book was privately kept in the ark or tabernacle , not touched or looked on by the people , but brought forth at times to the priest , who might upon the sabbath day read some part of it to the people , and put them in mind of their laws , religion , and duty . i confess , in this passage , i am compelled to suspect more of ignorance then fraud ; notwithstanding the flourishing made in the distribution of the old testament , into the law , prophets , and h●giography . for first , as to the translation of the scripture by the jews into the syriack tongue , to what purpose doth he suppose , should this be done ? it could possibly be for no other than that , for which , his masters keep the bible in latine . i suppose , he knows , that at least until the captivity , when most of the scripture was written , the hebrew , and not the syriack , was the vulgar language of that people . it 's true indeed , that some of the noble and chief men that had the transaction of affairs with neigbhour-nations , had learned the syriack language toward the end of their monarchy ; but the body of the people were all ignorant of it , as is expresly declared , 2 kings 18.26 . to what end then should they translate the scripture into that language , which they knew not , out of that , which alone they were accustomed to from their infancy , wherein it was written ? had they done so , indeed it would have been a good argument for the romanists to have kept it in latine , which their people understand almost as well as the jews did syriack . i thought , it would never have been questioned , but that the judaical church had enjoyed the scripture of the old testament , in their own vulgar language , and that without the help of a translation . but we must not be confident of any thing for the future . for the present this i know , that not only the whole scripture that was given the church for its use before the captivity , was written in the tongue that they all spake and understood , but that the lord sufficiently manifests , that what he speaks unto any , he would have it delivered unto them in their own language ; and therefore appointing the jews what they should say unto the chaldean idolaters , he expresseth his mind in the caldee tongue , jerem. 10.11 . where alone , in the scripture , there is any use made of a dialect , distinct from that in vulgar use ; and that because the words were to be spoken unto them , to whom that dialect was vulgar . and when after the captivity , the people had learned the caldee language , some parts of some books then written , are therein expressed to shew , that it is not this , or that language , which on its own account , is to confine the compass of holy writ ; but that that , or those , are to be used , which the people , who are concerned in it , do understand . but what language soever it was in , it was kept privately in the ar● or tabernacle , not touched , not looked upon by the people , but brought forth at times to the priest. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what book was kept in the ark ? the law , prophets , and hagiography ? who told you so ? a copy of the law indeed , or pentateuch , was by god's command put in the side of the ark , deut. 31.26 . that the prophets , or hagiography , were ever placed there , is a great mistake of our author ; but not so great as that that follows ; that the book placed in the side of the ark , was brought forth for the priest to read in on the sabbath days ; when as all men know , the ark was placed in the sanctum sanctorum of the tabernacle and temple , which only the high priest entred , and that once a a year , and that without liberty of bringing any thing out which was in it , for any use whatever . and his mistake is grossest of all , in imagining , that they had no other copies of the law or scripture , but what was so laid up in the side of the ark. the whole people being commanded to study in it continually , and the king in special , to writeout a copy of it with his own hand , deut. 17.18 . out of an authentick copy ; yea , they were to take sentences out of it ; to write them on their fringes , and posts of their doors and houses , and on their gates ; all to bind them to a constant use of them . so that this instance , on very many accounts was unhappily stumbled on by our author , who , ( as it seems ) knows very little of these things . he was then evidently in haste , or wanted better provision , when on this vain surmise , he proceeds to the encomiums of his catholick mother's indulgence to her children , in leaving of the scripture in the hands of all that understand greek and latin ( how little a portion of her family ; and to a declamation against ) the preaching and disputing of men about it , with a commendation of that reverential ignorance , which will arise in men from whom the means of their better instruction is kept at a distance . another discourse we have annexed to prove , that the bible cannot be well translated , and that it loseth much of its grace and sweetness , arising from a peculiarity of spirit in its writers , by any translation whatever . i do , for my part , acknowledg , that no translation is able in all things universally to exhibit , that fulness of sense , and secret vertue , to intimate the truth it expresseth to the mind of a believer , w●● is in many passages of scripture in its original languages ; but how this will further the romanists pretensions who have enthroned a translatiō for the use of their whole church , and that none of the best neither , but in many things corrupt and barbarous , i know not : those who look on the tongues wherein the scripture was originally written as their fountains , if at any time they find the streams not so clear , or not to give so sweet a rellish as they expected , are at liberty , if able , to repair to the fountains themselves . but those who reject the fountains , and betake themselves to one only stream , for ought i know must abide by their own inconveniencies , without complaining . to say , the bible cannot be well translated , and yet to make use , principally at least , of a translation , with an undervaluing of the originals , argues no great consistency of judgement , or a prevalency of interest . that which our author in this matter sets off with a handsome flourish of words , and some very unhandsome similitudes , considering what he treats of , he sums up , p. 283. in these words ; i would by all say thus much , the bible translated out of its own sacred phrase into a prophane and common one , loseth both its propriety and amplitude of meaning , and is likewise devested of its peculiar majesty , holiness , and spirit : which is reason enough , if no other , why it should be kept inviolate in its own style and speech . so doth our author advance his wisdom and judgment above the wisdom and judgment of all churches and nations that ever embraced the faith of christ for a 1000 years ; all which , notwithstanding what there is of truth in any of his insinuations , judged it their duty , to translate the scripture into their mother tongues , very many of which translations are extant even to this day . besides , he concludes with us in general ambiguors terms , as all along in other things his practice hath been . what means he by the bible's own sacred phrase , opposed to a prophane and common one . would not any man think , that he intended the originals wherein it was written ? but i dare say , if any one will ask him privately , he will give them another account ; and let them know , that it is a translation , which he adorns with those titles ; so , that upon the matter , he tells us , that seeing the bible cannot be without all the inconveniences mentioned , it 's good for us to lay aside the originals , and make use only of a translation ; or at least preferre a translation before them . what shall we do with those men that speak such swords and daggers , and are well neither full nor fasting , that like the scripture , neither with a translation , nor without it ? moreover , i fear , he knows not well , what he means , by its own sacred phrase , and a prophane common one ; is it the syllables and words of this or that language , that he intends ? how comes one , to be sacred , another prophane and common ? the languages wherein the scriptures were originally written , have been put to as bad uses , as any under heaven ; nor is any language prophane or common so , as that the worship of god performed in it , should not be accepted with him , that there is a frequent loss of propriety and amplitude of meaning in translations , we grant . that the scriptures by translations , if good , true , and significant , according to the capacity and expressiveness of the languages whereinto they are translated , are divested of the majesty , holiness , and spirit , is most untrue . the majesty , holiness , and spirit of the scriptures , lyes not in words and syllables , but in the truths themselves expressed in them : and whilest these are incorruptedly declared in any language , the majesty of the word is continued . it is much , that men preferring a translation before the originals , should be otherwise minded ; especially , that translation being , in some parts , but the translation of a translation , and that the most corrupt in those parts , which i know extant . and this with many fine words , prety allusions , and similitudes , is the sum of what is pleaded by our author , to perswade men to forgo the greatest priviledg , which from heaven they are made partakers of , & the most necessary radical duty that in their whole lives is incumbent on them . it is certain , that the giving out of the holy scripture from god , is an effect of infinite love and mercy ; i suppose it no less certain , that the end for which he gave it , was , that men by it might be instructed in the knowledge of his will , and their obedience that they owe unto him , that so at length they may come to the enjoyment of him . this it self declares to be its end . i think also , that to know god , his mind and will , to yield him the obedience that he requires , is the bounden duty of every man ; as well as , to enjoy him , is their blessedness . and , can they take it kindly of those , who would shut up this gift of god from them whether they will or no ? or be well pleased with them that go about to perswade them , that it is best for them , to have it kept by others for them ; without their once looking into it , if i know them aright , this gentleman will not find his countrey-men willing to part with their bibles on such easie tearms . from the scripture , concerning which he affirmeth , that it lawfully may , and in reason ought , and in practise ever hath been segregated in a language not common to vulgar ears , all which things are most unduly affirmed , and , because we must speak plainly , falsly ; he proceeds to the worship of the church , and pleads that that also ought to be performed in such a language . it were a long and tedious business , to follow him in his guilding over this practise of his church ; we may make short work with him . as he will not pretend , that this practise hath the least countenance from scripture ; so , if he can instance in any church in the world , that for 500 years , at least , after it , set out in the use of a worship , the language whereof the people did not understand , i will cease this contest . what he affirms of the hebrew church keeping her rites in a language differing from the vulgar , whether he intend before or after the captivity , is so untrue , as that i suppose , no ingenious man would affirm it , were he not utterly ignorant of all judaical antiquity , which i had cause to suspect before , that our author is . from the dayes of moses to the captivity of babylon , there was no language in vulgar use among the people , but only that wherein the scripture was written , and their whole worship celebrated . after the captivity , though insensibly they admitted corruptions in their language , yet they all generally understood the hebrew , unless it were the hellenists , for whose sakes they translated the scripture into greek ; and , for the use of the residue of their people , who began to take in a mixture of the syro-chaldean language with their own , the targum were found out . besides , to the very utmost period of that church , the solemn worship performed in the temple , as to all the interest of words in it , was understood by the whole people , attending on god therein . and in that language did the bible lye open in their synagogues , as is evident from the offer made by them to our saviour of their books to read in , at his first entrance into one at capernaum . these flourishes then of our orator , being not likely to have the least effect upon any who mind the apostololical advice of taking heed lest they be beguiled with inticing words , we shall not need much to insist upon them . this custom of performing the worship of god in the congregation in a tong unknown to the assembly , renders , he tells us , that great act more majestick and venerable ; but why , he declares not . a blind veneration of what men understand not , because they understand it not , is neither any duty of the gospel , nor any part of its worship . st. paul tells us , he would pray with the spirit , and pray with understanding also ; of this majestick shew , and blind veneration of our author , scripture , reason , experience of the saints of god , custom of the antient churches know nothing . neither is it possible to preserve in men a perpetual veneration of they know not what , nor , if it could be preserved , is it a thing that any way belongs to christian religion . nor can any rational man conceive , wherein consists the majesty of a mans pronouncing words , in matters wherein his concernment lies , in a tongue that he understands not . and i know not wherein this device for procuring veneration in men , exceeds that of the gnosticks , who fraught their sacred administrations , with strange uncouth names and terms , intended , as farr as appears , for no other end but to astonish their disciples . but then the church , he saith , as opposite to babel , had one language all the world over , the latine tongue being stretched as large and as wide as the catholick church , and so any priest may serve in several countries administring presently in a place by himself or others converted , which are conveniencies attending this custom and practise . prety things to perswade men to worship god they know not how ; or to leave that unto others to do for them , which is their own duty to perform ; and yet neither are they true . the church by this means is made rather like to babel , then opposite unto it : the fatal ruining event of the division of the tongues at babel was , that by that means they could not understand one another in what they said , and so were forced to give over that design which before they unanimously carried on . and this is the true , event of some mens performing the worship of god in the latine tongue , which others understand not . their languages are divided as to any use of language whatever . i believe , on this , as well as on other accounts , our author now he is warned , will take heed , how he mentions babel , any more . besides this is not one to give one lip , one language , to whole church , but in some things to confine some of the church , unto one language , which incomparably the the greatest part of it do not understand . this is confusion not union . still babel , returns in it . the use of a language that the greatest part of men do not understand , who are ingaged in the same work , whereabout it is employed , is right old babel . nor can any thing be more vain then the pretence , that this one is stretched , as large and as wide as the catholick church ; farr the greatest part of it know nothing of this tongue , no● did ever use a word of it in their church-service ; so that the making of the use of one tongue necessary in the service of the church is perfectly schismatical ; and renders the avowers of that principle , schismaticks , from the greatest part of the churches of christ in the world , which are , or ever were in it , since the day of his resurrection from the dead . and as for the conveniency of priests ; there where god is pleased to plant churches , he will provide those , who shall administer in his name unto them , according to his mind . and those , who have not the language of other places , as far as i know , may stay at home , where they may be understood , rather then undertake a pilgrimage to ca●t before strangers , who know not what they mean. after an annumeration of these conveences , he mentions , that only inconvenience , which , as he sayes , attends the solemnization of the churches worship in a tongue unknown , namely that the vulgar people understand not what is said . but , as this is not the only inconv●nience that attends it , so it is one ; if it must be called an inconvenience , and not rather a mischievous device to render the worship of god useless , that hath a womb full of many others , more then can easily be numbred ; but we must tye our selves to what our author pleaseth to take notice of . i desire then to know , what are these vulgar people , of whom he talks ? are they not such as have souls to save ? are they not incomparably the greatest part of christians ? are they not such as god commands to worship him ? are they not such , for whose sakes , benefit , and advantages , all the worship of the church is ordained , and all the admistration of it appointed ? are they not those , whose good , welfare , growth in grace and knowledge , and salvation , the priests in their whole offices , are bound to seek and regard ? are they not those , that christ hath purchased with his blood ; whose miscarriages he will require severely at the hands of those , who undertake to be their guides , if sinning through a neglect of duty in them ? are they not the church of god , the temple of the holy ghost ? called to be saints ? or , who , or what is it , you mean by this vulgar people ? if they be those described , certainly their understanding of what is done in the publick worship of god , is a matter of importance ; and your driving them from it , seems to me to give a supersedeas to the whole work it self , as to any acceptation with god. for my part , i cannot as yet discern what that makes in the church of god , which this vulgar people must not understand ; but this , saith he , is of no moment . why so ? i pray ; to me it seems of great weight . no , it is of no moment , for three reasons . which be they ? 1. they have the scope of all , set down in their prayer-books , &c. whereby they may , if they please , as equally conspire , and go along with the priest , as if he spoke in their own tongue . but , i pray , sir , tell me , why , if this be good , that they should know something , and give a guess at more ; it is not better , that they should distinctly know and understand it all ? this reason plainly cuts the throat , not only of some other that went before , about the venerable majesty of that , which is not understood , but of the whole cause it self . if to know what is spoken , be good ; the clearer men understand it , i think , the better . this being the tendency of this reason , we shall finde the last of the three , justling it as useless , quite out of doors . nor yet is there truth in this pretence ; not one of a thousand of the people , do understand one word , that the priest speaks distinctly in their whole service ; so that this is but an empty flourish . he tells us , 2. catholick people come together , not for other business at the mass , but only with fervour of devotion , to adore christ crucified ; in that rite he is there prefigured as crucified before them , and by the mediation of that sacred blood , to pour forth their supplications for themselves and others ; which being done , and their good purpose of serving and pleasing that holy lord , that shed his blood for us , renewed , they depart in peace : this is the general purpose of the mass ; so that eyes and hands to lift up , knees to bow , and heart to melt , are there of more use then ears to hear . for his catholick peoples business at mass , i shall not much trouble my self . christ i know , is adored by faith and love ; that faith and love , in the publick worship of the church , is exercised by prayer and thanksgiving . for the lifting up of the eyes and hands , and bowing , and cringing , they are things indifferent , that may be used , as they are animated by that faith & love , and no otherwise . and , i desire to know , what supplications they come to pour forth for themselves and others . their private devotions ? they may do that at home ; the doing of it in the church , is contrary to the apostle's rule . are they the publick prayers of the church ? alas , the trumpet to them , and of them , gives an uncertain found . they know not how to prepare themselves to the work . nor can they rightly say amen , when they understand not what is said . so that , for my part , i understand not what is the business of catholicks at mass ; or how they can perform any part of their duty to god in it , or at it . but what if they understand of it nothing at all ? he adds , 3. there is no need at all for the people to hear or understand the priest , when he speaks , or prays , and sacrifices to god , on their behalf . sermons to the people must be made in the peoples language ; but prayers that are made to god for them , if they be made in a language that god understands , it is well enough . this reason renders the others useless , and especially shuts the first out of doors . for , certainly it is nothing to the purpose , that the people understand somewhat ; if it be no matter whether they understand any thing at all , or no. but i desire to know , what prayers of the priest they are , which it matt●rs not , whether the people hear or understand ? are they his private devotions for them in his closet or cell , which may be made for them , as well when they are absent , as present , and in some respect better too ? these doubtless are not intended . are they any prayers that concern the priest alone , which he is to repeat , though the people be present ? no , nor these neither ; at least not only these . but they are the prayers of the church , wherein the whole assembly ought to cry joyntly unto almighty god ; part of that worship , wherein all things are to be done to edification ; which they are in this , and the quakers silent meetings , much alike . strange ! that there is no need , that men should know or understand that , which is their duty to perform ; and which if they do it not , is not that , which it pretends to be ; the worship of the church . again , if the people neither need hear , nor understand what is spoken , i wonder , what they make there . can our author find any tradition ( for , i am sure , scripture he cannot ) for the setting up of a dumb shew in the church , to edifie men by signs , and gestures , and words insignificant ? these are gallant attempts . i suppose , he doth not think it was so of old ; for , sure i am , that all the sermons , which we have of any of the antients , were preached in that very language , wherein they celebrated all divine worship ; so that if the people understood the sermons , as he sayes , they must be made to them in a language they understand ; i am sure , they both heard and understood the worship of the church also : but tempora mutantur ; and , if it be enough , that god understands the language used in the church , we full well know there is no need to use any language in it at all . but to evidence the fertility of his invention , our author offers two things to confirm this wilde assertion . 1. that the jews neither heard , nor saw when their priest went into the sanctum sanctorum , to offer prayers for them ; as we may learn from the gospel , where the people stood without , whilest zacharias was praying at the altar . 2. saint paul at corinth , desired the prayers of the romans for him at that distance , who also then used a language that was not used at corinth . these reasons , it seems , are thought of moment ; let us a little poize them . for the first , our author is still the same in his discovery of skill in the rites and customs of the judaical church ; and , being so great , as i imagine it is , i shall desire him , in his next , to inform us , who told him , that zacharias entred into the sanctum sanctorum to pray , when the people were without ; but let that pass : by the institution and appointment of god himself , the priests in their courses , were to burn incense on the altar of incense , in a place separated from the people , it being no part of the worship of the people , but a typical representation of the intercession of christ in heaven , confined to the performance of the priests by god himself ; ergo under the gospel , there is no need , that the people should either learn or understand those prayers , which god requires by them , and amongst them . this is civil logick . besides , i suppose , our author had forgot , that the apostle paul in his epistle to the hebrews , doth purposely declare , how those mosaical distances are now removed by christ , a free access being granted to believers with their worship , to the throne of grace . but there is scarce a prettier fancy in his whole discourse , then his application of st. paul's desiring the romans to pray for him , when he was at corinth , and so consequently the praying of all or any of the people of god , for their absent friends , or the whole church , to the business in hand ; especially as it is attended with the enforcement in the close , that they used a language not understood at corinth . but because i write not to men , who care not whether they hear or understand , what is their duty in the greatest concernments of their souls , i shall not remove it out of the way , nor hinder the reader from partaking in the entertainment it will afford him . but our author foreseeing , that even those with whom he intends chiefly to deal , might possibly remember , that st. paul had long ago stated this case in 1 cor. 14. he findes it necessary to cast a blind before them , that if they will but fix their eyes upon it , and not be at the pains to turn to their bibles , as it may be some will not , he may escape that sword , which he knows is in the way ready drawn against him ; and therefore tells us , that if any yet will be obstinate , and which after so many good words spent in this business , he seems to marvel that they should , and object what the apostle there writes against praying and prophesying in an unknown tongue , he hath three answers in a readiness for him ; whereof the first is that doubty one last mentioned ; namely , that the prayers , which the apostle , when he was at corinth , requested of the romans for him , was to be in an unknown tongue to them that lived at corinth ; when the only question is , whether they were in an unknown tongue to them that lived at rome , who were desired to joyn in those supplications . surely this argument , that because we may pray for a man , when and where he knows not , and in a tongue , which he understands not , that therefore the worship of a church , all assembled together in one place , all to joyn together in it unto the edification of that whole society , may be performed in a language unknown to them so assembled ; is not of such cogency , as so suddenly to be called over again : wherefore letting that pass , he tells us , the design of the apostle in that place , is , to prevent the abuse of spiritual gifts , which in those days men had received , and especially that of tongues , which he lets them know , was liable to greater inconveniences , then the rest there mentioned by him . but what , i pray , if this be the design of the apostle ? doth it follow , that in the pursuit of this design , he teaches nothing concerning the use of an unknown tongue in the worship of god ? could i promise my self , that every reader did either retain in his memory what is there delivered by the apostle , or would be at the pains on this occasion to read over the chapter , i should have no need to add one word in this case more . for , what are the words of a poor weak man to those of the holy ghost speaking directly to the same purpose ? but this being not from all to be expected , i shall only mind them of some few things there determined by the apostle ; which if it do but occasion him to consider the text it self , i shall obtain my purpose . the gift of speaking with strange tongues , being bestowed on the church of corinth , that they might be a sign unto them that did not believe , of the power and presence of god amongst them , ver . 22. divers of them , finding , it seems , that the use of these tongues , gave them esteem and reputation in the church , did usually exercise that gift in the assembly , and that with contempt and undervaluation of prophesying in a known tongue to the edification of the whole church . to prevent this abuse , the apostle layes down this for a standing rule ; that all things are to be done in the church unto edifying , and that this , all men , as to gifts , were to seek for , that they might excell to the edifying of the church ; that is , the instructing of others in knowledge , and the exciting of the grace of god in them . and thereupon he shews them , that whatever is spoken in an unknown tongue , whether it be in a way of prayer , or prophesying in the assemblies , indeed tends nothing at all , to this purpose : unless it be so , that after a man hath spoken in a tongue unknown , he doth interpret what he hath so spoken , in that language , which they do understand . for , saith he , distribute the church into two parts , he that speaks with a tongue ( whether he pray or preach ) and those that hear ; he that so prays and preaches , edifies and benefits himself ; but he doth not benefit them that hear him : and that because they understand not what he sayes , nor know what he means . for , saith he , such words as are not understood , are of no more use , than the indistinct noise of harps , or the confused noise of trumpets . the words , it is true , have a signication in themselves ; but what is that , saith he , to them that hear them , and understand them not . they can never joyn with him , in what he speaks , nor say amen , or give an intelligent assent to what he hath spoken . and therefore , he tells them , that , for his part , he had rather speak five words , that being understood , might be for their profit , then a thousand in an unknown tongue ; which though they would manifest the excellency of his gift , yet would not at all profit the church , whether he prayed or prophesied ; with much more to the same purpose . it is hence evident to any impartial reader , that the whole strength of the apostle's discourse , and reasoning in this case , lies in this , that praying or prophecying in the church in a tongue unknown , not understood by the whole church , though known and understood by him that useth it , is of no use , nor any way tends to the benefit of the church ; but is a meer confusion to be cast out from among them . the case is no other that lies before us . the priest says his prayers in a tongue that , it may be , is known to himself , which is no great gift ; the people understand nothing of what he sayes . this , if the apostle may be believed , is a thing of no use , practised to no purpose ; wherewith the people that understand not , cannot joyn , whereby they are not at all profited , nor can they say amen , or give a rational assent to what he speaks . now , saith our author , what is all this to the service of the church ? i say , so much to that service , which he pleads for , as that it is condemned by it , as altogether useless , unprofitable , and not to be longer insisted on ; yea , and this is so much worse than the case proposed by the apostles , in as much as those , who prayed and prophesied with tongues , received the gift and ability of so doing , in a miraculous manner from the holy ghost . and therefore might with much colour of reason plead for the free liberty of the exercise of those gift , which they had so received ; but our readers of the service , do with much labour and pains get to read it in latin ; doing it by choice , without any intimation for such a practice from any gift , that above others they have received . if all this will not do , there is that which brings up the rear , that shall make all plain . namely , that whatever is pretended , yet indeed latin is no unknown tongue , being the proper language of christians , united to the christian faith , as a garment to a body ? which he proves by many fine illustrations and similitudes ; telling us withall , that this one language is not spoken in a corner , but runs quite through the earth , and is common to all , as they be ranked in the series of christianity , wherein they are trained up by the father of the family , and which , in reference to religion , he only speaks himself . but because , i hope , there is none of my countrymen so stupid , as not to have the wit of the cynick , who , when a crafty companion would prove by syllogisms , that there is no such thing as motion , returned him no other answer , but by rising up and walking ; and will be able at least to say , that notwithstanding all these fine words , i know , that latin to the most of christians is an unknown tongue ; i shall not much trouble my self to return any answer unto this discourse . that there is an abstraction of christian religion , from the persons professing it , which hath a language peculiar unto it ; that the latin tongue hath a special relation to religion above any other ; that it is any other way the trade-language of religion amongst learned men , but as religion comes under the notion of the things about which some men communicate their minds one to another ; that it is any way understood by the thousandth part of christians in the world , that constantly attend the worship of god ; and so that it is not absolutely as unknown a tongue to them , when it is used in the service of the church , as any other in the world whatever ; are such monstrous presumptions , as i wonder , a rational man would make himself guilty of , by giving countenance unto them . for him , whom he calls the father of the family of christians ; if it be god , he intends the only father of the family , all men know , he 〈◊〉 to any of the sons of men immediately , nor by any prophet by him inspired , communicated his mind in latine : if it be the pope of rome , whom he ascribeth that title unto , i am sorry for the man ; not knowing how well he could make himself guilty of an higher blasphemy . chap. xix . communion . sect. 26. in the next section , entituled table , our author seems to have lost more of the moderation that he pretends unto , & to have put a keener edg upon his spirit , then in any of those fore-going ; and thence it is , that he falls out into some more open revilings , and flourishes of a kind of a dispute , than elsewhere . in the entrance of his discourse , speaking of the administration of the sacrament of the lords supper by protestants , wherein the laity are also made partakers of the blessed cup , according to the institution of our saviour , the practice of the apostles and the universal primitive church ; this civil gentleman who complains of unhansome and unmannerly dealings , of others in their writings , compares it to a treatment at my lord maiors feast , adding scornfully enough , for who would not have drink to their meat ? and what reason can be given , that they should not ? or that a feast with wine should not , caeteris paribus , be better then without . if he suppose , he shall be able to scoff the institutions of christ out of the world , and to laugh men out of their obedience unto him , i hope , he will find himself mistaken , which is all , i shall at present say unto him ; only , i would advise him to leave for the future such unseemly taunts , lest he should provoke some angry men to return expressions of the like contempt and scorn , upon the transubstantiated host , which he not only fancies , but adores . from hence he pretends to proceed unto disputing ; but being accustomed to a loose rhetorical sophistry , he is not able to take one smooth step towards the true stating of the matter he is to speak unto , though he sayes , he will argue in his plain manner , that is , a manner plainly his , loose , in concluding , sophistical . the plain story is this , christ instituting his blessed supper , appointed bread and wine , to be blessed and delivered unto them that he invites and admits unto it : of the effect of the blessing of these elements of bread and wine , whether it be a transubstantiation of them into the body and bloud of christ , to be corporeally eaten ; or a consecration of them into such signes and symbols , as in and by the use thereof , we are made partakers of the body and bloud of christ , feeding really on him by faith , is not at all now under dispute . of the bread and cup so blessed , according to the appointment of christ , the priests with the romanists only do partake , the people of the bread only . this exclusion of the people from a participation of the cup , protestants averre to be contrary to the institution of christ , practice of the apostles , nature of the sacrament , constant usage of them in the primitive church , and so consequently highly injurious to the sheep of christ , whom he hath bought with the price of his bloud , exhibited in that cup unto them . instead of arguing plainly , as he promised to do , in justification of this practise of the church of rome , he tells us of the wine they give their people after they have received the body ; which he knows to be in their own esteem , a little common drink to wash their mouths , that no crums of their wafer should stick by the way . what he adds , of protestants not believing , that the consecrated wine is transubstantiated into the bloud of christ , ( which is not the matter by himself proposed to debate ) , of the priest's using both bread and wine in the sacrifice , ( though he communicates not both unto the people , ) when the priest's delivering of the cup , is no part of the sacrifice , but of the communion , ( besides he knows , that he speaks to protestants , and so should not have pleaded his fictitious sacrifice , which , as distinct from the communion , paul speaks of , 1 cor. 11. neither do they acknowledge , nor can he prove it very vain , yet with these empty flourishes , it is incredible , how he triumphs over protestants , for charging the romanists with excluding the people from the use of the cup in the sacrament ; when yet it is certain , they do so , nor can he deny it . yea , but protestants should not say so , seeing they believe not in transubstantiation . they believe every word , that christ or his apostles have delivered , concerning the nature and use of the sacrament , and all that the primitive church taught about it ; if this will not enable them to say , the romanists do that , which all the world knows they do , and which they will not deny but that they do , unless they believe in transubstantion also ; they are dealt withall on more severe terms , then i think our author is authorized to put upon them . but , it seems , the advantage lies so much in this matter on the roman-catholicks side , that the protestants may be for ever silent about it ; and why so ? why catholicks do really partake of the animated and living body of their redeemer ; this ought to be done , to the end we may have life in us , and yet protestants do it not . who told you so ? protestants partake of his body and his blood too , which papists do not ; and that really and truly . again ; catholicks have it continually sacrificed before their eyes and the very death and effusion of their lords bloud prefigured and set before them , for faith to feed upon : this protestants have not . i think the man is mistaken ; and that he intended to say the catholicks have not , and to place protestants in the beginning of the sentence ; for it is certain , that this is the very doctrine of the protestants concerning this sacrament . they have in it the sacrifice of christ before their eyes , and the death and effusion of his bloud , figured , ( for how that should be prefigured which is past , i know not ) and set forth for faith to feed upon ; this they say , this they teach , and believe ; when i know not how catholicks can have any thing figured unto them , nothing being the sign of its self ; nor is it the feeding of faith , but of the mouth , that they are sollicitous about . but this , saith he , they do not ; though he had not spoken of any doing before , which is an old last that we have been now well used to ; and , yet this , saith he , ought to be done : for so our lord commanded , when he said to his apostles , hoc facite , this do ye , which ye have seen me to do , and in that manner you see me do it ; exercising before your eye my priestly function according to the order of melchisedech , with which power i do also invest you , and appoint you to do the like , even unto the consummation of the world , in commemoration of my death and passion , exhibiting and shewing forth your lords death until he come . this protestants do not , and we are mad-angry , that the papist does what his redeemer injoyned him . i fear , his readers , which shall consider this odd medly , will begin to think , that they are not only protestants who use to be mad-angry . this kind of writing argues , i will not say , both madness and anger , but one of them it doth seem plainly to do . for , setting aside a far-fetched false notion or two about melchisedech , and the doctrine of the sacrament here expressed , is that which the pope with fire and sword hath laboured to exterminate out of the world , burning hundreds ( i think ) in england for believing , that our lord , instituting his blessed supper , commanded his apostles to do the same that he then did , and in the same manner , even to the consummation of the world , in the commemoration of his death , and passion , exhibiting and shewing forth their lord's death until he come ; a man would suppose , that he had taken these words out of the liturgie of the church of england ; for therein are they expresly found ; and why then have not protestants that which he speaks of . yea , but christ did this in the exercise of his priestly function , and with the same power of priesthood , according to the order of melchisedech , invested his apostles . both these may be granted , and the protestants doctrine , and faith , concerning this sacrament not at all impeached ; but the truth is , they are both false . the lord christ exercised indeed his priestly function , when on the cross he offered himself to god through the eternal spirit a sacrifice for the sins of the world ; but it was by vertue of his kingly and prophetical power that he instituted the sacrament of his body and bloud , and taught his disciples the use of it , commanding its observation in all his churches to the end of the world . and as for any others , being made priests after the order of melchisedeck , besides himself alone , it 's a figment so expresly contrary to the words and reasoning of the apostle , that i wonder any man not mad or angry , could once entertain any approving thoughts of it . that our author may no more mistake in this matter , i desire he would give me leave to inform him , that setting aside his proper sacrificing of the son of god , and his hideous figment of transubstanatition , both utter strangers to the scripture and antiquity , there is nothing can by him be named , concerning this sacrament as to its honour or efficacy , but it is all admitted by protestants . he pretends , after this loose harangue , to speak to the thing it self ; and tells us , that the consecrated chalice is not ordinarily given to people by the priest in private communion ; as though in some cases , it were given amongst them to the body of the people , or that they had some publick communion wherein it was ordinarily so given ; both which he knows to be untrue . so impossible it seems for him to speak plainly and directly to what he treats on . but it is a thing which hath need of these artifices ; if one falsity be not covered with another , it will quickly rain through all . however , he tells us , that they should do so , is neither expedient nor necessary as to any effects of the sacrament . i wish , for his own sake , some course might be found to take him off this confidence of setting himself against the apostles , and the whole primitive church at once ; that he might apprehend the task too difficult for him to undertake , and meddle with it no more . all expediency in the administration of this great ordinance , and all the effects of it , depend solely on the institution and blessing of christ ; if he have appointed the use of both elements , what are we , poor worms , that we should come , now in the end of the world , and say , the use of one of them is not expedient nor necessary to any effects of communion ? are we wiser then he ? have we more care of his church then he had ? or , do we think , that it becomes us thus arbitrarily to chuse , and refuse in the institutions of our lord and master ? what is it to us , what cavils soever men can lay , that it is not necessary in the way of protestants , nor in the way of catholicks ; we know it is necessary in the way of christ. and if either protestants or catholicks leave that way , for me they shall walk in their own wayes by themselves . but why is it not necessary in the way of protestants ? because they place the effect of the communion in the operation of faith , and therefore , according to them , one kind is enough ; nay , if we have neither kind , there is no loss but of a ceremony , which may be well enough supplyed at our ordinary tables . this is prety logick , which , it seems , our author learned out of smith and seaton . protestants generally think , that men see with their eyes ; and yet they think the light of the sun necessary to the exercising of their sight ; and though they believe , that all saving effects of the sacrament depend on the operation of faith , ( and catholicks do so too , at least , i am sure , they say so ; ) yet they believe also , that the sacrament , which christ appointed , and the use of it , as by him appointed , is necessary in its own kind , for the producing of those effects . these things destroy not , but mutually assist one another , working effectually in their several kinds to the same end and purpose . nor can there be any operation of faith , as to the special end of the sacrament , without the administration of it , according to the mind and will of christ. besides , protestants know , that the frequent distinct proposals in the scripture of the benefits of the death of christ , as arising sometimes from the suffering of the body , sometimes from the effusion of the bloud of their saviour , leads them to such a distinct acting of faith upon him , and receiving of him , as must needs be hindred and disturbed in the administration of the sacrament under one kind ; especially , if that symbol be taken from them , which is peculiarly called his testament , and that bloud wherewith his covenant with them , was sealed : so that , according to the principles of the protestants , the participation of the cup is of an indispensible necessity unto them that intend to use that ordinance to their benefit and comfort ; and what he addes , about drinking at our ordinary tables ; because we are now speaking plainly , i must needs tell him , is a prophane piece of scurrility , which he may do well to abstain from for the future . what is , or is not necessary , according to their catholick doctrine , we shall not trouble our selves , knowing that which is so called by him , to be very farr from being truly catholick ; the romanists doctrine of concomitancy , being a late figment to countenance their spoyling the people of the legacy of christ , unknown to antiquity , and contrary to scripture , and enervating the doctrine of the death of christ , whose most pretious bloud was truly separated from his body , the benefit of which separation is exhibited unto us in the sacrament , by himself appointed to represent it ; we neither believe nor value . as the necessity of it is denyed , so also , that there is any precept for it ; what think you then of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; drink you all of it ; that is , this cup : they think this to be a precept to be observed towards all those who come to this supper . what christ did , that he commanded his apostles to do ; he gives the cup to all that were present at his supper , and commands them all to dri●● of it ; why , i pray , are they not to do so ? why is not this part of his command as obligatory to them , as any others ? alass , they were the priests that were present , all lay people were excluded ; not one was excluded from the cup that was there at any part of the ordinance . what , if they were all priests , that were there , as no one of them was , was the supper administred to them as priests , or as disciples ? or is there any colour or pretence , to say , that one kind was given to them as priests , another as disciples ; dic aliquem , dic , quintiliane , colorem . was not the whole church of christ represented by them ? is not the command equal to all ? nay , as if on purpose to obviate this sacrilegious figment , is not this word ( drink you all of this ) , added emphatically , above what is spoken of the other kind ? many strange things there are , which these gentlemen would have us believe about this sacrament ; but none of them of a more incredible nature then this , that when christ says to all his communicants , drink you all of this , and commands them to do the same that he did , his meaning was , that we should say , drink you none of this . they had need , not of a spatula linguae , to let such things as those down our throats , but a bed-staffe to cram them down , or they will choak us in the swallowing ; and , i am sure , will not well digest , when received . he must have an iron-stomach , that can concoct such crude morsels . but if this will not do , he would fain have us grant , that the whole manner of giving the communion unto the laity , whether under one , or both kinds , is left to the disposition of the church ; i tell you truly , i should have thought so too , had not christ and his apostles before-hand determined it : but as the case stands , it is left so much to the disposition of the church , whether the blessed cup shall be administred to the people , as it is , whether we shall have any sacraments or no , and not one jot more . and let not our author flatter himself , that it was a pre-conceived opinion of the arbitrariness of this business , that made men scruple it no more in former ages , when the cup was first taken from them . they scrupled it , until you had roasted some of them in the fire , and shed the bloud of multitudes by the sword , which was the old way of satisfying scruples . at length our author ventures on st. paul , and hopes , if he can satisfie him he shall do well enough ; and tells us , this indifferent use of communion amongst the antient christians in either kind , sometimes the one , sometimes the other , sometimes both , is enough to verifie that of st. paul , we are all partakers of one bread and of one cup. but what is this indifferent use , and who are these antient christians he tells us of ? neither is the use of one or of both indifferent among the papists , nor did the antient christians know any thing at all of this business of depriving the people of the cup ; which is but a by-blow of transubstantiation . he knows they knew nothing of it , whatever he pretends . neither doth the apostle paul say nakedly , and only , that we are all partakers of one bread and one cup ; but , instructing the whole church of corinth in the right use of the lords supper , he calls to mind what he had formerly taught them , as to the celebration of it ; and this he tells them was the imitation of the lord himself , according as he had received it in command from him , to give the blessed bread and cup to all the communicants . this he lays down as the institution of christ ; this he calls them to the right use and practice of ; telling the whole church , that as often as they eat this bread , and drink this cup , ( not eat the bread without the cup ) they do shew forth the lord's death until he come . and therefore doth he teach them how to perform their duty herein , in a due manner : ver. 28. let , saith he , a man examine himself , and so let him eat of that bread , and drink of that cup. adding the reason of his caution ; for , he that eateth , and drinketh , unworthily , eateth and drinketh , &c. intimating also , that they might miscarry in the use of either element . for , saith he , whosoever shall eat this bread , and drink this cup unworthily . in the administration of the whole supper , you may offend , unless you give heed in the participation of either element . what can possibly be spoken more fully , distinctly , plainly , as to institution , precept , practice , & duty upon all , i know not ? and if we must yet dispute about this matter , whilest we acknowledge the authority of the apostle , i think , there is small hopes of being quit of disputes , whilest this world continues . the pitiful cavils of our author against the apostle's express and often repeated words , deserve not our notice ; yet for the sake of those whom he intends to deceive , i shall briefly shew their insufficiency to invalidate st. paul's authority and reasonings . 1. he says , that we may easily see what was st. paul 's opinion from those words , whosoever shall eat this bread , or drink this cup of our lord unworthily ; and so say i too , the meaning of them is before declared ; but , saith he , repeating the institution as our lord delivered , he makes him , after the consecration of the bread , say absolutely , do this in commemoration of me . but after the chalice , he speaks with a limitation , do this as oft as you shall drink it , in commemoration of me ; what then ? pray , what are the next words ? are they not , for as often as ye eat this bread , and drink this cup ? is not the same term as often annexed to the one , as well as to the other ? is it a limitation of the use of either , and not a limitation of that kind of commemoration of the lord's death to the use of both ? from these doughty observations , he concludes , that the particle [ and ] in the other text , must needs be taken disjunctively ; we are all partakers of one bread , and of one cup. that is , all of us , either partake of both , or each one , at least , either of the one or other . a brave exposition ! but , what shall we say to the other , and , in the other texts , so often occurring to the same purpose ? are they also to be taken disjunctively ? this , it seems , is to interpret scripture according to the sense of the fathers ; to vent idle cavils , which they were never so weak , or perverse , as once to dream of . had the apostle but once used that expression , this bread , and this cup , yet adjoyning that expression to the institution of christ , commanding the administration of that bread and cup , it were temerarious boldness so to disjoynt his words , and render them incongruous to his purpose ? but repeating the same expression so often as he doth , still with respect to the institution of the ordinance whereof he speaks , to make us believe , that in all those expressions , he intended quite another thing then what he sayes , is a wild attempt . miserable error ! what sorry shifts dost thou cast thy patrons upon ? who would love such a beast , that so claws and tears her embracers ? the trivial instances of the use of the particle ( and or et ) disjunctively , as in that saying , mulier est domûs salus , & ruina ? which is evidently used not of the same individual person , nor of the same actions ▪ but only expresses the different actings of several individuals of the same species , concern not this business ; whose argument is far from being founded alone on the signification of that particle ( though its use be constant enough to found an inference , not to be shaken by a few anomalous instances ) but from the necessary use of it in this place , arising from the context of the apostles discourse . our author further adds , that sometimes the whole sacred synaxis is called breaking of bread , without any mention of the chalice . and what then ? i pray , is not the body of christ , sometimes mentioned without speaking of the blood , and the blood oftner without speaking of the body ; is not the whole supper called the cup , without mentioning of the bread ? 1 cor. 10.21 . all by the same synecdoche ? i shall not insist on his gross , palpable mistakes , from luke 24.30 . nothing but domineering prejudices could ever put men upon such attempts , for the justifying of their errors . upon the whole matter , we may easily discern , what small cause our author hath from such feeble premises , to erect his triumphant conclusion of the non-necessity of participation of the blessed cup by the people in the sacrament of the lord's supper . as little cause hath he to mention antiquity and tradition from the apostles , which lye universally against him in this matter ; and that there is now no such custome in the romish church , it is because they have taken up a practice contrary to the command and practice of christ and his apostles , and contrary to the custom in obedience thereunto , of all the churches in the whole world . chap. xx. saints . sect . 27. from the communion , we come to saints ; and these take up the longest discourse of any one subject in the book . our author found it not an easie task to set this practice of his church , in the worship and invocating of saints , right and streight in the minds of sober men . several wayes he turns himself in his attempt , all , as far as i can perceive , to very litle purpose . in all of them , it is evident , that he is ashamed of their practice and principles in this matter ; which makes his undertaking as to protestants so much the worse , in that he invited them to feed upon that , which he himself is unwilling to taste , lest he should be poysoned . at first , he would perswade us , that they had only a respectful memory and reverence for the saints departed , such as ingenuous persons will have for any worthy personages that have formerly ennobled their families : to this , he adds the consideration of their example , and the patterns they have set us in the ways of holiliness , to perswade , and prevail with us to imitate and follow them . and with sundry arguments , doth he dispute for his honourable esteem and imitation of the saints departed . herein then , it may be , lies the difference between them and protestants ; that they contend , that the true saints are to be thus honoured and followed ; protestants are of the mind , that neither of them is to be done : true ; for , luther , wickliff , and especially calvin , have intemperately opened their mouths against all the saints ; calvin in special , against the persons renowned in the old and new testament , noah , abraham , rebecca , jacob , rachel , moses , &c. with a great number of others . naughty man , what hath he said of them ? it is certain in general , that he hath said , that they were all in their dayes sinners . is this to be endured , that calvin , that holy-faced man should say of such holy persons , that they had need to be redeemed and saved by jesus christ ? who can bear such intemperate theiomachy ? nay , but he hath gone further , and charged them every one with sins and miscarriages : if he hath spoken any thing , of their sins and failings , but what god hath left upon record on set purpose in his word , that they might be examples of humane frailty , and testimonies of his grace and mercy in christ towards them , for the encouragement of others that shall be overtaken in the like temptation , as some of them were , let him bear his own burden . if he have said no more , but what the holy ghost hath recorded , for him and others to make use of , i envy not their chear , who triumph in falsly accusing of him . but is this indeed the difference between papists and protestants about the saints ? is this the doctrine of the papists concerning them ? is their practice confined within the limits of these principles ? are these the things , which in their principles and practice , are blamed by protestants ? the truth is , this is the very doctrine , the very practice of protestants . they all joyntly bear a due respect to the memorial of all the saints of god , concerning whom they have assurance that they were so indeed . they praise god for them , admire his grace in them , rejoyce in the fruits of their labours and sufferings for christ , and endeavour to be followers of them in all things wherein they were followers of christ ; and hope to come to be made partakers with them of that glory and joy which they are entred into . is this the doctrine of the council of trent , or of the harmony of confessions ? doth this represent the practice of papists , or protestants ? it is very seldom , you shall hear a sermon of a protestant , wherein the example of one saint or other , is not in one thing or other , insisted on , and proposed to imitation . if this venerable esteem , and sedulous imitation of saints , with praysing god , for his graces in them , his mercy towards them , and an endeavour to obtain the crown they have received , be the doctrine , and the whole doctrine of the church of rome about the saints departed , why should we contend any longer ? all parties are agreed . let us contend no more about that which is not ; but if it be otherwise , and that neither are these things , all the things that the papists assert and maintain in this matter , nor are these things at all opposed by the protestants , a man may easily understand , to what end our author makes a flourish with three or four leaves of his book ; as though they were in difference between us . such artifices will neither advantage his cause , nor his person with sober knowing men . as to his whole discourse then , i shall only let him know , that protestants are unconcerned in it . they bear all due reverence to the saints departed this life , and strive to follow them in their course ; although i must add also , that their example is very remote from being the chiefest incentive , or rule unto , and in , the practice of un●versal obedience . the example of christ himself , and the revealed will of god , in his word , are their rule and guide ; in attendance whereunto thousands amongst them ( be it spoken to the praise of his glorious grace ) do instantly serve god in all good conscience day and night , and holding the head , grow up into him , who is the fulness of him that filleth all in all . to close this discourse , and to come to that , which he seems to love as a bear doth the stake ; the practice of the romish church , in the invocation and adoration of saints ; he tells us , to usher it in , two prety stories out of antiquity : the first , of the jews ; and last , of the pagans . 1. for the jews ; that they accused the christians ▪ before the roman emperours for three things : that they had changed the sabbath , that they worshipped images of the saints , that they brought in a strange god named jesus christ. what if they did so ? was all true , that the jews accused the christians of ? besides , what is here about the invocation of saints ? somewhat indeed we have about pictures and images , which , it seems , are contrary to the judaical law ; not a word do we meet with about their invocation of saints . but indeed this is a prety midnight story , to be told , to bring children asleep ; as though the jews durst accuse the christians before pagans , for having images and pictures , when the pagans were ready every day to destroy those jews , because they would have none ? a likely matter they would admit of their complaint against them that had them , or that the jews had no more wit then to disadvantage themselves in their contest by such a complaint ? besides , the whole insinuation is false ▪ neither did the jews so accuse them ; nor had the christians admitted any religious use of pictures or images in those days . and this their defence to the accusation of the pagans , that they rejected all images , makes as evident as if it were written by the sun-beams to this day . being charged by the pagans with an image-less religion , they every-where acknowledge it , giving their reason why they neither did , nor could admit of a religious use of any image at all . i presume , our author knows this to be so , and i know , if he do not , he is a very unfit person to talk of antiquity . of the like nature is the story which he tels us of the things the pagans laughed at the christians for . amongst these was the worship of an asses-head , which shews , saith he , the use and respect they had for images . for the jews had defamed our lord jesus christ , whose head and half-pourtraict christians used upon their altars , even as they do at this day , amongst other things of his great simplicity and ignorance . so use men to talk , who either know not , or care not , what to say . i would gladly impute this story of the asses-head , and the jews accusation , to our author's simplicity and ignorance ; because , if i do not so , i shall be compelled to do it unto somewhat in him of a worse name ; and yet that by-insinuation of the use of the head and half-portrait of our saviour upon altars by the old christians , before constantine's dayes of whom he speaks , will not allow me to lay all the misadventure of this tale upon ignorance . surely , he cannot but know , that what he suggests , is most notoriously false , and that he cannot produce one authentick testimony , no not one , of any such thing ; whereas innumerable lay expresly against it , almost in all the reserved writings of those dayes . for the story of the asses-head ; seeing , it seems he knows not what i thought ever puny-scholar to be acquainted with , i hope , he will give me leave to inform him , that it was an imputation layed upon the jews , not the christians , and that the christians were no otherwise concerned in the fable , but as they were at any time mistaken to be jews . the figment was inverted , long before the name of christians was known in the world , and divulged before and after , by as great wits as any were in the world , as appian , tacitus , trogus , and others . the whole rumour arising from their worshipping a golden calf in the wilderness , and afterwards his imitation progeny at dan and bethel . the confutation of the lye by josephus , is known to all learned men ; who tells appian , that if he had not had the head of an ass , and the face of a dogg , he would never have given credit unto , or divulged , so loud a lye . little countenance therefore is our author like to obtain from this lowd lye , invented against the jews , to prove the worshipping of pictures and images among christians ; nor is that his business in hand , if he be pleased to remember himself , but the invocation of saints , which now at length he is resolved ( but i see unwillingly ) to speak unto . had he intended plain dealing , and to perswade men by reason and arguments , he should nakedly and openly have laid down the doctrine and practise of his church in this matter , and have attempted to justifie the one and the other . this had been done like a man who liked and approved what his interest forced him to defend ; and upon honest principles sought to draw others to share with him in their worth and excellency . but he takes quite another course , and bends his design to cover his ware , and to hood-wink his chapmen , so to strike up a blind bargain between them . two things he knows , that in the doctrine of his church about the veneration of saints , protestants are offended at . 1. that we ought religiously to invocate and call upon , pray unto them , flying unto them for help and assistance ; which are the very words of the trent-council , the avowed doctrine of his church , which whosoever believes not is cursed . 2. that we may plead for acceptance , grace and mercy with god , for their merits and works , which our author gilds over , but cannot deny . if he will plainly undertake the defence of either of these , and indeavour to vindicate the first from superstition and the latter from being highly derogatory , to the mediation of christ , both , or either , to have been known or practised in the first churches , he shall be attended unto . to tell us fine stories , and to compare their invocation of saints , to the psalmists apostrophe's unto the works of the creation to set forth the praise of the lord , which they do in what they are , without doing more , and to deny direct praying unto them ; is but to abuse himself , his church , his reader , and the truth ; and to proclaim to all , that he is indeed ashamed of the doctrine which he owns , because it is not good or honest , as the orator charged epicurus . in the practice of his church , very many are the things which the protestants are offended with . their canonization framed perfectly after the manner of the old heathen apotheosis ; their exalting men into the throne of religious worship , some of a dubious existence , others of a more dubious saintship ; their dedication of churches , altars , shrines , dayes to them . their composing multitudes of prayers for their people to be repeated by them : their divulging faigned , ludicrous , ridiculous legends of their lives to the dishonour of god , the gospel , the saints themselves , with innumerable other things of the like nature , which our author knoweth full well to be commonly practised and allowed in his church . these are the things that he ought to defend and make good their station , if he would invite others to a fellowship and communion with him . instead of this , he tells us , that his catholicks do not invocate saints directly ; when i shall undertake ( what he knows can be performed ) , to give him a book bigger then this of his , of prayers allowed by his church , and practised by his catholicks , made unto saints directly , for help , assistance , yea grace , mercy , and heaven , or desiring those things for their merit , and upon their account ; which as i shewed are the two main parts of their doctrine condemned by protestants . i can quickly send him bonaventure's psalter , prayers out of the course of hours of the blessed virgin , our ladies antiphonies of her sorrows , her seven corporeal joys , her seven heavenly joyes , out of her rosary . prayers to st. paul , st. james , thomas , panoratius , george , blase , christopher , who not ? all made directly to them , and that for mercies spiritual and temporal ; and tel him how many years of indulgences , yea thousands of years , his popes have granted to the saying of some of the like stamp ; and all these not out of musty legends , and the devotion of private monks and fryers ; but the authentick instruments of his churches worship and prayers . let our author try whether he can justifie any of these opinions or practices , from the words of the lord in jeremy , though moses and samuel should stand before me , yet is not my soul unto this people , declaring , his determinate counsel for their destruction , not to be averted by moses or samuel , were they alive again , who in their dayes had stood in the gap and turned away his wrath , that his whole displeasure should not arise ; or from the words of moses , praying the lord to remem●er abraham , isaac , and jacob his servants ; which he immediately expounds , as they are also in a hundred other places by remembring his covenant made with them , and the oath he sware unto them ; these are pitiful poor pillars to support so vast and tottering a superstruction . and yet they are all that our author can get to give any countenance to him in his work , which indeed is none at all . neither do we charge the romanists , with the particular fancies of their doctors , their speculum trinitatis , and the like ; no , nor yet with the grosser part of the people's practise , in constituting their saints in special presidentships , one over hoggs , another over sheep , another over cows and cocks , like the ruder sort of the antient heathen , which we know our author would soon disavow ; but the known doctrine and approved practice of his whole church , he must openly defend , or be silent in this cause hereafter . this mincing of the matter by praying saints , not praying to them , praying to them indirectly not directly ; praying them , as david calls on sun , moon , and stars to praise the lord , so praying to them , as it is to no purpose , whether they hear us or no , is inconsistent with the doctrine and practise of his own church to which he seemeth to draw men , and not to any private opinion of his own . and a wise piece of business it is indeed , that our author would perswade us , that we may as well pray to saints in the roman-mode , as paul desired the saints that were then alive to pray for him . we know , it is the duty of living saints to pray for one another ; we know a certain way to excite them to the performance of that duty in reference unto us ; we have rule , president , and command in the scripture to do so , the requests we make to them are no elicite acts of religion ; we pray to them neither directly nor indirectly ; but desire them by vertue of our communion with them , to assist us in their prayers , as we might ask an alms , or any other good turn at their hands . i wonder wise men are not ashamed thus to dally with their own and others eternal concernments . after all this , at one breath he blows away all the protestants as childish ( just as pyrgopolenices did the legions of his enemies ) they are all childish ; let him shew himself a man , and take up any one of them as they are managed by any one learned man of the church of england , and answer it if he can . if he cannot , this boasting will little avail him with considering men . i cannot close this paragraph without marking one passage toward the close of it . laying down three principles of the saints invocation , whereof the first it self is true , but nothing to his purpose ; the second is true , in the substance of it , but false in an addition of merit , to the good works of the saints , and not one jot more to his purpose then the other ; the third is , that god cannot dislike the reflexions of his divine nature diffused in the saints out of the fulness of his beloved son , when any makes use of them the easier to find mercy in his sight . these are good words ; and make a very handsome sound . wilt thou reader know the meaning of them , and withall discern how thy pretended teacher hath colluded with thee in this whole discourse ? the plain english of them is this . god cannot but approve our pleading the merits of the saints for our obtaining mercy with him . a proposition as destructive to the whole tenour of the gospel and mediation of jesus christ , as in so few words could well be stamped and divulged . chap. xxi . purgatory . sect . 28. we are at length come to purgatory , which is the pope's indies ; his subterranean treasure-house , on the revenues whereof he maintains a hundred thousand fighting men , so that it is not probable , he will ever be easily dispossessed of it . this is the only root of dirge , though our author flourishes , as though it would grow on other stocks . it is their prayer for the dead , which he so entitles , and in the excellency of their devotion in this particular he is so confident , that he deals with us as the orator told q. caecilius , hortensius would with him , in the case of verres , bid him take his option and make his choice of what he pleased , and it should all turn to his disadvantage ; hortensius by his eloquence would make any thing that he should fixe on , turn to his own end . he bids us on the matter , chuse whether to think the souls they pray for , to be in heaven , hell , or purgatory ; all is one , he will prove praying for them to be good and lawful . suppose they be in heaven , what then ? what then ? may we not as well pray for them , as for sanctifying the name of god , which will be done whether we pray or no. suppose they are in hell ; yet we know it not , and so may shew our charity towards them ; but suppose they be in purgatory , it is the only course we can take to help them . [ of purgatory we shall speak anon . ] if there be no other receptacle for saints departed , but heaven and hell , it is but a flourish of our author , to perswade us , that prayers for them in the roman-mode , would be either useful or acceptable to god. suppose them you pray for , to be in hell ; the best you can make of your prayers , is but a vain babling against the will and righteousness of god ; an unreasonable troubling of the judge after he hath pronounced his sentence . yea , but you do not know them to be in hell , then neither do you suppose them to be there ; which yet is the case you undertake to make good ; suppose they be in hell , yet it s well done to pray for them , and to say they may not be there , is to suppose they are not in hell , not to suppose they are ; unless you will say , suppose they are not in hell , you may pray for them , suppose they are in hell ; hereunto doth this subtilty bring us . but it is not the will of god , that you should pray for any in hell ; no not for any in heaven , unless it be the will of god , that you should oppose his will in the one , and exercise you selves in things needless and unprofitable in the other ; both which are far enough from his mind , and that word , which i believe , at last , will be found , the only true and infallible rule of worship and devotion . when we pray for the sanctifying of god's name , the coming of his kingdom , the doing of his will , we still pray for the continuance of that which is as to outward manifestation , in an alterable condition ; for the name of god may be more or less sanctified in the world ; and for that which is future . but , to pray for them that are in heaven , is to pray for that for them , which they are in the unalterable enjoyment of : and besides , to do and practise that in the worship of god , which we have no precept , no precedent , no rule , no encouragement for , in the scripture ; nor the approved examples of any holy men from the foundation of the world . whatever charity there can be in such prayers , i am sure , faith there can be none , seeing there is neither precept for them , nor promise of hearing them . but it is purgatory that must bear the the weight of this duty . this , saith our author need not to be so condemned , being taught by pagans and antient rabbies , and so came down from adam by a popular tradition through all nations , a great many of whose names are reckoned up by him , declaring by the way , which of them came from shem , which from ham , which from japhet , to whom the hebrews are most learnedly assigned . for the pagans , virgil , cicero , and lucretius , are quoted , as giving testimony to them . this testimony is true ; in the first especially lies the whole doctrine of purgatory . some platonick philosophers , whom he followed , have been the inventers of it . that some of the pagans invented a purgatory , and that roman-catholicks have borrowed their seat for their own turn , is granted . what our author can prove more by this argument , i know not . the names of the old hebrew rabbins that had taught , or did believe it , he was pleased to spare ; and i know his reason well enough , though he is not pleased to tell us . and it is only this , that there are no such old rabbins , nor ever were in the world ; nor was purgatory ever in the creed of the judaical church , nor of any of the antient rabbins . indeed here and there one of them seemed to have dreamed , with origen , about an end of the pains of gehenna ; and some of the latter masters , the cabbalists especially , have espoused the pythagorean metempsychosis ; but for the purgatory of the pagans and papists , they know nothing of it . on these testimonies he tells us , that this opinion of the soul's immortality , and its detention after death in some place citra coelum , is not any new thing freshly taught , either by our saviour or his apostles , as any peculiar doctrin of his own , but taken up as granted by the tradition of the hebrews , and supposed , and admitted by all sides as true , upon which our lord built much of his institutions . gallantly ventured however ! i confess , a man shall seldom meet with pretier shuffling . purgatory , it seems , is the doctrine of the soul's immortality , and detention in some place citra coelum : who would ever have once dreamed of this , had not our author informed him ? this it is to be learned in the roman mysterie ; the doctrine of purgatory , is the doctrine of the soul's immortality ; never was doctrine so foully mistaken as that hath been ; but if it be not , yet it is of the detention of the souls in some place citra coelum : it is indeed ; but yet our author knows , that in these words , as bad , if not a worse fraud than under the other is couched . it was the opinion of many of the antients , that the souls of the saints that departed under the old testament , enjoyed not the blessed presence of god , but were kept in a place of rest until the ascension of christ. and this our author would have us to think , is the doctrine of purgatory ; he himself , i hope , enjoyes the contentment of believing the contrary . but he tells us , that our blessed saviour and his apostles were not the first that taught this doctrine , that is , of purgatory . as though they had taught it at all , or had not taught that which is inconsistent with it , and destructive of it , which is notorious that they have ! and for the traditions of the hebrew church ; as that was none of them , so i believe , our author knows but little what were . but he takes a great deal of pains to prove , though very unsuccessfully , that the jews did believe , that the souls of those that departed before the resurrection of the messias , did not enter heaven ; as though that was any thing to his purpose in hand ; but he is , as i said , marvellous unsucessful in that attempt also . the parable of lazarus and the rich man , prove only that lazarus's soul was in abraham's bosom ; that abraham's bosom was not in heaven , it doth not prove . peter , in the second of the asts , proves no more , than that the whole person of david , body and soul , was not ascended into heaven ; the not ascending of his soul alone , being nothing to his purpose . but what he cannot evince by testimonies , we will win by dint of arguments . the jews , saith he , could not believe what god had never promised ; but heavenly bliss was none of the promises of moses 's law nor were they ever put in hope of it , for any good work that they should do . it seems then , that which was promised them in moses's law , was eternal life in some place citra coelum , or citra culum , until the coming of the messias ; for this he would fain prove that they believed , and that rightly . this i confess , is a rare notion : and i know not whether it be do fide , or no ; but this i am sure , that it is the first time that ever i heard of it , though i have been a little conversant with some of his great masters . but the truth is , our author hath very ill success for the most part , when he talks of the jews ; as most men have , when they talk of what they do not understand . eternal life , and everlasting reward , the enjoyment of god in bliss , was promised no less truly in the old testament , then under the new , though less clearly ; and our author grants it , by confessing that the estate of the saints in rest extra coelum , to be admitted thither upon the entrance made into it by the messias , was promised to them , and believed by them , though any such promise made to them , or any such belief of them , as should give us the specification of the reward they expected , he is not able to produce . the promise of heaven is made clear under the new testament , yet not so , he tell us , but that in the execution of this promise , it is sufficiently insinuated , that if any spirit issue out of his body , not absolutely purified , himself may indeed by the use of such means of grace , as our lord instituted , be saved , yet so as by fire , 1 cor. 3. i think , i know well enough what he aims at ; but the sense of his words i do not so well understand . suppose a spirit so to issue forth as he talks ? seeing we must not believe , that the blood of jesus purges us from all our sins ; who , or what is it then that he means by himself ? is it the spirit after it is departed ? or is it the person before its departure ? if the latter , to what end is the issuing forth of the spirit mentioned ? and what is here for purgatory , seeing the person is to be saved by the means of grace appointed by christ ? if the former ; as the expression is uncouth , so i desire to know , whether purgatory be an instituted means of grace or no ? and , whether it was believed so by virgil , or is by any of the more learned romanists ? i think it my duty a little to retain my reader in this stumbling passage . our author having a mind to beg some countenance for purgatory from 1 cor. 3. and knowing full well , that there is not one word spoken there , about the spirits of men departed , but of their trials in this life , was forced to confound that living , and dead , means of grace , and punishment , things present , and to come , that somewhat might seem to look towards purgatory , though he knew not what . nor doth he find any better shelter , for his poor purgatory turned naked out of doors , throughout the whole scripture , as injurious to the grace of god , the mediation of christ , the tenor of the covenant of grace , and contrary to express testimonies ; in those words of our saviour , mat. 5. who speaking of sinners , dying in an unreconciled condition , having made no peace or agreement with god , says , that being delivered into prison , they should not go forth , untill they had paid the utmost farthing . for as the persons , whom he parabolically sets forth , are such as die in an absolute estate of enmity with god ; which kind of persons , as i take it , roman-catholicks do not believe to go to purgatory ; so , i think , it is certain , that those enemies of god , who are , or shall be , cast into hell , shall not depart untill they have paid the uttermost farthing ; and , that the expression , untill , doth in scripture alwayes denote a limitation of time to exspire , and the accomplishment afterward of what is denyed before ; i suppose , nay , i know , he will not say . so that their lying in prison untill they pay the uttermost farthing of their debts ( which is not gods way of dealing with them whom he washes and pardons in the bloud of christ , who are not able to pay one farthing of them ) is their lying there to eternity . and so also the sins of which it is said , they shall not be forgiven in this world , nor in the world to come , in one gospel ; it s said , in another , that they shall never be forgiven ; that is , not really forgiven here , nor declared , or manifested to be forgiven hereafter . besides , methinks this should make very little for purgatory , however the words should be interpreted ; for they are a great aggravation of the sins spoken of , as the highest and most mortal that men may contract the guilt of , that can be pardoned , if they can be pardoned . that the remission of such sins may be looked for in purgatory , as yet we are not taught : nay , our own author tells us , that mortal sins must be remitted , before a man can be admitted into purgatory ; so that certainly there is not a more useless text in the bible to his present purpose then this is , though they be all useless enough in all conscience . but here a matter falls across his thoughts , that doth not a little trouble him ; and it is this , that st. paul , in his epistles , never makes use of purgatory , directly at least as a topick-place , either in his exhortations to virtue , or disswasions from vice ; and i promise you , it is a shrewd objection . it cannot but seem strange , that st. paul should make no use of it ; and his church make use almost of nothing else . little , surely , did st. paul think , how many monasteries and abbies this purgatory would found ; how many moncks and fryers it would maintain ; what revenue it would bring into the church , that he passeth it by so slightly ; but st. paul's business was to perswade men to virtue , and dehort them from vice . and he informs us , that there is such a contemperation of heat and cold in purgatory , such an equal ballance between pains and hopes , good and evill , that it is not very meet to be made a topick for these ends and purposes ; that is that indeed that is of no use in religion . the trouble and comfort of it , are , by a due mixture , so allaid , as to their proper qualities , that they can have no operation upon the minds of men , to sway them one way or other . had some of our forefathers been so far illuminated , all things had not been at the state wherein they are at this day in the papacy ; but , it may be , much more is not to be expected from it , and therefore it may now otherwise be treated than it was yerst-while , when it was made the sum and substance of religion . however , the time will come , when this platonical signet that hath no colour from scripture , but is opposite to the clear testimonies of it ; repugnant to the grace , truth , and mercy of god ; destructive to the mediation of christ ; useless to the souls of men , serving only to beget false fears in some few , but desperate presumptions , from the thoughts of an after-reserve , and second venture after this life is ended ; in the most , abused to innumerable other superstitions , utterly unknown to the first churches , and the orthodox bishops of them , having by various means and degrees crept into the roman-church , ( which shall be laid open , if called for ) shall be utterly exterminated out of the confines and limits of the church of god. in the mean time , i heartily beg of our romanists , that they would no more endeavour to cast men into real scorching consuming fire , for refusing to believe that which is only imaginary and phantastical . chap. xxii . pope . sect . 29. it is not because the pope is forgotten all this while , that he is there placed in the rear , after images , saints , and purgatory . it is plain , that he hath been born in mind all along ; yea , and so much mentioned , that a man would wonder , how he comes to have a special . paragraph here alloted to him . the whole book seems to be all-pope , from the very beginning , as to the main design of it ; and now to meet , pope , by himself again , in the end , is somewhat unexpected . but , i suppose , our author thinks he can never say enough of him . therefore lest any thing fit to be insisted on , should have escaped him in his former discourses , he hath designed this section , to gather up the paralipomena , or ornaments he had forgotten before to set him forth withall . and indeed , if the pope be the man he talks of in this section , i must acknowledge he hath had much wrong done him in the world . he is one , it seems , that we are beholding unto for all we have that is worth any thing ; particularly for the gospel which was originally from him ; for kingly authority , and his crown land with all the honour and power in the kingdom ; one , that we had not had any thing left us , at this day , either of truth or unity , humanely speaking , had not he been set over us . one , in whom christ hath no lesse shewen his divinity and power , than in himself ; in whom he is more miraculous , then he was in his own person . one that by the only authority of his place and person , defended christ's being god against all the world ; without which , humanely speaking , christ had not been taken for any such person as he is believed this day . so as not only we , but christ himself is beholding to him , that any body believes him to be god. now truly , if things stand thus with him , i think it is hightime for us to leave our protestancy , and to betake our selves to the irish mans creed , that if christ had not been christ when he was christ , st. patrick ( the pope ) would have been christ. nay , as he is , having the hard fate to come into the world , so many ages after the ascension of christ into heaven , i know not what is left for christ to be , or do . the scripture tells us , that the gospel is christ's , originally from him ; now we are told , it is the popes , originally from him ; that , informes us that by him , ( the wisdom of god ) kings reign , and princes execute judgement ; now we are taught , that kingly authority , with his crown-land , is from the pope . that instructs us , to expect the preservation of faith and truth , in the world , from christ alone ; the establishment of his throne and kingdom for ever and ever ▪ his building , guidance , and protection of his church : but , we are now taught , that for all these things we are beholding to the pope , who , by his only authority , keeps up the faith of the deity of christ ; who surely is much ingaged to him , that he takes it not to himself . besides , what he is , for our better information , that we may judge aright concerning him , we may consider also what he doth ; and hath been doing , it seems , a long time ; he is one that hath never been known to let fall the least word of passion against any , nor move any engine for revenge ; one whose whole life , and study is , to defend innocence , &c. that by his general councels , all held under , and by him ; especially that of nice , hath done more good than can be expressed ; careful , and more than humanely happy , in all ages , in reconciling christian princes , &c. one who let men talk what they will , if he be not an unerring guide in matters of religion and faith , all is lost . but how shall we come to know , and be assured of all this ? other men , as our author knows and complains , speak other things of him ; is it meet , that in so doubtful and questionable a business , and of so great importance to be known , we should believe a stranger upon his word , and that against the vehement affirmations at least , of so many to the contrary : the scripture speaks never a word that we can find of him , nor once mentions him at all . the antient stories of the church are utterly silent of him , as for any such person as he is here described , speaking of the bishop of rome , as of other bishops in those dayes many of the stories of after-ages give us quite another character of him both as to his personal qualifications and imployment . i mean , of the greatest part of the series of men going under that name . in stead of peace-making and reconciliation , they tell us of fierce and cruel warrs , stirred up and mannaged by them ; of the ruine of kings , and kingdoms , by their means : and instead of the meekness pretended , their breathing out threatnings against men that adore them not ; persecuting them with fire and sword , to the utter depopulation of some countreys , and the defiling of the most of europe with bloudy cruelties . what course shall we take in the contest of assertions , that we may be able to make a right judgment concerning him ? i know no better than this , a little to examine apart the particulars of his excellency as they are given us by our author , especially the most eminent of them ; and weigh whether they are given in according to truth or no. the first that we mentioned was , that the gospel was originally from him , and to him we are beholding for it . this we cannot readily receive ; it is certainly untrue , and fearfully blasphemous to boot . the gospel was originally from christ ; and to him alone are we beholding for it , as hath been before declared . another is , that kingly authority amongst us , and his crown-land is from him . this is false and seditious . kingly authority in general is from god , and by his providence was it established in this land , before the pope had any thing to do here ; nor doth it lean in the least on his warranty , but hath been supported without the papacy , and against all its oppositions , which have not been a few . a third is , that , humanely speaking , had not he been set over us , we had not had this day either truth or unity . i know not well , what you mean by , humanely speaking ; but i am sure , so to blaspheme the care and love of christ to his church , and the sufficiency of his word and promised spirit to preserve truth in the world , without the pope , whose aid in this work he never once thought of , requested appointed , is , if not inhumane and barbarous , yet bold and presumptuous . that christ hath no less shewed his divinity in him then in his own person , is an expression of the same nature , or of a more dreadful , if possible it may be . i speak seriously , i do not think this is the way to make men in love with the pope . no sooner is such a word spoken , but immediately the wicked beastial lives , the ignorance , atheisms , and horrid ends of many of them , present themselves to the thoughts of men , and a tremor comes over their hearts , to hear men open their mouths with such blasphemies , as to affirm , that the lord christ did as much manifest his divinity and power in such beasts , as in his own person . yea , that he is more miraculous in him , then he was in himself : what proof , sir , is there of this ? where is the scripture , where the antiquity , where the reason for it ? we tell you truly , we cannot believe such monstrous figments upon their bare affirmation . yea , but this is not all , christ is beholding to him for all the faith of his deity that is in the world ; why so ? why , by the only authority of his place and person , he defended it . when ? when it was opposed by the arrians , and he called his council of nice , where he condemned them . who would not be sick of such trifles ? is it possible that any man in his right wits should talk at such a rate ? consult the writings of those dayes , of alexander of alexandria , of athanasius , gregory , basil , chrysostom , austine , who not ? go over the volumes of the councils of those dayes ; if he can once find the authority of the pope of rome , and his person , pleaded as the pillar of the faith of christs diety , or as any argument for the proof of it , let him triumph in his discovery . vain man that dares to make these flourishes , when he knows how those antient christian hero's , of those dayes , mightily proved the deity of christ from the scriptures , and confounded their adversaries with their testimonies , both in their councils , disputes , and writings , which remain to this day ; was not the scripture accounted , and pleaded by them all as the bulwark of this truth ? and did not some of them , athanasius for instance , do and suffer for the maintaining of it , more then all the bishops of rome in those dayes , or since ? and , what a triffling is it to tell us of the popes council at nice ? as though we did not know who called that council , who praesided in it , who bare the weight of the business of it , of whom none were popes , nor any sent by popes ; nay , as if we did not know , that there was then no such pope in the world , as he about whom we contend . indeed it is not candid and ingenious for a man to talk of these things in this manner . the like must be said of the six first councils mentioned by him ; in some of which the power of the bishop of rome was expresly limitted , as in that of nice , and that of chalcedon , and in the others ; though he was ready enough to pretend to more , yet he had no more power then the bishops of other cities , that had a mind to be called patriarcks . we do not then , as yet , see any reason to change our former thoughts of the pope , for any thing here offered by our author ; and we cannot but be farr enough from taking up his , if they be those which he hath in this discourse expressed , they being all of them erroneous , the most of them blasphemous . but yet , if we are not pleased with what he is , we may be pleased with what he does ; being so excellent a well accomplished person as he is ; for he is one that was never known to let fall a word of passion . that , for casting off his authority should procure thousands to be slain , and burned , without stirring up any engine of revenge , these are somewhat strange stories . our author grievously complains of uncivil carriage toward the pope in england in all sorts , men , women , and children . for my part , i justifie no reviling accusation in any , against any whatever ; but yet , i must tell him , that if he thinks to reclaim men from their hard thoughts of him , ( that is , not of the person of this or that pope , but of the office as by them managed ) it must not be by telling him , he is a fine accomplisht gentleman , that he is a prince , a stranger , a great way off , whom it is uncivil and unmannerly to speak so hardly of : but labour to shew , that it is not his principle to impose upon the consciences of men , his apprehensions in the things of god ; that he is not the great proclaimer of many false opinions , heresies , and superstitions , and that with a pretence of an authority , to make them receive them whether they will or no ; that he hath not caused many of their forefathers to be burned to death , for not submitting to his dictates , nor would do so to them , had he them once absolutely in his power ; that he hath never given away this kingdom to strangers , and cursed the lawful princes of it ; that he pleads not a soveraignty over them , and their governors , inconsistent with the laws of god and the land : haec , cedo , ●dmoveant templis , & farre litabo . for whilst the greatest part of men amongst us , do look upon him as the antichrist foretold in the scripture , guilty of the bloud of innumerable martyrs , and witnesses of the truth of christ ; others who think not so hardly of him , yet confess he is so like him , that by the marks given of antichrist , he is the likeliest person on the earth , to be apprehended on suspition ; all of them think , that if he could get them into his power , which he endeavours continually , he would burn them to ashes ; and that , in the mean time , he is the corrupt fountain and spring of all the false worship , superstition , and idolatry , wherewith the faces of many churches are defiled . to suppose he can perswade thē to any better respect of him than they have , by telling them how fine a gallant gentleman he is , and what a great way off from them , and the like stories , is to suppose , that he is to deal with fools and children . for my own part , i approve no man's cursing or reviling of him ; let that work be left to himself alone for me : i desire , men would pray for him , that god would convert him , and all his other enemies to the truth of the gospel ; and in the mean time to deliver all his from their policy , rage , and fury . we may easily gather what is to be thought of the other encomiums given to him by our author , by what hath been observed concerning those we have passed through ; as that his whole life and study is to defend innocency , &c. it must needs be granted , that he hath taken some little time to provide for himself in the world ▪ he had surely never arrived else to that degree of excellency , as to tread on the necks of emperours , to have kings hold his stirr up , to kick off their crowns , to exceed the rulers of the earth in worldly pomp , state , and treasures , which came not to him by inheritance from st. peter ; and whether he hath been such a defender of innocency and innocents , the day wherein god shall make inquisition for blood , will manifest . the great work he hath done by his general councils , a summary of which is given us by our author , is next pretended . all this was done by him , yea , all that good that was ever done by general councils in the world was done by him ; for they were all his councils , and that which was not his , is none . i shall only mind our author of what was said of old , unto one talking at that rate that he is pleased here to do : labore alieno magnam partam gloriam verbis saepe in se transmovet , qui habet salem qui in te est . all the glory and renown of the old antient councils , all their labours for the extirpation of heresies , and errours , and the success that their honest endeavours were blessed withal , with the seasoning of one little word , [ his ] are turned over to the pope . they were his councils ; a thing they never once dreamed of ; nor any mortal man in the dayes wherein they were celebrated . convened they were in the name , and upon the institution of christ , and so were [ h●s ] councils ; were called together , as to their solemn external convention , by the emperors of those days , and so were , not their councels , but councils held by their authority , as to all the external concernments of them . this the councils themselves did acknowledge ; and so did the bishops of rome in those days , when they joyned their petitions with others unto the emperors , for the convening of them ; and seldom it was , that they could obtain their meetings in any place they desired ; though they were many of them wise at an after game , and turned their remoteness from them into their advantage . as they were called by the emperors , so they were composed of bishops , and others , with equal suffrages . how they come to be the pope's councils , he himself only knows , and those to whom he is pleased to impart this secret , of other men not one . indeed some of them may be called his councils , if every thing is his , wherein he is any way concerned ; such was the first council of nice , as to his pretended jurisdiction ; such that of chalcedon , as to his primacy ; such were sundry famous conventions in asrick , wherein his pretentions unto authority , were excluded , and his unseemly frauds discovered . nay , there is not any thing upon the roll of antiquity of greater and more prodigious scandal , then the contests of popes in some african councils , for authority and jurisdiction . their claim was such , as that the good fathers assembled wrote unto them , that they would not introduce secular pride and ambition into the church of christ ; and the manner of managing their pretentions , was no other but down-right forgery , and that of no less then canons of the first memorable council of nic● ; which to discover , the honest african bishops were forced to send to constantinople , alexandria , and antioch , for authentick copies of those canons ; upon the receipt whereof , they mollified the forgery with much christian sobriety and prudence unto the bishop of rome himself , and enacted a decree for the future , to prevent his pretentions and claims . besides , as the good bishops averr , god himself testified against the irregular interposition of the pretended power of the bishop of rome ; for whilest they being synodically assembled , were detained and hindred in their procedure , by the romanists contests for superiority ; apiarius , the guilty person , being convinced in his conscience of his many notorious evils and crimes , from a just censure whereof , the roman interposition was used to shelter him , of his own accord cast himself at the feet of the assembly , confessing all his wickedness and folly . of the six first councils then there is no more reason to call them the pope's , or to ascribe their atchievments unto him , then there is to call them any other bishop's of any city then famous in the world . in that which he calls the seventh general council , indeed a coventicle of ignorant , tumultuous , superstitious iconolaters , condemned afterwards by a council held at frankfurt , by the the authority of charles the great , he stickled to some purpose for images , which then began to be his darlings ; and though we can afford that council to be his , for any concernment we have in it , yet the story of it will not allow us to do so ; it being neither convened nor ruled by his authority ; though the brutish monks in it ▪ were willing to shelter themselves under the splendor and lustre of his see. about those that follow , we will not much contend : it matters not whose they were , unless they had been better ; especially such as laid foundations for , and stirred up princes to shed the innocent blood of the martyrs of christ , to some of their perpetual ignominy , reproach , and ruin . but yet our author knows , or may know what long contests there have been , even in latter ages , whether the council should be the the pope's council , or the pope should should be the council's pope ; and how the pope carried it at last , by having more arch-bishopricks and bishopricks in his disposal than the councils had . and so much for the pope's councils . our author adds , that he hath been more than humanely happy in reconciling christian princes ; but yet i will venture a wager with him , that i will give more instances of his setting princes together by the ears , then he shall of reconciling them ; and i will manifest , that he hath got more by the first work , than the latter . let him begin the vye when he pleaseth ; if i live , and god will , i will try this matter with him before any competent judges ; tu dic mecum , quo pignore ? how else to end this matter , i know not . i see not then any ground my countrymen have to alter their thoughts concerning the pope , for any thing here tendred unto them by this author ; yea i know they have great reason to be confirmed in their former apprehensions concerning him . for all that truly honour the lord jesus christ , have reason to be moved ▪ when they hear another , if not preferred before him , nor set up in competition with him , yet openly invested with many of his priviledges and pre●ogatives ; especially considering , that not only the person of christ , but his word also is debased to make way to his exaltation and advancement . thence it is , that it is openly averred , that were it not for his infallibility , we should all this time have been at a loss for truth and unity . of so small esteem with some men , is the wisdom of christ , who left his word with his church for these ends , and his word its self . all is nothing without the pope . if i mistake not in the light and temper of my countrymen , this is not the way to gain their good opinion of him . had our author kept himself to the general terms of a good prince , an universal pastor , a careful guide ▪ and to general stories of his wisdom , ●a●e , and circumspection for publick good ▪ which discourse makes up what remains of this paragraph ; he might perhaps have got some ground on their affection and esteem , who know nothing concerning him to the contrary ; which in england are very few . but these notes above ela , these transcendent encomiums have qui●e marred his marker . and if there be no medium , but men must believe the pope to be either christ , or antichrist , it is evident which way the general vogue in england will go , and that at least until fire and faggot come ▪ which , blessed be god , we are secured from , whilest our present soveraign swayes the scepter of this land ; and hope , our posterity may be so , under his off-spring , for many generations . chap. xxiii . popery . sect . 30. our author hopes , it seems , that by this time he hath brought his disciples to popery ; that is the title of the last paragraph , to his business , not of his book ; for that which follows , being a parcel of the excellent speech of my lord chancellor , is about a matter wherein his concernment lies not : this is his close and farewell . they say , there is one , who , when he goes out of any place , leaves a worse favour at his departure , then he gave all the time of his abode ; and he seems here to be imitated . the disingenuity of this paragraph , the want of care , of truth , and of common honesty , that appears in it , sends forth a worse favour then most of those , if not than any , or all of them , that went before . the design of it , is to give us a parallel of some popish and protestant doctrines , that the beauty of the one may the better be set off by the deformity of the other . to this end he hath made no conscience of mangling , defacing , and defiling of the latter . the doctrines , he mentions , he calls the more plausible parts of popery . such as he hath laboured in his whole discourse to gild and ●rick up with his rhetorick , nor shall i quarrel with him for his doting on them : only , i cannot but wish , it might suffice him to enjoy and proclaim the beauty of his church , without open slandering and defaming of ours . this is not handsome , civil , mannerly , nor conscientious . a few instances will manifest , whether he hath fail'd in this kind or no. the first plausible piece of popery , as he calls it , that he presents us in his antithesis , is the obligation which all have who believe in christ to attend unto good works , and the merit and benefit of so doing ; in opposition whereunto he sayes protestants teach , that there be no such things as good works pleasing unto god ; but all be as menstruous raggs , filthy odious , and damnable in the sight of heaven ; that , if it were otherwise , yet they are not in our power to perform . let other men do what they please , or are able ; for my part , if this be a good work , to believe , that a man conscientiously handles the things of religion , with a reverence of god , and a regard to the account he is to make at the last day , who can thus openly calumniate , and equivocate ; i must confess , i do not find it in my power to perform it . it may be , he thinks it no great sin to calumniate and falsly accuse hereticks ; or , if it be , but a venial one . such a one as hath no respect to heaven or hell , but only purgatory , which hath no great influence on the minds of men to keep them from vice , or provoke them to vertue . do protestants teach , there are no such things as good works pleasing to god , or that those that believe , are not obliged to good works ? in which of their confessions do they so say ? in what publick writing of any of their churches ? what one individual protestant was ever guilty of thinking or venting this folly ? if our author had told this story in rome or italy , he had wronged himself only in point of morality ; but telling it in england , if i mistake not , he is utterly gone also as to reputatiō . but , yet you 'l say , that if there be good works , yet it is not in our power to perform them . no more will papists neither , that know what they say , or are in their right wits , that it is so , without the help of the grace of god ; and the protestant never lived , that i know of , that denyed them by that help and assistance to be in our power . but they say , they are all as filthy raggs , &c. i am glad he will acknowledg isaiah , to be a protestant , whose words they are concerning all our righteousness , that he traduceth ; we shall have him sometime or other denying some of the prophets , or apostles to be protestants ; and , yet it is known , that they all agreed in their doctrine and faith. those other protestants whom he labours principally to asperse , will tell him , that although god do indispensibly require good works of them that do believe , and they by the assistance of his grace do perform constantly those good works , which both for the matter , and the manner of their perforance are acceptable to him , in jesus christ , according to the tenor of the covenant of grace , and which , as the effect of his grace in us , shall be eternally rewarded ; yet , that such is the infinite purity and holiness of the great god with whom we have to do , in whose sight the heavens are not pure , and who charges his angels with folly , that , if he should deal with the best of our works , according to the exigence and rigour of his justice , they would appear wanting , defective , yea silthy , in his sight ; so , that our work● have need of acceptation in christ no less then our persons ; and they add this to their faith in this matter , that they believe , that those who deny this , know little of god or themselves . my pen is dull , and the book that was lent me for a few dayes is called for . ex hoc uno ; by this instance ; we may take a measure of al the rest wherein the same ingenuity and conscientious care of offending is observed , as in this ; that is , neither the one , or other , is so . the residue of his discourse is but a commendation of his religion , and the professors of it , whereof i must confess , i begin to grow weary ; having had so much of it , and so often repeated , and that from one of themselves , and that on principles which will not endure the tryal and examination : of this sort is the suffering for their religion , which he extols in them . not what god calls them unto , or others impose upon them in any part of the world ▪ wherein they are not to be compared with protestants , nor have suffered from all the world for their papal religion , the hundredth part of what protestants have suffered from themselves alone , for their refusal of it ; doth he intend ; but what of their own accord they undergo . not considering , that as outward affliction and persecution from the world , have been alwayes the constant lot of the true worshippers of christ in all ages ; so , voluntary ▪ self-macerations have attended the wayes of false-worship among all sorts of men from the foundation of the world . finis . the nature, power, deceit, and prevalency of the remainders of indwelling-sin in believers together with the wayes of its working and means of prevention opened, evinced, and applyed with a resolution of sundry cases of conscience thereunto appertaining. owen, john, 1616-1683. 1675 approx. 519 kb of xml-encoded text transcribed from 154 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a53712 wing o775 estc r26173 09378648 ocm 09378648 42900 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a53712) transcribed from: (early english books online ; image set 42900) images scanned from microfilm: (early english books, 1641-1700 ; 1313:8) the nature, power, deceit, and prevalency of the remainders of indwelling-sin in believers together with the wayes of its working and means of prevention opened, evinced, and applyed with a resolution of sundry cases of conscience thereunto appertaining. owen, john, 1616-1683. [4], 298 p. printed for thomas cockerill, london : 1675. reproduction of original in: new college (university of edinburgh). library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sin. conscience, examination of. man (theology) 2005-03 tcp assigned for keying and markup 2005-04 aptara keyed and coded from proquest page images 2005-05 judith siefring sampled and proofread 2005-05 judith siefring text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion sold by sam l : james bookseller at the bible in gutter lane cheap side london where may be had bibles & common prayers . books of divinity , history , physick , mathematicks , poetry , voyages and travels &c. n. b. ready mony for any library or parcel of books sam l. sympson sculp t the nature , power , deceit , and prevalency of the remainders of indwelling-sin in believers . together with the wayes of its working , and means of prevention . opened , evinced and applyed , with a resolution of sundry cases of conscience thereunto appertaining . o wretched man that i am , who shall deliver me from this body of death ! i thank god through jesus christ our lord , rom. 7. 24 , 25. london , printed for thomas cockerill , at the sign of the atlas in cornhil near the royal exchange . 1675. the preface . that the doctrine of original sin , is one of the fundamental truths of our christian profession , hath been alwayes owned in the church of god. and an especial part it is of that peculiar possession of truth , which they enjoy , whose religion towards god is built upon , and resolved into divine revelation . as the world by its wisdom never knew god aright , so the wise men of it were always utterly ignorant of this inbred evil in themselves and others . with us the doctrine and conviction of it , lie in the very foundation of all wherein we have to do with god , in reference unto our pleasing of him here , or obtaining the enjoyment of him hereafter . it is also known what influence it hath into the great truths concerning the person of christ , his mediation , the fruits and effects of it , with all the benefits that we are made partakers of thereby . without a supposition of it , not any of them can be truly known , or savingly believed . for this cause hath it been largely treated of by many holy and learned men , both of old and of latter dayes . some have laboured in the discovery of its nature , some of its guilt and demerit ; by whom also the truth concerning it hath been vindicated from the opposition made unto it , in the past and present ages . by most these things have been considered in their full extent and latitude , with respect unto all men by nature , with the estate and condition of them who are wholly under the power and guilt of it . how thereby men are disenabled and incapacitated in themselves to answer the obedience required either in the law , or the gospel , so as to free themselves from the curse of the one or to make themselves partakers of the blessing of the other , hath been by many also fully evinced . moreover , that there are remainders of it abiding in believers after their regeneration and conversion to god , as the scripture abundantly testifies ; so it hath been fully taught and confirmed ; as also how the guilt of it is pardoned unto them , and by what means the power of it is weakened in them . all these things i say have been largely treated on , to the great benefit and edification of the church . in what we have now in design , we therfore take them all for granted , and endeavour only farther to carry on the discovery of it in its actings and oppositions to the law and grace of god in believers . neither do i intend the discussing of any thing that hath been controverted about it . what the scripture plainly revealeth & teacheth concerning it , what believers evidently find by experience in themselves , what they may learn from the examples and acknowledgments of others , shall be represented in a way suited unto the capacity of the meanest and weakest who is concerned therein . and many things seem to render the handling of it at this season , not unnecessary . the effects and fruits of it which we see in the apostasies and backslidings of many , the scandalous sins and miscarriages of some , and the course and lives of the most , seem to call for a due consideration of it . besides of how great concernment a full and clear acquaintance with the power of this indwelling-sin ( the matter design'd to be opened ) is unto believers , to stir them up to watchfulness and diligence , to faith and prayer , to call them to repentance , humility , & self-abasement , will appear in our progress . these in general were the ends aimed at in the ensuing discourse , which being at first composed and delivered for the use and benefit of a few , is now by the providence of god made publick . and if the reader receive any advantage by these weak endeavours , let him know that it is his duty , as to give glory unto god , so to help them by his prayers , who in many temptations and afflictions are willing to labour in the vineyard of the lord , unto which work they are called . chap. i. indwelling-sin in believers , treated of by the apostle , rom. 7. 21. the place explained . it is of indwelling-sin , and that in the remainders of it in persons after their conversion to god , with its power , efficacy , and effects , that we intend to treat . this also is the great design of the apostle , to manifest and evince in c. 7. of the epistle to the romans . many indeed are the contests about the principal scope of the apostle in that chapter , and in what state the person is , under the law , or under grace whose condition he expresseth therein . i shall not at present enter into that dispute , but take that for granted , which may be undeniably proved and evinced ; namely , that it is the condition of a regenerate person , with respect unto the remaining power of indwelling-sin , which is there proposed , and exemplified by , and in the person of the apostle himself . in that discourse therefore of his , shall the foundation be laid of what we have to offer upon this subject . not that i shall proceed in an exposition of his revelation of this truth , as it lies in its own contexture , but only make use of what is delivered by him , as occasion shall offer it self . and here first occurreth , that which he affirms , ver . 21. i find then a law , that when i would do good , evil is present with me . there are four things observable in these words . first , the appellation he gives unto indwelling-sin , whereby the expresseth its power and efficacy , it is a law. for that which he terms a law , in this verse , he calls in the foregoing , sin that dwelleth in him . secondly , the way whereby he came to the discovery of this law , not absolutely , and in its own nature , but in himself , he found it ; i find a law. thirdly , the frame of his soul and inward man with this law of sin , and under its discovery , he would do good . fourthly , the state and activity of this law , when the soul is in that frame , when it would do good , it is present with him . for what ends and purposes we shall shew afterwards . the first thing observable is the compellation here used by the apostle , he calls indwelling-sin a law. it is a law. a law is taken either properly , for a directive rule ; or improperly , for an operative effective principle , which seems to have the force of a law. in its first sense , it is a moral rule which directs and commands , and sundry wayes moves and regulates the mind , and the will , as to the things which it requires , or forbids . this is evidently the general nature and work of a law. some things it commands , some things it forbids , with rewards and penalties , which move and impel men to do the one , and avoid the other . hence in a secondary sense , an inward principle , that moves and enclines constantly unto any actions , is called a law. the principle that is in the nature of every thing , moving and carrying it towards its own end and rest , is called the law of nature . in this respect every inward principle that inclineth and urgeth unto operations or actings suitable to it self , is a law. so rom. 8. 2. the powerful and effectual working of the spirit and grace of christ in the hearts of believers , is called the law of the spirit of life . and for this reason doth the apostle here call indwelling-sin a law. it is a powerful and effectual indwelling-principle , inclining and pressing unto actions agreeable and suitable unto its own nature . this and no other is the intention of the apostle in this expression . for although that term , a law , may sometimes intend a state and condition , and if here so used , the meaning of the words should be , i find that this is my condition , this is the state of things with me , that when i would do good evil is present with me , which makes no great alteration in the principal intendment of the place ; yet properly it can denote nothing here , but the chief subject treated of . for although the name of a law be variously used by the apostle in this chapter ; yet when it relates unto sin , it is nowhere applyed by him to the condition of the person , but only to express either the nature , or the power of sin it self : so ver . 23. i see another law in my members , warring against the law of my mind , and bringing me into captivity unto the law of sin which is in my members . that which he here calls the law of his mind , from the principal subject and seat of it , is in it self no other but the law of the spirit of life , which is in christ jesus , chap. 8. 2. or the effectual power of the spirit of grace , as was said . but the law as applyed unto sin , hath a double sense ; for as in the first place , i see a law in my members , it denotes the being and nature of sin ; so in the latter , leading into captivity to the law of sin which is in my members , it signifies its power & efficacy . and both these are comprised in the same name singly used , ver . 20. now that which we observe from this name , or term of a law attributed unto sin , is , that there is an exceeding efficacy and power in the remainders of indwelling-sin in believers , with a constant working towards evil . thus it is in believers , 't is a law even in them , though not to them . though its rule be broken , its strength weakned and impaired , its root mortified , yet it is a law still of great force and efficacy . there where 't is least felt , it is most powerful . carnal men in reference unto spiritual & moral duties , are nothing but this law , they do nothing but from it , and by it . it is in them a ruling and prevailing principle of all moral actions , with reference unto a supernatural and eternal end . i shall not consider it in them in whom it hath most power , but in them in whom its power is chiefly discovered and discerned , that is in believers , in the others only in order to the farther conviction and manifestation thereof . 2dly , the apostle proposeth the way whereby he discovered this law in himself , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i find then , or therefore a law. he found it ; it had been told him there was such a law , it had been preached unto him . this convinced him , that there was a law of sin. but it is one thing for a man to know in general , that there is a law of sin : another thing for a man to have an experience of the power of this law of sin in himself . it is preached to all ; all men that own the scripture acknowledge it , as being declared therein ; but they are but few that know it in themselves , we should else have more complaints of it than we have , and more contendings against it , and less fruits of it in the world . but this is that which the apostle affirms ; not that the doctrine of it had been preached unto him , but that he found it by experience in himself . i find a law ; i have experience of its power and efficacy . for a man to find his sickness and danger thereon from its effects , is another thing than to hear a discourse about a disease from its causes . and this experience is the great preservative of all divine truths in the soul. this it is to know a thing indeed , in reality , to know it for our selves , when as we are taught it from the word , so we find it in our selves . hence we observe , secondly , believers have experience of the power and efficacy of indwelling-sin . they find it in themselves , they find it as a law. it h●th a self-evidencing efficacy to them that are alive to discern it : they that find not its power , are under its dominion . whosoever contend against it , shall know and find , that it is present with them , that it is powerful in them . he shall find the stream to be strong , who swims against it , though he who rouls along with it , be insensible of it . thirdly , the general frame of believers notwithstanding the inhabitation of this law of sin , is here also expressed . they would do good . this law is present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the habitual inclination of their will is unto good . this law in them , is not a law unto them , as it is to unbelievers . they are not wholly obnoxious to its power , nor morally unto its commands . grace hath the soveraignty in their souls ; this gives them a will unto good ; they would do good , that is , alwayes and constantly , 1 john 3. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to commit sin , is to make a trade of sin , to make it a mans business to sin ; so it is said , a believer doth not commit sin . and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to do that which is good ; to will to do so ; is to have the habitual bent and inclination of the will set on that which is good , that is , morally and spiritually good , which is the proper subject treated of ; whence is our third observation . there is , and there is through grace kept up in believers , a constant and ordinarily prevailing wil of doing good , notwithstanding the power and efficacy of indwelling-sin to the contrary . this in their worst condition , distinguisheth them from unbelievers in their best . the will in unbelievers is under the power of the law of sin . the opposition they make to sin , either in the root , or branches of it , is from their light , and their consciences ; the will of sinning in them is never taken away ▪ take away all other considerations & hinderances , whereof we shall treat afterwards , and they would sin willingly always . their faint endeavours to answer their convictions , are far from a will of doing that which is good . they will plead indeed , that they would leave their sins , if they could , and they would fain do better than they do . but it is the working of their light and convictions , not any spiritual inclination of their wills , which they intend by that expression . for where there is a will of doing good , there is a choice of that which is good for its own excellency sake , because it is desirable and suitable to the soul , and therefore to be preferred before that which is contrary . now this is not in any unbelievers ; they do not , they cannot so chuse that which is spiritually good , nor is it so excellent or suitable unto any principle that is in them : only they have some desires to attain that end , whereunto that which is good doth lead , and to avoid that evil which the neglect of it tends unto . and these also are for the most part so weak and languid in many of them , that they put them not upon any considerable endeavours ; witness that luxury , sloth , worldliness and security , that the generality of men are even drowned in . but in believers there is a will of doing good , an habitual disposition and inclination in their wills unto that which is spiritually good . and where this is , it is accompanied with answerable effects . the will is the principle of our moral actions , and therefore unto the prevailing disposition thereof , will the general course of our actings be suited . good things will proceed from the good treasures of the heart . nor can this disposition be evidenced to be in any but by its fruits . a will of doing good , without doing good , is but pretended . fourthly , there is yet another thing remaining in these words of the apostle , arising from that respect that the presence of sin hath unto the time and season of duty : when i would do good , ( saith he ) evils is present with me . there are two thing to be considered in the will of doing good , that is in believers . first , there is its habitual residence in them . they have always an habitual inclination of will unto that which is good . and this habitual preparation for good is always present with them , as the apostle expresses it , ver . 18. of this chapter . secondly , there are special times and seasons for the exercise of that principle . there is a , when i would do good , a season wherein this or that good , this or that duty is to be performed and accomplished , suitably unto the habitual preparation and inclination of the will. unto these two , there are two things in indwelling-sin opposed . to the gracious principle residing in the will , inclining unto that which is spiritually good , it is opposed as it is a law that is a contrary priciple inclining unto evil , with an aversation from that which is good . unto the second , or the actual willing of this or that good in particular , unto this , when i would do good , is opposed the presence of this law , evil is present with me , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; evil is at hand and ready to oppose the actual accomplishment of the good aimed at . whence , fourthly , indwelling-sin is effectually operative in rebelling and inclining to evil , when the will of doing good is in a particular manner active , and inclining unto obedience . and this is the description of him who is a believer , and a sinner , as every one who is the former , he is the latter also . these are the contrary principles , and the contrary operations that are in him . the principles are a will of doing good on the one hand , from grace , and a law of sin on the other . their adverse actings and operations are insinuated in those expressions , when i would do good , evil is present with me . and these both are more fully expressed by the apostle , gal. 5. 17. for the flesh lusteth against the spirit , and the spirit against the flesh , and these are contrary the one to the other ; so that i cannot do the things that i would . and here lie the springs of the whole course of our obedience . an acquaintance with these several principles , and their actings , is the principal part of our wisdom . they are , upon the matter , next to the free grace of god in our justification by the blood of christ , the only things wherein the glory of god and our own souls are concern'd . these are the springs of our holiness , and our sins , of our joys and troubles , of our refreshments and sorrows . it is then all our concernments to be throughly acquainted with these things , who intend to walk with god , or to glorifie him in this world . and hence we may see what wisdom is required , in the guiding & management of our hearts & ways before god. where the subjects of a ruler are in fewds & oppositions one against another , unless great wisdom be used in the government of the whole , all things will quickly be ruinous in that state. there are these contrary principles in the hearts of believers , and if they labour not to be spiritually wise , how shall they be able to steer their course aright ? many men live in the dark to themselves all their days ; what ever else they know , they know not themselves . they know their outward estates , how rich they are , and the condition of their bodies as to health and sickness they are careful to examine ; but as to their inward man , and their principles as to god and eternity , they know little or nothing of themselves . indeed few labour to grow wise in this matter , few study themselves as they ought , are acquainted with the evil of their own hearts as they ought , on which yet the whole course of their obedience , and consequently of their eternal condition doth depend . this therefore is our wisdom , and it is a needful wisdom , if we have any design to please god , or to avoid that which is a provocation to the eyes of his glory . we shall find also in our inquiry hereinto , what diligence and watchfulness is required unto a christian conversation . there is a constant enemy unto it in every ones heart : and what an enemy it is we shall afterwards show , for this is our design to discover him to the uttermost . in the mean time we may well bewail the woful sloth and negligence that is in the most , even of professors . they live and walk as though they intended to go to heaven hood-wink● , and asleep , as though they had no enemy to deal withall . their mistake therefore and folly will be fully laid open in our progress . that which i shall principally fix upon , in reference unto our present design , from this place of the apostle , is that which was first laid down , namely , that there is an exceeding efficacy and power in the remainder of indwelling-sin in believers , with a constant inclination and working towards evil . awake therefore , all of you in whose hearts are any thing of the ways of god. your enemy is not only upon you , as on sampson of old , but is in you also . he is at work by all ways of force and craft , as we shall see . would you not dishonour god and his gospel , would you not scandalize the saints and ways of god , would you not wound your consciences , and endanger your souls , would you not grieve the good and holy spirit of god , the author of all your comforts ; would you keep your garments undefiled , and escape the woful temptations and pollutions of the days wherein we live ; would you be preserved from the number of the apostates in these latter days ? awake to the consideration of this cursed enemy , which is the spring of all these and innumerable other evils , as also of the ruine of all the souls that perish in this world . chap. ii. indwelling●sin a law. in what sense it is so called . what kind of law it is . an inward effective principle called a law. the power of sin thence evinced . that which we have proposed unto consideration is the power and efficacy of indwelling-sin . the ways whereby it may be evinced are many . i shall begin with the appellation of it in the place before mentioned , it is a law ; i find a law , saith the apostle . it is because of its power and efficacy that it is so called ; so is also the principle of grace in believers the law of the spirit of life , as we observed before , rom. 8. 3. which is the exceeding greatness of the power of god in them , ephes. 1. 19. where there is a law ▪ there is power . we shall therefore shew both what belongs unto it , as it is a law in general , and also what is peculiar or proper in it , as being such a law as we have described . there are in general two things attending every law , as such . first , dominion . rom. 7. 1. the law hath dominion over a man whilst he liveth ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it lordeth it over a man. where any law takes place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it hath dominion . it is properly the act of a superiour , and it belongs to its nature to exact obedience by way of dominion . now there is a two-fold dominion , as there is a two-fold law. there is a moral authoritative dominion over a man , and there is a real effective dominion in a man. the first is an affection of the law of god , the latter of the law of sin . the law of sin hath not in it self a moral dominion , it hath not a rightful dominion or authority over any man , but it hath that which is equivalent unto it ; whence it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to reign as a king , rom. 6. 12. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to lord it , or have dominion , ver . 14. as a law in general is said to have , chap. 7. 1. but because it hath lost its complete dominion , in reference unto believers , of whom alone we speak , i shall not insist upon it in this utmost extent of its power . but even in them it is a law still , though not a law unto them ; yet , as was said , it is a law in them . and though it have not a complete , and as it were a rightful dominion over them , yet it will have a domination as to some things in them . it is still a law , and that in them , so that all its actings are the actings of a law ; that is , it acts with power , though it have lost its complete power of ruling in them . though it be weakened , yet its nature is not changed . it is a law still , and therefore powerful . and as its particular workings ( which we shall afterwards consider ) are the ground of this appellation , so the term it self teacheth us in general , what we are to expect from it , and what endeavours it will use for dominion , to which it hath been accustomed . secondly , a law , as a law , hath an efficacy to provoke those that are obnoxious unto it unto the things that it requireth . a law hath rewards and punishments accompanying of it . these secretly prevail on them to whom they are proposed , though the things commanded be not much desirable , and generally all laws have their efficacy on the minds of men from the rewards and punishments that are annexed unto them . nor is this law without this spring of power : it hath its rewards and punishments . the pleasures of sin are the rewards of sin ; a reward that most men lose their souls to obtain . by this the law of sin , contended in moses against the law of grace , heb. 11. 25 , 26. he chose rather to suffer afflictions with the people of god , than to enjoy the pleasures of sin for a season ; for he looked unto the recompence of reward . the contest was in his mind between the law of sin , and the law of grace . the motive on the part of the law of sin , wherewith it sought to draw him over , and wherewith it prevails on the most , was the reward that it proposed unto him , namely that he should have the present enjoyment of the pleasures of sin , by this it contended against the reward annexed unto the law of grace , called the recompence of reward . by this sorry reward doth this law keep the world in obedience to its commands . and experience shew us , of what power it is to influence the minds of men . it hath also punishments that it threatens men with , who labour to cast off its yoke . what ever evil , trouble or danger in the world attends gospel obedience ; what ever hardship or violence is to be offered to the sensual part of our natures in a strict course of mortification , sin makes use of as if they were punishments attending the neglect of its commands . by these it prevails on the fearful , who shall have no share in life eternal , rev. 21. 8. and it is hard to say by whether of these , its pretended rewards , or pretended punishments , it doth most prevail , in whether of them its greatest strength doth lie . by its rewards it inticeth men to sins of commission , as they are called , in ways and actions tending to the satisfaction of its lusts . by its punishments it induceth men to the omitting of duties , a course tending to no less a pernicious event than the former . by which of these the law of sin hath its greatest success in and upon the souls of men , is not evident , and that because they are seldom or never separated , but equally take place on the same persons . but this is certain , that by tenders and promises of the pleasures of sin on the one hand , by threats of the deprivation of all sensual contentments ; and the infliction of temporal evils on the other , it hath an exceeding efficacy on the minds of men , oftentimes of believers themselves . unless a man be prepared to reject the reasonings that will offer themselves from the one and the other of these , there is no standing before the power of this law. the world falls before them every day , with what deceit and violence they are urged and imposed on the minds of men , we shall afterwards declare ; as also what advantages they have to prevail upon them . look on the generality of men , and you shall find them wholly by these means at sins disposal . do the profits and pleasures of sin lie before them , nothing can withhold them from reaching after them . do difficulties and inconveniencies attend the duties of the gospel , they will have nothing to do with them , and so are wholly given up to the rule and dominion of this law. and this l●ght in general we have into the power and efficacy of indwelling-sin from the general nature of a law , whereof it is partaker . we may consider nextly what kind of law in particular it is , which will farther evidence that power of it , which we are enquiring after . it is not an outward , written , commanding , directing law , but an inbred , working , impelling , urging law. a law proposed unto us , is not to be compared for efficacy to a law inbred in us . adam had a law of sin proposed to him in his temptation , but because he had no law of sin inbred and working in him , he might have withstood it . an inbred law must needs be effectual . let us take an example from that law , which is contrary to this law of sin. the law of god , was at first inbred and natural unto man , it was concreated with his faculties , and was their rectitude both in being and operation in reference to his end of living unto god , and glorifying of him . hence it had an especial power in the whole soul , to enable it unto all obedience , yea , and to make all obedience easie and pleasant . such is the power of an inbred law. and though this law as to the rule and dominion of it , be now by nature cast out of the soul , yet the remaining sparks of it , because they are inbred , are very powerful and effectual , as the apostle declares , rom. 2. 14 , 15. afterwards god renews this law , and writes it in tables of stone ; but what is the efficacy of this law ; will it now as it is external , and proposed unto men , enable them to perform the things that it exacts and requires ? not at all . god knew it would not , unless it were turned to an internal law again ; that is untill of a moral outward rule , it be turned into an inward real principle . wherefore god makes his law internal again , and implants it on the heart as it was at first , when he intends to give it power to produce obedience in his people , jer. 31. 31 , 32 , 33. i will put my law in their inward parts , and write it in their hearts . this is that which god fixeth on , as it were upon a discovery of the insufficiency of an outward law leading men unto obedience . the written law , saith he , will not do it ; mercies and deliverances from distress will not effect it ; trials and afflictions will not accomplish it ; then saith the lord , will i take another course ; i will turn the written law , into an internal living principle , in their hearts , and that will have such an efficacy , as shall assuredly make them my people , and keep them so . now such is this law of sin , it is an indwelling-law , rom. 7. 17. it is sin that dwelleth in me , ver . 20. sin that dwelleth in me , ver . 21. it is present with me , ver . 23. it is in my members ; yea , it is so far in a man , as in some sense it is said to be the man himself , ver . 18. i know that in me , that is in my flesh there dwelleth no good thing . the flesh , which is the seat and throne of this law , yea , which indeed is this law , is in some sense the man himself , as grace also is the new man. now from this consideration of it , that it is an indwelling-law inclining and moving to sin , as an inward habit or principle , it hath sundry advantages increasing its strength and farthering its power . as , first , it alwayes abides in the soul , it is never absent . the apostle twice useth that expression , it dwelleth in me . there is its constant residence and habitation . if it came upon the soul only at certain seasons , much obedience might be perfectly accomplished in its absence . yea , and as they deal with usurping tyrants , whom they intend to thrust out of a city , the gates might be sometimes shut against it , that it might not return . the soul might fortifie it self against it . but the soul is its home , there it dwells , and is no wanderer . where ever you are , whatever you are about , this law of sin is alwayes in you . in the best that you do , and in the worst . men little consider what a dangerous companion is alwayes at home with them . when they are in company , when alone , by night or by day , all is one , sin is with them . there is a living coal continually in their houses , which if i● be not looked unto , will fire them , and it may be consume them . o the woful security of poor souls ! how little do the most of men think of this inbred enemy , that is never from home ! how little for the most part doth the watchfulness of any professors answer the danger of their state and condition . secondly , it is alwayes ready to apply it self to every end and purpose that it serves unto . it doth not only dwell in me , saith the apostle , but when i would do good , it is present with me : there is somewhat more in that expression , than meer indwelling . an inmate may dwell in an house , and yet not be alwayes m●dling with what the good man of the house hath to do , ( that so we may keep to the allusion of indwelling , used by the apostle . ) but it is so with this law , it doth so dwell in us , as that it will be present with us in every thing we do , yea , oftentimes when with most earnestness we desire to be quit of it , with most violence it will put it self upon us : when i would do good , it is present with me . would you pray , would you hear , would you give alms , would you meditate , would you be in any duty acting faith on god , and love towards him , would you work righteousness , would you resist temptations , this troublesome perplexing indweller will still more or less put it self upon you , and be present with you ; so that you cannot perfectly and compleatly accomplish the thing that is good , as our apostle speaks , ver . 18. sometimes men by hearkning to their temptations , do stir up , excite and provoke their lusts ; and no wonder if then they find them present and active . but it will be so , when with all our endeavours we labour to be free from them . this law of sin dwells in us , that is , it adheres as a depraved principle unto our minds in darkness , and vanity , unto our affections in sensuality , unto our wills in a loathing of , and aversation from that which is good , and by some , more , or all of these , is continually putting it self upon us , in inclinations , motions , or suggestions to evil , when we would be most gladly quit of it . thirdly , it being an indwelling-law , it applyes it self to its work with great facility and easiness , like the sin that doth so easily beset us , heb. 12. 1. it ●ath a great facility and easiness in the application of it self unto its work ; it needs no doors to be opened unto it , it needs no engines to work by . the soul cannot apply it self to any duty of a man , but it must be by the exercise of those faculties wherein this law hath its residence . is the understanding or the mind to be applyed unto any thing ? there it is in ignorance , darkness , vanity , folly , madness . is the will to be engaged , there it is also in spiritual deadness , stubborness , and the roots of obstinacy ? is the heart and affections to be set on work , there it is in inclinations to the world , and present things , and sensuality , with proneness to all manner of defilements ? hence it is easie for it to insinuate it self into all that we do , and to hinder all that is good , and to further all sin and wickedness . it hath an intimacy , an inwardness with the soul , and therefore in all that we do , doth easily beset us . it possesseth those very faculties of the soul , whereby we must do , what we do , what ever it be , good or evil . now all these advantages it hath as it is a law , as an indwelling-law which manifests its power and efficacy . it is alwayes resident in the soul , it puts its self upon all its actings , and that with easiness and facility . this is that law which the apostle asfirms , that he found in himself , this is the title that he gives unto the powerful and effectual remainders of indwelling-sin , even in believers , and these general evidences of its power from th●t appellation have we . many there are in the world , who find not this law in them , who whatever they have been taught in the word , have not a spiritual sense and experience of the power of indwelling-sin , and that because they are wholly under the dominion of it . they find not that there is darkness and folly in their minds , because they are darkness it self , and darkness will discover nothing . they find not deadness and an indisposition in their hearts and wills to god , because they are dead wholly in trespasses and sins . they are at peace with their lusts , by being in bondage unto them . and this is the state of most men in the world , which makes them wofully despise all their eternal concernments . whence is it that men follow and pursue the world with so much greediness , that they neglect heaven , and life , and immorrality for it every day ? whence is it that some pursue their sensuality with delight , they will drink , and revel , and have their sports , let others say what they please ? whence is it that so many live so unprofitably under the word , that they understand so little of what is spoken unto them , that they practise less of what they understand , and will by no means be stirred up to answer the mind of god in his calls unto them ? it is all from this law of sin , and the power of it that rules and bears sway in men , that all these things do proceed ; but it is not such persons of whom at present we particularly treat . from what hath been spoken , it will ensue , that if there be such a law in believers , it is doubtless their duty to find it out , to find it so to be . the more they find its power , the less they will feel its effects . it will not at all advantage a man to have an hectical distemper , and not to discover it ; a fire lying secretly in his house , and not to know it . so much as men find of this law i● them , so much they will abhor it and themselves , and no more . proportionably also to their discovery of it , will be their earnestness for grace ; not will it rise higher . all watchfulness and diligence in obedience will be answerable also thereunto . upon this one hinge , or finding out , and experiencing the power and the efficacy of this law of sin , turns the whole course of our lives . ignorance of it breeds senslesness , carelesness , sloth , security and pride , all which the lords soul abhors . eruptions into great , open , conscience-wasting , scandalous sins , are from want of a due spiritual consideration of this law. enquire then how it is with your souls , what do you find of this law , what experience have you of its power and efficacy ? do you find it dwelling in you , alwayes present with you , exciting it self , or putting forth its poison with facility and easiness , at all times , in all your duties , when you would do good ? what humiliation , what self-abasement , what intensness in prayer , what diligence , what watchfulness doth this call for at your hands ? what spiritual wisdom do you stand in need of ? what supplies of grace , what assistance of the holy ghost will be hence also discovered ? i fear we have few of us a diligence proportionable to our danger . chap. iii. the seat or subject of the law of sin. the heart , what meant thereby . properties of the heart as possessed by sin . unsearchable . deceitful . whence that deceit ariseth . improvements of these considerations . having manifested indwelling-sin whereof we treat in the remainders of it in believers , to be a law , and evinced in general , the power of it from thence , we shall now proceede to give particular instances of its efficacy and advantages , from some things that generally relate unto it as such . and these are three . first , its seat and subject : secondly , it s natural properties ; and thirdly , its operations and the manner thereof , which principally we aim at , and shall attend unto . first , for the seat and subject of this law of sin , the scripture every where assigns it to be the heart . there indwelling-sin keeps its especial residence . it hath invaded and possessed the throne of god himself , eccles. 9. 3. madness is in the heart of men whilest they live . this is their madness , or the root of all that madness which appears in their lives , matth. 15. 19. out of the heart proceed evil thoughts , murders , adulteries , fornications , thefts , false witness , blasphemies , &c. there are many outward temptations and provocations that befall men , which excite and stir them up unto these evils . but they do but as it were , open the vessel , and let out what is laid up and stored in it . the root , rise , and spring of all these things is in the heart . temptations and occasions put nothing into a man , but only draw out what was in him before . hence is that summary description of the whole work and effect of this law of sin , gen. 6. 5. every imagination of the thoughts of mans heart is only evil continually ; so also , chap. 8. 21. the whole work of the law of sin , from its first rise , its first coyning of actual sin , is here described , and its seat , its work-house , is said to be the heart . and so it is called by our saviour , the evil treasure of the heart , luke 6. 45. an evil man , out of the evil treasure of his heart , bringeth forth evil things . this treasure is the prevailing principle of moral actions that is in men . so in the beginning of the verse , our saviour calls grace the good treasure of the heart of a good man , whence that which is good doth proceed . it is a principle constantly and abundantly inciting and stirring up unto , and consequently bringing forth actions conformable , and like unto it , of the same kind and nature with its self . and it is also called a treasure for its abundance . it will never be exhausted , it is not wasted by mens spending on it : yea , the more lavish men are of this stock , the more they draw out of this treasure , the more it grows and abounds : as men do not spend their grace , but increase it by its exercises , no more do they their indwelling-sin . the more men exercise their grace in duties of obedience , the more it is strengthened and encreased . and the more men exert and put forth the fruits of their lust , the more is that enraged and encreased in them . it feeds upon its self , swallows up its own poyson , and grows thereby . the more men sin , the more are they inclined unto sin . it is from the deceitfulness of this law of sin , whereof we shall speak afterwards at large , that men perswade themselves , that by this or that particular sin , they shall so satisfie their lusts , as that they shall need to sin no more . every sin increaseth the principle , and fortifieth the habit of sinning . it is an evil treasure that increaseth by doing evil . and where doth this treasure lye ? it is in the heart , there it is laid up , there it is kept in safety . all the men in the world , all the angels in heaven , cannot dispossess a man of this treasure , it is so sa●ely stored in the heart . the heart in the scripture is variously used . sometimes for the mind and understanding ; sometimes for the will ; sometimes for the affections ; sometimes for the conscience ; sometimes for the whole soul. generally it denotes the whole soul of man , and all the faculties of it , not absolutely , but as they are all one principle of moral operations , as they all concurr in our doing good or evil . the mind as it enquireth , discerneth , and judgeth what is to be done , what refused ; the will , as it chuseth , or refuseth , and avoids ; the affections as they like or dislike , cleave to , or have an aversation from that which is proposed to them ; the conscience as it warns , and determines , are all together called the heart . and in this sense it is that we say the seat and subject of this law of sin is the heart of man. only we may add , that the scripture speaking of the heart , as the principle of mens good or evil actions , doth usually insinuate together with it two things belonging unto the manner of their performance . first , a suitableness and pleasingness unto the soul in the things that are done . when men take delight , and are pleased in and with what they do , they are said to do it heartily with their whole hearts . thus when god himself blesseth his people in love and delight , he sayes , he doth it with his whole heart , and his whole soul , jer. 32. 41. secondly , resolution and constancy in such actions . and this also is denoted in the metaphorical expression before used of a treasure , from whence men do constantly take out the things which either they stand in need of ; or do intend to use . this is the subject , the seat , the dwelling place of the law of sin. the heart as it is the entire principle of moral operations , of doing good or evil , as out of it proceed good or evil . here dwells our enemie : this is the fort , the cittadel of this tyrant , where it maintains a rebellion against god all our dayes . sometimes it hath more strength , and consequently more success ; sometimes less of the one , and of the other , but is alwayes in rebellion whilest we live . that we may in our passage take a little view of the strength and power of sin from this seat and subject of it , we may consider one or two properties of the heart that exceedingly contribute thereunto . it is like an enemy in war , whose strength and power , lye not only in his numbers , and force of men or arms , but also in the unconquerable forts that he doth possess . and such is the heart to this enemy of god and our souls , as will appear from the properties of it , whereof one or two shall be mentioned . first , it is unsearchahle . jer. 17. 9 , 10. who can know the heart ? i the lord search it . the heart of man is pervious to god only ; hence he takes the honour of searching the heart to be as peculiar to himself , and as fully declaring him to be god , as any other glorious attribute of his nature . we know not the hearts of one another , we know not our own hearts as we ought . many there are that know not their hearts as to their general bent and disposition , whether it be good or bad , sincere and sound , or corrupt and naught ; but no one knoweth all the secret intrigues , the windings and turnings , the actings and aversations of his own heart . hath any one the perfect measure of his own light and darkness ? can any one know what actings of chusing or aversation his will will bring forth , upon the proposal of that endless variety of objects that it is to be exercised with ? can any one traverse the various mutability of his affections ? do the secret springs of acting and refusing in the soul , lie before the eyes of any man ? doth any one know what will be the motions of the mind or will , in such and such conjunctions of things ? such a suiting of objects , such a pretension of reasonings , such an appearance of things desirable ? all in heaven and earth but the infinite all-seeing god , are utterly ignorant of these things . in this unsearchable heart dwells the law of sin , and much of its security , and consequently of its strength , lies in this , that it is past our finding out . we fight with an enemy whose secret strength we cannot discover , whom we cannot follow into its retirements . hence oftentimes , when we are ready to think sin quite ruined , after a while we find it was but out of fight . it hath coverts and retreats in an unsearchable heart , whither we cannot pursue it . the soul may perswade it self all is well , when sin may be safe in the hidden darkness of the mind , which 't is impossible that he should look into , for what ever makes manifest is light . it may suppose the will of sinning is utterly taken away , when yet there is an unsearchable reserve for a more suitable object , a more vigorous temptation than at present it is tried withal . hath a man had a contest with any lust , and a blessed victory over it by the holy ghost , as to that present trial ; when he thinks it is utterly expelled , he ere long finds that it was but retired out of fight . it can lie so close in the minds darkness , in the wills indisposition , in the disorder and carnality of the affections , that no eye can discover it . the best of our wisdom is but to watch its first appearances , to catch its first under-earth heavings and workings and to set our selves in opposition to them ; for to follow it into the secret corners of the heart , that we cannot do . it is true , there is yet a relief in this case , namely that he to whom the work of destroying the law of sin , and body of death in us is principally committed , namely the holy ghost , comes with his ax to the very root , neither is there any thing in an unsearchable heart that is not open and naked unto him , heb. 4. 12. but we in a way of duty may hence see what an enemy we have to deal withall . secondly , as it is unsearchable , so it is deceitful , as in the place above mentioned ; it is deceitful above all things , incomparably so . there is great deceit in the dealings of men in the world , great in their counsels and contrivances in reference to their affairs private and publick ; great deceit in their words and actings : the world is full of deceit and fraud . but all this is nothing to the deceit that is in mans heart towards himself , for that is the meaning of the expression in this place , and not towards others . now incomparable deceitfulness , added to unsearchableness , gives a great addition and encrease of strength of the law of sin , upon the account of its seat and subject . i speak not yet of the deceitfulness of sin it self , but the deceitfulness of the heart where it is seated . prov. 26. 25. there are seven abominations in the heart ; that is , not only many , but an absolute complete number , as seven denotes : and they are such abominations as consist in deceitfulness ; so the caution fore-going insinuates , trust him not ; for it is only deceit that should make us not to trust in that degree and measure which the object is cabable of . now this deceitfulness of the heart , whereby it is exceedingly advantaged in its harbouring of sin , lies chiefly in these two things . first , that it abounds in contradictions , so that it is not to be found and dealt withall according to any constant rule , and way of procedure . there are some men that have much of this from their natural constitution , or from other causes in their conversation . they seem to be made up of contradictions ; sometimes to be very wise in their affairs , sometimes very foolish ; very open , and very reserved ; very facile , and very obstinate ; very easie to be entreated , and very revengeful , all in a remarkable height . this is generally accounted a bad character , and is seldom found but when it proceeds from some notable predominant lust . but in general , in respect of moral good or evil , duty or sin , it is so with the heart of every man ; flaming hot , and key cold ; weak , and yet stubborn ; obstinate , and facile . the frame of the heart is ready to contradict it self every moment . now you would think you had it all for such a frame , such a way ; anon it is quite otherwise : so that none know what to expect from it . the rise of this is the disorder that is brought upon all its faculties by sin . god created them all in a perfect harmony and union . the mind and reason were in perfect subjection and subordination to god , and his will ; the will answered in its choice of good , the discovery made of it by the mind ; the affections constantly and evenly followed the understanding and will. the minds subjection to god was the spring of the orderly and harmonious motion of the soul , and all the wheels in it . that being disturbed by sin , the rest of the faculties move cross and contrary one to another ; the will chuseth not the good which the mind discovers , the affections delight not in that which the will chuseth , but all jar and interfere , cross and rebel against each other . this we have got by our falling from god. hence sometimes the will leads , the judgment follows . yea , commonly the affections that should attend upon all , get the sovereignty , and draw the whole soul captive after them . and hence it is , as i said , that the heart is made up of so many contradictions in its actings . sometimes the mind retains its sovereignty , and the affections are in subjection , and the will ready for its duty . this puts a good face upon things . immediately the rebellion of the affections , or the obstinacy of the will take place and prevail , and the whole scene is changed . this , i say , makes the heart deceitful above all things ; it agrees not at all in it self , is not constant to it self , hath no order that it is constant unto , is under no certain conduct that is stable , but if i may so say , hath a rotation in it self , where oft-times the feet lead and guide the whole . secondly , its deceit lies in its full promisings upon the first appearance of things . and this also proceeds from the same principle with the former . sometimes the affections are touched and wrought upon , the whole heart appears in a fair frame , all promiseth to be well . within a while the whole frame is changed ; the mind was not at all affected or turned ; the affections a little acted their parts and are gone off , and all the fair promises of the heart are departed with them . now add this deceitfulness to the unsearchableness before mentioned , and we shall find , that at least the difficulty of dealing effectually with sin in its seat and throne , will be exceedingly encreased . a deceiving and a deceived heart , who can deal with it ? especially considering that the heart imploys all its deceits unto the service of sin , contributes them all to its furtherance . all the disorder that is in the heart , all its false promises , and fair appearances , promote the interest and advantages of sin . hence god cautions the people to look to it , left their own hearts should entice and deceive them . who can mention the treacheries and deceits that lie in the heart of man ? it is not for nothing that the holy ghost so expresseth it , it is deceitful above all things ; uncertain in what it doth , and false in what it promiseth . and hence moreover it is , amongst other causes , that in the pursuit of our war against sin , we have not only the old work to go over and over , but new work still while we live in this world ; still new stratagems and wiles to deal withall , as the manner will be where unsearchableness and deceitfulness are to be contended with . there are many other properties of this feat and subject of the law of sin , which might be insisted on to the same end and purpose , but that would too far divert us from our particular design ; and therefore i shall pass these over with some few considerations . never let us reckon that our work in contending against sin , in crucifying , mortifying , and subduing of it , is at an end . the place of its habitation is unsearchable ; and when we may think that we have throughly won the field , there is still some reserve remaining that we saw not , that we knew not o● . many conquerors have been ruined by their carelesness after a victory ; and many have been spiritually wounded after great successes against this enemy . david was so , his great surprizal into sin was after a long profession , manifold experiences of god , and watchful keeping himself from his iniquity . and hence in part hath it come to pass , that the profession of many hath declined in their old age , or riper time , which must more distinctly be spoken to afterwards . they have given over the work of mortifying of sin , before their work was at an end . there is no way for us to pursue sin in its unsearchable habitation , but by being endless in our pursuit . and that command of the apostle which we have , colos. 3. 5. on this account is as necessary for them to observe , who are towards the end of their race , as those that are but at the beginning of it . mortifie therefore your members that are on the earth ; be always doing it whilst you live in this world . it is true , great ground is obtained , when the work is vigorously and constantly carried on ; sin is much weakened , so that the soul presseth forwards towards perfection . but yet the work must be endless , i mean whilst we are in this world . if we give over , we shall quickly see this enemy exerting it self with new strength and vigour . it may be , under some great affliction , it may be in some eminent enjoyment of god , in the sense of the sweetness of blessed communion with christ , we have been ready to say , that there was an end of sin , that it was dead and gone for ever : but have we not found the contrary by experience ? hath it not manifested that it was only retired into some unsearchable recesses of the heart , as to its in-being and nature , though it may be greatly weakened in its power ? let us then reckon on it , that there is no way to have our work done , but by always doing of it ; and he who dies fighting in this warfare , dies assuredly ▪ a conqueror . secondly , hath it its residence in that which is various , inconstant , deceitful above all things , this calls for perpetual watchfulness against it . an open enemy that deals by violence only , always gives some respite ; you know where to have him , and what he is doing , so as that sometimes you may sleep quietly without fear : but against adversaries that deal by deceit and treachery , ( which are long swords , and reach at the greatest distance ) nothing will give security but perpetual watchfulness . it is impossible we should in this case be too jealous , doubtful , suspicious , or watchful . the heart hath a thousand wiles and deceits , and if we are in the least off from our watch , we may be sure to be surprised . hence are those reiterated commands and cautions given for watching , for being circumspect , diligent , careful , and the like . there is no living for them who have to deal with an enemy deceitful above all things , unless they persist in such a frame . all cautions that are given in this case are necessary , especially that , remember not to believe . doth the heart promise fair , rest not on it , but say to the lord christ , lord , do thou undertake for me . doth the sun shine fair in the morning , reckon not therefore on a fair day ; the clouds may arise and fall : though the morning give a fair appearance of serenity and peace , turbulent affections may arise , and cloud the soul with sin and darkness . thirdly then , commit the whole matter with all care and diligence unto him who can search th● heart to the uttermost , and knows how to prevent all its treacheries and deceits . in the things before mentioned lies our duty , but here lies our safety . there is no treacherous corner in our hearts , but he can search it to the uttermost ; there 's no deceit in them but he can disappoint it . this course david takes , psal. 139. after he had set forth the omnipresence of god , and his omniscience , vers . 8 , 9 , 10. he makes improvement of it , verse 23. search me , o lord , and try me . as if he had said , it is but a little that i know of my deceitful heart , only i would be sincere , i would not have reserves for sin retained therein ; wherefore do thou , who art present with my heart , who knowest my thoughts long before , undertake this work , perform it throughly , for thou alone art able so to do . there are yet other arguments for the eviden●ing of the power and strength of indwelling-sin from whence it is termed a law , which we must pass through according to the order wherein before we laid them down . chap. iv. indwelling sin enmity against god. thence its power . admits of no peace nor rest : is against god himself , acts it self in aversation from god ; and propensity to evil. is universal . to all of god. in all of the soul. cons●ant . we have seen the seat and subject of this law of sin. in the next place we might take a view of its nature in general , which also will manifest its power and efficacy . but this i shall not enlarge upon ; it being not my business to declare the nature of indwelling-sin , it hath also been done by others . i shall therefore only in reference unto our special design in hand , consider one property of it , that belongs unto its nature : and this alwayes where ever it is . and this is that which is expressed by the apostle , rom. 8. 7. the carnal mind is enmity against god ; that which is here called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the wisdom of the flesh , is the same with the law of sin , which we insist on . and what sayes he hereof ? why it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , enmity against god it is not only an enemy , for so possibly some reconciliation of it unto god might be made , but it is enmity it self , and so not capable of accepting any terms of peace . enemies may be reconciled , but enmity cannot . yea , the only way to reconcile enemies , is to destroy the enmity . so the apostle in another case tells us , rom. 5. 10. we who were enemies , are reconciled unto god ; that is , a work compassed and brought about by the blood of christ ; the reconciling of the greatest enemies . but when he comes to speak of enmity , there is no way for it , but it must be abolished and destroyed , eph. 2. 15. having abolished in his flesh the enmity : there is no way to deal with any enmity whatever , but by its abolition or destruction . and this also lyes in it as it is enmity , that every part and parcel of it , if we may so speak , the least degree of it that can possibly remain in any one , whilest , and where there is any thing of its nature , is enmity still . it may not be so effectual and powerful in operation , as where it hath more life and vigour , but it is enmity still . as every drop of poyson , is poyson , and will infect , and every spark of fire , is fire , and will burn ; so is every thing of the law of sin , the last , the least of it , it is enmity , it will poyson , it will burn . that which is any thing in the abstract is still so ; whilst it hath any being at all . our apostle who may well be supposed to have made as great a progress in the subduing of it , as any one on the earth , yet after all cryes out for deliverance , as from an irreconcileable enemy , rom. 7. 24. the meanest acting , the meanest and most imperceptible working of it , is the acting and working of enmity . mortification abates of its force , but doth not change its nature . grace changeth the nature of man , but nothing can change the nature of sin . what ever effect be wrought upon it , there is no effect wrought in it , but that it is enmity still , sin still . this then by it is our astate and condition , god is love , 1 john. 4. 8. he is so in himself , eternally excellent and desirable above all . he is so to us , he is so in the blood of his son , and in all the inexpressible fruits of it , by which we are what we are , and wherein all our future hopes and expectations are wrapped up . against this god we carry about us an enmity , all our dayes . an enmity that hath this from its nature , that it is incapable of cure or reconciliation . destroyed it may be it shall be , but cured it cannot be . if a man hath an enemy to deal withal that is too mighty for him , as david had with saul , he may take the course that he did ; consider what it is that provoked his enemy against him , & so address himself to remove the cause and make up his peace , 1 sam. 26. 19. if the lord have stirred thee up against me , let him accept an offering , but if they be the children of men , cursed be they of the lord ; come it from god or man , there is yet hopes of peace . but when a man hath enmity it self to deal withal , nothing is to be expected but continual fighting to the destruction of the one party . if it be not overcome and destroyed , it will overcome and destroy the soul. and herein lyes no small part of its power which we are enquiring after ; it can admit of no terms of peace , of no composition . there may be a composition , where there is no reconciliation . there may be a truce where there is no peace . but with this enemy we can obtain neither the one , nor the other . it is never quiet conquering , nor conquered , which was the only kind of enemy that the famous warriour complained of , of old . it is in vain for a man to have any expectation of rest from his lust , but by its death , of absolute freedom , but by his own . some in the tumultuating of their corruptions , seek for quietness by labouring ●o satisfie them , making provision for the flesh to fulfill the lusts thereof ; as the apostle speaks , rom. 13. 14. this is to aslake fire by wood and oyle . as all the fuel in the world , all the fabrick of the creation that is combustible , being cast into the fire , will not at all satisfie it , but increase it ; so is it with satisfaction given to sin by sinning , it doth ●ut inflame and increase . if a man will part with some of his goods unto an enemy , it may satisfie him ; but enmity will have all , and is not one whit the more satisfied , that if he had received nothing at all . like the lean cattle that were never the less hungry , for having devoured the fat . you cannot bargain with the fire to take but so much of your houses , ye have no way but to quench it . it is in this case , as it is in the contest between a wise man and a fool , prov. 29. 9. whether he rage or laugh , there is no rest . what ever frame or temper he be in , his importunate folly makes him troublesome . it is so with this indwelling-sin , whether it rage or laugh , whether it violently tumultuate , as it will do on provocations and temptations , it will be outragious in the soul , or whether ●t seem to be pleased and contented , to be satisfied , all is one , there is no peace , no rest to be had with it , or by it . had it then been of any other nature , some other way might have been fixed on , ●ut being it consists in enmity , all the relief the soul ●ath must lye in its ruine . secondly , it is not only said to be enmity , but it is said to be enmity against god. it hath chosen a great enemy indeed . it is in sundry places proposed as our enemy , 1 pet. 2. 11. abstain from fleshly lusts , which warr against the soul. they are enemies to the soul , that is , to our selves . sometimes as an enemy to the spirit that is in us , the flesh lusteth or fighteth against the spirit , gal. 5. 17. it fights against the spirit , or the spiritual principle that is in us , to conquer it ▪ it fights against our souls to destroy them . it hath special ends and designs against our souls , and against the principle of grace that is in us ; but its proper formal object is god , it is enmity against god. it is its work to oppose grace , it is a consequent of its work to oppose our souls , which follows upon what it doth , more than what it intends ; but its nature and formal design is to oppose god ; god as the law-giver , god as holy , god as the author of the gospel , a way of salvation by grace , and not by works , is the direct object of the law of sin. why doth it oppose duty , so that the good we would do , we do not , either as to matter or manner ? why doth it render the soul carnal , indisposed , unbelieving , unspiritual , weary , wandring ? it is because of its enmity to god , whom the soul aims to have communion withal in duty . it hath as it were that command from satan , which the assyrians had from their king , fight neither with small nor great , save only with the king of israel , 1 kings 22. 31. it is neither great nor small , but god himself , the king of israel , that sin sets it self against . there lyes the secret formal reason of all its opposition to good , even because it relates unto god. may a road , a trade , a way of duties be set up , where communion with god is not aimed at , but only the duty it self , as is the manner of men in most of their superstitious worship , the opposition that will lye against it from the law of sin will be very weak , easie and gentle . or as the assyrians because of his shew of a king , assaulted jehosaphat , but when they found that it was not ahab , they turned back from pursuing of him . because there is a shew and appearance of the worship of god , sin may make head against it at first , but when the duty cryes out in the heart , that indeed god is not there ; sin turns away to seek out its proper enemy , even god himself elsewhere . and hence do many poor creatures spend their dayes in dismal tiring superstitions , without any great reluctancy from within , when others cannot be suffered freely to watch with christ in a spiritual manner one hour . and it is no wonder that men fight with carnal weapons for their superstitious worship without , when they have no fighting against it within . for god is not in it ; and the law of sin makes not opposition to any duty , but to god in every duty . this is our state and condition , all the opposition that ariseth in us unto any thing that is spiritually good , whether it be from darkness in the mind , or aversation in the will , or sloth in the affections , all the secret arguings and reasonings that are in the soul in pursuit of them , the direct object of them is god himself . the enmity lyes against him , which consideration surely should influence us to a perpetual constant watchfulness over our selves . it is thus also in respect of all propensity unto sin , as well as aversation from god. it is god himself that is aimed at . it is true , the pleasures , the wages of sin do greatly influence the sensual carnall affections of men ; but it is the holiness and authority of god , that sin it self rises up against : it hates the yoke of the lord ; thou hast been weary of me , saith god to sinners , and that during their performance of abundance of duties . every act of sin is a fruit of being weary of god. thus job tells us , what lyes at the bottom in the heart of sinners ; they say to the lord , depart from us ; it is enmity against him and aversation from him . here lyes the formal nature of every sin , it is an opposition to god , a casting off his yoke , a breaking off the dependance which the creature ought to have on the creator . and the apostle , rom. 8. 7. gives the reason why he affirms the carnal mind to be enmity against god ; namely , because it is not subject to the will of god , nor indeed can be . it never is , nor will , nor can be subject to god , its whole nature consisting in an opposition to him . the soul wherein it is , may be subject to the law of god , but this law of sin sets up in contrariety unto it , and will not be in subjection . to manifest a little farther the power of this law of sin from this property of its nature , that it is enmity against god ; one or two inseparable adjuncts of it may be considered , which will farther evince it . first , it is universal ; some contentions are bounded unto some particular concernments , this is about one thing , that about another . it is not so here ; the enmity is absolute and universal , as are all enmities that are grounded in the nature of the things themselves . such enmity is against the whole kind of that which is its object . such is this enmity ; for first , it is vniversal to all of god ; and secondly , it is vniversal in all of the soul. first , it is universal to all of god. if there were any thing of god , his nature , properties , his mind or will , his law or gospel , any duty of obedience to him , of communion with him , that sin had not an enmity against , the soul might have a constant shelter and retreat within it self , by applying it self to that of god , to that of duty towards him , to that of communion with him , that sin would make no opposition against . but the enmity lyes against god , and all of god , and every thing wherein or whereby we have to do with him . it is not subject to the law , nor any part nor parcel , word or tittle of the law. whatever is opposite to any thing as such , is opposite unto all of it . sin is enmity to god as god , and therefore to all of god. not his goodness , not his holiness , not his mercy , not his grace , not his promises : there is not any thing of him , which it doth not make head against ; nor any duty , private , publick , in the heart , in external works , which it opposeth not . and the nearer ( if i may so say ) any thing is to god , the greater is its enmity unto it . the more of spirituality and holiness is in any thing , the greater is its enmity . that which hath most of god , hath most of its opposition . concerning them in whom this law is predominant , god sayes , ye have set at naught all my counsel , and you would have none of my reproof , prov. 1. 25. not this or that part of gods counsel , his mind or will is opposed , but all his counsel ; whatever he calleth for , or guideth unto , in every particular of it , all is set at naught , and nothing of his reproof attended unto . a man would think it not very strange that sin should maintain an enmity against god in his law , which comes to judge it , to condemn it ; but it raiseth a greater enmity against him in his gospel , wherein he tenders mercy and pardon , as a deliverance from it , and that meerly because more of the glorious properties of god nature , more of his excellencies and condescension , is manifested therein , than in the other . secondly , it is universal in all of the soul. would this law of sin have contented it self to have subdued any one faculty of the soul , would it have left any one at liberty , any one affection free from its yoke and bondage , it might possibly have been with more ease opposed , or subdued . but when christ comes with his spiritual power upon the soul to conquer it to himself , he hath no quiet landing place . he can set foot on no ground but what he must fight for and conquer . not the mind , not an affection , not the will , but all is secured against him . and when grace hath made its entrance ; yet sin will dwell in all its coasts . were any thing in the soul at perfect freedom and liberty , there a stand might be made to drive it from all the rest of its holds : but it is universal , and wars in the whole soul. the mind hath its own darkness and vanity to wrestle with ; the will its own stubborness , obstinacy and perversness , every affection it s own frowardness and aversation from god , and its sensuality to deal withal ; so that one cannot yield relief unto one another , as they ought ; they have as it were , their hands full at home . hence it is that our knowledge is imperfect , our obedience weak , love not immixed , fear not pure , delight not free and noble . but i must not insist on these particulars , or i could abundantly shew how diffused this principle of enmity against god is through the whole soul. secondly , hereunto might be added its constancy . it is constant unto it self , it wavers not , it hath no thoughts of yielding or giving over , notwithstanding the powerful opposition that is made unto it both by the law and gospel , as afterwards shall be shewed . this then is a third evidence of the power of sin , taken from its nature and properties , wherein i have fixed but on one instance for its illustration , namely , that it is enmity against god , and that universal and constant . should we enter upon a full description of it , it would require more space and time than we have allotted to this whole subject . what hath been delivered might give us a little sense of it , if it be the will of god , and stir us up unto watchfulness . what can be of a more sad consideration than that we should carry about us constantly that which is enmity against god , and that not in this or that particular , but in all that he is , and in all wherein he hath revealed himself . i cannot say it is well with them who find it not . it is well with them indeed in whom it is weakned , and the power of it abated . but yet for them who say it is not in them , they do but deceive themselves , and there is no truth in them . chap. v. nature of sin farther discovered as it is enmity against god. its aversation from all good , opened . means to prevent the effects of it prescribed . we have considered somewhat of the nature of indwelling-sin , not absolutely , but in reference unto the discovery of its power . but this more cleary evidenceth it self in its actings and operations . power is an act of life , and operation is the only discoverer of life . we know not that any thing lives , but by the effects and works of life . and great and strong operations discover a powerful and vigorous life . such are the operations of this law of sin , which are all demonstrations of its power . that which we have declared concerning its nature , is that it consists in enmity . now there are two general heads of the working or operation of enmity . first , aversation . secondly , opposition . first , aversation . our saviour describing the enmity that was between himself and the theachers of the jews , by the effects of it , saith in the prophet , my soul loathed them , and their soul also abhorred me , zach. 7. 8. where there is mutual enmity , there is mutual aversation , loathing , and abomination . so it was between the jews and the samaritans , they were enemies , and abhorred one another ; as joh. 4. 9. secondly , opposition , or contending against one another , is the next product of enmity , isa. 63. 10. he was turned to be their enemy , and he fought against them ; speaking of god towards the people . where there is enmity , there will be fighting , it is the proper and natural product of it . now both these effects are found in this law of sin . first , for aversation , there is an aversation in it unto god , and every thing of god , as we have in part discovered in handling the enmity it self , and so shall not need much to insist upon it again . all indisposition unto duty , wherein communion with god is to be obtained , all weariness of duty , all carnality or formality under duty , it all springs from this root . the wise man cautions us against this evil , eccles. 5. 1. when thou goest to the house of god , keep thy foot . hast thou any spiritual duty to perform , and dost thou design the attaining of any communion with god ? look to thy self , take care of thy affections , they will be gadding and wandring , and that from their aversation to what thou hast in hand . there is not any good that we would do , wherein we may not find this aversation exercising it self . when i would do good , evil is present with me ; at any time , at all times , when i would do any thing that is spiritually good , it is present ; that is , to hinder me , to obstruct me in my duty , because it abhors and loaths the thing which i have in hand , it will keep me off from it if it be possible . in them in whom it prevails , it comes at length unto that frame which is expressed , ezech. 33. 31. it will allow an outward bodily presence unto the worship of god , wherein it is not concerned , but it keeps the heart quite away . it may be some will pretend , they find it not so in themselves , but they have freedom and liberty in and unto all the duties of obedience that they attend unto . but i fear , this pretended liberty will be found upon examination to arise from one or both of these causes . first , ignorance of the true state and condition of their own souls , of their inward man and its actings towards god. they know not how it is with them , and therefore are not to be believed in what they report . they are in the dark and neither know what they do , nor whither they are going . it is like the pharisee knew little of this matter , which made him boast of his duties to god himself . or , secondly , it may be what ever duties of worship or obedience such persons perform , they may through want of faith , and an interest in christ , have no communion with god in them . and if so , sin will make but little opposition unto them therein . we speak of them whose hearts are exercised with these things , and if under their complaints of them , and groanings for deliverance from them , others cry out unto them , stand off , we are holier than ye , they are willing to bear their condition , as knowing that their way may be safe , though it be troublesome , and being willing to see their own dangers , that they may avoid the ruine which others fall into . let us then a little consider this aversation in such acts of obedience , as wherein there is no concernment but that of god and the soul. in publick duties there may be a mixture of other considerations ; they may be so influenced by custom and necessity , that a right judgment cannot from them be made of this matter . but let us take into consideration the duties of retirement , as private prayer and meditation , and the like ; or else extraordinary duties , or duties to be performed in an extraordinary manner . first , in these will this aversation and loathing oftentimes discover it self in the affections . a secret striving will be in them about close and cordial dealing with god. unless the hand of god in his spirit be high and strong upon the soul , even when convictions , sense of duty , dear and real esteem of god , and communion with him , have carried the soul into its closet , yet if there be not the vigour and power of a spiritual life constantly at work , there will be a secret lothness in them unto duty ; yea , sometimes there will be a violent inclination to the contrary ; so that the soul had rather do any thing , embrace any diversion , though it would it self thereby , than vigorously apply it self unto that which in the inward man it breaths after . it is weary before it begins , and says , when will the work be over ? here god and the soul are immediately concerned , and it is a great conquest to do what we would , though we come exceedingly short of what we should do . secondly , it discovers it self in the mind also : when we address our selves to god in christ , we are , as job speaks , to fill our mouths with arguments , job 23. 4. that we may be able to plead with him , as he calls upon us to do , isa. 43. 26. put me in remembrance , let us plead together . whence the church is called upon to take unto it self words or arguments in going to god , hos. 14. 2. the sum is , that the mind should be furnished with the considerations that are prevailing with god , and be in readiness to plead them , and to manage them in the most spiritual manner to the best advantage . now is there no difficulty to get the mind into such a frame , as to lay out it self to the utmost in this work ? to be clear , steady , and constant in its duty ? to draw out , and make use of its stores and furniture of promises and experiences ? it starts , wanders , flags all from this secret aversation unto communion with god , which proceeds from the law of indwelling-sin . some complain that they can make no work of meditation , they cannot bend their minds unto it . i confess there may be a great cause of this , in their want of a right understanding of the duty it self , and of the ways of manageing the soul in it , which therefore i shall a little speak to afterwards . but yet this secret enmity hath its hand in the loss they are at also , and that both in their minds and in their affections . others are forced to live in family and publick duties , they find such little benefit and success in private . and here hath been the beginning of the apostasie of many professors , and the source of many foolish sensual opinions . finding this aversation in their minds and affections from closeness and constancy in private spiritual duties , not knowing how to conquer and prevail against these difficulties through him who enables us , they have at first been subdued to a neglect of them , first partial , then total , until having lost all conscience of them , they have had a door opened unto all sin and licentiousness , and so to a full and utter apostasie . i am perswaded there are very few that apostatize from a profession of any continuance , such as our days abound withall , but their door of entrance into the folly of back-sliding , was either some great and notorious sin that bloodied their consciences , tainted their affections , and intercepted all delight of having any thing more to do with god ; or else it was a course of neglect in private duties , arising from a weariness of contending against that powerful aversation which they found in themselves unto them . and this also through the craft of satan hath been improved into many foolish and sensual opinions , of living unto god without , and above any duties of communion . and we find , that after men have for a while choaked and blinded their consciences with this pretence , cursed wickedness or sensuality hath been the end of their folly . and the reason of all this is , that the giving way to the law of sin in the least , is the giving strength unto it : to let it alone is to let it grow , not to conquer it is to be conquered by it . as it is in respect of private , so it is also in respect of publick duties , that have any thing extraordinary in them . what strivings , struglings , and pleadings are there in the heart about them , especially against the spirituality of them ? yea , in and under them , will not the mind and affections sometimes be intangled with things uncouth , new and strange unto them , such as at the time of the least serious business , a man would not deign to take into his thoughts . but if the least loose , liberty or advantage be given unto indwelling-sin , if it be not perpetually watched over , it will work to a strange and an unexpected issue . in brief , let the soul uncloath any duty what ever , private or publick , any thing that is called good , let a man divest it of all outward respects which secretly insinuate themselves into the mind , and give it some complacency in what it is about , but do not render it acceptable unto god , and he shall assuredly find somewhat of the power , and some of the effects of this aversation . it begins in lothness and indisposition , goes on with intangling the mind and affections with other things , and will end , if not prevented , in weariness of god , which he complains of in his people , isa. 43. 22. they ceased from duty because they were weary of god. but this instance being of great importance unto professors in their walking with god , we must not pass it over without some intimations of directions for them in their contending against it , and opposition to it . only this must be premised , that i am not giving directions for the mortifying of indwelling-sin in general , which is to be done alone by the spirit of christ , by vertue of our union with him , rom. 8. 13. but only of our particular duty , with reference unto this especial evil or effect of indwelling-sin that we have a little insisted on , or what in this single case the wisdom of faith seems to direct unto , and call for ; which will be our way and course in our process upon the consideration of other effects of it . first , the great means to prevent the fruits and effects of this aversation , is the constant keeping of the soul in an universally holy frame . as this weakens the whole law of sin , so answerably all its properties ; and particulary this aversation . it is this frame only that will enable us to say with the psalmist , psal. 57. 7. my heart is fixed , o god , my heart is fixed . it is utterly impossible to keep the heart in a prevailing holy frame in any one duty , unless it be so in and unto all and every one . if sin intanglements get hold in any one thing , they will put themselves upon the soul in every thing . a constant even frame and temper in all duties , in all ways , is the only preservative for any one way . let not him who is neglective in publick perswade himself , that all will be clear and easie in private or on the contrary . there is an harmony in obedience , break but one part and you interrupt the whole . our wounds in particular arise generally from negligence as to the whole course . so david informs us , psal. 119. 6. then shall i not be ashamed , when i have a respect unto all thy commandements . an universal respect to all gods commandements , is the only preservative from shame . and nothing have we more reason to be ashamed of , than the shameful miscarriages of our hearts in point of duty , which are from the principle before mentioned . secondly , labour to prevent the very beginnings of the workings of this aversation ; let grace be before-hand with it in every duty . we are directed , 1 pet. 4. 7. to watch unto prayer ; and as is is unto prayer , so unto every duty ; that is , to consider and take care that we be not hindered from within , nor from without , as to a due performance of it . watch against temptations to oppose them , watch against the aversation that is in sin to prevent it . as we are not to give place to satan , no more are we to sin . if it be not prevented in its first attempts , it will prevail . my meaning is , whatever good , as the apostle speaks , we have to do , and find evil present with us , as we shall find it present , prevent its parlying with the soul , its insinuating of poison into the mind and affections , by a vigorous , holy , violent stirring up of the grace , or graces that are to be acted and set at work peculiary in that duty . let jacob come first into the world , or if prevented by the violence of esau let him lay hold on his heel to overthrow him , and obtain the birth-right . upon the very first motion of peter to our saviour , crying , master , spare thy self , he immediately replyes , get thee behind me satan . so ought we to say , get thee gone thou law of sin , thou present evil , and it may be of the same use unto us . get grace then , up betimes unto duty , and be early in the rebukes of sin . thirdly , though it do its worst , yet be sure it never prevail to a conquest . be sure you be not wearied out by its pertinacy , nor driven from your hold by its importunity ; do not faint by its opposition . take the apostles advice heb. 6. 11. we desire that every one of you , do shew the same diligence to the full assurance of hope unto the end that ye be not slothful . still hold out in the same diligence . there are many wayes whereby men are driven from a constant holy performance of duties , all of them dangerous , if not pernicious to the soul. some are diverted by business , some by company , some by the power of temptations , some discouraged by their own darkness ; but none so dangerous as this , when the soul gives over in part , or in whole , as wearied by the aversation of sin unto it , or to communion with god in it . this argues the souls giving up of it self unto the power of sin , which unless the lord break the snare of satan therein , will assuredly prove ruinous . our saviours instruction is , that we ought alwayes to pray , and not to faint , luke 18. 1. opposition will arise , none so bitter and keen as that from our own hearts ; if we faint we perish . take heed lest you be wearied , saith the apostle , and faint in your minds , heb. 12. 3. such a fainting as is attended with a weariness and that with a giving place to the aversation working in our hearts , is to be avoided , if we would not perish . the caution is the same with that of the same apostle , rom. 12. 12. rejoycing in hope , patient in tribulation , continuing instant in prayer . and in general with that of chap. 6. 12. let not sin therefore reign in your mortal body , that ye should obey it in the lust thereof . to cease from duty , in part , or in whole , upon the aversation of sin unto its spirituality , is to give sin the rule , and to obey it in the lust thereof . yield not then unto it , but hold out the conflict ; wait on god and ye shall prevail , isa. 40. 31. they that wait upon the lord shall renew their strength , they shall mount up with wings as eagles , they shall run and not be weary , and they shall walk and not faint . but that which is now so difficult , will increase in difficulty if we give way unto it . but if we abide in our station , we shall prevail , the mouth of the lord hath spoken it . fourthly , carry about a constant humbling sense of this close aversation unto spiritualness that yet lyes in our nature . if men find the efficacy of it , what should , what consideration can be more powerful to bring them unto humble walking with god. that after all the discoveries that god hath made of himself unto them , all the kindness they have received from him , his doing of them good and not evil in all things , there should yet be such an heart of unkindness and unbelief , still abiding , as to have an aversation lying in it to communion with him : how ought the thoughts of it to cast us into the dust , to fill us with shame and self-abhorrency all our days ? what have we found in god in any of our approaches or addresses unto him , that it should be thus with us ? what iniquity have we found in him ? hath he been a wilderness unto us , or a land of darkness ? did we ever lose any thing by drawing nigh unto him ? nay , hath not therein lyen all the rest and peace which we have obtained ? is not he the fountain and spring of all our mercies , of all our desirable things ? hath he not bid us welcome at our coming ? have we not received from him more than heart can conceive , or tongue express ? what ails then our foolish and wretched hearts , to harbour such a cursed secret dislike of him and his ways ? let us be ashamed and astonished at the consideration of it , and walk in ●n humbling sense of it all our dayes . let us carry it about with us in the most secret of our thoughts . and as this is a duty in it self acceptable unto god , who delights to dwell with them that are of an humble and contrite spirit ; so it is of exceeding efficacy to the weakening of the evil we ●reat of . fifthly , labour to possess the mind with the beauty and excellency of spiritual things , that so they may be presented lovely and desirable to the ●oul , and this cursed aversation of sin will be weakned thereby . it is an innate acknowledged principle , that the soul of man will not keep up chearfully unto the worship of god , unless it have a discovery of a beauty and comeliness in it . hence when men had lost all spiritual sense and savour of the things of god , to supply the want that was in their own souls , they invented outwardly pom●ous and gorgeous wayes of worship , in images , paintings , pictures , and i know not what carnal ornaments which they have called the beauties of holiness . thus much however was discovered therein , that the mind of man must see a beauty , a desirableness in the things of gods worship , or it will not delight in it , aversation will prevail . let then the soul labour to acquaint it self with the spiritual beauty of obedience , of communion with god , and of all duties of immediate approach to him , that 〈◊〉 may be filled with delight in them . it is not my present work to discover the heads and springs of that beauty and desirableness which is in spiritual duties , in their relation to god , the eternal spring ●f all beauty , to christ , the love , desire , and hope of all nations , to the spirit the great beautifier of souls , rendering them by his grace all glorious within , in their suitableness to the souls of men , as to their actings towards their last end , in the rectitude and holiness of the rule in attendance whereunto they are to be performed ; but i only say at present in general , that to acquaint the soul throughly with these things is an eminent way of weakening the aversation spoken of . chap. vi. the work of this enmity against god , by way of opposition . first , it lusteth . wherein the lusting of sin consisteth . it surprizing of the soul. readiness to close with temptations . it s fighting and warring . ( 1. ) in rebellion against the law of grace . ( 2. ) in assaulting the soul. how this enmity worketh by way of aversation hath been declared , as also the means that the soul is to use for the preventing of its effects and prevalency . the second way whereby it exerts its self is opposition . enmity will oppose and contend with that wherewith it is at enmity . it is so in things natural and moral . as light and darkness , heat and cold , so vertue and vice oppose each other . so is it with sin and grace , saith the apostle , these are contrary one to the other , gal. 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they are placed and set in mutual opposition , and that continually and constantly , as we shall see . now there are two wayes whereby enemies mannage an opposition . first , by force : and secondly , by fraud and deceit . so when the egyptians became enemies to the children of israel , and mannaged an enmity against them , exod. 1. 10. pharaoh saith , let us deal wisely , or rather cunningly and subtilly with this people ; for so stephen with respect to this word , expresseth it , acts 7. 19. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; he used all manner of fraudulent sophistry . and unto this deceit they added force , in their grievous oppressions . this is the way and manner of things where there is a prevailing enmity . and both these are made use of by the law of sin in its enmity against god , and our souls . i shall begin with the first ; or its actings as it were in a way of force , in an open down-right opposition to god and his law , or the good that a believing soul would do in obedience unto god , and his law. and in this whole matter , we must be careful to stear our course aright , taking the scripture for our guide , with spiritual reason and experience for our companions . for there are many shelves in our course , which must diligently be avoided , that none who consider these things be troubled without cause , or comforted without a just foundation . in this first way , whereby this sin exerts its enmity in opposition , namely , as it were by force or strength , there are four things expressing so many distinct degrees in its progress and procedure in the pursuit of its enmity . first , it s general inclination , it lusteth , gal. 5. 17. secondly , it s particular way of contending , it fights or wars , rom. 7. 23. james 4. 1. 1 pet. 2. 11. thirdly , its success in this contest , it brings the soul into captivity to the law of sin , rom. 7. 23. fourthly , its growth and rage upon success , it comes up to madness , as an enraged enemy will do , eccles. 9. 3. all which we must speak to in order . first , in general it is said to lust , gal. 5. 17. the flesh lusteth against the spirit . this word expresseth the general nature of that opposition which the law of sin maketh against god , and the rule o● his spirit or grace in them that believe , and therefore the least degree of that opposition is expressed hereby . when it doth any thing it lusteth . as because burning is the general acting of fire , what ever it doth else , it doth also burn . when fire doth any thing , it burns : and when the law of sin doth any thing , it lusts . hence all the actings of this law of sin are called the lusts of the flesh , gal. 5. 16. ye shall not fulfil the lusts of the flesh , rom. 13. 14. make no provision for the flesh to fulfil the lusts thereof . nor are these lusts of the flesh those only whereby men act their sensuality in riot , drunkènness , uncleaness , and the like , but they comprehend all the actings of the law of sin whatever in all the faculties and affections of the soul. thus ephes. 2. 3. we have mention of the desires , or wills , or lusts of the mind , as well as of the flesh . the mind the most spiritual part o● the soul hath its lusts , no less than the sensual appetite , which seems sometimes more properly to be called the flesh . and in the products of these lusts , there are defilements of the spirit , as well as of the flesh , 2 cor. 7. 1. that is , of the mind and understanding , as well as of the appetite and affections , and the body that attends their service . and in the blamelesness of all these consists our holiness , 2 thess. 5. 23. the god of peace , sanctifie you wholly , and i pray god your whole spirit , and soul , and body be preserved blameless unto the coming of our lord jesus christ. yea , by the flesh in this matter the whole old man , or the law of sin is intended , john 3. 6. that which is born of the flesh is flesh ; that is , it is all so , and nothing else . and what ever remains of the old nature in the new man is flesh still . and this flesh lusteth ; this law of sin doth so , which is the general bottom and foundation of all its opposition unto god. and this 〈◊〉 doth two wayes . first ▪ in an hidden close propensity unto all evil . this lyes in it habitually . whilest a man is in the state of nature , fully under the power and dominion of this law of sin , it is said , that every figment of his heart is evil , and that continually , gen. 6. 5. it can frame , fashion , produce , or act nothing but what is evil : because this habitual propensity unto evil , that is in the law of sin , is absolutely predominant in such a one . it is in the heart like poison that hath nothing to allay its venemous qualities , and so infects whatever it touches . and where the power and dominion of it is broken , yet in its own nature it hath still an habitual propensity unto that which is evil , wherein its lusting doth consist . but here we must distinguish between the habitual frame of the heart , and the natural propensity or habitual inclination of the law of sin in the heart . the habitual inclination of the heart is denominated from the principle that bears chief or soveraign rule in it ; and therefore in believers it is unto good , unto god , unto holiness , unto obedience . the heart is not habitually inclined unto evil by the remainders of indwelling sin , but this sin in the heart hath a constant habitual propensity unto evil in its self , or its own nature . this the apostle intends by its being present with us ; it is present with me , that is , alwayes , and for its own end , which is to lust unto sin . it is with indwelling-sin as with a river ; whilest the springs and fountains of it are open , and waters are continually supplyed unto its streams , set a damm before it , and it causeth it to rise and swell , untill it bear down all , or overflow the banks about it . let these waters b● abated , dryed up in some good measure , in the springs of them , and the remainder may be coerced and restrained . but still as long as there is any running water it will constantly press upon what stands before it , according to its weight and strength , because it is its nature so to do . and if by any means it make a passage , it will proceed . so is it with indwelling-sin : whilest the springs and fountains of it are open , in vain is it for men to set a damm before it by their convictions , resolutions , vowes and promises . they may check it for a while , but it will increase , rise high , and rage at one time or another , until it bears down all those convictions and resolutions , or makes it self an underground-passage by some secret lust that shall give a full vent unto it . but now suppose that the springs of it are much dryed up by regenerating grace , the streams or actings of it abated by holiness , yet whilest any thing remains of it , it will be pressing constantly to have vent , to press forward into actual sin . and this is its lusting . and this habitual propensity in it is discovered two wayes . first , in its unexpected surprizals of the soul into foolish sinful figments and imaginations which it looked not for , nor was any occasion administred unto them . it is with indwelling-sin , as it is with the contrary principle of sanctifying grace . this gives the soul , if i may so say , many a blessed surprizal . it oftentimes ingenerates and brings forth an holy spiritual frame in the heart and mind , when we have had no previous rational considerations to work them thereunto . and this manifests it to be an habitual principle prevailing in the mind : so cant. 6. 12. or ever i was aware my soul made me as the chariots of aminadab ; that is , free , willing and ready for communion with christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i knew not ; it was done by the power of the spirit of grace , so that i took no notice of it , as it were , until it was done . the frequent actings of grace in this manner , exciting acts of faith , love and complacency in god , are evidences of much strength and prevalency of● in the soul. and thus also is it with indwelling-sin ; ere the soul is aware , without any provocation or temptation , when it knows not , it is cast into a vain and ●oolish frame . s●n produceth its figments secretly in the heart , and prevents the minds consideration of what it is about . i mean hereby those actus primo primi , first acts of the soul , which are thus far involuntary , as that they have not the actual consent of the will unto them ; but are voluntary as far as sin hath its residence in the will. and these surprizals , if the soul be not awake to take speedy care for the prevention of their tendency , do oftentimes set all as it were on fire , and engage the mind and affections into actual sin . for as by grace we are oftentimes ere we are aware made as the chariots of a willing people , and are far engaged in heavenly-mindedness and communion with christ , making speed in it as in a chariot ; so by sin are we oftentimes , ere we are aware , carried into distempered affections , foolish imaginations , and pleasing delightfulness in things that are not good nor profitable . hence is that caution of the apostle , gal. 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if a man be surprized at unawares with a fault or in a transgression . i doubt not but the subtilty of satan , and the power of temptation , are there taken into consideration by the apostle , which causeth him to express a mans falling into sin , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if he be surprized ; so this working of indwelling-sin also hath its consideration in it , and that in the chiefest place without which nothing else could surprize us . for without the help thereof , what●ver comes from without , from satan , or the world , must admit of some parley in the mind before it be received , but it is from within , from our selves that we are surprized . hereby are we disappointed and wrought over to do that which we would not , and hindered from the doing of that which we would . hence it is , that when the soul is oftentimes doing as it were quite another thing , engaged quite upon another design , sin starts that in the heart or imaginations of it , that carryes it away into that which is evil and sinful . yea , to manifest its power , sometimes when the soul is seriously engaged in the mortification of any sin , it will by one means or other lead it away into a dalliance with that very sin whose ruine it is seeking , and whose mortification it is engaged in . but as there is in this operation of the law of sin , a special enticing or entangling , we shall speak unto it fully afterwards . now these surprizals can be from nothing but an habitual propensity unto evil in the principle from whence they proceed . not an habitual inclination unto actual sin in the mind or heart , but an habitual propensity unto evil in the sin that is in the mind or heart . this prevents the soul with its figments . how much communion with god is hereby prevented , how many meditations are disturbed , how much the minds and consciences of men have been defiled by this acting of sin , some may have observed . i know no greater burthen in the life of a believer than these involuntary surprizals of soul involuntary i say , as to the actual consent of the will , but not so in respect of that corruption which is in the will , and is the principle of them . and it is in respect unto these , that the apostle makes his complaint , rom. 7. 24. secondly , this habitual inclination manifests it self in its readiness and promptness , without dispute or altercation to joyn and close with every temptation , whereby it may possibly be excited . as we know it is in the nature of fire to burn , because it immediately lays hold on whatever is combustible . let any temptation whatever be proposed unto a man , the suitableness of whose matter unto his corruptions , or manner of its proposal , makes it a temptation ; immediately he hath not only to do with the temptation as outwardly proposed , but also with his own heart about it . without farther consideration or debate , the temptation hath got a friend in him . not a moments space is given between the proposal , and the necessity there is incumbent on the soul to look to its enemy within . and this also argues a constant habitual propensity unto evil . our saviour said of the assaults and temptations of sathan , the prince of this world cometh , and he hath no part in me , joh. 14. 30. he had more temptations intensively and extensively , in number , quality and fierceness , from sathan and the world , than ever had any of the sons of men : but yet in all of them , he had to deal only with that which came from without . his holy heart had nothing to like them , suited to them , or ready to give them entertainment : the prince of this world had nothing in him . so it was with adam ; when a temptation be fell him , he had only the outward proposal of it to look unto , all was well within , until the outward temptation took place and prevailed . with us it is not so . in a city that is at unity in it self , compact and entire , without divisions and parties , if an enemy approach about it , the rulers and inhabitants have no thoughts at all but only how they may oppose the enemy without , and resist him in his approaches . but if the city be divided in it self , if there be factions and traitors within , the very first thing they do , is to look to the enemies at home , the traitors within ; to cut off the head of sheba , if they will be safe . all was well with adam within doors , when satan came , so that he had nothing to do but to look to his assaults and approaches . but now on the access of any temptation , the soul is instantly to look in , where it shall find this traitor at work , closing with the baits of sathan , and stealing away the heart . and this it doth always , which evinceth an habitual inclination . psal. 38. 17. saith david , i am ready to halt , or for halting ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i am prepared and disposed unto hallucination , to the slipping of my foot into sin , verse 16. as he expounds the meaning of that phrase , psal. 73. 2 , 3. there was from indwelling-sin a continual disposition in him to be slipping , stumbling , halting on every occasion or temptation . there is nothing so vain , foolish , ridiculous , fond , nothing so vile and abominable , nothing so atheistical or execrable , but if it be proposed unto the soul in a way of temptation , there is that in this law of sin which is ready to answer it , before it be decried by grace . and this is the first thing in this lusting of the law of sin , it consists in its habitual propensity unto evil , manifesting it self by the involuntary surprisals of the soul unto sin , and its readiness without dispute or consideration to joyn with all temptations whatsoever . secondly , its lusting consists in its actual pressing after that which is evil , and actual opposition unto that which is good . the former instances shewed its constant readiness to this work , this now treats of the work it self . it is not only ready , but for the most part always engaged . it lusteth faith the holy ghost , it doth so continually . it stirreth in the soul by one act or other constantly , almost as the spirits in the blood , or the blood in the veins . this the apostle calls its tempting , jam. 1. 14. every man is tempted of his own lust . now what is it to be tempted ? it is to have that proposed to a mans consideration , which if he close withall , it is evil , it is sin unto him . this is sins trade ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it lusteth . it is raising up in the heart , and proposing unto the mind and affections , that which is evil , trying , as it were , whether the soul will close with its suggestions , or how far it can carry them on , though it do not wholly prevail . now when such a temptation comes from without , it is unto the soul an indifferent thing , neither good nor evil unless it be consented unto . but the very proposal from within , it being the souls own act , is its sin . and this is the work of the law of sin ; it is restlesly and continually raising up , and proposing innumerable various forms and appearances of evil , in this or that kind , indeed in every kind , that the nature of man is capable to exercise corruption in . something or other , in matter , or manner , or circumstance , inordinate , unspiritual , unanswerable unto the rule , it ha●cheth and proposeth unto the soul. and this power of sin to beget figments and idea's of actual evil in the heart the apostle may have respect unto , 1 thess. ● . 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , keep your selves from every evil figment or idea of sin in the heart ; for the word there used doth not any where signifie an outward form or appearance ; neither is it the appearance of evil , but an evil idea or figment that is intended . and this lusting of sin is that which the prophet expresseth in wicked men , in whom the law of it is predominant , isa. 57. 20. the wicked are like the troubled sea , when it cannot rest , whose waters cast up mire and dirt . a similitude most lively expressing the lustings of the law of sin , restlesly and continually bubling up in the heart , with wicked , foolish and filthy imaginations and desires . this then is the first thing in the opposition that this enmity makes to god , namely in its general inclination , it lusteth . secondly , there is its particular way of contending , it fights or wars ; that is , it acts with strength and violence , as men do in war. first , it lusts stirring and moving inordinate figments in the mind , desires in the appetite and the affections , proposing them to the w●ll . but it rests not there , it cannot rest : it urgeth , presseth and pursueth its proposals with earnestness , strength and vigour , fighting , and contending , and warring to obtain its end and purpose . would it meerly s●●r up and propose things to the soul , and immediately acquiesce in the sentence and judgment of the mind that the thing is evil , against god , and his will , and not farther to be insisted on , much sin might be prevented that is now produced . but it rests not here , it proceeds to carry on its design , and that with earnestness and contention . by this means , wicked men inflame themselves , isa. 57. 5. they are self-inflamers , as the word signifies , unto sin , every spark of sin is cherished in them until it grows into a flame , and so it will do in others where it is so cherished . now this fighting or warring of sin consists in two things . first , in its rebellion against grace , or the law of the mind . secondly , in its assaulting the soul , contending for rule and sovereignty over it . the first is expressed by the apostle , rom. 7. 23. i find , saith he , another law , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rebelling against the law of my mind . there are , it seems , two laws in us , the law of the flesh , or of sin ; and the law of the mind , or of grace . but contrary laws cannot both obtain sovereign power over the same person , at the same time . the sovereign power in believers , is in the hand of the law of grace ; so the apostle declares , verse 22. i delight in the law of god in the inward man. obedience unto this law is performed with delight and complacency in the inward man , because its authority is lawful and good . so more expresly ▪ chap. 6. 14. for sin shall not have dominion over you , for ye are not under the law but under grace . now to war against the law that hath a just sovereignty , is to rebell ; and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies ; it is to rebell , and ●ught to have been so translated , reb●lling against the law of my mind . and this rebellion consists in a stubborn obstina●e opposition unto the commands and directions of the law of grace . doth the law of the mind command any thing as duty ? doth it severely rise up against any thing that is evil ? when the lusting of the law of sin rises up to this degree , it contends against obedience with all its might , the effect whereof , as the apostle tells us , is the doing of that which we would not , and the not doing of that which we would , verse 15 , 16. and we may gather a notable instance of the power of sin in this its rebellion from this place . the law of grace prevails upon the will , so that it would do that which is good . to will is present with me , ver . 18. when i would do good , ver . 19. and again , ver . 21. and i would not do evil , ver . 19. 20. and it prevails upon the understanding , so that it approves or disapproves according to the dictates of the law of grace . ver. 16. i consent unto the law that it is good ; and verse 15. the judgment always lies on the side of grace . it prevails also on the affections , ver . 22. i delight in the law of god in the inward man. now if this be so , that grace hath the sovereign power in the understanding , will , and affections , whence is it that it doth not always prevail , that we do not always do that which we would , and abstain from that which we would not ? is it not strange that a man should not do that which he chuseth , willeth , liketh , delighteth in ? is there any thing more required to enable us unto that which is good ? the law of grace doth all as much as can be expected from it , that which in it self is abundantly sufficient for the perfecting of all holiness in the fear of the lord. but here lies the difficulty , in the intangling opposition that is made by the rebellion of this law of sin . neither is it expressible with what vigour and variety sin acts it self in this matter . sometimes it proposeth diversions , sometimes it causeth weariness , sometimes it finds out difficulties , sometimes it stirs up contrary affections , sometimes it begets prejudices , and one way or other intangles the soul , so that it never suffers grace to have an absolute and complete success in any duty . verse 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i find not the way perfectly to work out , or accomplish that which is good ; so the word signifies ; and that from this opposition and resistance that is made by the law of sin . now this rebellion appears in two things . first , in the opposition that it makes unto the general purpose and course of the soul. secondly , in the opposition it makes unto particular duties . first , in the opposition it makes to the general purpose and course of the soul. there is none in whom is the spirit of christ , that is his , but it is his general design and purpose to walk in an universal conformity unto him in all things . even from the inward frame of the heart , to the whole compass of his outward actions , so it is with him . this god requires in his covenant , gen. 17. 1. walk before me , and be thou perfect . accordingly his design is to walk before god , and his frame is sincerity and uprightness therein . this is called , cleaving unto the lord with purpose of heart , acts. 11. 23. that is , in all things , and that not with a sloathful , dead , ineffectual purpose , but such as is operative , and sets the whole soul at work in pursuit of it . this the apostle sets forth , phil. 3. 12 , 13 , 14. not as though i had already attained , either were already perfect : but i follow after , if that i may apprehend that for which also i am apprehended of christ jesus . brethren , i count not my self to have apprehended , but this one thing i do , forgetting those things which are behind and reaching forth unto those things which are before , i press toward the mark for the prize of the high calling of god in christ jesus . he useth three words excellently expressing the souls universal pursuit of this purpose of heart in cleaving unto god , first , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver . 12. i follow after , prosecute ; the word signifies properly to persecute , which with what earnestness and diligence it is usually done , we know . secondly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i reach forward , reaching with great intention of spirit and affections . it is a great and constant endeavour that is expressed in that word . thirdly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , say we , i press towards the mark , that is , even as men that are running for a prize . all set forth the vigour , earnestness , diligence and constancy that is used in the pursuit of this purpose . and this the nature of the principle of grace requireth in them in whom it is . but yet we see with what failings , yea fallings , their pursuit of this course is attended . the ●rame of the heart is changed , the heart is stollen away , the affections intangled , eruptions of unbelief and distempered passions discovered , carnal wisdom with all his attendances are set on work ; all contrary to the general principle and purpose of the soul. and all this is from the rebellion of this law of sin , stirring up and provoking the heart unto disobedience , the prophet gives this character of hypocrites , hos. 10. 2. their heart is divided , therefore shall they be found faulty . now though this be wholly so in respect of the mind and judgment in hypocrites only , yet it is partially so in the best , in the sense described . they have a division , not of the heart , but in the heart ; and thence it is that they are so often found faulty . so saith the apostle , so that we cannot do the things that we would , gal. 5. 17. we cannot accomplish the design of close walking according to the law of grace , because of the contrariety and rebellion of this law of sin . secondly , it rebells also in respect unto particular duties . it raiseth a combustion in the soul against the particular commands and designings of the law of grace : you cannot do the things that you would ; that is , the duties which you judge incumbent on you which you approve and delight in in the inward man , you cannot do them as you would . take an instance in prayer . a man addresseth himself unto that duty , he would not only perform it , but he would perform it in that manner that the nature of the duty , and his own condition do require . he would pray in the spirit , fervently , with sighs and groans that cannot be uttered ; in faith with love and delight , pouring forth his soul unto the lord : this he aims at . now oftentimes he shall find a rebellion , a fighting of the law of sin in this matter . he shall find difficulty to get any thing done , who thought to do all things . i do not say , that it is thus always , but it is so when sin wars and rebells , which expresseth an especial acting of its power . woful intanglements do poor creatures oftentimes meet withall upon this account . instead of that free inlarged communion with god that they aim at , the best that their souls arrive unto , is but to go away mourning for their folly , deadness and indisposition . in a word , there is no command of the law of grace that is known , liked of , and approved by the soul , but when it comes to be observed , this law of sin one way or other makes head and rebels against it . and this is the first way of its fighting . secondly , it doth not only rebel and resist , but it assaults the soul ; it sets upon the law of the mind and grace , which is the second part of its warring , 1 pet. 2. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they fight , or war against the soul. jam. 4. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they fight , or war in your members . peter shews what they oppose and fight against , namely the soul , and the law of grace therein ; james , what they fight with , or by , namely the members , or the corruption that is in our mortal bodies . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to rebel against a superiour ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to assault or war for superiority . it takes the part of an assailant as well as of a resister . it makes attempts for rule and sovereignty , as well as opposeth the rule of grace . now all war and fighting hath somewhat of violence in it , and there is therefore some violence in that acting of sin , which the scripture calls fighting and warring . and this assailing efficacy of sin , as distinguished from its rebelling before treated of , consists in these things that ensue . first , all its positive actings in stirring up unto sin , belong to this head . oftentimes by the vanity of the mind , or the sensuality of the affections , the folly of the imaginations , it sets upon the soul then , when the law of grace is not actually putting it on duty , so that therein it doth not rebel but assault . hence the apostle cries out , rom. 7. 24. who shall deliver me from it , who shall rescue● me out of its hand , as the word signifies . when we pursue an enemy , and he resists us , we do not cry out , who shall deliver us , for we are the assailants ; but , who shall rescue me , is the cry of one● who is set upon by an enemy . so it is here , a man is assaulted by his own lusts , as james speaks . by the way side , in his employment , under a duty , sin sets upon the soul with vain imaginations , foolish desires , and would willingly employ the soul to make provision for its satisfaction ; which the apostle cautions us against , rom. 13. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , do not accomplish the providence or projection of the flesh , for its own satisfaction . secondly , its importunity and urgency seems to be noted in this expression of its warring . enemies● in war are restless , pressing and importunate . so is the law of sin . doth it set upon the soul ? cast off its motions , it returns again ; rebuke them by the power of grace , they withdraw for a while , and return again . set before them the cross of christ , they do as those that came to take him , at sight of him they went backwards , and fell unto the ground , but they arose again and laid hands on him . sin gives places for a season , but returns and presseth on the soul again . mind it of the love of god in christ , though it be stricken , yet it gives not over . present hell-fire unto it , it rusheth into the midst of those flames . reproach it with its ●olly and madness , it knows no shame , but presseth on still . let the thoughts of the mind strive to flie from it , it follows as on the wings of the wind . and by this importunity it wearies and warrs out ●he soul , and if the great remedy , rom 8. 13. come not timely , it prevails to a conquest . there is no●hing more marvellous nor dreadful in the work●ng of sin , than this of its importunity . the soul knows not what to make of it ; it dislikes , ab●ors , abominates the evil it tends unto , it despiseth the thoughts of it , hates them as hell , and yet is by ●t self imposed on with them , as if it were another person , an express enemy got within him . all this the apostle discovers , rom. 7. 15 , 17. the things that i do i hate ; it is not of outward actions , but the inward risings of the mind that he ●reats . i hate them , saith he , i abominate them . but why then will he have any thing more to do with them ? if he hate them , and abhor himself for them , let them alone , have no more to do with them , and so end the matter . alas , saith he , verse 17. it is no more i that do it , but sin that dwelleth in me . i have one within me that is my enemy , that with endless restless importunity puts these things upon me , even the things that i hate and abominate ; i cannot be rid of them , i am weary of my self , i cannot flie from them ; o wretched man that i am , who shall deliver me ? i do not say that this is the ordinary condition of believers , but thus it is often , when this law of sin riseth up to war and fighting . it is not thus with them in respect of particular sins , this or that sin , outward sins , sins of life or conversation ; but yet in respect of vanity of mind , inward and spiritual distempers , it is often so . some i know pretend to great perfection , but i am resolved to believe the apostle before them all and every one . thirdly , it carryes on its war , by entangling of the affections and drawing them into a combination against the mind . let grace be enthroned in the mind and judgement , yet if the law of sin layes hold upon , and entangles the affections , or any of them , it hath gotten a fort from whence it continually assaults the soul. hence the great duty of mortification is chiefly directed to take place upon the affections , col. 3. 5. mortifie therefore your members which are upon the earth , fornication , uncleanness , inordinate affection , concupiscence and covetousness which is idolatry . the members that are upon the earth , are our affections . for in the outward part of the body , sin is not seated : in particular , not covetousness which is there enumerated to be mortified amongst our members that are on the earth . yea , after grace hath taken possession of the soul , the affections do become the principal seat of the remainders of sin . and therefore paul saith , that this law is in our membres , rom. 7. 23. and james , that it wars in our members , chap. 4. 1. that is , our affections . and there is no estimate to be taken of the work of mortification aright , but by the affections . we may every day see persons of very eminent light , that yet visibly have unmortified hearts and conversations . their affections have not been crucified with christ. now then when this law of sin can possess any affection whatever it be , love , delight , fear , it will make from it , and by it , fearful assaults upon the soul. for instance , hath it got the love of any one entangled with the world , or the things of it , the lust of the flesh , the lust of the eyes , or the pride of life : how will it take advantage on every occasion , to break in upon the soul ? it shall do nothing , attempt nothing , be in no place , or company , perform no duty , private or publick , but sin will have one blow or other at it ; it will be one way or other soliciting for it self . this is the summ of what we shall offer unto this acting of the law of sin in a way of fighting and warring against our souls , which is so often mentioned in the scripture . and a due consideration of it is of no small advantage unto us , especially to bring us unto self-abasement , to teach us to walk humbly and mournfully before god. there are two things that are suited to humble the souls of men . and they are , first , a due consideration of god , and then of themselves . of god in his greatness , glory , holiness , power , majesty and authority ; of our selves in our mean , abject , and sinful condition . now of all things in our condition , there is nothing so suited unto this end and purpose , as that which lyes before us ; namely , the vile remainders of enmity against god which are yet in our hearts and natures . and it is no small evidence of a gracious soul , when it is willing to search it self in this matter , and to be helped therein from a word of truth . when it is willing that the word should dive into the secret parts of the heart , and rip open what ever of evil and corruption lyes therein . the prophet sayes of ephraim , hos. 10. 11. he loved to tread out the corn ; he loved to work when he might eat , to have alwayes the corn before him ; but god sayes he , would cause him to plough ; a labour no less needful , though at present not so delightful . most men love to hear of the doctrine of grace , of the pardon of sin , of free love , and suppose they find food therein ; however it is evident that they grow and thrive in the life and notion of them . but to be breaking up the fallow ground of their hearts , to be enquiring after the weeds and briars that grow in them , they delight not so much . though this be no less necessary than the other . this path is not so beaten as that of grace , nor so trod in , though it be the only way to come to a true knowledge of grace it self . it may be some who are wise and grown in other truths , may yet be so little skilled in searching their own hearts , that they may be slow in the perception and understanding of these things . but this sloth and neglect is to be shaken off , if we have any regard unto our own souls . it is more than probable , that many a false hypocrite who have deceived themselves as well as others , because they thought the doctrine of the gospel pleased them , and therefore supposed they believed it , might be delivered from their soul ruining deceits , if they would diligently apply themselves unto this search of their won hearts . or would other professor● walk with so much boldness and security as some do , if they considered a right what a deadly watchful enemy they continually carry about with them and in them ; would they so much indulge as they do to carnal joyes , and pleasures , or pursue their perishing affairs with so much delight and greediness as they do ? it were to be wished , that we would all apply our hearts more to this work , even to come to a true understanding of the nature , power and subtilty of this our adversary , that our souls may be humbled ; and that , first , in walking with god ; his delight is with the humble and contrite ones , those that tremble at his word , the mourners in sion , and such are we only , when we have a due sense of our own vile condition . this will beget reverence of god , sense of our distance from him , admiration of his grace and condescension , a due valuation of mercy , far above those light verbal aiery attainments that some have boasted of . secondly , in walking with others , it layes in provision to prevent those great evils of judging , spiritual unmercifulness , harsh censuring , which i have observed to have been pretended by many , who at the same time , as afterwards hath appeared , have been guilty of greater or worser crimes , than those which they have raved against in others . this , i say , will lead us to meekness , compassion , readiness to forgive , to pass by offences , even when we shall consider what is our state , as the apostle plainly declares , gal. 6. 1. the man that understands the evil of hi sownheart , how vile it is , is the only useful , fruitful and solidly believing and obedient person . others are fit only to delude themselves , to disquiet families , churches , and all relations whatever . let us then consider our hearts wisely , and then go and see if we can be proud of our gifts , our graces , our valuation and esteem amongst professors , our enjoyments . let us go then and judge , condemn , reproach others that have been tempted ; we shall find a great inconsistency in these things . and many things of the like nature might be here added upon the consideration of this woful effect of ▪ indwelling-sin . the way of opposing and defeating its design herein shall be afterwards considered . chap. vii . the captivating power of indwelling-sin , wherein it consisteth . the prevalency of sin , when from it self , when from temptation . the rage and madness that is in sin. the third thing assigned unto this law of sin in its opposition unto god , and the law of his grace , is , that it leads the soul captive , rom. 7. 23. i find a law leading me captive , ( captivating me ) unto the law of sin. and this is the utmost height which the apostle in that place carries the opposition and warring of the remainders of indwelling-sin unto ; closing the consideration of it with a complaint of the state and condition of believers thereby ; and an earnest prayer for deliverance from it , ver . 24. o wretched man that i am , who shall deliver me from this body of death . what is contained in this expression , and intended by it , shall be declared in the ensuing observations . first , it is not directly the power and actings of the law of sin that are here expressed , but its success in and upon its actings . but success is the greatest evidence of power , and leading captive in war is the height of success . none can aime at greater success , than to lead their enemies captive . and it is a peculiar expression in the scripture of great success . so the lord christ on his victory over satan , is said to lead captivity captive , ephes. 4. 8. that is , to conquer him , who had conquered and prevailed upon others . and this he did when by death he destroyed him that had the power of death , that is the devil , heb. 2. 14. here then a great prevalency and power of sin in its warring against the soul is discovered . it so wars , as to lead captive ; which had it not great power , it could not do , especially against that resistance of the soul which is included in this expression . secondly , it is said , that it leads the soul captive unto the law of sin. not to this or that sin , particular sin , actual sin , but to the law of sin. god for the most part ordereth things so , and gives out such supplies of grace unto believers , as that they shall not be made a prey unto this or that particular sin , that it should prevail in them , and compel them to serve it in the lusts thereof , that it should have dominion over them , that they should be captives and slaves unto it . this is that which david prayes so earnestly against , psalm . 19. 12 , 13. cleanse thou me from secret faults , keep back thy servant also from presumptuous sins , let them not have dominion over me , then shall i be upright . he supposeth the continuance of the law of sin in him , ver . 12. which will bring forth errors of life , and secret sins against which he findeth relief in pardoning and cleansing mercy which he prayes for . this saith he will be my condition . but for sins of pride and boldness , such all sins are , that get dominion in a man , that make a captive of a man , the lord restrain thy servant from them . for what sin soever gets such power in a man , be it in its own nature small or great , it becomes in him in whom it is , a sin of boldness , pride , and presumption . for these things are not reckoned from the nature or kind of the sin , but from its prevalency and customariness , wherein its pride , boldness ▪ and contempt● of god doth consist . to the same purpose , if i mistake not , prayes jabez , 1 chron. 4. 10. o that thou wouldst bless me indeed and enlarge my coast , and that thine hand may be with me , and that thou wouldst keep me from evil , that it may not grieve me . the holy man took occasion from his own name to pray against sin that that might not be a grief and sorrow to him by its power and prevalency . i confess sometimes it may come to this with a believer , that for a season he may be lead captive by some particular sin . it may have so much prevalency in him , as to have power over him . so it seems to have been with david when he lay so long in his sin without repentance . and was plainly so with those in isa. 57. 17 , 18. for the iniquity of his covetousness was i wroth , and smote him , i hid me , and was wroth , and he went on frowardly in the way of his heart ; i have seen his wayes , and will heal him . they continued under the power of their covetousness : so that no dealings of god with them , for so long a time could reclaim them . but for the most part when any lust or sin doth so prevail , it is from the advantage and fartherance that it hath got by some powerful temptation of satan . he hath poysoned it , enflamed it , and entangled the soul. so the apostle speaking of such as through sin were fallen off from their holiness sayes , they were in the snare of the devil , being taken captive by him at his will , 2 tim. 2. 26. though it were their own lust , that they served , yet they were brought into bondage thereunto , by being entangled in some snare of satan . and thence they are said to be taken alive , as a poor beast in a toyle . and here , by the way we may a little enquire whether the prevailing power of a particular sin in any , be from it self , or from the influence of temptation upon it , concerning which at present take only these two observations . first , much of the prevalency of sin upon the soul is certainly from satan , when the perplexing and captivating sin hath no peculiar footing , nor advantage in the nature , constitution , or condition of the sinner . when any lust grows high and prevailing more than others upon its own account , it is from the peculiar advantage that it hath in the natural constitution , or the station or condition of the person in the world . for otherwise the law of sin gives an equal propensity unto all evil , an equal vigour unto every lust . when therefore it cannot be discerned , that the captivating sin is peculiary fixed in the nature of the sinner , or is advantaged from his education or employment in the world , the prevalency of it is peculiary from satan . he hath got to the root of it , and hath given it poyson and strength . yea , perhaps sometimes that which may seem to the soul to be the corrupt lusting of the heart , is nothing but satans imposing his suggestions on the imagination . if then a man find an importunate rage from any corruption , that is not evidently seated in his nature : let him as the papists say , cross himself , or fly by faith to the cross of christ , for the devil is nigh at hand . secondly , when a lust is prevalent unto captivity where it brings in no advantage to the flesh , it is from satan . all that the law of sin doth of it self , is to serve the providence of the flesh , rom. 13. 14. and it must bring in unto it somewhat of the profits and pleasures that are its object . now if the prevailing sin do not so act it self , if it be more spiritual and inward , it is much from satan by the imagination , more than the corruption of the heart it self . but this by the way . i say then , that the apostle treats not here , of our being captivated unto this or that sin , but unto the law of sin. that is , we are compelled to bear its presence and burden whether we will or no. sometimes the soul thinks or hopes that it may through grace be utterly freed from this troublesome inmate . upon some sweet enjoyment of god , some full supply of grace , some return from wandering , some deep affliction , some through humiliation , the poor soul begins to hope that it shall now be freed from the law of sin. but after a while it perceives that it is quite otherwise . sin acts again , makes good it s old station , and the soul finds that whether it will or no , it must bear its yoke . this makes it sigh and cry out for deliverance . thirdly , this leading captive argues a prevalency against the renitency or contrary actings of the will. this is intimated plainly in this expression ; namely , that the will opposeth , and makes head as it were against the working of sin . this the apostle declares in those expressions which he uses , ver . 15 , 19 , 20. and herein consists the lusting of the spirit against the flesh , gal. 5. 17. that is , the contending of grace to expell and subdue it . the spiritual habits of grace that are in the will , do so resist and act against it . and the excitation of those habits by the spirit are directed to the same purpose . this leading captive , is contrary i say , to the inclinations and actings of the renewed will. no man is made a captive but against his will. captivity is misery and trouble , and no man willingly puts himself into trouble . men chuse it in its causes , and in the wayes and means leading unto it , but not in it self . so the prophe● informs us , hos. 5. 11. ephraim was not willingly oppressed and broken in judgement ; that was his misery and trouble ; but he willingly walked after the commandement of the idolatrous kings which brought him thereunto . whatever consent then the soul may give unto sin , which is the means of this captivity , it gives none to the captivity it self ; that is against the will wholly . hence these things ensue . first , that the power of sin is great , which is that which we are in the demonstration of ; and this appears in its prevalency unto captivity ; against the actings and contendings of the will for liberty from it . had it no opposition made unto it , or were its adversary , weak , negligent , slothful , it were no great evidence of its power , that it made captives . but its prevailing against diligence , activity , watchfulness , the constant renitency of the will , this evinceth its efficacy . secondly , this leading captive intimates manifold particular successes . had it not success in particular it could not be said at all to lead captive . rebell it might , assail it might , but it cannot be said to lead captive without some successes . and there are several degrees of the success of the law of sin in the soul. sometimes it carries the person unto outward actual sin which is its utmost aim . sometimes it obtaineth the consent of the will , but is cast out by grace , and proceeds no farther . sometimes it wearies and entangles the soul , that it turns aside as it were , and leaves contending which is a success also . one or more , or all of these must be , where captivity takes place . such a kind of course doth the apostle ascribe unto cove●ousness , 1 tim. 6. 9. thirdly , this leading captive manifests this condition to be miserable and wretched . to be thus yoked and dealt withall against the judgment of the mind , the choice and consent of the will , its utmost strivings and contendings , how sad is it ? when the neck is sore and tender with former pressures , to be compell'd to bear the yoke again , this pierces , this grieves , this even breaks the heart . when the soul is principled by grace unto a loathing of sin , of every evil way , to an hatred of the least discrepancy between it self and the holy will of god , then to be imposed on by this law of sin , with all that enmity and folly , that deadness and filth , wherewith it is attended : what more dreadful condition ? all captivity is dreadful in its own nature ; the greatest aggravation of it is from the condition of the tyrant unto whom any one is captivated . now what can be worse than this law of sin ? hence the apostle having once mentioned this captivity , cries out as one quite weary and ready to faint , ver . 24. fourthly , this condition is peculiar to believers . unregenerate men are not said to be led captive to the law of sin . they may indeed be led captive unto this or that particular sin or corruption , that is , they may be forced to serve it against the power of their convictions . they are convinced of the evil of it , an adulterer of his uncleanness , a drunkard of his abomination , and make some resolutions , it may be , against it . but their lust is too hard for them , they cannot cease to sin , and so are made captives or slaves to this or that particular sin . but they cannot be said to be led captive to the law of sin , and that because they are willingly subject thereunto . it hath , as it were , a rightful dominion over them , and they oppose it not , but only when it hath irruptions to the disturbance of their consciences . and then the opposition they make unto it is not from their wills , but is the mee● acting of an affrighted conscience , and a convinced mind . they regard not the nature of sin , but its guilt and consequences . but to be brought into captivity , is that which befalls a man against his will. which is all that shall be spoken unto this degree of the actings of the power of sin , manifesting it self in its success . the fourth and last degree of the opposition made by the law of sin to god , and the law of his will and grace , is in its rage and madness . there is madness in its nature , eccles. 9. 3. the heart of the sons of men is full of evil , and madness is in their heart . the evil that the heart of man is full of by nature , is that indwelling-sin whereof we speak . and this is so in their heart , that it riseth up unto madness . the holy ghost expresseth this rage of sin by a fit similitude which he useth in sundry places , as jer. 2. 24. hos. 8. 9. it maketh men as a wild ass ; she traverseth her ways , and ●●●●●eth up the wind , and runneth whither her mind or lust leads her . and he saith of idolaters enraged with their lusts , that they are mad upon their idols , jer. 5. 38. we may a little consider what lies in this madness and rage of sin , and how it riseth up thereunto . ●●rst , for the nature of it , it seems to consist in a violent , heady , per●inacious pressing unto evil or sin . violence , importunity and pertinacy are in it . it is the tearing and torturing of the soul by any sin to force its consent , and to obtain satisfaction . it riseth up in the heart , is denied by the law of grace , and rebuked ; it returns and exerts its poison again ; the soul is startled , casts it of ; it returns again with new violence and importunity , the soul cries out for help and deliverance , looks round about to all springs of gospel grace and relief , trembles at the furious assaults of sin , and casts it self into the arms of christ for deliverance . and if it be not table to take that course , it is foiled and hurried up and down through the mire and filth of foolish imaginations , corrupt and noisome lusts , which rend and tear it , as if they would devour its whole spiritual life and power . see 1 tim. 6. 9 , 10. 2 pet. 2. 14. it was not much otherwise with them whom we instanced in before , isa. 57. 17. they had an inflamed inraged lust working in them ; even covetousness , or the love of this world , by which , as the apostle speaks , men pierce themselves through with many sorrows . god is angry with them , and discovereth his wrath by all the ways and means that it was possible for them to be made sensible thereof . he was wroth and smo●e them ; but though it may be this staggered them a little , yet they went on . he is angry , and hides himself from them , deserts them as to his gracious assisting comforting presence . doth this work the effect ? no they go on frowardly still , as men mad on their covetousness . nothing can put a stop to their raging lusts . this is plain madness and fury . we need not seek far for instances , we see men mad on their lusts every day : and which is the worst kind● of madness , their lusts do not rage so much in them , as they rage in the pursuit of them . are those greedy pursuits of things in the world , which we see some men engaged in , though they have other pretences , indeed an● thing else but plain madness in the pursuit of their lusts ? god who searcheth the hearts of men , knows , that the most of things that are done with other pretences in the world , are nothing but the actings of men mad● and furious in the pursuit of their lusts . secondly , that sin ariseth not unto this height ordinarily , but when it hath got a double advantage . first , that it be provoked , enraged and h●eightned by some great temptation . though it be a● poison in it self , yet being inbred in nature , it grows not violently outragious without the contribution of some new poison of sathan unto it in a suitable t●mptation . it was the advantage that sathan got against david , by a suitable temptation that raised his lusts to that rage and madness , which it went forth unto in the business of bathsheba and vriah . though sin be always a fire in the bones , yet it flames not , unless sathan come with his bellows to blow it up . and let any one in whom the law of sin ●riseth to this height of rage , seriously consider , and he may find out where the devil stands and puts in the business . secondly , it must be advantaged by some former entertainment and prevalency . sin grows not to this height at its first assault . had it not been suffered to make its entrance , had there not been some yielding in the soul , this had not come about ▪ the great wisdom and security of the soul in dealing with in-dwelling sin , is to put a violent stop unto its beginnings , its first motions and actings . venture all on the first attempt . die rather than yield one step unto it . if through the deceit of sin , or the negligence of the soul , or its carnal confidence , to give bounds to lusts actings at other seasons , it makes any entrance into the soul , and finds any entertainment , it gets strength and power , and insensibly ariseth to the frame under consideration . thou hadst never had the experience of the fury of sin , if thou hadst not been content with some of its dalliances . hadst thou not brought up this servant , this slave delicately , it would not have now presumed beyond a son . now when the law of sin in any particular hath got this double advantage , the furtherance of a vigorous temptation , and some prevalency formerly obtained , whereby it is let into the strengths of the soul , it often riseth up to this frame whereof we speak . thirdly , we may see what accompanies this rage and madness , what are the properties of it , and what effects it produceth . first , there is in it the casting off , for a time at least , of the yoke , rule and government of the spirit and law of grace . where grace hath the dominion , it will never utterly be expell'd from its throne , it will still keep its right and sovereignty . but its influences may for a season be intercepted , and its government be suspended by the power of sin . can we think that the law of grace had any actual influence of rule on the heart of david , when upon the provocation received from nabal , he was so hurried with the desire of self-revenge , that he cryed , gird on your swords , to his companions , and resolved not to leave alive one man of his whole houshold , 1 sam. 25 34. or that asa was in any better frame , when he smote the prophet , and put him in prison , that spake unto him in the name of the lord. sin in this case is like an untamed horse , which having first cast off his rider , runs away with fierceness and rage . it first casts off a present sense of the yoke of christ , and the law of his grace , and then hurries the soul at its pleasure . let us a little consider how this is done . the seat and residence of grace is in the whole soul ; it is in the inner man , it is in the mind , the will , and the affections ; for the whole soul is renewed by it unto the image of god , ephes. 4. 23 , 24. and the whole man is a new creature , 2 cor. 5. 17. and in all these doth it exert its power and efficacy ; its rule or dominion is the pursuit of its effectual working in all the faculties of the soul , as they are one united principle of moral and spiritual operations . so then , the interrupting of its exercise , of its rule and power by the law of sin ▪ must consist in its contrary acting in and upon the faculties and affections of the soul , whereon , and by which grace should exert its power and efficacy . and this it doth . it darkens the mind , partly through innumerable vain prejudices , and false reasonings , as we shall see when we come to consider its deceitfulness ; and partly through the steaming of the affections , heated with the noisome lusts that have laid hold on them . hence that saving light that is in the mind is clouded and stifled , that it cannot put forth its transforming power to change the soul into the likeness of christ discovered unto it , which is its proper work , rom. 12. 2. the habitual inclination of the will to obedience , which is the next way of the working of the law of grace , is first weakned , then cast aside , and rendered useless by the continual solicitations of sin and temptation ; so that the will first lets go its hold , and disputes whether it shall yield or no ; and at last gives up it self to its adversary ; and for the affections commonly the beginning of this evil is in them . they cross one another , and torture the soul with their impetuous violence . by this way is the rule of the law of grace intercepted by the law of sin , even by imposing upon it in the whole seat of its government . when this is done , it is sad work that sin will make in the soul. the apostle warns believers to take heed hereof , rom. 6. 12. let not sin therefore reign in your mortal bodies that you should obey it in the lusts thereof . look to it that it get not the dominion , that it usurp not rule , no not for a moment . it will labour to intrude it self into the throne , watch against it , or a woful state and condition lyes at the door . this then accompanies this rage and madness of the law of sin. it casts off during its prevalency the rule of the law of grace wholly . it speaks in the soul , but is not heard , it commands the contrary , but is not obeyed . it cryes out , do not this abominable thing which the lord hateth , but is not regarded ; that is , not so far as to be able to put a present stop to the rage of sin , and to recover its own rule , which god in his own time restores to it by the power of his spirit dwelling in us . secondly , madness or rage are accompanied with fearlesness and contempt of danger . it takes away the power of consideration , and all that influence that it ought to have upon the soul. hence sinners that are wholly under the power of this rage , are said , to run upon god and the thick bosses of his buckler , job 16. 21. that wherein he is armed for their utter ruine . they despise the utmost that he can do to them , being secretly resolved to accomplish their lusts though it cost them their souls . some few considerations will farther clear this unto us . first , ofttimes when the soul is broken loose from the power of renewing grace , god deals with it to keep it within bounds by preventing grace . so the lord declares that he will deal with israel , h●s . 2. 6. seeing ●hou hast rejected me , i will take another course with thee . i will lay obstacles before thee that thou shalt not be able to pass on whither the fury of thy lusts would drive thee . he will propose that to them from without , that shall obstruct them in their progress . secondly , these hinderances that god laves in the way of sinners , as shall be afterwards at large declared ; are of two sorts . first , rational considerations taken from the consequence of the sin and evil that the soul is solicited unto , and perplexed withal . such are the fear of death , judgement , and hell , falling into the hands of the living god , who is a consuming fire . whilest a man is under the power of the law of the spirit of life , the love of christ constraineth him , 2 cor. 5. 14. the principle of his doing good and abstaining from evil , is faith working by love , accompanied with a following of christ because of the sweet ●avour of his name . but now when this blessed 〈◊〉 yoke is for a season cast off , so as was manifested before , god sets an hedge of terrour before the soul , minds it of death and judgement to come , flashes the flames of hell fire in the face , fills the soul with consideration of all the evil consequence of sin to deter it from its purpose . to this end doth he make use of all threatnings recorded in the law and gospel . to this head also may be referred all the considerations that may be taken from things temporal , as shame , reproach , scandal , punishments , and the like . by the consideration of these things , i say , doth god set an hedge before them . secondly , providential dispensations are used by the lord to the same purpose , and these are of two sorts ; first , such as are suited to work upon the soul , and to cause it to desist and give over in its lustings and pursuit of sin . such are afflictions and mercies , isa. 57. 17. i was wroth and i smote them , i testified my dislike of their wayes by afflictions ; so hos. 2. 9 , 11 , 12. god chastens men with pains on their bodies , saith he , in job , to turn them from their purpose , and to hide sin from them , job 33. 17 , 19. and other wayes he hath to come to them and touch them , as in their names , relations , estates and desirable things . or else he heaps mercies on them that they may consider whom they are rebelling against . it may be signal distinguishing mercies are made their portion for many dayes . secondly , such as actually hinder the soul from pursuing sin , though it be resolved so to do . the various wayes whereby god doth this , we must afterwards consider . these are the wayes i say , whereby the soul is dealt withal , after the law of indwelling-sin hath cast off for a season the influencing power of the law of grace . but now when lust rises up to rage or madness , it will also contemn all these , even the rod and him that hath appointed it . it will rush on shame , reproaches , wrath , and whatever may befall it . that is , though they be presented unto it , it will venture upon them all . rage and madness is fearless . and this it doth two wayes . first , it possess●th the mind , that it suffers not the consideration of these things to dwell upon it , but renders the thoughts of them slight and evanid . or if the mind do force it self to a contemplation of them , yet it interposeth between it and the affections , that they shall not be influenced by it in any proportion to what is required . the soul in such a condition will be able to take such things into contemplation , and not at all to be moved by them . and where they do prevail for a season , yet they are insensibly wrought off from the heart again . secondly , by secret stubborn resolves to venture all upon the way wherein it is . and this is the second branch of this evidence of the power of sin , taken from the opposition that it makes to the law of grace , as it were by the way of force , strength and violence ; the consideration of its deceit doth now follow . chap. viii . indwelling-sin proved powerful from its deceit . proved to be deceitful . the general nature of deceit . jam. 1. 14. opened . how the mind is drawn off from its duty by the deceitfulness of sin. the principal duties of the mind in our obedience . the wayes and means whereby it is turned from it . the second part of the evidence of the power of sin from its manner of operation , is taken from its deceitfulness . it adds in its working , deceit unto power . the efficacy of that must needs be great , and is carefully to be watched against , by all such as value their souls , where power and deceit are combined , especially advantaged and assisted by all the wayes and means before insisted on . before we come to shew wherein the nature of this deceitfulness of sin doth consist , and how it prevaileth thereby , some testimonies shall be briefly given in unto the thing it self , and some light into the general nature of it . that sin , indwelling-sin , is deceitful , we have the express testimony of the holy ghost , as heb. 3. 13. take heed that ye be not hardened by the deceitfulness of sin . deceitful it is , take heed of it , watch against it , or it will produce its utmost effect in hardening of the heart against god. it is on the account of sin , that the heart is said to be deceitful above all things , jer. 17. 9. take a man in other things , and as job speaks , though he would be wise and crafty , he is like the wild asses colt , job 11. 12. a poor , vain , empty , nothing . but consider his heart on the account of this law of sin , it is crafty and deceitful above all things , they are wise to do evil , saith the prophet , but to do good they know not , jer. 4. 22. to the same purpose speaks the apostle , ephes. 4. 2. the old man is corrupt according to deceitful lusts . every lust , which is a branch of this law of sin , is deceitful ; and where there is poyson in every stream , the fountain must needs be corrupt . no particular lust hath any deceit in it , but what is communicated unto it from this fountain of all actual lust , this law of sin. and ( 2 thess. 2. 10. ) the coming of the man of sin , is said to be in and with the deceivableness of unrightcousness . unrighteousness is a thing generally decryed and evil spoken of amongst men , so that it is not easie to conceive how any man should prevail himself of a reputation thereby . but there is a deceivableness in it , whereby the minds of men are turned aside from a due consideration of it ; as we shall manifest afterwards . and thus the account which the apostle gives concerning those who are under the power of sin is , that they are deceived , titus 3. 3. and the life of evil men , is nothing but deceiving and being deceived , 2 tim. 3. 13. so that we have sufficient testimony given unto this qualification of the enemy with whom we have to deal ; he is deceitful , which consideration of all things puts the mind of man to a loss in dealing with an adversary . he knows he can have no security against one that is deceitful , but in standing upon his own guard and defence all his dayes . farther to manifest the strength and advantage that sin hath by its deceit , we may observe that the scripture places it for the most part as the head and spring of every sin , even as though there were no sin followed after , but where deceit went before . so 1 tim. 2. 13 , 14. the reason the apostle gives why adam though he was first formed , was not first in the transgression , is because he was not first deceived . the woman though made last , yet being first deceived , was first in the sin . even that first sin began in deceit , and until the mind was deceived , the soul was safe . eve therefore did truly express the matter , gen. 3. 13. though she did it not to a good end ; the serpent beguiled me , saith she , and i did eat . she thought to extenuate her own crime , by charging the serpent . and this was a new fruit of the sin she had cast her self into . but the matter of fact was true , she was beguiled before she eat ; deceit went before the transgression . and the apostle shews that sin and satan still take the same c●urse , 2 cor. 11. 3. there is saith he , the same way of working towards actual sin , as was of old ; beguiling , deceiving goes before , and sin that is the actual accomplishment of it followeth after . hence all the great works that the devil doth in the world , to stir men up to an opposition unto the lord jesus christ and his kingdom , he doth them by deceit , rev. 12. 9. the devil who deceiveth the whole world . it were utterly impossible men should be prevailed on to abide in his service , acting his designs to their eternal , and sometimes their temporal ruine , were they not exceedingly deceived . see also chap. 20. 10. hence are those manifold cautions that are given us to take heed , that we be not deceived , if we would take heed that we do not sin . see eph. 5. 6. 1 cor. 6. 9. 1 cor. 15. 33. gal. 6. 7. luke 21. 8. from all which testimonies we may learn the influence that deceit hath into sin , and consequently the advantage that the law of sin hath to put forth its power by its deceitfulness . where it prevails to deceive , it fails not to bring forth its fruit . the ground of this efficacy of sin by deceit is taken from the faculty of the soul affected with it . deceit properly affects the mind ; it is the mind that is deceived . when sin attempts any other way of entrance into the soul , as by the affections , the mind retaining its right and soveraignty , is able to give check and controul unto it . but where the mind is tainted , the prevalency must be great . for the mind or understanding is the leading faculty of the soul , and what that fixes on , the will and affections rush after , being capable of no consideration but what that presents unto them . hence it is , that though the entanglement of the affections unto sin be oft-times most troublesome , yet the deceit of the mind is alwayes most dangerous ; and that because of the place that it possesseth in the soul , as unto all its operations . it s office is to guide , direct , choose and lead ; and if the light that is in us be darkness , how great is that darkness . and this will farther appear , if we consider the nature of deceit in general . it consists in presenting unto the soul , or mind , things otherwise than they are , either in their nature , causes , effects , or present respect unto the soul. this is the general nature of deceit , and it prevails many wayes . it hides what ought to be seen and considered , conceals circumstances and consequences , presents what is not , or things as they are not , as we shall afterwards manifest in particular . it was shewed before , that satan beguiled and deceived our first parents ; that term the holy ghost gives unto his temptation and seduction . and how he did deceive them the scripture relates , gen. 3. 4 , 5. he did it by representing things otherwise than they were . the fruit was desirable , that was apparent unto the eye . hence satan takes advantage secretly to insinuate , that it was meerly an abridgement of their happiness , that god aimed at in forbidding them to eat of it . that it was for a tryal of their obedience ▪ that certain though not immediate 〈◊〉 would ensue upon the eating of it , he hides from ●●●m ; only he proposeth the present advantage of knowledge , and so presents the whole case quite otherwise unto them , than indeed it was . this is the ●●●re of deceit ; it is a representation of a matter under disguises , hiding that which is undesirable , proposing that which indeed is not in it , that the mind may make a false judgment of it . so jacob deceived isaac by his brothers raiment , and the skins on his hands and neck . again , deceit hath advantage by that way of management which is inseparable from it . it is always carried on by degrees , by little and little , that the whole of the design and aim in hand be not at once discovered . so dealt satan in that great deceit before-mentioned ; he proceeds in it by steps and degrees . first , he takes off an objection , and tells them they shall not die ; then proposeth the good of knowledge to them , and their being like to god thereby . to hide and conceal ends , to proceed by steps and degrees , to make use of what is obtained , and thence to press on to farther effects , is the true nature of deceit . steven tells us , that the king of egypt dealt subtilly or deceitfully with their kindred , acts 7. 19. how he did it we may see , exod. 1. he did not at first fall to killing and slaying of them , but says , vers . 10. come , let us deal wisely ; beginning to oppress them . this brings forth their bondage , ver . 11. having got this ground to make them slaves , he proceeds to destroy their children , ver . 16. he fell not on them all at once , but by degrees . and this may suffice to shew in general , that sin is deceitful , and the advantages that it hath thereby . for the way , and manner , and progress of sin in working by deceit , we have it fully expressed , james 1. 14 , 15. every man is tempted when he is drawn away of his own lust and enticed , then when lust hath conceived it bringeth forth sin , and sin when it is finished bringeth forth death . this place declaring the whole of what we aim at in this matter , must be particularly insisted on . in the foregoing verse , the apostle manifests that men are willing to drive the old trade , which our first parents at the entrance of sin set up withall , namely of excusing themselves in their sins , and casting the occasion and blame of them on others . it is not , say they , from themselves , their own nature and inclinations , their own designings , that they have committed such and such evils , but meerly from their temptations . and if they know not where to fix the evil of those temptations , they will lay them on god himself , rather than go without an excuse or extenuation of their guilt . this evil in the hearts of men the apostle rebuketh , verse 13. let no man say when he is tempted , i am tempted of god ; for god cannot be tempted of evil , neither tempteth he any man. and to shew the justness of this reproof in the words mentioned , he discovers the true causes of the rise and whole progress of sin , manifesting that the whole guilt of it lies upon the sinner , and that the whole punishment of it , if not graciously prevented , will be his lot also . we have therefore , as was said , in these words the whole progress of lust or indwelling-sin , by the way of subtilty , fraud and deceit , expressed and limited by the holy ghost . and from hence we shall manifest the particular ways and means whereby it puts forth its power and efficacy in the hearts of men by deceitfulness and subtilty ; and we may observe in the words , first , the utmost end aimed at in all the actings of sin , or the tendency of it in its own nature , and that is death : sin when it is finished bringeth forth death ; the everlasting death of the sinner : pretend what it will , this is the end it aims at and tends unto . hiding of ends and designs , is the principal property of deceit . this sin doth to the utmost ; other things innumerable it pleads , but not once declares that it aims at the death , the everlasting death of the soul. and a fixed apprehension of this end of every sin , is a blessed means to prevent its prevalency in its way of deceit or beguiling . secondly , the general way of its acting towards that end , is by temptation ; every man is tempted of his own lust . i purpose not to speak in general of the nature of temptations , it belongs not unto our present purpose , and besides i have done it elsewhere . it may suffice at present to observe , that the life of temptation lies in deceit . so that in the business of sin , to be effectually tempted , and to be beguiled or deceived , are the same . thus it was in the first temptation , it is every where called the serpents beguiling or deceiving , as was manifested before : the serpent beguiled eve , that is , prevailed by his temptations upon her . so that every man is tempted , that is , every man is beguiled or deceived by his own lust , or indwelling-sin , which we have often declared to be the same . the degrees whereby sin proceedeth in this work of tempting or deceiving , are five . for we shewed before , that this belongs unto the nature of deceit that it works by degrees , making its advantage by one step to gain another . the first of these consists in drawing off , or drawing away ; every man is tempted when he is drawn away of his own lust . the second is in enticing ; and is enticed . the third , in the conception of sin ; when lust hath conceived , when the heart is enticed , then lust conceives in it . the fourth is the bringing forth of sin in its actual accomplishment , when lust hath conceived it brings forth sin . in all which there is a secret allusion to an adulterous deviation from conjugal duties , and conceiving or bringing forth children of whoredom and fornication . the fifth is , the finishing of sin , the compleating of it , the filling up of the measure of it , whereby the end originally designed by lust is brought about : sin when it is finished bringeth forth death . as lust conceiving , naturally and necessarily bringeth forth sin , so sin finished , infallibly procureth eternal death . the first of these relates to the mind ; that is drawn off , or drawn away by the deceit of sin . the second unto the affections , they are enticed or intangled . the third to the will , wherein sin is conceived ; the consent of the will being the formal conception of actual sin . the fourth to the conversation , wherein sin is brought forth ; it exerts it self in the lives and courses of men . the fifth respects an obdurate course in sinning , that finisheth , consummates , and shuts up the whole work of sin , whereon ensues death or eternal ruine . i shall principally consider the three first , wherein the main stength of the deceit of sin doth lie , and that because in believers , whose state and condition is principally proposed to consideration , god is pleased , for the most part , graciously to prevent the fourth instance , or the bringing forth of actual sins in their conversations ; and the last alwaies and wholly , or their being obdurate in a course of sin to the finishing of it . what waies god in his grace and faithfulness makes use of to stifle the conceptions of sin in the womb , and to hinder its actual production in the lives of men , must afterwards be spoken unto . the first three instances then we shall insist upon fully , as those wherein the principal concernment of believers in this matter doth lie . the first thing which sin is said to do , working in a way of deceit , is to draw away , or to draw off ; whence a man is said to be drawn off , or drawn away and diverted , namely from attending unto that course of obedience and holiness , which , in opposition unto sin and the law thereof , he is bound with diligence to attend unto . now it is the mind that this effect of the deceit of sin is wrought upon . the mind or understanding , as we have shewed , is the guiding , conducting faculty of the soul ; it goes before in discerning , judging , and determining to make the way of moral actions fair and smooth to the will and affections . it is to the soul , what moses told his father-in-law that he might be to the people in the wilderness , as eyes to guide them , and keep them from wandering in that desolate place . it is the eye of the soul , without whose guidance the will and affections would perpetually wander in the wilderness of this world , according as any object , with an appearing present good , did offer or present it self unto them . the first thing therefore that sin aims at in its deceitful working , is to draw off and divert the mind from the discharge of its duty . there are two things which belong unto the duty of the mind , in that special office which it hath in and about the obedience which god requireth . first , to keep it self and the whole soul in such a frame and posture , as may render it ready unto all duties of obedience , and watchful against all inticements unto the conception of sin . secondly , in particular carefully to attend unto all particular actions , that they be performed as god requireth , for matter , manner , time and season , agreeable unto his will , as also for the obviating all particular tenders of sin in things forbidden . in these two things consists the whole duty of the mind of a believer . and from both of them doth indwelling-sin endeavour to divert it , and draw it off . the first of these is , the duty of the mind , in reference unto the general frame and course of the whole soul ; and hereof two things may be considered . first , that it is founded in a due constant consideration ; 1. of our selves , of sin and its vileness . 2. of god , of his grace and goodness . and both these doth sin labour to draw it off from . secondly , in attending to those duties which are suited to obviate the working of the law of sin , in an especial manner . first , it endeavours to draw it off from a due consideration , apprehension and sensibleness of its own vileness , and the danger wherewith it is attended . this in the first place we shall instance in . a due constant consideration of sin in its nature , in all its aggravating circumstances , in its end and tendency , especially as represented in the blood and cross of christ ought alwaies to abide with us . jer. 2. 19. know therefore and see , that it is an evil thing and a bitter , that thou hast for saken the lord thy god. every sin is a forsaking of the lord our god. if the heart know not , if it consider not , that it is an evil thing and a bitter , evil in it self , bitter in its effects , fruit and event , it will never be secured against it . besides , that frame of heart which is most accepted with god in any sinner , is the humble , contrite , self-abasing frame : isa. 57. 15. thus saith the high and losty one that inhabiteth eternity , whose name is holy , i dwell in the high and holy place , with him also that is of a contrite and humble spirit : to revive the spirit of the humble , to revive the spirit of the contrite ones . see also luk. 18. 13 , 14. this becomes a sinner , no garment sits so decently about him . be cloathed with humility , saith the apostle , 1 pet. 5. 5. it is that which becomes us , and it is the only safe frame . he that walketh humbly walketh safely . this is the design of peters advice , 1 epist. 1. 17. pass the time of your sojourning here in fear . after that he himself had miscarried by another frame of mind , he gives this advice to all believers ; it is not a bondage , servile fear , disquieting and perplexing the soul , but such a fear as may keep men constantly calling upon the father , with reference unto the final judgement , that they may be preserved from sin , whereof they were in so great danger , which he advises them unto . if ye call on the father , who without respect of persons judgeth according to every mans work , pass the time of your sojourning here in fear . this is the humble frame of soul ▪ and how is this obtained ? how is this preserved ? no otherwise but by a constant deep apprehension of the evil , vileness , and danger of sin . so was it wrought , so was it kept up in the approved publican : god be merciful , saith he , to me a sinner : sense of sin kept him humble , and humility made way for his access unto a testimony of the pardon of sin . and this is the great preservative through grace from sin , as we have an example in the instance of joseph , gen. 39. 9. upon the urgency of his great temptation , he recoils immediately into this frame of spirit ; how , saith he , can i do this thing , and sin against god ? a constant steady sense of the evil of sin , gives him such preservation , that he ventures liberty and life in opposition to it . to fear sin , is to fear the lord ; so the holy man tells us that they are the same , job 28. 28. the fear of the lord that is wisdom , and to depart from iniquity that is understanding . this therefore in the first place , in general , doth the law of sin put forth its deceit about , namely to draw the mind from this frame , which is the strongest fort of the souls defence and security . it labours to divert the mind from a due apprehension of the vileness , abomination , and danger of sin . it secretly and insensibly insinuates lessening , excusing , extenuating thoughts of it ; or it draws it off from pondering upon it , from being conversant about it in its thoughts so much as it ought , and formerly hath been . and if after the heart of a man hath through the word , spirit and grace of christ been made tender , soft , deeply sensible of sin , it becomes on any account , or by any means whatever to have less , sewer , slighter , or less affecting thoughts of it , or about it , the mind of that man is drawn away by the deceitfulness of sin . there are two wayes amongst others , whereby the law of sin endeavours deceitfully to draw off the mind from this duty , and frame ensuing thereon . first , it doth it by an horrible abuse of gospel-grace . there is in the gospel a remedy provided against the whole evil of sin , the filth , the guilt of it , with all its dangerous consequents . it is the doctrine of the deliverance of the souls of men from sin and death . a discovery of the gracious will of god towards sinners by jesus christ. what now is the genuine tendency of this doctrine , of this discovery of grace , and what ought we to use it and improve it unto ? this the apostle declares , tit. 2. 11 , 12. the grace of god that bringeth salvation , hath appeared to all men , teaching us , that denying ungodliness and worldly lusts , we should live soberly , righteously , and godly in this present world . this it teacheth , this we ought to learn of it , and by it . hence vniversal holiness is called a conversation that becometh the gospel , phil. 1. 27. it becomes it as that which is answerable unto its end , aim , and design , as that which it requires , and which it ought to be improved unto . and accordingly it doth produce this effect where the word of it is received and preserved in a saving light , rom. 12. 2. ephes. 4. 20 , 21 , 22 , 23 , 24. but herein doth the deceit of sin interpose it self . it separates between the doctrine of grace , and the use and end of it . it stayes upon its notions , and intercepts its influences in its proper application . from the doctrine of the assured pardon of sin , it insinuates a regardlesness of sin . god in christ makes the proposition , and satan and sin make the conclusion . for that the deceitfulness of sin is apt to plead unto a regardlesness of it from the grace of god whereby it is pardoned , the apostle declares in his reproof and detestation of such an insinuation , rom. 6. 1. what shall we say then , shall we continue in sin , that grace may abound ? god forbid . mens deceitful hearts , saith he , are apt to make that conclusion ; but far be it from us , that we should give any entertainment unto it . but yet that some have evidently improved that deceit unto their own eternal ruine , jude declares , ver . 4. vngodly men , turning the grace of god into lasciviousness . and we have had dreadful instances of it in the daies of temptation wherein we have lived . indeed in opposition unto this deceit lies much of the wisdom of faith , and power of gospel-grace . when the mind is fully possessed with , and cast habitually and firmly into the mould of the notion and doctrine of gospel-truth about the full and free forgiveness of all sins in the blood of christ , then to be able to keep the heart alwaies in a deep humbling sense of sin , abhorrency of it , and self-abasement for it , is a great effect of gospel-wisdom and grace . this is the tryal and touchstone of gospel light. if it keep the heart sensible of sin , humble , lowly , and broken on that account ; if it teach us to water a free pardon with tears , to detest forgiven sin , to watch diligently for the ruine of that , which we are yet assured , shall never ruine us , it is divine , from above , of the spirit of grace . if it secretly and insensibly make men loose and slight in their thoughts about sin , it is adulterate , selfish , false . if it will be all , answer all ends , it is nothing . hence it comes to pass , that sometimes we see men walking in a bondage-frame of spirit all their daies , low in their light , mean in their apprehensions of grace , so that it is hard to discern whether covenant in their principles they belong unto ; whether they are under the law , or under grace , yet walk with a more conscientious tenderness of sinning , than many who are advanced into higher degrees of light and knowledge than they . not that the saving light of the gospel , is not the only principle of saving holiness and obedience ; but that through the deceitfulness of sin it is variously abused to counteance the soul in manifold neglect of duties , and to draw off the mind from a due consideration of the nature , desert and danger of sin . and this is done several waies . first , the soul having frequent need of relief by gospel-grace against a sense of the guilt of sin , and accusation of the law , comes at length to make it a common and ordinary thing , and such as may be slightly performed . having found a good medicine for its wounds , and such as it hath had experience of its efficacy , it comes to apply it slightly , and rather skinneth over , than cureth its sores . a little less earnestness , a little less diligence serves every time , until the soul it may be begins to secure it self of pardom in course . and this tends directly to draw off the mind from its constant and universal watchfulness against sin . he whose light hath made his way of access plain for the obtaining of pardon , if he be not very watchful , he is far more apt to become overly , formal , and careless in his work , than he who by reason of mists and darkness , beats about to find his way aright to the throne of grace . as a man that hath often travelled a road passed on without regard or enquiry ; but he who is a stranger unto it observing all turnings , and enquiring of all passengers , secures his journey beyond the other . secondly , the deceitfulness of sin takes advantage from the doctrine of grace , by many waies and means to extend the bounds of the souls liberty beyond what god hath assigned unto it . some have never thought themselves free from a legal bondage-frame , until they have been brought into the confines of sensuality , and some into the depths of it . how often will sin plead , this strictness , this exactness , this solicitude is no waies needful ; relief is provided in the gospel against such things . would you live as though there were no need of the gospel ? as though pardon of sin were to no purpose ? but concerning these pleas of sin from gospel-grace , we shall have occasion to speak more hereafter in particular . thirdly , in times of temptation this deceitfulness of sin , will argue expresly for sin from gospel-grace ; at least it will plead for these two things . first , that there is not need of such a tenacious severe contending against it , as the principle of the new creature is fixed on . if it cannot divert the soul or mind wholly from attending unto temptations to oppose them , yet it will endeavour to draw them off , as to the manner of their attendance . they need not use that diligence which at first the soul apprehends to be necessary . secondly , it will be tendering relief as to the event of sin , that it shall not turn to the ruine or destruction of the soul , because it is , it will , or may be pardoned by the grace of the gospel . and this is true , this is the great and only relief of the soul against sin , the guilt whereof it hath contracted already ; the blessed and only remedy for a guilty soul. but when it is pleaded and remembred by the deceitfulness of sin in complyance with temptation unto sin , then it is poyson ; poyson is mixed in every drop of this balsom , to the danger , if not death of the soul. and this is the first way whereby the deceitfulness of sin draws off the mind from a due attendance unto that sense of its vileness , which alone is able to keep it in that humble , self-abased frame that is acceptable with god. it makes the mind careless , as though its work were needless , because of the abounding of grace ; which is a souldiers neglect of his station trusting to a reserve , provided indeed only in case of keeping his own proper place . secondly , sin takes advantage to work by its deceit in this matter of drawing off the mind from a due sense of it , from the state and condition of men in the world . i shall give only one instance of its procedure in this kind . men in their younger daies have naturally their affections more quick , vigorous and active , more sensibly working in them , than afterwards . they do as to their sensible working and operation naturally decay , and many things befall men in their lives , that take off the edge and keenness of them . but as men lose in their affections , if they are not besotted in sensuality , or by the corruptions that are in the world through lust , they grow and improve in their understandings , resolutions , and judgements . hence it is , that if what had place formerly in their affections , do not take place in their minds and judgements , they utterly lose them , they have no more place in their souls . thus men have no regard for , yea , they utterly despise those things which their affections were set upon with delight and greediness in their childhood . but if they are things that by any means come to be fixed in their minds and judgements , they continue a high esteem for them , and do cleave as close unto them , as they did when their affections were more vigorous . only as it were they have changed their seat in the soul. it is thus in things spiritual ; the first and chiefest seat of the sensibleness of sin , is in the affections ; as these in natural youth , are great and large , so are they spiritually in spiritual youth , jer. 2. 2. i remember the kindness of thy youth , the love of thine espousals . besides such persons are newly come off from their convictions , wherein they have been cut to the heart , and so made tender . whatever touches upon a wound is throughly felt . so doth the guilt of sin before the wound given by conviction be throughly cured . but now when affections begin to decay naturally , they begin to decay also as to their sensible actings and motions in things spiritual . although they improve in grace , yet they may decay in sense . at least spiritual sense is not radically in them , but only by way of communication . now in these decayes , if the soul take not care to fix a deep sense of sin on the mind and judgement , thereby perpetually to affect the heart and affections , it will decay . and here the deceit of the law of sin interposeth it self . it suffers a sense of sin to decay in the affections , and diverts the mind from entertaining a due , constant fixed consideration of it . we may consider this a little in persons that never make a progress in the waies of god beyond conviction . how sensible of sin will they be for a season ? how will they then mourn and weep under a sense of the guilt of it ? how will they cordially and heartily resolve against it ? affections are vigorous , and as it were bear rule in their souls . but they are like an herb that will flourish for a day or two with watering , although it have no root . for , a while after we see , that these men the more experience they have had of sin , the less they are afraid of it , as the wise man intimates , eccles. 8. 11. and at length they come to be the greatest contemners of sin in the world . no sinner like him that hath sinned away his convictions of sin . what is the reason of this ? sense of sin was in their convictions fixed on their affections ; as it decayed in them , they took no care to have it deeply and graciously fixed on their minds . this the deceitfulness of sin deprived them of , and so ruined their souls . in some measure it is so with believers . if as the sensibleness of the affections decay , if as they grow heavy and obtuse , great wisdom and grace be not used to fix a due sense of sin upon the mind and judgement , which may provoke , excite , enliven and stir up the affections every day , great decayes will ensue . at first , sorrow , trouble , grief , fear , affected the mind , and would give it no rest . if afterwards the mind do not affect the heart with sorrow and grief , the whole will be cast out , and the soul be in danger of being hardened . and these are some of the waies whereby the deceit of sin diverts the mind from the first part of its safe preserving frame , or draws it off from its constant watchfulness against sin and all the effects of it . the second part of this general duty of the mind , is to keep the soul unto a constant , holy consideration of god and his grace . this evidently lies at the spring-head of gospel-obedience . the way whereby sin draws off the mind from this part of its duty is open and known sufficiently , though not sufficiently watched against . now this the scripture every where declares to be the filling of the minds of men with earthly things . this it placeth in direct opposition unto that heavenly frame of the mind , which is the spring of gospel-obedience , col. 3. 2. set your affections on things above , not on things on the earth , or set your minds . as if he had said , on both together you cannot be set or fixed , so as principally and chiefly to mind them both . and the affections to the one and the other , proceeding from these different principles of minding the one and the other , are opposed as directly inconsistent , 1 joh. 2. 15. love not the world , neither the things that are in the world , if any man love the world , the love of the father is not in him . and actings in a course suitable unto these affections are proposed also as contrary ; you cannot serve god and mammon . these are two masters whom no man can serve at the same time , to the satisfaction of both . every inordinate minding , then , of earthly things , is opposed unto that frame wherein our minds ought to be fixed on god and his grace in a course of gospel-obedience . several waies there are whereby the deceitfulness of sin draws off the mind in this particular , but the chief of them is by pressing these things on the mind under the notion of things lawful , and it may be necessary . so all those who excuse themselves in the parable , from coming in to the marriage-feast of the gospel , did it on the account of their being engaged in their lawful callings . one about his farm , another his oxen , the means whereby he ploughed in this world . by this plea were the minds of men drawn off from that frame of heavenliness which is required to our walking with god , and the rules of not loving the world , or using it as if we used it not , are hereby neglected . what wisdom , what watchfulness , what serious frequent trial and examination of our selves is required , to keep our hearts and minds in an heavenly frame , in the use and pursuit of earthly things , is not my present business to declare . this is evident , that the engine whereby the deceit of sin draws off and turns aside the mind in this matter , is the pretence of the lawfulness of things about which it would have it exercise it self , against which very few are armed with sufficient diligence , wisdom and skill . and this is the first and most general attempt that indwelling-sin makes upon the soul by deceit : it draws away the mind from a diligent attention unto its course in a due sense of the evil of sin , and a due and constant consideration of god and his grace . chap. ix . the deceit of sin in drawing off the mind from a due attendance unto especial duties of obedience , instanced in meditation and prayer . how sin by its deceit endeavours to draw off the mind from attending unto that holy frame in walking with god , wherein the soul ought to be preserved , hath been declared . proceed we now to shew how it doth the same work in reference unto those especial duties , by which the designs , workings and prevalency of it may in an especial manner be obviated and prevented sin indeed maintains an enmity against all duties of obedience , or rather with god in them . when i would do good , saith the apostle , evil is present with me . when ever i would do good , or what good soever i would do , that is spiritually good , good in reference unto god , it is present with me , to hinder me from it , to oppose me in it . and on the other side , all duties of obedience do lie directly against the actings of the law of sin . for as the flesh in all its actings lusteth against the spirit , so the spirit in all its actings lusteth against the flesh . and therefore every duty performed in the strength and grace of the spirit , is contrary to the law of sin . rom. 8. 13. if ye by the spirit do mortifie the deeds of the flesh . actings of the spirit of grace in duties doth this work . these two are contrary . but yet there are some duties , which in their own nature , and by gods appointment , have a peculiar influence into the weakening and subduing the whole law of sin in its very principles , and chiefest strengths . and these the mind of a believer ought principally in his whole course to attend unto . and these doth sin in its deceit endeavour principally to draw off the mind from . as in diseases of the body , some remedies , they say , have a specifick quality against distempers ; so in this disease of the soul , there are some duties that have an especial vertue against this sinful distemper . i shall not insist on many of them , but instance only in two , which seem to me to be of this nature ; namely that by gods designation they have a special tendency towards the ruine of the law of sin . and then we shall shew the waies , methods and means which the law of sin useth to divert the mind from a due attendance unto them . now these duties are , first , prayer , especially private prayer : and , secondly , meditation . i put them together , because they much agree in their general nature and end , differing only in the manner of their performance . for by meditation , i intend meditating upon what respect and suitableness there is between the word and our own hearts , to this end , that they may be brought to a more exact conformity . it is our pondering on the truth as it is in jesus , to find out the image and representation of it in our own hearts ; and so it hath the same intent with prayer , which is to bring our souls into a frame in all things answering the mind and will of god. they are as the blood and spirits in the veins , that have the same life , motion and use . but yet because persons are generally at a great loss in this duty of meditation , having declared it to be of so great efficacy , for the controlling of the actings of the law of sin , i shall in our passage give briefly two or three rules for the directing of believers to a right performance of this great duty , and they are these . first , meditate of god with god ; that is , when we would undertake thoughts and meditations of god , his excellencies , his properties , his glory , his majesty , his love , his goodness , let it be done in a way of speaking unto god , in a deep humiliation and abasement of our souls before him . this , will fix the mind , and draw it forth from one thing to another , to give glory unto god in a due manner , and affect the soul until it be brought into that holy admiration of god and delight in him , which is acceptable unto him . my meaning is , that it be done in a way of prayer and praise , speaking unto god. secondly , meditate on the word in the word : that is , in the reading of it , consider the sense in the particular passages we insist upon , looking to god for help , guidance and direction in the discovery of his mind and will therein , and then labour to have our hearts affected with it . thirdly , what we come short of in evenness and constancy in our thoughts in these things , let it be made up in frequency . some are discouraged because their minds do not regularly supply them with thoughts to carry on their meditations , through the weakness or imperfection of their inventions . let this be supplied by frequent returns of the mind unto the subject proposed to be meditated upon , whereby new senses will still be supplied unto it . but this by the way . these duties , i say , amongst others ( for we have only chosen them for an instance , not excluding some others from the same place , office and usefulness with them ) do make an especial opposition to the very being and life of indwelling-sin , or rather faith in them doth so . they are perpetually designing its utter ruine . i shall therefore upon this instance in the pursuit of our present purpose do these two things . first , shew the suitableness and usefulness of this duty , or these duties , ( as i shall handle them jointly ) unto the ruining of sin . secondly , shew the means whereby the deceitfulness of sin endeavours to draw off the mind from a due attendance unto them . for the first observe , first , that it is the proper work of the soul in this duty , to consider all the secret workings and actings of sin , what advantages it hath got , what temptations it is in conjunction withall , what harm it hath already done , and what it is yet farther ready to do . hence david gives that title unto one of his prayers , psal. 102. a prayer of the afflicted , when he is over-whelmed , and poureth out his complaint before the lord. i speak of that prayer which is attended with a due consideration of all the wants , straits and emergencies of the soul. without this , prayer is not prayer ; that is , what ever shew or appearance of that duty it hath , it is no way useful , either to the glory of god , or the good of the souls of men . a cloud it is without water , driven by the wind of the breath of men . nor was there ever any more present and effectual poison for souls found out , than the binding of them unto a constant form and usage of i know not what words in their prayers and supplications , which themselves do not understand . bind men so in their trades , or in their businesses in this world , and they will quickly find the effect of it . by this means are they disenabled from any due consideration of what a present is good for them , or evil unto them , without which , to what use can prayer serve , but to mock god , and delude mens own souls ? but in this kind of prayer which we insist on , the spirit of god falls in to give us his assistance , and that in this very matter of finding out and discovering the most secret actings and workings of the law of sin . rom. 8. 26. we know not what to pray for as we ought , but he helps our infirmities : he discovers our wants unto us , and wherein chiefly we stand in need of help and relief . and we find it by daily experience , that in prayer , believers are led into such discoveries and convictions of the secret deceitful work of sin in their hearts , as no considerations could ever have led them into . so david , psal. 51. designing the confession of his actual sin , having his wound in his prayer searched by the skilful hand of the spirit of god , he had a discovery made unto him of the root of all his miscarriages in his original corruption , vers . 5. the spirit in this duty is as the candle of the lord unto the soul ▪ enabling it to search all the inward parts of the belly . it gives a holy spiritual light into the mind , enabling it to search the deep and dark recesses of the heart , to find out the subtil and deceitful machinations , figments and imaginations of the law of sin therein . what ever notion there be of it , what ever power and prevalency in it , it is laid hand on , apprehended , brought into the presence of god , judged , condemned , bewailed . and what can possible be more effectual for its ruine and destruction ? for together with its discovery , application is made unto all that relief which in jesus christ is provided against it , all ways and means whereby it may be ruined . hence it is the duty of the mind , to watch unto prayer , 1 pet. 4. 7. to attend diligently unto the estate of our souls , and to deal fervently and effectually with god about it . the like also may be said of meditation , wisely managed unto its proper end . secondly , in this duty there is wrought upon the heart a deep full sense of the vileness of sin , with a constant renewed detestation of it , which , if any thing , undoubtedly tends to its ruine . this is one design of prayer , one end of the soul in it , namely to draw forth sin , to set it in order , to present it unto it self in its vileness , abomination and aggravating circumstances , that it may be loathed , abhorred , and cast away as a filthy thing ; as isa. 30. 22. he that pleads with god for sins remission , pleads also with his own heart for its detestation . hos. 14. 3. herein also sin is judged in the name of god ; for the soul in its confession subscribes unto gods detestation of it , and the sentence of his law against it . there is indeed a course of these duties , which convinced persons do give up themselves unto , as a mere covert to their lusts : they cannot sin quietly , unless they perform duty constantly . but that prayer we speak of , is a thing of another nature , a thing that will allow no composition with sin , much less will serve the ends of the deceit of it , as the other formal prayer doth . it will not be bribed into a secret compliance with any of the enemies of god , or the soul , no not for a moment . and hence it is , that oftentimes in this duty , the heart is raised to the most sincere effectual sense of sin , and detestation of it , that the soul ever obtains in its whole cour●e of obedience . and this evidently tends also to the weakning and ruine of the law of sin . thirdly , this is the way appointed and bless●d of god to obtain strength and power against sin . jam. 1. 5. doth any man lack , let him ask of god. prayer is the way of obtaining from god by christ a supply of all our wants , assistance against all opposition , especially that which is made against us by sin . this , i suppose , need not be insisted on ; it is in the notion and practice clear to every believer . it is that wherein we call , and upon which the lord jesus comes in to our succour , with suitable help in a time of need , heb. 2. 17. fourthly , faith in prayer countermines all the workings of the deceit of sin ; and that because the soul doth therein constantly engage it self unto god to oppose all sin whatsoever . psal. 119. 106. i have sworn , and i will perfom it , that i will keep thy righteous judgments . this is the language of every gracious soul in its addresses unto god : the inmost parts thereof engage themselves to god to cleave to him in all things , and to oppose sin in all things . he that cannot do this , cannot pray . to pray with any other frame , is to flatter god with our lips , which he abhorreth . and this exceedingly helps a believer in pursuing sin unto its ruine . for , first , if there be any secret lust that lies lurking in the heart , he will find it either rising up against this engagement , or using its artifices to secure it self from it . and hereby it is discovered ; and the conviction of the heart concerning its evil furthered and strengthened . sin makes the most certain discovery of it self , and never more evidently than when it is most severely pursued . lusts in men are compared to hurtful and noisome beasts , or men themselves are so because of their lusts , isa. 11. 4 , 5. now such beasts use themselves to their dens and coverts , and never discover themselves , at least so much in their proper nature and rage , as when they are most earnestly pursued . and so it is with sin and corruption in the heart . secondly , if any sin be prevalent in the soul , it will weaken it , and take it off from the universality of this engagement unto god , it will breed a tergiversation unto it , a slightness in it . now when this is observed , it will exceedingly awaken a gracious soul , and stir it up to look about it . as a spontaneous lassitude , or a causeless weariness and indisposition of the body , is looked on as the sign of an approaching feaver , or some dangerous distemper , which stirs up men to use a timely and vigorous prevention , that they be not seised upon by it ; so is it in this case . when the soul of a believer finds in it self an indisposition to make fervent , sincere engagements of universal holiness unto god , it knows that there is some prevalent distemper in it , finds the place of it , and sets it self against it . thirdly , whilst the soul can thus constantly engage it self unto god , it is certain that sin can rise unto no ruinous prevalency . yea , it is a conquest over sin , a most considerable conquest , when the soul doth fully and clearly , without any secret reserve , come off with alacrity and resolution in such an engagement ; as psal. 18. 23. and it may upon such a success triumph in the grace of god , and have good hope through faith , that it shall have a final conquest , and what it so resolves , shall be done ; that it hath decreed a thing , and it shall be established . and this tends to the disappointment , yea , to the ruine of the law of sin . fourthly , if the heart be not deceived by cursed hypocrisie , this engagement unto god will greatly influence it unto a peculiar diligence and watchfulness against all sin . there is no greater evidence of hypocrisie , than to have the hear● like the whorish woman , prov. 7. 14. to say , i have paid my vows , now i may take my self unto my sin . or to be negligent about sin ▪ as being satisfied that it hath prayed against it . it is otherwise in a gracious soul. sense and conscience of engagements against sin made to god , do make it universally watchful against all its motions and operations . on these and sundry other accounts , doth faith in this duty exert it self peculiary , to the weakening of the power , and stopping of the progress of the law of sin . if then the mind be diligent in its watch and charge , to preserve the soul from the efficacy of sin , it will carefully attend unto this duty , and the due performance of it , which is of such singular advantage unto its end and purpose . here therefore sin puts forth its deceit in its own defence : it labours to divert and draw off the mind from attending unto this and the like duties . and there are , among others , three engines , three ways and means , whereby it attempts the accomplishment of its design . first , it makes advantage of its weariness unto the flesh . there is an aversation , as hath been declared in the law of sin unto all immediate communion with god. now this duty is such . there is nothing accompanieth it whereby the carnal part of the soul may be gratified , or satisfied , as there may be somewhat of that nature in most publick duties , in most that a man can do , beyond pure acts of faith and love . no relief or advantage then coming in by it , but what is purely spiritual , it becomes wearisome , burdensome to flesh and blood . it is like travelling alone without companion or diversion , which makes the way seem long , but brings the passenger with most speed to his journeys end . so our saviour declares , when expecting his disciples according to their duty and present distress should have been engaged in this work , he found them fast asleep , matth. 26. 41. the spirit , saith he , indeed is willing , but the flesh is weak : and out of that weakness grew their indisposition unto , and weariness of their duty . so god complains of his people , isa. 43. 22. thou hast been weary of me . and it may come at length unto that height which is mentioned , mal. 1. 13. ye have said , behold what a weariness is it , and ye have snuffed at it , saith the lord of hosts . the jews suppose that it was the language of men when they brought their offerings or sacrifices on their shoulders , which they pretended wearyed them , and they panted and blowed as men ready to faint under them , when they brought only the torn , and the lame , and the sick . but so is this duty oftentimes to the flesh . and this the deceitfulness of sin makes use of , to draw the heart by insensible degrees from a constant attendance unto it . it puts in for the relief of the weak and weary flesh . there is a complyance between spiritual flesh , and natural flesh in this matter ; they help one another , and an aversation unto this duty is the effect of their complyance . so it was in the spouse , cant. 5. 2 , 3. she was asleep drowsing in her spiritual condition , and pleads her natural unfitness to rouse her self from that state . if the mind be not diligently watchful to prevent insinuations from hence , if it dwell not constantly on those considerations which evidence an attendance unto this duty to be indispensible , if it stir not up the principle of grace in the heart to retain its rule and soveraignty , and not to be dallied withal by foolish pretences , it will be drawn off , which is the effect aimed at . secondly , the deceitfulness of sin makes use of corrupt reasonings taken from the pressing and urging occasions of life . should we , sayes it in the heart , attend strictly unto all duties in this kind , we should neglect our principal occasions , and be useless unto our selves and others in the world . and on this general account , particular businesses dispossess particular duties from their due place and time . men have not leisure to glorifie god and save their own souls . it is certain , that god gives us time enough for all that he requires of us in any kind in this world . no duties need to justle one another , i mean constantly . especial occasions must be determined according unto especial circumstances . but if in any thing we take more upon us than we have time well to perform it in without robbing god of that which is due to him , and our own souls , this god calls not unto , this he blesseth us not in . it is more tolerable that our duties of holiness and regard to god , should intrench upon the duties of our callings and employments in this world , than on the contrary ; and yet neither doth god require this at our hands in an ordinary manner or course . how little then will he bear with that which evidently is so much worse upon all accounts whatever . but yet through the deceitfulness of sin , thus are the souls of men beguiled . by several degrees they are at length driven from their duty . thirdly , it deals with the mind to draw it off from its attendance unto this duty by a tender of a compensation to be made in and by other duties . as saul thought to compensate his disobedience by sacrifice . may not the same duty performed in publick , or in the family suffice ? and if the soul be so foolish as not to answer , those things ought to be done , and this not to be left undone , it may be ensnared and deceived . for besides a command unto it , namely that we should personally watch unto prayer , there is as hath been declared sundry advantages in this duty so performed against the deceit and efficacy of sin , which in the more publick attendance unto it , it hath not . these sin strives to deprive the soul of by this commutation which by its corrupt reasonings it tenders unto it . fourthly , i may add here that which hath place in all the workings of sin by deceit , namely , its feeding the soul with promises and purposes of a more diligent attendance unto this duty when occasions will permit . by this means it brings the soul to say unto its convictions of duty , as felix did to paul , go thy way for this time , when i have a convenient season , i will call for thee . and by this means oftentimes the present season and time , which alone is ours , is lost irrecoverably . these are some of the wayes and means whereby the deceit of sin endeavours to draw off the mind from its due attendance unto this duty , which is so peculiarly suited to prevent its progress and prevalency , and which aims so directly and immediately at its ruine . i might instance also in other duties of the like tendency . but this may suffice to discover the nature of this part of the deceit of sin . and this is the first way whereby it makes way for the farther entangling of the affections and the conception of sin . when sin hath wrought this effect on any one , he is said to be drawn away , to be diverted from what in his mind he ought constantly to attend unto , in his walking before the lord. and this will instruct us to see and discern where lyes the beginning of our declensions and failings in the wayes of god , and that either as to our general course , or as to our attendance unto especial duties . and this is of great importance and concernment unto us . when the beginnings and occasions of a sickness or distemper of body are known , it is a great advantage to direct in and unto the cure of it . god to recall sion to himself shews her where was the beginning of her sin , micah 1. 13. now this is that which for the most part is the beginning of sin unto us , even the drawing off the mind from a due attendance in all things unto the discharge of its duty . the principal care and charge of the soul lyes on the mind ; and if that fail of its duty , the whole is betrayed , either as unto its general frame , or as unto particular miscarriages . the failing of the mind , is like the failing of the watch-man in ezekiel , the whole is lost by his neglect . this therefore in that self-scrutiny and search which we are called unto , we are most diligently to enquire after . god doth not look at what duties we perform , as to their number and tale , or as to their nature meerly , but whether we do them with that intention of mind and spirit which he requireth . many men perform duties in a road or course , and do not as it were , so much as think of them . their minds are filled with other things , only duty takes up so much of their time . this is but an endeavour to mock god , and deceive their own souls . would you therefore take the true measure of your selves : consider how it is with you as to the duty of your minds which we have enquired after . consider whether by any of the deceits mentioned , you have not been diverted and drawn away ; and if there be any decayes upon you in any kind , you will find that there hath been the beginning of them . by one way or other your minds have been made heedless , regardless , slothful , uncertain , being beguiled and drawn off from their duty . consider the charge , prov. 4. 23 , 25 , 26 , 27. may not such a soul say , if i had attended more diligently , if i had considered more wisely the vile nature of sin , if i had not suffered my mind to be possessed with vain hopes and foolish imaginations , by a cursed abuse of gospel-grace , if i had not permitted it to be filled with the things of the world , and to become negligent in attending unto especial duties , i had not at this day been thus sick , weak , thriftless , wounded , decayed , defiled . my careless , my deceived mind , hath been the beginning of sin and transgression unto my soul. and this discovery will direct the soul unto a sutable way for its healing and recovery , which will never be effected by a multiplying of particular duties , but by a restoring of the mind , psal. 23. 3. and this also doth hence appear to be the great means of preserving our souls , both as unto their general frame and particular duties according to the mind and will of god ; namely to endeavour after a sound and stedfast mind . it is a signal grace to have the spirit of power and love , and of a sound mind , 2 tim. 1. 7. a stable , solid , resolved mind in the things of god , not easily moved , diverted , changed , not drawn aside , a mind not apt to hearken after corrupt reasonings , vain insinuations , or pretences to draw it off from its duty . this is that which the apostle exhorts believers unto , 1 cor. 15. 38. therefore my beloved brethren , be stedfast , unmoveable , alwayes abounding in the work of the lord. the stedfastness of our minds abiding in their duty , is the cause of all our unmoveableness , and fruitfulness in obedience . and so peter tells us that those who are by any means led away , or enticed , they fall from their own stedfastness , 2 pet. 3. 7. and the great blame that is laid upon backsliders is , that they are not stedfast , psal. 78. 37. their spirit was not stedfast . for if the soul be safe , unless the mind be drawn off from its duty , the soundness and stedfastness of the mind is its great preservative . and there are three parts of this stedfastness of the mind . first , a full purpose of cleaving to god in all things . secondly , a daily renovation and quickning of the heart unto a discharge of this purpose . thirdly , resolutions against all dalliances or parlies about negligencies in that discharge ; which are not here to be spoken unto . chap. x. the deceit of sin in drawing off the mind from its attendance unto particular duties farther discovered . several things required in the mind of believers with respect unto particular duties of obedience . the actings of sin in a way of deceit , to divert the mind from them . we have not as yet brought unto an issue the first way of the working of the deceit of sin , namely , in its drawing away of the mind from the discharge of its duty , which we insist upon the longer upon a double account . first , because of its importance and concernment . if the mind be drawn off , if it be tainted , weakned , turned aside from a due and strict attendance unto its charge and office , the whole soul , will , and affections , are certainly entangled and drawn into sin , as hath been in part declared , and will afterwards farther appear . this we ought therefore to give diligent heed unto , which is the design of the apostles exhortation , heb. 2. 1. therefore we ought to give the more earnest heed to the things which we have heard , lost at any time we should let them slip . it is a failure of our minds , by the deceitfulness of sin , in losing the life , power , sense and impression of the word which he cautions us against . and there is no way to prevent it but by giving of most earnest heed unto the things which we have heard , which expresseth the whole duty of our minds in attending unto obedience . secondly , because the actings and workings of the mind being spiritual , are such as the conscience unless clearly enlightened , and duly excited and stirred up , is not affected withal , so as to take due notice of them . conscience is not apt to exercise reflex acts upon the minds failures , as principally respecting the acts of the whole soul. when the affections are entangled with sin ( of which afterwards ) or the will begins to conceive it by its express consent , conscience is apt to make an uproar in the soul , and to give it no rest or quiet until the soul be reclaimed , or it self be one way or other bribed or debauched . but these neglects of the mind being spiritual , without very diligent attendance , they are seldom taken notice of . our minds are often in the scriptures , called our spirits , as rom. 1. 9. whom i serve in my spirit ; and are distinguished from the soul , which principally intends the affections , in that distribution , 1 thess. 5. 23. sanctifie you wholly , your whole spirit and soul , that is , your mind and affections . it is true where the spirit is used to express spiritual gifts , it is as unto those gifts opposed to our understandings , 1 cor 14. 15. which is there taken for the first act of the mind in a rational perception of things . but as that word is applyed unto any faculty of our souls , it is the mind that it expresseth . this then being our spirit , the actings of it are secret and hidden , and not to be discovered without spiritual wisdom and diligence . let us not suppose then that we dwell too long on this consideration , which is of so great importance to us , and yet so hidden , and which we are apt to be very insensible of ; and yet our carefulness in this matter is one of the best evidences that we have of our sincerity . let us not then be like a man that is sensible , and complains of a cut finger , but not of a decay of spirits tending unto death . there remains therefore as unto this head of our discourse , the consideration of the charge of the mind in reference unto particular duties and sins . and in the consideration of it , we shall do these two things . first , shew what is required in the mind of a believer in reference unto particular duties . secondly , declare the way of the working of the deceit of sin to draw it off from its attendance thereunto . the like also shall be done with respect unto particular sins , and their avoidance . first , for the right performance of any duty , it is not enough that the thing it self required be performed , but that it be universally squared and fitted unto the rule of it . herein lyes the great duty of the mind , namely , to attend unto the rule of duties , and to take care that all the concernments of them be ordered thereby . our progress in obedience , is our edification or building . now it is but a very little fartherance unto a building , that a man bring wood and stones and heap them up together without order . they must be hewed and squared , and fitted by line and rule , if we intend to build . nor is it unto any advantage unto our edification in faith and obedience , that we multiply duties , if we heap them upon one another , if we order and dispose them not according to rule . and therefore doth god expresly reject a multitude of duties when not universally suited unto the rule , isa. 1. 11. to what purpose is the multitude of your sacrifices ; and v. 14. they are a trouble unto me , i am weary to bear them . and therefore all acceptable obedience is called a proceeding according unto rule , gal. 6. 16. it is a canonical , or regular obedience . as letters in the alphabet heaped together signifie nothing , unless they are disposed into their proper order ; no more do our duties without this disposal . that they be so , is the great duty of the mind , and which with all diligence it is to attend unto , ephes. 5. 15. walk circumspectly , exactly , accurately , that is , diligently in all things , take heed to the rule of what you do . we walk in duties , but we walk circumspectly in this attention of the mind . secondly , there are some special things which the rule directs unto , that the mind is to attend in every duty ; as , first , that as to the matter of it , it be full and compleat . under the law , no beast was allowed to be a sacrifice that had any member wanting , any defect of parts . such were rejected as well as those that were lame or blind . duties must be compleat as to the parts , the matter of them . there may be such a part of the price kept back , as may make the tendering of all the residue unacceptable , saul sparing agag and the fattest of the cattle , rendered the destroying of all the rest useless . thus when men will give alms , or perform other services , but not unto the proportion that the rule requireth , and which the mind by diligent attention unto it might discover , the whole duty is vitiated . secondly , as to the principle of it , namely , that it be done in faith , and therein by an actual derivation of strength from christ , ( john 15. 5. ) without whom we can do nothing . it is not enough that the person be a believer , though that be necessary unto every good work , ephes. 2. 10. but also that faith be peculiarly acted in every duty that we do . for our whole obedience is the obedience of faith , rom. 1. 5. that is , which the doctrine of faith requireth , and which the grace of faith beareth or bringeth forth . so christ is expresly said to be our life , col. 3. 4. our spiritual life , that is the spring , author , and cause of it . now as in life natural , no vital act can be performed , but by the actual operation of the principle of life it self ; so in life spiritual , no spiritually vital act , that is , no duty acceptable to god , can be performed but by the actual working of christ , who is our life . and this is no other way derived unto us but by faith . whence saith the apostle , gal. 2. 20. christ liveth in me , and the life which i now lead in the flesh , is by the faith of the son of god. not only was christ his life , a living principle unto him , but he led a life , that is , discharged vital actions in all duties of holiness and obedience , by the faith of the son of god , or in him ; deriving supplies of grace and strength from him thereby . this therefore ought a believer diligently to attend unto , namely , that every thing he doth to god , be done in the strength of christ ; which wherein it consisteth ought diligently to be enquired into by all who intend to walk with god. thirdly , in this respect unto rule , the manner of the performance of every duty is to be regarded . now there are two things in the manner of the performance of any duty which a believer , who is trusted with spiritual light , ought to attend unto . first , that it be done in the way , and by the means that god hath prescribed with respect unto the ou●ward manner of its performance . and this is especially to be regarded in duties of the worship of god ; the matter and outward manner whereof do both equally fall under his command . if this be not regarded , the whole duty is vitiated . i speak not of them who suffer themselves to be deluded by the deceitfulness of sin , utterly to disregard the rule of the word in such things , and to worship god according to their own imaginations ; but of them principally , who although they in general prosess to do nothing but what god requires , and as he requires it , yet do not diligently attend to the rule , to make the authority of god to be the sole cause and reason both of what they do , and of the manner of the performance of it . and this is the reason that god so often calls on his people to consider diligently and wisely , that they may do all according as he had commanded . secondly , the affections of the heart and mind in duties belong to the performance of them in the inward manner . the prescriptions and commands of god for attendance hereunto are innumerable , and the want hereof renders every duty an abomination unto him . a sacrifice without an heart , without salt , without fire , of what value is it ? no more are duties without spiritual affections . and herein is the mind to keep the charge of god ; to see that the heart which he requires be tendered to him . and we find also that god requireth especial affections to accompany special duties . he that gives with chearfulness ; which if they are not attended unto , the whole is lost . fourthly , the mind is to attend unto the ends of duties ; and therein principally the glory of god in christ. several other ends will sin and self impose upon our duties : especially two it will press hard upon us with : first , satisfaction of our convictions and consciences . secondly , the praise of men . for self-righteousness and ostentation are the main ends of men that are fallen off from god in all moral duties whatsoever . in their sins they endeavour for to satisfie their lusts , in their duties , their conviction , and pride . these the mind of a believer is diligently to watch against , and to keep up in all a single eye to the glory of god , as that which answers the great and general rule of all our obedience ; whatever you do , do it all to the glory of god. these and the like things , i say , which are commonly spoken unto , is the mind of a believer obliged to attend diligently and constantly unto , with respect unto all the particular duties of our walking before god. here then lyes no small part of the deceit of sin . namely , to draw the mind off from this watch , to bring an inadvertency upon it , that it shall not in these things keep the watch and charge of the lord. and if it can do so , and thereby strip our duties of all their excellencies which lye in these concernments of them , that the mind is to attend unto it will not much trouble it self nor us about the duties themselves . and this it attempts several wayes . first , by perswading the mind to content it self with generals , and to take it off from attending unto things in particular instances . for example ; it would perswade the soul to rest satisfied in a general aim of doing things to the glory of god , without considering how every particular duty may have that tendency . thus saul thought that he had fulfilled his whole duty , and done the will of god , and sought his glory in his war against amalek , when for want of attendance to every particular duty in that service , he had dishonoured god , and ruined himself and his posterity . and men may perswade themselves , that they have a general design for the glory of god , when they have no active principle in particular duties tending at all that way . but if , instead of fixing the mind by faith on the peculiar advancing the glory of god in a duty , the soul content it self with a general notion of doing so , the mind is already diverted and draw off from its charge by the deceitfulness of sin . if a man be travelling in a journey , it is not only required of him , that he bend his course that way , and so go on , but if he attend not unto every turning , and other occurrences in his way , he may wander and never come to his journeys end . and if we suppose that in general we aim at the glory of god , as we all prosess to do , yet if we attend not unto it distinctly upon every duty that occurs in our way , we shall never attain the end aimed at . and he who satisfies himself with this general purpose , without acting it in every special duty , will not long retain that purpose neither . it doth the same work upon the mind in reference unto the principle of our duties , as it doth unto the end . their principle is , that they be done in faith , in the strength of christ ; but if men content themselves that they are believers , that they have faith , and do not labour in every particular duty to act faith , to lead their spiritual lives in all the acts of them by the faith of the son of god , the mind is drawn off from its duty . it is particular actions wherein we express and exercise our faith and obedience ; and what we are in them , that we are , and no more . secondly , it draws off the mind from the duties before mentioned , by insinuating a secret contentment unto it from the duty it self performed , as to the matter of it . this is a fair discharge of a natural conscience . if the duty be performed , though as to the manner of its performance it come short almost in all things of the rule , conscience and conviction will be satisfied . as saul , upon his expedition against amalek , cries to samuel , come in , thou blessed of the lord , i have done the commandment of the lord. he satisfied himself , though he had not attended as he ought to the whole will of god in that matter . and thus was it with them , isa. 58. 3. wherefore have we fasted , say they , and thou regardest it not ; they had pleased themselves in the performance of their duties , and expected that god also should be pleased with them . but he shews them at large wherein they had failed , and that so far as to render what they had done an abomination . and the like charge he expresseth against them , chap. 48. 1 , 2. this the deceitfulness of sin endeavours to draw the mind unto , namely to take up in the performance of the duty it self . pray thou oughtest , and thou hast prayed , give alms thou oughtest , and thou hast given alms ; quiet then thy self in what thou hast done , and go on to do the like . if it prevail herein , the mind is discharged from farther attendance and watching unto duty , which leaves the soul on the borders of many evils . for , thirdly , hence customariness in all duties will quickly ensue , which is the height of sins drawing off the mind from duty . for mens minds may be drawn from all duties , in the midst of the most abundant performance of them . for in and under them , the mind may be subject unto an habitual diversion from its charge and watch unto the rule . what is done with such a frame , is not done to god , amos 5. 25. none of their sacrifices were to god , although they professed that they were all so . but they attended not unto his worship in faith , and unto his glory , and he despised all their duties . see also hos. 10. 1. and this is the great reason why professors thrive so little under the performance of a multitude of duties . they attend not unto them in a due manner , their minds being drawn off from their circumspect watch , and so they have little or no communion with god in them , which is the end whereunto they are designed , and by which alone they become useful and profitable unto themselves . and in this manner are many duties of worship and obedience performed by a woful generation of hypocrites , formalists , and profane persons , without either life or light in themselves , or acceptation with god ; their minds being wholly estranged from a due attendance unto what they do , by the power and deceitfulness of sin . secondly , as it is in respect of duties , so also it is in respect of sins . there are sundry things in and about every sin that the mind of a believer , by vertue of its office and duty is obliged to attend diligently unto , for the preservation of the soul from it . things they are which god hath appointed and sanctified , to give effectual rebukes and checks to the whole working of the law of sin , and such as in the law of grace , under which we are , are exceedingly suited and fitted unto that purpose . and these the deceit of sin endeavours by all means to draw off the mind from a due consideration of , and attendance unto . some few of them we shall a little reflect upon . first , the first and most general is the sovereignty of god , the great law-giver , by whom it is forbidden . this joseph fixed on in his great temptation , gen. 39. 9. how can i do this great wickedness and sin against god ? there was in it a great evil , a great ingratitude against man , which he pleads also and insists upon , ver . 8 , 9. but that which fixed his heart and resolution against it , was the formality of it , that it was sin against god , by whom it was severely forbidden . so the apostle informs us , that in our dealing in any thing that is against the law , our respect is still to be unto the law-giver and his sovereignty : james 4. 11 , 12. if thou judge the law , thou art not a doer of the law , but a judge ; there is one law-giver who is able to save and to destroy . consider this always , there is one law-giver , holy , righteous , armed with sovereign power and authority ; he is able to save and destroy . hence sin is called a rebellion , a casting off his yoke , a despising of him , and that in his sovereignty , as the great law-giver ; and this ought the mind always practically to attend unto , in all the lustings , actings and suggestions of the law of sin , especially when advantaged by any suitable or vigorous temptation . it is god that hath forbidden this thing , the great law-giver , under whose absolute sovereignty i am , in dependance on whon i live , and by whom i am to be disposed of , as to my present and eternal condition . this eve fixed on at the beginning of her temptation , god hath said , we must not eat of this tree , gen. 3. 3. but she kept not her ground , she abode not by that consideration , but suffered her mind to be diverted from it by the subtilty of sathan , which was the entrance of her transgression ; and so it is unto us all in our deviations from obedience . secondly , the deceit of sin , of every sin , the punishment appointed unto it in the law , is another thing that the mind ought actually to attend unto , in reference unto every particular evil . and the diversions from this , that the minds of men have been doctrinally and practically attended withall , have been an inlet into all manner of abominations . job professeth another frame in himself , chap. 31. 23. destruction from god was a terrour unto me , and by reason of his highness i could not endure . many evils he had mentioned in the fore-going verses , and pleads his innocency from them , although they were such as upon the account of his greatness and power , he could have committed easily without fear of danger from men . here he gives the reason that prevailed with him so carefully to abstain from them , destruction from god was a terrour to me , and by reason of his highness i could not endure . i considered , saith he , that god had appointed death and destruction for the punishment of sin , and that such was his greatness , highness , and power , that he could inflict it unto the uttermost , in such a way as no creature is able to abide or to avoid . so the apostle directs believers always to consider what a fearful thing it is to fall into the hands of the living god , heb. 10. 31. and that because he hath said , vengeance is mine , i will recompence , ver . 30. he is a sin-avenging god , that will by no means acquit the guilty ; as in the declaration of his gracious name , infinitely full of encouragements to poor sinners in christ , he addes that in the close , that he will by no means clear the guilty , exod. 34. 7. that he may keep upon the minds of them whom he pardoneth , a due sense of the punishment that is due from his vindictive justice unto every sin . and so the apostle would have us mind , that even our god is a consuming fire , heb. 12. 29. that is , that we should consider his holiness and vindictive justice , appointing unto sin a meet recompence of reward . and mens breaking through this consideration , he reckons as the height of the aggravation of their sins , rom. 1. 32. they know that it is the judgment of god , that they which commit such things were worthy of death , yet continued to do them : what hope is there for such persons ? there is indeed relief against this consideration for humbled believing souls in the blood of christ ; but this relief is not to take off the mind from it , as it is appointed of god to be a restraint from sin . and both these considerations , even the sovereignty of god , and the punishment of sin , are put together by our saviour , matth. 10. 28. fear not them which kill the body , but are not able to kill the soul ; but rather fear him which is able to destroy both soul and body in hell . thirdly , the consideration of all the love and kindness of god , against whom every sin is committed , is another thing that the mind ought diligently to attend unto . and this is a prevailing consideration , if rightly and graciously managed in the soul. this moses presseth on the people , deut. 32. 6. do you thus requite the lord , o foolish people and unwise ? is not he thy father that bought thee ? hath he not made thee , and established thee ? is this a requital for eternal love , and all the fruits of it ? for the love and care of a father , of a redeemer , that we have been made partakers of ? and it is the same consideration which the apostle manageth to this purpose , 2 cor. 7. 1. having therefore these promises , dearly beloved , let us cleanse our selves from all filthiness of the flesh and spirit , perfecting holiness in the fear of god. the receiving of the promises ought to be effectual , as to stir us up unto all holiness , so to work and effect an abstinence from all sin . and what promises are these ? namely that god will be a father unto us , and receive us , chap. 6. 17 , 18. which compriseth the whole of all the love of god towards us here , and to eternity . if there be any spiritual ingenuity in the soul , whilst the mind is attentive to this consideration , there can be no prevailing attempt made upon it by the power of sin . now there are two parts of this consideration . first , that which is general in it , that which is common unto all believers . this is managed unto this purpose , 1 joh. 3. 1 , 2 , 3. behold what manner of love the father hath bestowed upon us , that we should be called the sons of god ; therefore the world knoweth us not because it knew him not . beloved , now are we the sons of god , and it doth not yet appear what we shall be ; but we know that when he shall appear , we shall be like him for we shall see him as he is . and every man that hath this hope , purifieth himself even as he is pure . consider , saith he , the love of god , and the previledges that we enjoy by it : behold what manner of love the father hath bestowed upon us , that we should be called the sons of god. adoption is an especial fruit of it , and how great a priviledge is this ? such love it is , and such are the fruits of it , that the world knoweth nothing of the blessed condition which we obtain and enjoy thereby : the world knoweth us not . nay , it is such love , and so unspeakably blessed and glorious are the effects of it , that we our selves are not able to comprehend them . what use then ought we to make of this contemplation of the excellent unspeakable love of god ? why saith he , every one that hath this hope purifieth himself . every man who being made partaker of this love , and thereupon an hope of the full enjoyment of the fruits of it , of being made like to god in glory , purifieth himself , that is , in an abstinence from all and every sin , as in the following words is at large declared . secondly , it is to be considered as to such peculiar mercies and fruits of love , as every ones soul hath been made partaker of . there is no believer , but besides the love and mercy which he hath in common with all his brethren , he hath also in the lot of his inheritance , some inclosures , some especial mercies wherein he hath a single propriety . he hath some joy which no stranger intermedleth withall , prov. 14. 10. particular applications of covenant love and mercy to his soul. now these are all provisions laid in by god , that they may be born in mind against an hour of temptation , that the consideration of them may preserve the soul from the attempts of sin . their neglect is an high aggravation of our provocations . 1 king. 11. 9. it is charged as the great evil of solomon , that he had sinned against special mercies , especial intimations of love ; he sinned after god had appeared to him twice . god required that he should have born in mind that especial favour , and have made it an argument against sin . but he neglected● , and is burdened with this sore rebuke . and indeed all especiall mercies , all especial tokens and pledges of love , are utterly lost and mispent upon us , if they are not improved unto this end . this then is another thing , that it is the duty of the mind greatly to attend unto , and to oppose effectually unto every attempt that is made on the soul by the law of sin . fourthly , the considerations that arise from the blood and mediation of christ , are of the same importance . so the apostle declares , 2 cor. 5. 14 , 15. for the love of christ constraineth us , because we thus judge , that if one died for all , then were all dead ; and that he died for all , that they which live should not henceforth live unto themselves , but unto him which died for them , and rose again . there is a constraining efficacy in this consideration , it is great , forcible , effectual , if duly attented unto . but i must not here in particular insist upon these things . nor , fifthly , shall i speak of the inhabitation of the spirit , the greatest priviledge that we are made partakers of in this world . the due consideration how he is grieved by sin , how his dwelling place is defiled thereby , how his comforts are forfeited , lost , despised by it , might also be insisted on . but the instances passed through are sufficient unto our purpose . now herein lies the duty of the mina , in reference unto particular sins and temptations . it is diligently and carefully to attend unto those things , to dwell constantly upon the consideration of them , to have them in a continual readiness to oppose unto all the lustings , actings , warrings , attempts , and rage of sin . in reference hereunto doth sin in an especial manner put forth and act its deceit . it labours by all means to draw off the mind from its due attendance unto these things ; to deprive the soul of this great preservative and antidote against its poison . it endeavours to cause the soul to satisfie it self with general undigested notions about sin , that it may have nothing in particular to betake it self unto in its own defence , against its attempts and temptations . and the wayes whereby it doth this may be also briefly considered . first , it is from the deceit of sin that the mind is spiritually slothful , whereby it becomes negligent unto this duty . the principal discharge of its trust in this matter is expressed by watching , which is the great caution that the lord jesus gave unto his disciples in reference unto all their dangers from sin and satan , mark 14. 37. i say unto all watch . that is , use your utmost diligence and circumspection , that you be not surprised and entangled with temptations . it is called also consideration ; consider your wayes ; consider your latter end ; the want whereof god complains of in his people , dent. 32. 29. now that which is contrary to these indispensible conditions of our preservation , is spiritual slothfulness , as the apostle declares , heb. 6. 11 , 12. and we desire that every one of you , do shew the same diligence to the full assurance of hope unto the end , that you be not slothful . if we shew not diligence , we are slothful , and in danger of coming short to inherit the promises ; see 2 pet. 1. 5 , 9. and besides this giving all diligence , add to your faith vertue , to vertue , knowledge &c. for if these things be in you and abound , that they make you that you shall neither be barren , nor unfruitful in the knowledge of our lord jesus . but he that lacketh these things is blind , and cannot see afar off , and hath forgotten that he was purged from his old sins ; wherefore the rather brethren , give diligence to make your calling and election sure ; for if you do these things you shall never fall ; for so an entrance shall be administred unto you abundantly into the everlasting kingdom of our lord and saviour jesus christ , ver . 9 , 10. all this the mind is turned from , if once by the deceit of sin it be made slothful . now this sloth consists in three things . first , inadvertency ; it doth not set it self to consider and attend unto its special concernments . the apostle perswading the hebrews with all earnestness to attend diligently , to consider carefully that they may not be hardened by the deceitfulness of sin , gives this reason of their danger , that they were dull of hearing , chap. 5. 11. that is , that they were slothful , and did not attend unto the things of their duty . a secret regardlesness is apt to creep upon the soul , and it doth not set it self to a diligent marking how things go with it , and what is continually incumbent on it . secondly , an unwillingness to be stirred up unto its duty , prov. 19. 24. the slothful man hideth his hand in his bosom , and will not so much as bring it to his mouth again . there is an unwillingness in sloth to take any notice of warnings , calls , excitations , or stirrings up by the word , spirit , judgements , any thing that god maketh use of , to call the mind unto a due consideration of the condition of the soul. and this is a perfect evidence that the mind is made slothful by the deceit of sin , when especial calls and warnings , whether in a suitable word , or a pressing judgement , cannot prevail with it to pull its hand out of its bosome , that is , to set about the special duties that it is called unto . thirdly , weak and ineffectual attempts to recover its self unto its duty , prov. 26. 14. as the door turneth it self upon its hinges , so doth the slothful man upon his hed . in the turning of a door upon its hinges , there is some motion , but no progress . it removes up and down , but is still in the place and posture that it was . so is it with the spiritually slothful man on his bed , or in his security . he makes some motions or faint endeavours towards a discharge of his duty , but goes not on . there where he was one day , there he is the next ; yea , there where he was one year , he is the next . his endeavours are faint , cold , and evanid ; he gets no ground by them , but is alwayes beginning and never finishing his work . fourthly , heartlesness upon the apprehensions of difficulties and discouragements , prov. 22. 13. the slothful man saith there is a lyon in the way , i shall be slain in the streets . every difficulty deters him from duty . he thinks it impossible for him to attain to that accuracy , exactness , and perfection which he is in this matter to press after ; & therefore contents himself in his old coldness , negligence , rather than to run the hazard of an universal circumspection . now if the deceit of sin hath once drawn away the mind into this frame , it layes it open to every temptation and incursion of sin . the spouse in the canticles seems to have been overtaken with this distemper , chap. 5. 1 , 2 , 3. and this puts her on various excuses why she cannot attend unto the call of christ , and apply her self unto her duty in walking with him . secondly , it draws away the mind from its watch and duty in reference unto sin by surprisals . it falls in conjunction with some urging temptation , and surprizeth the mind into thoughts quite of another nature than those which it ought to insist upon in its own defence . so it seems to have been with peter ; his carnal fear closing with the temptation wherein satan sought to winnow him , filled his mind with so many thoughts about his own imminent danger , that he could not take into consideration the love and warning of christ ; nor the evil whereunto his temptation led him , nor any thing that he ought to have insisted on for his preservation . and therefore upon a review of his folly in neglecting those thoughts of god , and the love of christ , which through the assistance of the holy ghost might have kept him from his scandalous fall , he wept bitterly . and this indeed is the common way of the working of the deceit of sin , as unto particular evils . it layes hold on the mind suddenly with thoughtfulness about the present sin , possesseth it , takes it up , so that either it recovers not it self at all to the considerations mentioned , or if any thoughts of them be suggested , the mind is so prepossest and filled , that they take no impression on the soul , or make no abode in it . thus doubtless was david surprised in the entrance of his great sin . sin and temptation did so possess and fill his mind with the present object of his lust , that he utterly forgot , as it were , those considerations which he had formerly made use of , when he so diligently kept himself from his iniquity . here therefore lyes the great wisdom of the soul , in rejecting the very first motions of sin , because by parlies with them the mind may be drawn off from attending unto its preservatives , and so the whole rush into evil . thirdly , it draws away the mind by frequency and long continuance of its solicitations , making as it were at last a conquest of it . and this happens not without an open neglect of the soul , in want of stirring up it self to give an effectual rebuke in the strength and by the grace of christ unto sin , which would have prevented its prevalency . but of this , more shall be spoken afterwards . and this is the first way whereby the law of sin acts its deceit against the soul. it draws off the mind from attendance unto its charge and office , both in respect of duty and sin . and so far as this is done the person is said to be drawn away , or drawn off . he is tempted ; every man is tempted , when he is thus drawn away by his own lust , or the deceit of sin dwelling in him . and the whole effect of this working of the deceituflness of sin may be reduced unto these three heads . first , the remission of an universally watchful frame of spirit unto every duty , and against all , even the most hidden and secret actings of sin . secondly , the omission of peculiar attending unto such duties as have an especial respect unto the weakning and ruine of the whole law of sin , and the obviating of its deceitfulness . thirdly , spiritual sloth , as to a diligent regard unto all the especial concernments of duties and sins . when these three things , with their branches mentioned , less or more , are brought about , in , or upon the soul , or so far as they are so , so far a man is drawn off by his own lust , or the deceit of sin . there is no need of adding here any directions for the prevention of this evil , they having sufficiently been laid down in our passage through the consideration both of the duty of the mind , and of the deceit of sin . chap. xi . the working of sin by deceit to entangle the affections . the wayes whereby it is done . means of their prevention . the second thing in the words of the apostle ascribed unto the deceitful working of sin is its enticing . a man is drawn away and enticed . and this seems particularly to respect the affections , as drawing away doth the mind . the mind is drawn away from duty , and the affections are enticed unto sin . from the prevalency hereof a man is said to be enticed , or entangled as with a bait ; so the word imports . for there is an allusion in it unto the bait wherewith a fish is taken on the hook which holds him to his destruction . and concerning this effect of the deceit of sin , we shall briefly shew two things . first , what it is to be enticed , or to be entangled with the bait of sin , to have the affections tainted with an inclin●tion thereunto , and when they are so . secondly , what course sin takes , and what way it proceedeth in , thus to entice , ensnare , or entangle the soul. for the first , first , the affections are certainly entangled when they stir up frequent imaginations about the proposed object which this deceit of sin leadeth and enticeth towards . when sin prevails , and the affections are gone fully after it , it fills the imagination with it , possessing it with images , likenesses , appearances of it continually . such persons devise iniquity and work evil on their beds , which they also practise when they are able , when it is in the power of their hand , mic. 2. 1. as in particular , peter tells us that they have eyes full of an adulteress , and they cannot cease from sin , 2 pet. 2. 14. that is , their imaginations are possest with a continual representation of the object of their lusts . and it is so in part where the affections are in part entangled with sin , and begin to turn aside unto it . john tells us that the things that are in the world , are the lust of the flesh , the lust of the eyes , and the pride of life , 1 ep. 2. 14. the lust of the eyes is that which by them is conveyed unto the soul. now it is not the bodily sense of seeing , but the fixing of the imagination from that sense on such thing , that is intended . and this is called the eyes , because thereby things are constantly represented unto the mind and soul , as outward objects are unto the inward sense by the eyes . and oftentimes the outward sight of the eyes is the occasion of these imaginations . so achan declares how sin prevailed with him , josh. 7. 21. first he saw the wedge of gold , and babylonish garment , and then he coveted them . he rolled them the pleasures , the profit of them , in his imagination , and then fixed his heart upon the obt●ining of them . now the heart may have a setled , fixed detestation of sin ; but yet if a man find that the imagination of the mind is frequently solicited by it ▪ and exercised about it , such a one may know that his affections are secretly enticed and entangled . secondly , this entanglement is heightned , when the imagination can prevail with the mind to lodge vain thoughts in it , with secret delight and complacency . this is termed by casuists , cogitatio morosa cum delectatione , an abiding thought with delight , which towards forbidden objects is in all cases actually sinful . and yet , this may be , when the consent of the will unto sin is not obtained ; when the soul would not for the world do the thing , which yet thoughts begin to lodge in the mind about . this lodging of vain thoughts in the heart the prophet complains of as a thing greatly sinful , and to be abhorred , jer. 4. 14. all these thoughts are messengers that carry sin to and fro between the imagination and the affections , and still encrease it , enflaming the imagination , and more and more entangling the affections . achan thinks upon the golden wedge , this makes him like it , and love it ; by loving of it , his thoughts are infected , and return to the imagination of its worth , and goodly shew , and so by little and little the soul is enflamed unto sin . and here if the will parts with its sovereignty , sin is actually conceived . thirdly , inclinations , or readiness to attend unto extenuations of sin , or the reliefs that are tendered against sin when committed , manifest the affections to be entangled with it . we have shewed , and shall yet farther evidence that it is a great part of the deceit of sin , to tender lessning and extenuating thoughts of sin unto the mind . is it not a little one ? or there is mercy provided , or it shall be in due time relinquished and given over , is its language in a deceived heart . now when there is a readiness in the soul to hearken and give entertainment unto such secret insinuations arising from this deceit , in reference unto any sin , or unapprovable course , it is an evidence that the affections are enticed . when the soul is willing , as it were to be tempted , to be courted by sin , to hearken to its dalliances and solicitations , it hath lost of its conjugal affections unto christ , and is entangled . this is looking on the wine when it is red , when it giveth its colour in the cup , when it moveth it self aright , prov. 33. 21. a pleasing contemplation on the invitations of sin , whose end the wise man gives us , ver . 32. when the deceit of sin hath prevailed thus far on any person , then he is enticed or entangled ; the will is not yet come to the actual conception of this or that sin by its consent , but the whole soul is in a near inclination thereunto . and many other instances i could give as tokens and evidences of this entanglement . these may suffice to manifest what we intend thereby . our next enquiry is , how , or by what means the deceit of sin proceeds thus to entice and entangle the affections ; and two or three of its baits are manifest herein . first it makes use of its former prevalency upon the mind in drawing it off from its watch and circumspection . sayes the wise man , prov. 1. 17. surely in vain is the not spread in the sight of any bird ; or before the eyes of every thing that hath a wing , as in the original . if it hath eyes open to discern the snare , and a wing to carry it away , it will not be caught . and in vain should the deceit of sin spread its snares and nets for the entanglement of the ●●l , whilest the eyes of the mind are intent upon what it doth , and so stir up the wings of its will and affections to carry it away and avoid it . but if the eyes be put out or diverted , the wings are of very little use for escape . and therefore this is one of the wayes which is used by them who take birds or fowls in their nets , they have false lights , or shews of things to divert the sight of their prey ; and when that is done , they take the season to cast their nets upon them . so doth the deceit of sin , it first draws off and diverts the mind by false reasonings and pretences , as hath been shewed , and then casts its net upon the affections for their entanglement . secondly , taking advantage of such seasons , it proposeth sin as desirable , as exceeding satisfactory to the corrupt part of our affections . it gilds over the object by a thousand pretences which it presents unto corrupt lustings . this is the laying of a bait , which the apostle in this verse evidently alludes unto . a bait is some what desirable and suitable , that is proposed to the hungry creature for its satisfaction , and it is by all artifices rendered desirable and suitable . thus is sin presented by the help of the imagination unto the soul ; that is , sinful and inordinate objects , which the affections cleave unto , are 〈◊〉 ●●●sented . the apostle tells us , that there are pleasures of sin , heb. 11. 35. which unless they are despis●d , as they were by moses , there is no escaping of sin it self hence they that live in sin , are said to live in pleasure , james 5. 5. now this pleasure of sin consisteth in its suitableness to give satisfaction to the flesh , to lust , to corrupt affections . hence is that caution , rom. 13. 14. make no provision for the flesh to fulfill the lust thereof . that is , do not suffer your minds , thoughts , or affections to fix upon sinful objects , suited to give satisfaction to the lusts of the flesh , to nouri● and cherish them thereby . to which purpose he speaks again , gal. 5. 16. fulfill ye not the lusts of the flesh . bring not in the pleasures of sin to give them satisfaction . when men are under the power of sin , they are said to fulfill the desires of the flesh and of the mind , eph. 2. 3. thus therefore the deceit of sin endeavours to entangle the affections , by proposing unto them through the assistance of the imagination that suitableness which is in it to the satisfaction of its corrupt lusts , now set at some liberty by the inadvertency of the mind . it presents its wine as sparkling in the cup , the beauty of the adulteress , the riches of the world unto sensual and covetous persons , and somewhat in the like kind , in some degrees to believers themselves . when therefore , i say , sin would entangle the soul , it prevails with the imagination to solicit the heart , by representing this false painted beauty , or pretended satisfactoriness of sin : and then if satan with any peculiar temptation fall in to its assistance , it oftentimes inflames all the affections , and puts the whole soul into disorder . thirdly , it hides the danger that attends sin , it covers it as the hook is covered with the bait , or the net spread over with meat for the fowl to be taken . it is not indeed possible that sin should utterly deprive the soul of the knowledge of the danger of it . it cannot dispossess it of its notion or perswasion that the wages of sin is death ; and that it is the judgment of god , that they that commit sin are worthy of death . but this it will do , it will so take up and possess the mind and affections with the baits and desirableness of sin , that it shall divert them from an actual and practical contemplation of the danger of it . what satan did in and by his first temptation , that sin doth ever since . at first eve guards her self , with calling to mind the danger of sin ; if we eat , or touch it , we shall die , gen. 3. 3. but so soon as satan had filled her mind with the beauty and usefulness of the fruit to make on wise , how quickly did she lay aside her practical prevalent consideration of the danger of eating it , the curse due unto it ; or else relieves her self with a vain hope and pretence that it should not be , because the serpent told her so . so was david beguiled in his great transgression , by the deceit of sin ; his lust being pleased and satisfied , the consideration of the guilt and danger of his transgression was taken away : and therefore he is said to have despised the lord , 2 sam. 12. 9. in that he considered not the evil that was in his heart , and the danger that attended it in the threatning or commination of the law. now sin when it presseth upon the soul to this purpose , will use a thousand wiles to hide from it the terrour of the lord , the end of transgressions , and especially of that peculiar folly which it solicits the mind unto . hopes of pardon shall be used to hide it , and future repentance shall hide it , present importunity of lust shall hide it , occasions and opportunities shall hide it , surprizals shall hide it , extenuation of sin shall hide it , balancing of duties against it shall hide it , fixing the imagination on present objects shall hide it , desperate resolutions to venture the uttermost for the enjoyment of lust in its pleasures and profits , shall hide it . a thousand wiles it hath which cannot be recounted . fourthly , having prevailed thus far , gilding over the pleasures of sin , hiding its end and demerit , it proceds to raise pervers reasonings in the mind , to fix it upon the sin proposed , that it may be conceived and brought forth , the affections being already prevailed upon ; of which we shall speak under the next head of its progress . here we may stay a little , as formerly , to give some few directions for the obviating of this woful work of the deceitfulness of sin . would we not be enticed or entangled , would we not be disposed to the conception of sin , would we be turned out of the road and way which goes down to death ; let us take heed of our affections , which are of so great concernment in the whole course of our obedience , that they are commonly in the scripture called by the name of the heart , as the principal thing which god requires in our walking before him . and this is not slightly to be attended unto . prov. 4. 23. saith the wise man , keep thy heart with all diligence , or as in the original , above or before all keepings ; before every watch , keep thy heart . you have many keepings that you watch unto ; you watch to keep your lives , to keep your estates , to keep your reputations , to keep up your families ; but , saith he , above all these keepings , prefer that , attend to that of the heart , of your affections , that they be not entangled with sin ; there is no safety without it . save all other things and lose the heart , and all is lost , lost unto all eternity . you will say then , what shall we do , or how shall we observe this duty ? first , keep your affections as to their object in general . this advice the apostle gives in this very case , coloss. 3. his advice in the beginning of that chapter is to direct us unto the mortification of sin , which he expresly engageth in , ver . 5. mortifie therefore your members which are on the earth . prevent the working and deceit of sin which wars in your members . to prepare us , to enable us hereunto , he gives us that great direction , ver . 2. set your affections on things above , not on things of the earth . fix your affections on heavenly things , this will enable you to mortifie sin : fill them with the things that are above , let them be exercised with them , and so enjoy the chiefest place in them . they are above , blessed and suitable objects , meet for , and answering unto our affections . god himself , in his beauty and glory ; the lord jesus christ , who is altogether lovely , the chiefest of ten thousand ; grace and glory , the mysteries revealed in the gospel , the blessedness promised thereby . were our affections filled , taken up , and possessed with these things , as it is our duty that they should be , it is our happiness when they are ; what access could sin with its painted pleasures , with its sugred poisons , with its envenomed baits , have unto our souls ? how should we loath all its proposals , and say unto them , get ye hence as an abominable thing ? for what are the vain transitory pleasures of sin , in comparison of the exceeding recompence of reward which is proposed unto us ? which argument the apostle presses , 2 cor. 4. 18. secondly , as to the object of your affections in an especial manner ; let it be the cross of christ , which hath an exceeding efficacy towards the disappointment of the whole work of indwelling-sin . gal. 6. 14. god forbid that i should glory , save in the cross of our lord jesus , whereby the world is crucified unto me , and i unto the world . the cross of christ he gloried and rejoyced in ; this his heart was set upon , and these were the effects of it ; it crucified the world unto him , made it a dead and undesirable thing . the baits and pleasures of sin are taken all of them out of the world , and the things that are in the world , namely the lust of the flesh , the lust of the eyes , and the pride of life . these are the things that are in the world ; from these doth sin take all its baits , whereby it enticeth and entangleth our souls . if the heart be filled with the cross of christ , it casts death and undesirableness upon them all , it leaves no seeming beauty , no appearing pleasure or comeliness in them . again , saith he , it crucifieth me to the world ; makes my heart , my affections , my desires dead unto any of these things . it roots up corrupt lusts and affections , leaves no principle to go forth and make provision for the flesh to fulfill the lusts thereof . labour therefore to fill your hearts with the cross of christ. consider the sorrows he underwent , the curse he bore , the blood he shed , the cries he put forth , the love that was in all this to your souls , and the mystery of the grace of god therein . meditate on the vileness , the demerit , and punishment of sin as represented in the cross , the blood , the death of christ. is christ crucified for sin , and shall not our hearts be crucified with him unto sin ? shall we give entertainment unto that , or hearken unto its dalliances , which wounded , which pierced , which slew our dear lord jesus ? god forbid . fill your affections with the cross of christ , that there may be no room for sin . the world once put him out of the house into a stable , when he came to save us ; let him now turn the world out of doors , when he is come to sanctifie us . secondly , look to the vigour of the affections towards heavenly things ; if they are not constantly attended , excited , directed , and warned , they are apt to decay , and sin lies in wait to take every advantage against them . many complaints we have in the scripture of those who lost their first love , in suffering their affections to decay . and this should make us jealous over our own hearts , lest we also should be over-taken with the like back-sliding frame . wherefore be jealous over them , often strictly examine them , and call them to account , supply unto them due considerations for their exciting and stirring up unto duty . chap. xii . the conception of sin through its deceit . wherein it consisteh . the consent of the will unto sin. the nature thereof . ways and means whereby it is obtained . other advantages made use of by the deceit of sin. ignorance , errours . the third success of the deceit of sin in its progressive work , is the conception of actual sin . when it hath drawn the mind off from its duty , and entangled the affections , it proceeds to conceive sin in order to the bringing of it forth . then when lust hath conceived it bringeth forth sin . now the conception of sin , in order unto its perpetration , can be nothing but the consent of the will : for as without the consent of the will sin cannot be committed , so where the will hath consented unto it , there is nothing in the soul to hinder its actual accomplishment . god doth indeed by various ways and means frustrate the bringing forth of these adulterate conceptions , causing them to melt away in the womb , or one way or other prove abortive , so that not the least part of that sin is committed which is willed or conceived ; yet there is nothing in the soul it self that remains to give check unto it , when once the will hath given its consent . ofttimes when a cloud is full of rain , and ready to fall , a wind comes and drives it away . and when the will is ready to bring forth its sin , god diverts it by one wind or other , but yet the cloud was as full of rain as if it had fallen , and the soul as full of sin as if it had been committed . this conceiving of lust or sin then , is its prevalency in obtaining the consent of the will unto its solicitations . and hereby the soul is deflowered of its chastity towards god in christ , as the apostle intimates , 2 cor. 11. 2 , 3. to clear up this matter we must observe , first , that the will is the principle , the next seat and cause of obedience and disobedience . moral actions are unto us , or in us , so far good or evil as they partake of the consent of the will. he spake truth of old who said , omne peccatum est adeò voluntarium , ut non ●it peccatum nisi sit voluntarium . every sin is so voluntary , that if it be not voluntary ▪ it is not sin . it is most true of actual sins . the formality of their iniquity ariseth from the acts of the will in them , and concerning them , i mean , as to the persons that commit them ; otherwise in it self the formal reason of sin is its aberration from the law of god. secondly , there is a two-fold consent of the will unto sin . first , that which is full , absolute , complete , and upon deliberation . a prevailing consent , the convictions of the mind being conquered , and no principle of grace in the will to weaken it . with this consent the soul goes into sin , as a ship before the wind with all its sails displayed , without any check or stop . it rusheth into sin like the horse into the battel . men thereby , as the apostle speaks , giving themselves over to sin with greediness , ephes. 4. 19. thus ahabs will was in the murthering of naboth , he did it upon deliberation , by contrivance , with a full consent ; the doing of it gave him such satisfaction , as that it cured his malady or the distemper of his mind . this is that consent of the will which is acted in the finishing and compleating of sin , in unregenerate persons , and is not required to the single bringing forth of sin , whereof we speak . secondly , there is a consent of the will , which is attended with a secret renitency and volition of the contrary . thus peter's will was in the denying of his master . his will was in it , or he had not done it ; it was a voluntary action , that which he chose to do at that season . sin had not been brought forth , if it had not been thus conceived . but yet at this very time there was resident in his will a contrary principle of love to christ , yea , and faith in him which utterly failed not . the ecafficy of it was intercepted , and its operations suspended actually , through the violent urging of the temptation that he was under ; but yet it was in his will , and weakned his consent unto sin , though it consented : it was not done with self-pleasing , which such full acts of the will do produce . thirdly , although there may be a predominant consent in the will , which may suffice for the conception of particular sins , yet there cannot be an absolute , total , full consent of the will of a believer unto any sin : for , first , there is in his will a principle fixed on good , on all good , rom. 7. 21. he would do good . the principle of grace in the will , inclines him to all good . and this in general is pravalent against the principle of sin , so that the will is denominated from thence . grace hath the rule and dominion , and not sin , in the will of every believer . now that consent unto sin in the will , which is contrary to the inclination and general prevailing principle in the same will , is not , cannot be total , absolute and complete . secondly , there is not only a general , ●●●ng , prevailing principle in the will against sin , but there is also a secret reluctancy in it against its own act in consenting unto sin . it is true , the soul is not sensible sometimes of this reluctancy , because the present consent carries away the prevailing act of the will , and takes away the sense of the lusting of the spirit , or reluctancy of the principle of grace in the will. but the general rule holdeth in all things at all times , gal. 5. 17. the spirit lusteth against the flesh : it doth so actually , though not always to the same degree , nor with the same success . and the prevalency of the contrary principle in this or that particular act , doth not disprove it . it is so on the other side , there is no acting of grace in the will but sin lusts against it , although that lusting be not made sensible in the soul , because of the prevalency of the contrary acting of grace , yet it is enough to keep those actings from perfection in their kind . so is it in this renitency of grace against the acting of sin in the soul ; though it be not sensible in its operations , yet it is enough to keep that act from being full and complete . and much of spiritual wisdom lies in discerning aright between the spiritual renitency of the principle of grace in the will against sin , and the rebukes that are given the soul by conscience upon conviction for sin . fourthly , observe , that reiterated repeated acts of the consent of the will unto sin , may beget a disposition , and inclineableness in it unto the like acts , that may bring the will unto a proneness and readiness to consent unto sin upon easie sollicitation● which is a condition of soul dangerous , and greatly to be watched against . fifthly , this consent of the will , which we have thus described , may be considered two ways . first , as it is exercised about the circumstances , causes , means and inducements unto sin . secondly , as it respects this or that actual sin . in the first sense , there is a virtual consent of the will unto sin in every inadvertency unto the prevention of it , in every neglect of duty that makes way for it , in every hearkning unto any temptation leading towards it . in a word , in all the diversions of the mind from its duty , and intanglements of the affections by sin before mentioned . for where there is no act of the will formally , or virtually , there is no sin . but this is not that which we now speak of . but in particular the consent of the will unto this or that actual sin , so far as that either sin is committed , or is prevented by other wayes and means not of our present consideration . and herein consists the conceiving of sin . these things being supposed , that which in the next place we are to consider , is the way that the deceit of sin proceedeth in ; to procure the consent of the will , and so to conceive actual sin in the soul. to this purpose observe , first , that the will is a rational appetite ; rational as guided by the mind ; and an appetite as excited by the affections ; and so in its operation or actings hath respect to both , is influenced by both . secondly , it chuseth nothing , consents to nothing but sub ratione boni , as it hath an appearance of good , some present good . it cannot consent to any thing under the notion or apprehension of its being evil in any kind . good is its natural and necessary object , and therefore whatever is proposed unto it for its consent , must be proposed under an appearance of being either good in it self , or good at present unto the soul , or good so circumstantiate as it is ; so that , thirdly , we may see hence the reason why the conception of sin is here placed as a consequent of the minds being drawn away , and the affections being entangled . both these have an influence into the consent of the will , and the conception of this or t●at actual sin thereby . our way therefore here is made somewhat plain . we have seen at large how the mind is drawn away by the deceit of sin , and how the affections are entangled , that which remains is but the proper effect of these things ; for the discovery whereof we must instance in some of the special deceits , corrupt and fallacious reasonings before mentioned , and then shew their prevalency on the will to a consent unto sin . first , the will is imposed upon by that corrupt reasoning , that grace is exalted in pardon ; and that mercy is provided for sinners . this first as hath been shewed , deceives the mind , and that opens the way to the wills consent , by removing a sight of evil which the will hath an aversation unto . and this is carnal hearts prevails so far as to make them think that their liberty consists in being servants of corruption , 2 pet. 2. 19. and the poyson of it doth oftentimes taint and vitiate the minds of believers themselves ; whence we are so cautioned against it in the scripture . to what therefore hath been spoken before , unto the use and abuse of the doctrine of the grace of the gospel , we shall add some few more considerations , and fix upon one place of scripture that will give light unto it . there is a twofold mysterie of grace ; of walking with god , and of coming unto god. and the great design of sin is to change the doctrine and mysterie of grace in reference unto these things , and that by applying those considerations unto the one , which are proper unto the other , whereby each part is hindred , and the influence of the doctrine of grace into them for their fartherance defeated ; see 1 joh. 2. 1 , 2. these things write i unto you that ye sin not ; & if any man sin , we have an advocate with the father , jesus christ the righteous ; and he is the propitiation for our sins . here is the whole design and use of the gospel briefly expressed , these things , saith he , i write unto you ; what things were these ? those mentioned , v. 2. the life was manifested , and we have seen it , and 〈◊〉 witness , and shew unto you that eternal life which was with the father , and was manifested unto us , that is , the things concerning the person and mediations of christ ; and v. 7. that pardon , forgiveness and expiation from sin is to be attained by the blood of christ. but to what end and purpose doth he write these things to them , what do they teach , what do they tend unto ? an universal abstinence from sin ; i write unto you , saith he , that you sin not . this is the proper , only , genuine end of the doctrine of the gospel . but to abstain from all sin , is not our condition in this world . chap. 1. 8. if we say that we have no sin , we deceive our selves , and the truth is not in us . what then shall be done in this case ? in supposition of sin , that we have sinned , is there no relief provided for our souls and consciences in the gospel ? yes , saith he , if any man sin , we have an advocate with the father , jesus christ the righteous , and he is a propitiation for our sins . there is full relief in the propitiation and intercession of christ for us . this is the order and method of the doctrine of the gospel and of the application of it to our own souls : first , to keep us from sin ; and then to relieve us against sin . but here entere●h the dece●t of sin , and puts this new wine into old bottles , whereby the bottles are brok●n , and the wine perisheth as to our benefit by it . it changeth this method and order of the application of gospel-truths . it takes up the last first , and that excludes the use of the first utterly . if any man sin there is pardon provided , is all the gospel that sin would willingly suffer to abide on the minds of men . when we would come to god by believing , it would be pressing the former part of being free from sin , when the gospel proposeth the latter principally , or the pardon of sin for our encouragement . when we are come to god , and should walk with him , it will have only the latter proposed , that there is pardon of sin , when the gospel principally proposeth the former , of keeping our selves from sin . the grace of god bringing salvation having appeared unto us to that end and purpose . now the mind being entangled with this deceit , drawn off from its watch by it , diverted from the true ends of the gospel , doth several wayes impose upon the will to obtain its consent . first , by a sudden surprizal in case of temptation . temptation is the representation of a thing as a present good , a particular good , which is a real evil , a general evil . now when a temptation armed with opportunity and provocation , befalls the soul , the principle of grace in the will riseth up with a rejection and detestation of it . but on a sudden the mind being deceived by sin , breaks in upon the will , with a corrupt fallacious reasoning from gospel-grace and mercy , which first staggers , then abates the wills opposition , and then causeth it to cast the scale by its consent of the side of temptation , presenting evil as a present good ; and sin in the sight of god is conceived , though it be never committed . thus is the seed of god sacrificed to moloch , and the weapons of christ abused to the service of the devil . secondly , it doth it insensibly . it insinuates the poyson of this corrupt reasoning by little and little , untill it hath greatly prevailed . and as the whole effect of the doctrine of the gospel in holiness and obedience , consists in the souls being cast into the frame and mould of it , rom. 6. 17. so the whole of apostasie from the gospel , is principally the casting of the soul into the mould of this false reasoning , that sin may be indulged unto upon the account of grace and pardon . hereby is the soul gratified in sloth and negligence , and taken off from its care , as to particular duties and avoidance of particular sins . it works the soul insensibly off from the mysterie of the law of grace , to look for salvation as if we had never performed any duty , being after we have done all unprofitable servants , with a resting on soveraign mercy ▪ through the blood of christ , and to attend unto duties with all diligence as if we looked for no mercy ; that is with no less care , though with more liberty and freedom . this the deceitfulness of sin endeavoureth by all means to work the soul from , and thereby debaucheth the will when its consent is required unto particular sins . secondly , the deceived mind imposeth on the will to obtain its consent unto sin , by proposing unto it , the advantages that may accrew and arise thereby , which is one medium whereby its self also is drawn away . it renders that which is absolutely evil , a present appearing good . so was it with eve , gen. 3. laying aside all considerations of the law , covenant , and threats of god , she all at once reflects upon the advantages , pleasures and benefits which she should obtain by her sin , and reckons them up to solicit the consent of her will. it is , saith she , good for food , pleasant to the eyes , and to be desired to make one wise . what should she do then but eat it ; her will consented and she did so accordingly . pleas for obedience are laid out of the way , and only the pleasures of sin are taken under consideration . so saith ahab , 1 king. 21. naboth's vineyard is near my house , and i may make it a garden of herbs , therefore i must have it . these considerations a deceived mind imposed on his will ; until it made him obstinate in the pursuit of his covetousness through perjury and murther , to the utter ruine of himself and his family . thus is the guilt and tendency of sin hid under the covert of advantages and pleasures , and so is conceived or resolved on in the soul. secondly , as the mind being withdrawn , so the affections being enticed and entangled , do greatly farther the conception of sin in the soul by the consent of t●e will ; and they do it two waies . first , by s●me hasty impulse and surprisal ; being themselves ●●●●red up , incited , and drawn forth by some violent provocation , or suitable temptation , they put the whole soul as it were into a combustion , and draw the will into a consent unto what they are provoked unto and entangled withal . so was the case of david in the matter of nabal . a violent provocation from the extream unworthy carriage of that foolish churle , stirs him up to wrath and revenge , 1 sam. 25. 13. he resolves upon it , to destroy an whole family , the innocent with the guilty , ver . 33 , 34. self-revenge , and murther , were for the season conceived , resolved , consented unto , until god graciously took him off . his entangled , provoked affections , surprised his will to consent unto the conception of many bloody sins . the case was the same with asa in his anger , when he smote the prophet , and with peter in his fear when he denyed his master . let that soul which would take heed of conceiving sin , take heed of entangled affections . for sin may be suddenly conceived , the prevalent consent of the will may be suddenly obtained , which gives the soul a fixed guilt , though the sin it self be never actually brought forth . secondly , enticed affections procure the consent of the will by frequent solicitations , whereby they get ground insensibly upon it , and enthrone themselves . take an instance in the sons of jacob , gen. 37. 4. they hate their brother , because their father loved him . their affections being enticed , many new occasions fall out to entangle them farther , as his dreams and the like . this lay rankling in their hearts , and never ceased soliciting their wills , until they resolved upon his death . the unlawfulness , the unnaturalness of the action , the grief of their aged father , the guilt of their own souls , are all laid aside ; that hatred and envy that they had conceived against him ceased not until they had got the consent of their wills to his ruine . this gradual progress of the prevalency of corrupt affections to solicite the soul unto sin the wise man excellently describes , prov. 23. 31 , 32 , 33 , 34 , 35. and this is the common way of sins procedure in the destruction of souls which seem to have made some good engagements in the wayes of god. when it hath entangled them with one temptation , and brought the will to some liking of it , that presently becomes another temptation , either to the neglect of some duty , or to the refusal of more light ; and commonly that whereby men fall off utterly from god , is not that wherewith they are first entangled . and this may briefly suffice for the third progressive act of the deceit of sin . it obtains the wills consent unto its conception , and by this means are multitudes of sins conceived in the heart which very little less defile the soul , or cause it to contract very little less guilt , than if they were actually committed . unto what hath been spoken concerning the deceitfulness of indwelling-sin in general , which greatly evidenceth its power and efficacy , i shall adde as a close of this discourse , one or two particular ways of its deceitful actings , consisting in advantages that it maketh use of , and means of relieving it self against that disquisition which is made after it by the word and spirit for its ruine . one head only of each sort we shall here name . first , it makes great advantage of the darkness of the mind , to work out its design and intendments . the shades of a mind totally dark , that is , devoid utterly of saving grace , are the proper working place of sin . hence the effects of it are called , the works of darkness , ephes. 5. 11. rom. 13. 12. as springing from thence . sin works and brings forth by the help of it . the working of lust under the covert of a dark mind , is as it were the upper region of hell ; for it lies at the next door to it for filth , horrour , and confusion . now there is a partial darkness abiding still in believers ; they know but in part , 1 cor. 13. 12. though there be in them all a principle of saving light , the day-star is risen in their hearts , yet all the shades of darkness are not utterly expelled out of them in this life . and there are two parts , as it were , or principal effects of the remaining darkness that is in believers . first , ignorance , or a nescience of the will of god , either juris or facti , of the rule and law in general , or of the reference of the particular fact that lies before the mind unto the law. secondly , errour and mistakes , positively taking that for truth which is falshood , and that for light which is darkness . now of both these doth the law of sin make great advantage for the exerting of its power in the soul. first , is there a remaining ignorance of any thing of the will of god , sin will be sure to make use of it , and improve it to the uttermost . though abimelech were not a believer , yet he was a person that had a moral integrity with him in his ways and actions ; he declares himself to have had so , in a solemn appeal to god the searcher of all hearts , even in that wherein he miscarried , gen. 20. 5. but being ignorant that fornication was a sin , or so great a sin , as that it became not a morally honest man to defile himself with it , lust hurries him into that intention of evil in reference unto sarah , as we have it there related . god complains that his people perished for lack of knowledge , hos. 4. 6. being ignorant of the mind and will of god , they rush'd into evil at every command of the law of sin . be it as to any duty to be performed , or as to any sin to be committed , if there be in it darkness or ignorance of the mind about them , sin will not lose its advantage . many a man being ignorant of the duty incumbent on him for the instruction of his family , casting the whole weight of it upon the publick teaching , is by the deceitfulness of sin brought into an habitual sloth and negligence of duty . so much ignorance of the will of god and duty , so much advantage is given to the law of sin . and hence we may see what is that true knowledge which with god is acceptable ; how exactly doth many a poor soul , who is low as to notional knowledge , yet walk with god ? it seems they know so much , as sin hath not on that account much advantage against them ; when others high in their notions , give advantage to their lusts even by their ignorance , though they know ●itnot . secondly , errour is a worse part or effect of the minds darkness , and gives great advantage to the law of sin . there is indeed ignorance in every error , but there is not error in all ignorance , and so they may be distinguished . i shall need to exemplifie this but with one consideration , and that is , of men , who being zealous for some error , do seek to suppress and persecute the truth . indwelling-sin desires no greater advantage . how will it every day , every hour pour forth wrath , revilings , hard speeches ; breathe revenge , murther , desolation , under the name perhaps of zeal . on this account we may see poor creatures pleasing themselves every day , as if they vaunted in their excellency , when they are foaming out their own shame . under their real darkness and pretended zeal , sin sits securely and fills pulpits , houses , prayers , streets , with as bitter fruits of envy , malice , wrath , hatred , evi●●urmises , false speakings , as full as they can hold . the common issue with such poor creatures , is , the holy blessed meek spirit of god withdraws from them , and leaves them visibly and openly to that evil , froward , wrathful , worldly spirit , which the law of sin hath cherished and heightned in them . sin dwells not any where more secure , than in such a frame . thus i say , it lays hold in particular of advantages to practise upon , with its deceitfulness , and therein also to exert its power in the soul , whereof this single instance of its improving the darkness of the mind unto its own ends , is a sufficient evidence . secondly , it useth means of relieving it self against the pursuit ▪ that is made after it in the heart by the word and spirit of grace . one also of its wiles , in the way of instance , i shall name in this kind , and that i ; the alleviation of its own guilt . it pleads for it self , that it is not so bad , so filthy , so fatal as is pretended ; and this course of extenuation it proceds in two ways . first , absolutely ; many secret pleas it will have that the evil which it tends unto is not so pernicious as conscience is perswaded that it is , it may be ventured on without ruine . these considerations it will strongly urge , when it is at work in a way of surprizal , when the soul hath no leisure or liberty to weigh its suggestions in the ballance of the sanctuary , and not seldom is the will imposed on hereby , and advantages gotten to shift it self from under the sword of the spirit . it is not such but that it may be let alone , or suffered to die of it self , which probably within a while it will do ; no need of that violence which in mortification is to be offered ; it is time enough to deal with a matter of no greater importance hereafter ; with other pleas like those before-mentioned . secondly , comparatively , and this is a large field for its deceit and subtilty to lurk in . though it is an evil indeed to be relinquished , and the soul is to be made watchful against it , yet it is not of the magnitude and degree ; as we may see in the lives of others , even saints of god , much less such as some saints of old have fallen into . by these and the like pretences , i say , it seeks to evade and keep its aboad in the soul when pursued to destruction . and how little a portion of its deceitfulness is it that we have declared ? chap. xiii . several waies whereby the bringing forth of conceived sin is obstructed . before we proceed to the remaining evidences of the power and efficacy of the law of sin , we shall take occasion from what hath been delivered , to divert unto one consideration that offers it self from that scripture , which was made the bottom and foundation of our discourse of the general deceitfulness of sin ; namely james 1. 14. the apostle tells us that lust conceiving brings forth sin ; seeming to intimate , that look what sin is conceived , that also is brought forth . now placing the conception of sin , as we have done , in the consent of the will unto it , and reckoning , as we ought , the bringing forth of sin to consist in its actual commission , we know that these do not necessarily follow one another . there is a world of sin conceived in the womb of the wills and hearts of men , that is never brought forth . our present business then shall be to enquire whence that comes to pass . i answer then ; first , that this is not so , is no thanks to sin , nor the law of it . what it conceives , it would bring forth ; and that it doth not , is for the most part but a small abatement of its guilt . a determinate will of actual sinning , is actual sin . there is nothing wanting on sins part , that every conceived sin is not actually accomplished . the obstacle and prevention lies on another hand . secondly , there are two things that are necessary in the creature that hath conceived sin , for the bringing of it forth . first , power . secondly , continuance in the will of sinning , until it be perpetrated and committed . where these two are , actual sin will unavoidably ensue . it is evident therefore , that that which hinders conceived sin from being brought forth , must affect either the power or the will of the sinner . this must be from god. and he hath two waies of doing it . first , by his providence , whereby he obstructs the power of sinning . secondly , by his grace , whereby he diverts or changes the will of sinning . i do not mention these waies of gods dispensations thus distinctly , as though the one of them were alwaies without the other ; for there is much of grace in providential administrations , and much of the wisdom of providence seen in the dispensations of grace . but i place them in this distinction , because they appear most eminent therein . providence in outward acts respecting the power of the creature , grace common or special in internal efficacie , respecting his will. and we shall begin with the first . first , when sin is conceived , the lord obstructs its production by his providence in taking away , or taking short that power which is absolutely necessary for its bringing forth or accomplishment . as , first , life is the foundation of all power , the principle of operation . when that ceaseth , all power ceaseth with it . even god himself , to evince the everlasting stability of his own power , gives himself the title of the living god. now he frequently obviates the power of exerting sin actually , by cutting short and taking away the liv●s of them that have conceived it . thus he dealt with the army of senacherib , when according as he had purposed , so he threatned that the lord should not deliver jerusalem out of his hand , 2 kings 18. 35. god threatens to cut short his power , that he should not execute his intendment , chap. 19. 28. which he performs accordingly , by taking away the lives of his souldiers , ver . 35. without whom it was impossible that his conceived sin should be brought forth . this providential dispensation in the obstruction of conceived sin , moses excellently sets forth in the case of pharaoh , exod. 15. 9. 19. the enemy said , i will pursue , i will overtake , i will divide the spoil , my lusts shall be satisfied upon them : i will draw my sword , my hand shall destroy them . thou didst blow with thy wind , the sea covered them , they sank as lead in the mighty waters . sins conception is fully expressed , and as full a prevention is annexed unto it . in like manner he dealt with the companies of fifties and their captains , who came to apprehend elijah , 2 kings 1. 10 , 11. fire came down from heaven and consumed them , when they were ready to have taken him . and sundry other instances of the like nature might be recorded . that which is of universal concernment , we have in that great providential alteration , which put a period to the lives of men . men living hundreds of years , had a long season to bring forth the sins they had conceived ; thereupon the earth was filled with violence , injustice , and rapine , and all flesh corrupted their waies , gen. 6. 12 , 19. to prevent the like inundation of sin , god shortens the course of the pilgrimage of men in the earth , and reduces their lives to a much shorter measure . besides this general law , god daily thus cuts off persons , who had conceived much mischief and violence in their hearts , and prevents the execution of it . blood-thirsty and deceitful men do not live out half their days . they have yet much work to do , might they have but space given them to execute the bloody and sinful purposes of their minds . the psalmist tells us , psal. 146. 4. in the day that the breath of man goeth forth , his thoughts perish : he had many contrivances about sin , but now they are all cut off . so also , eccles. 8. 12 , 13. though a sinner do evil an hundred times , and his days be prolonged ; yet surely i know that it shall be well with them that fear god , which fear before him ; but it shall not be well with the wicked , neither shall he prolong his daies , which are as a shadow , because he feareth not before god. how long soever a wicked man lives , yet he dies judicially , and shall not abide to do the evil he had conceived . but now seeing we have granted , that even believers themselves may conceive sin through the power and the deceitfulness of it , it may be enquired whether god ever thus obviates its production and accomplishment in them , by cutting off and taking away their lives , so as that they shall not be able to perform it : i answer , first , that god doth not judicially cut off and take away the life of any of his , for this end and purpose , that he may thereby prevent the execution , or bringing forth of any particular sin that he had conceived , and which without that taking away he would have perpetrated . for , first , this is directly contrary to the very declared end of the patience of god towards them , 2 pet. 3. 9. this is the very end of the long-suffering of god towards believers , that before they depart hence , they may come to the sense , acknowledgment , and repentance of every known sin . this is the constant and unchangeable rule of gods patience in the covenant of grace ; which is so far from being in them an incouragement unto sin , that it is a motive to universal watchfulness against it , of the same nature with all gospel-grace , and of mercy in the blood of christ. now this dispensation whereof we speak , would lie in a direct contradiction unto it . secondly , this also flows from the former , that whereas conceived sin contains the whole nature of it , as our saviour at large declares , matth. 5. and to be cut off under the guilt of it , to prevent its farther progress , argues a continuance in the purpose of it without repentance ; it cannot be but they must perish for ever who are so judicially cut off . but god deals not so with his , he casts not off the people whom he did fore-know . and thence david prays for the patience of god before-mentioned , that it might not be so with him , psa. 39. 13. o spare me that i may recover strength , before i go hence and be no more . but yet , secondly , there are some cases wherein god may , and doth take away the lives of his own to prevent the guilt that otherwise they would be involved in ; as , first , in the coming of some great temptation and tryal upon the world . god knowing that such and such of his would not be able to withstand it , and hold out against it , but would dishonour him , and defile themselves , he may , and doubtless often doth take them out of the world , to take them out of the way of it . isa. 57. 1. the rig●teous is taken away from the evil to come ; not only the evil of punishment and judgement , but the evil of temptations and trials , which oftentimes proves much the worse of the two . thus a captain in war will call off a souldier from his watch and guard , when he knows that he is not able , through some infirmity to bear the stress and force of the enemy that is coming upon him . secondly , in case of their engagement into any way not acceptable to him , through ignorance , or not knowing of his mind and will. this seems to have been the case of josiah . and doubtless the lord doth oftentimes thus proceed with his . when any of his own are engaged in waies that please him not , through the darkness and ignorance of their minds , that they may not proceed to farther evil or mischief , he calls them off from their station and employment , and takes them to himself , where they shall erre and mistake no more . but in ordinary cases , god hath other waies of diverting his own from sin , than by killing of them , as we shall see afterwards . secondly , god providentially hinders the bringing forth of conceived sin , by taking away , and cutting short the power of them that had conceived it ; so that though their lives continue , they shall not have that power , without which it is impossible for them to execute what they had intended , or to bring forth what they had conceived . hereof also we have sundry instances . thus was the case with the builders of babel , gen. 11. what ever it were in particular that they aimed at , it was in the pursuit of a design of apostasie from god. one thing requisite to the accomplishing of what they aimed at , was the oneness of their language ; so god sayes , v. 6. they have all one language , and this they begin to do , and now nothing will be restrained from them that they have imagined to do . in an ordinary way they will accomplish their wicked design . what course doth god now take to obviate their conceived sin ? doth he bring a flood upon them to destroy them , as in the old world sometime before ? doth he send his angel to cut them off , like the army of senacherib afterwards ? doth he by any means take away their lives ? no , their lives are continued , but he confounds their language , so that they cannot go on with their work , ver . 7. takes away that wherein their power consisted . in like manner did he proceed with the sodomites , gen. 19. 11. they were engaged in , and set upon the pursuit of their filthy lusts . god smites them with blindness , so that they could not find the door where they thought to have used violence for the compassing of their ends ; their lives were continued , and their will of sinning , but their power is cut short and abridged . his dealing with jeroboam , 1 king. 13. 4. was of the same nature . he stretched out his hand to lay hold of the prophet , and it withered and became useless . and this is an eminent way of the effectual acting of gods providence in the world , for the stopping of that inundation of sin , which would overflow all the earth were every womb of it opened . he cuts men short of their moral power , whereby they should effect it . many a wretch that hath conceived mischief against the church of god , hath by this means been divested of his power , whereby he thought to accomplish it . some have their bodies smitten with diseases , that they can no more serve their lusts , nor accompany them in the perpetrating of folly . some are deprived of the instruments whereby they would work . there hath been for many daies , sin and mischief enough conceived , to root out the generation of the righteous from the face of the earth , had men strength and ability to their will , did not god cut off and shorten their power , and the daies of their prevalency . psa. 64. 6. they search out iniquities , they accomplish a diligent search , both the inward thought of every one of them and the heart is deep . all things are in a readiness , the design is well laid , their counsels are deep and secret . what now shall hinder them from doing what ever they have imagined to do ? v. 7 , 8. but god shall shoot at them with an arrow , suddenly shall they be wounded : so they shall make their own tongue to fall upon themselves . god meets with them , brings them down , that they shall not be able to accomplish their d●sign . and this way of gods preventing sin , seems to b●at e●st ordinarily , peculiar to the men of the world ; god deals thus with them every day , and leaves them to pine away in their sins . they go all their daies big with the iniquity they have conceived , and are greatly burdened that they ●anno● be delivered of it . the prophet tells us , that they practise iniquity that they had conceived , because it is in the power of their hand , micah 2. 1. if they have power for it , they will accomplish it ; ezek. 22. 6. to their power they shed blood . this is the measure of their sinning , even their power . they do many of them , no more evil , they commit no more sin than they can . their whole restraint lies in being cut short in power in one kind or another . their bodies will not serve them for their contrived uncleannesses ; nor their hands for their revenge and rapine , nor their instruments for persecution ; but they go burdened with conceived sin , and are disquieted and tortured by it all their daies . and hence they become in themselves , as well as unto others , a troubled sea that cannot rest , isa. 57. 20. it may be also in some cases , under some violent temptations , or in mistakes , god may thus obviate the accomplishment of conceived sin in his own . and there seems to be an instance of it in his dealing with jehosaphat , who had designed against the mind of god to joyn in affinity with ahab , and to send his ships with him to tarshish ; but god breaks his ships by a wind , that he could not accomplish what he had designed . but in gods dealing with ●is in this way , there is a difference from the same dispensation towards others ; for , first , it is so onl● in cases of exraordinary temptation . when through the violence of temptation , and craft of satan , they are hurryed from under the conduct of the law of grace , god one way or other takes away their power , or may do so , that they shall not be able to execute what they had designed . but this is an ordinary way of dealing with wicked men . this hook of god is upon them in the whole course of their lives ; and they struggle with it , being as a wild bull in a net , isa. 51. 20. gods net is upon them , and they are filled with fury that they cannot do all the wickedness that they would . secondly , god doth it not to leave them to wrestle with sin , and to attempt other waies of its accomplishment upon the failure of that which they were ingaged in , but by their disappointment awakens them to consider their condition , and what they are doing , and so consumes sin in the womb by the waies that shall afterwards be insisted on . some mens deprivation of power for the committing of conceived contrived sin , hath been sanctified to the changing of their hearts from all dalliances with that or other sins . thirdly , god providentially hinders the bringing forth of conceived sin , by opposing an external hindering power unto sinners . he leaves them their lives , and leaves them power to do what they intend , only he raiseth up an opposite power to coerce , forbid , and restrain them . an ●●stance hereof we have , 1 sam. 14. 35. saul had sworn that jonathan should be put to death , and as far as appears went on resolutely to have slain him ; god stirs up the spirit of the people , they oppose themselves to the wrath and fury of saul , and jonathan is delivered . so also 2 chron. 26. 7 , 8 , 19. when king vzziah would have in his own person offered incense contrary to the law , eighty men of the priests resisted him , and drove him out of the temple . and to this head are to be referred all the assistances which god stirreth up for deliverance of his people against the fury of persecutors . he raiseth up saviours or believers on mount sion , to judge the mount of edom ; so rev. 12. 16. the dragon , and those acting under him , spirited by him , were in a furious endeavour for the destruction of the church ; god stirs up the earth to her assistance , even men of the world , not engaged with others in the design of satan , and by their opposition hinders them from the execution of their designed rage . of this nature , seems to be that dealing of god with his own people , hos. 2. 6 , 7. they were in the pursuit of their iniquities , following after their lovers ; god leaves them for a while to act in the folly of their spirits , but he sets a hedge , and a wall before them that they shall not be able to fulfill their designs and lusts . fourthly , god obviates the accomplishment of conceived sin , by removing , or taking away the ob●ects on whom , or about whom , the sin conceived was to be committed . acts 12. 11. yields us a signal instance of this issue of providence : when the day was coming wherein herod thought to have slain peter who was shut up in prison , god sends and takes him away from their rage and lying in wait . so also was our saviour himself taken away from the murderous rage of the jews before his hour was come , joh. 8. 59. chap. 10 , 39. both primitive and latter times are full of stories to this purpose : prison-doors have been opened , and poor creatures appointed to die have been frequently rescued from the jaws of death . in the world it self amongst the men thereof , adulterers and adulteresses , the sin of the one is often hindred and stifled by the taking away of the other . so wings were given to the woman to carry her into the wilderness and to disappoint the world in the execution of their rage , rev. 12. 14. fifthly , god doth this by some eminent diversions of the thoughts of men who had conceived sin ; gen. 37. 24. the brethren of joseph cast him into a pit , with an intent to famish him there ; whilest they were as it seems , pleasing themselves with what they had done , god orders a company of merchants to come by , and diverts their thoughts with that new object from the killing , to the selling of their brother , vers . 26 , 27. and how far therein they were subservient to the infinitely wise counsel of god , we know . thus also when saul was in the pursuit of david , and was even ready to prevail against him to his destruction . god stirs up the philistins to invade the land , which both diverted his thoughts , and drew the course of his actings another way , 1 sam. 27. 27. and these are some of the waies whereby god is pleased to hinder the bringing forth of conceived sin , by opposing himself and his providence to the power of the sinning creature . and we may a little in our passage take a brief view of the great advantages to faith , and the church of god , which may be found in this matter . as , first , this may give us a little insight into the ever to be adored providence of god , by these and the like waies in great variety obstructing the breaking forth of sin in the world. it is he who makes those dams , and shuts up those flood-gates of corrupted nature , that it shall not break forth in a deluge of filthy abominations to overwhelm the creation with confusion and disorder . as it was of old , so it is at this day ; every thought and imagination of the heart of man is evil , and that continually . that all the earth is not in all places filled with violence , as it was of old , is meerly from the mighty hand of god working effectually for the obstructing of sin . from hence alone it is , that the high-waies , streets and fields , are not all filled with violence , blood , rapine , uncleanness , and every villany that the heart of man can conceive . o the infinite beauty of divine wisdom and providence in the government of the world ! for the conservation of it asks daily no less power and wisdom than the first making of it did require . secondly , if we will look to our own concernments , they will in a special manner inforce us to adore the wisdom and efficacy of the providence of god , in stopping the progress of conceived sin . that we are at peace in our houses , at rest in our beds , that we have any quiet iu our enjoyments , is from hence alone : whose person would not be defiled , or destroyed ? whose habitation would not be ruined ? whose blood almost would not be shed , if wicked men had power to perpetrate all their conceived sin ? it may be the ruine of some of us hath been conceived a thousand times . we are beholding to this providence of obstructing sin , for our lives , our families , our estates , our liberties , for whatsoever is , or may be dear unto us . for may we not say sometimes with the psalmist , psal. 57. 4. my soul is among lyons , and i lie even among them that are set on fire , even the sons of men , whose teeth are spears and arrows , and their tongue a sharp sword . and how is the deliverance of men contrived from such persons , psal. 58. 6. god breaks their teeth in their mouths , even the great teeth of the young lyons . he keeps this fire from burning , or quencheth it when it 's ready to break out into a flame . he breaks their spears and arrows , so that sometimes we are not so much as wounded by them : some he cuts off and destroyes , some he cuts short in their power , some he deprives of the instruments whereby alone they can work , some he prevents of their desired opportunities , or diverts by other objects for their lusts , and oftentimes causeth them to spend them among themselves one upon another . we may say therefore with the psalmist , psal. 104. 24. o lord , how manifold are thy works , in wisdom hast thou made them all , the earth is full of thy riches ; and with the prophet , hos. 14. 9. who is wise and he shall understand these things , prudent and he shall know them ; all the waies of the lord are right , and the just shall walk in them , but the transgressors shall fall therein . thirdly , if these and the like are the ways whereby god obviates the bringing forth of conceived sin in wicked men , we may learn hence how miserable their condition is , and in what perpetual torment for the most part they spend their daies : they are like a troubled sea , saith the lord , that cannot rest . as they endeavour that others may have no peace , so it is certain that themselves have not any ; the principle of sin is not impaired nor weakned in them , the will of sinning is not taken away : they have a womb of sin that is able to conceive monsters every moment . yea , for the most part they are forging and framing folly all the day long : one lust or other they are contriving how to satisfie ; they are either devouring by malice and revenge , or vitiating by uncleanness , or trampling on by ambition , or swallowing down by covetousness all that stand before them . many of their follies and mischiefs they bring to the very birth , and are in pain to be delivered ; but god every day fills them with disappointment ▪ and shuts up the womb of sin . some are filled with hatred of gods people all their daies , and never once have an opportunity to exercise it . so david describes them , psal. 59. 6. they return at evening , they make a noise like a dog , and go round about the city . they go up and down and belch out with their mouths , swords are in their lips ; vers. 7. and yet are not able to accomplish their designs : what torture do such poor creatures live in ? envy , malice , wrath , revenge , devour their hearts by not getting vent . and when god hath exercised the other acts of his wise providence in cutting short their power , or opposing a greater power to them when nothing else will doe , he cuts them off in their sins , and to the grave they go full of purposes of iniquity . others are no less hurryed and diverted by the power of other lusts which they are not able to satisfie : this is the sore travail they are exercised with , all their dayes . if they accomplish their designs , they are more wicked and hellish than before ; and if they do not , they are filled whith vexation and discontentment . this is the portion of them who know not the lord , nor the power of his grace . envy not their condition , notwithstanding their outward glittering shew , their hearts are full of anxiety trouble and sorrow . fourthly , do we see sometimes the flood-gates of mens lusts and rage set open against the church , and interest of it , and doth prevalency attend them , and power is for a season on their side , let not the saints of god despond . he hath unspeakably various and effectual wayes for the stifling of their conceptions to give them dry breasts and a miscarrying womb . he can stop their fury when he pleaseth ; surely , saith david , the wrath of man shall praise thee , the remainder of wrath shalt thou restrain , psal. 76. 10. when so much of their wrath is let out as shall exalt his praise , he can when he pleaseth set up a power greater than the combined strength of all sinning creatures , and restrain the remainder of the wrath that they had conceived . he shall cut off the spirit of princes , he is terrible to the kings of the earth , v. 12. some he will cut off and destroy , some he will terrifie and affright , and prevent the rage of all . he can knock them on the head , or break out their teeth , or chain up their wrath , and who can oppose him ? fifthly , those who have received benefit by any of the waies mentioned , may know to whom they owe their preservation , and not look on it as a common thing . when you have conceived sin , hath god weakened your power for sin , or denied you opportunity , or took away the object of your lusts , or diverted your thoughts by new providences , know assuredly that you have received mercy thereby . though god deal not these providences alwaies in a subserviency to the covenant of grace , yet there is always mercy in them , always a call in them to consider the author of them . had not god thus dealt with you , it may be this day you ha● been a terrour to your selves , a shame to your relations , and under the punishment due to some notorious sins which you had conceived . besides , there is commonly an additional guilt in sin brought forth , above what is in the meer conception of it . it may be others would have been ruined by it here , or drawn into a partnership in sin by it , and so have been eternally ruined by it , all which are prevented by these providences , and eternity will witness , tha● there is a singularity of mercy in them . do not look then on any such things as common accidents , the hand of god is in them all ; and that a merciful hand if not despised : if it be , yet god doth good to others by it , the world is the better , and you are not so wicked as you would be . sixthly , we may also see hence the great use of magistracie in the world , that great appointment of god. amongst other things , it is peculiarly subservient to this holy providence , in obstructing the bringing forth of conceived sin ; namely by the terrour of him that bears the sword . god fixes that on the hearts of evil men which he expresseth , rom. 13. 4. if thou do that which is evil , be afraid , for the power beareth not the sword in vain , for he is the minister of god , a revenger to execute wrath on them that do evil . god fixes this on the hearts of men , and by the dread and terrour of it closeth the womb of sin , that it shall not bring forth . when there was no king in israel , none to put to rebuke , and none of whom evil men were afraid , there was woful work and havock amongst the children of men made in the world ; as we may see in the last chapters of the book of judges . the greatest mercies and blessings that in this world we are made partakers of , next to them of the gospel and covenant of grace , come to us through this channel and conduit . and indeed , this whereof we have been speaking , is the proper work of magistracy , namely to be subservient to the providence of god in obstructing the bringing forth of conceived sin . these then are some of the waies whereby god providentially prevents the bringing forth of sin , by opposing obstacles to the power of the sinner . and by them sin is not consumed , but shut up in the womb . men are not burthened for it , but with it ; not laden in their hearts and consciences with its guilt , but perplexed with it power , which they are not able to exert and satisfie . the way that yet remains for consideration whereby god obviates the production of conceived sin , is his working on the will of the sinners , so making sin to consume away in the womb . there are two waies in general whereby god thus prevents the bringing forth of conceived sin , by working on the will of the sinner ; and they are , first , by restraining grace : secondly , by renewing grace . he doth it sometimes the one way , sometimes the other . the first of these is common to regenerate and unregenerate persons , the latter peculiar to believers ; and god doth it variously as to particulars by them both . we shall begin with the first of them . first , god doth this in the way of restraining grace by some arrow of particular conviction , fixed in the heart and conscience of the sinner , in reference unto the particular sin which he had conceived . this staggers and changes the mind , as to the particular intended , causeth the hands to hang down , and the weapons of lust to fall out of them . hereby conceived sin proves abortive . how god doth this work , by what immediate touches , strokes , blows , rebukes of his spirit ; by what reasonings , arguments , and commotions of mens own consciences , is not for us throughly to find out . it is done , as was said , in unspeakable variety , and the works of god are past finding out . but as to what light may be given unto it from scripture instances , after we have manifested the general way of gods procedure , it shall be insisted on . thus then god dealt in the case of esau and jacob. esau had long conceived his brothers death , he comforted himself with the thoughts of it , and resolutions about it , gen. 27. 41. as is the manner of profligate sinners . upon his first opportunity he comes forth to execute his intended rage , and jacob concludes that he would smite the mother with the children , gen. 32. 11. an opportunity is presented unto this wicked and profane person , to bring forth that sin that had laid in his heart now twenty years ; he hath full power in his hand to perform his purpose . in the midst of this posture of things , god comes in upon his heart with some secret and effectual working of his spirit and power , changeth him from his purpose , causeth his conceived sin to melt away , that he falls upon the neck of him with embraces , whom he thought to have slain . of the same nature , though the way of it was peculiar , was his dealing with laban the syrian , in reference to the same jacob , gen. 31. 24. by a dream , a vision in the night , god hinders him from so much as speaking roughly to him . it was with him as in micah 2. 1. he had devised evil on his bed , and when he thought to have practised it in the morning , god interposed in a dream , and hides sin from him , as he speaks , job ●● , 15 , 16 , 17. to the same purpose is that of the psalmist concerning the people of god , psal. 106. 46. he made them to be pitied of all those who carried them captives . men usually deal in rigour with those whom they have taken captive in war. it was the way of old to rule captives with force and cruelty . here god turns and changes their hearts , not in general unto himself , but to this particular of respect to his people . and this way in general doth god every day prevent the bringing forth of a world of sin . he sharpens arrows of conviction upon the spirits of men , as to the particular that they are engaged in . their hearts are not changed as to sin , but their minds are altered as to this or that sin . they break , it may be , the vessel they had fashioned , and go to work upon some other . now that we may a little see into the waies whereby god doth accomplish this work , we must premise the ensuing considerations . first , that the general medium wherein the matter of restraining grace doth consist , whereby god thus prevents the bringing forth of sin , doth lie in certain arguments and reasonings , presented to the mind of the sinner , whereby he is induced to desert his purpose , to change and alter his mind , as to the sin he had conceived . reasons against it are presented unto him , which prevail upon him to relinquish his design , and give over his purpose . this is the general way of the working of restraining grace , it is by arguments and reasonings rising up against the perpetration of conceived sin . secondly , that no arguments or reasonings , as such , materially considered , are sufficient to stop or hinder any purpose of sinning , or to cause conceived sin to prove abortive , if the sinner have power and opportunity to bring it forth . they are not in themselves , and on their own account restraining grace ; for if they were , the administration and communication of grace , as grace , were left unto every man who is able to give advice against sin . nothing is nor can be called grace , though common , and such as may perish , but with respect unto its peculiar relation to god. god by the power of his spirit making arguments and reasons effectual and prevailing , turns that to be grace , i mean of this kind , which in it self , and in its own nature was bare reason . and that efficacy of the spirit , which the lord puts forth in these perswasions and motives is that which we call restraining grace . these things being premised , we shall now consider some of the arguments which we find that he hath made use of to this end and purpose . first , god stops many men in their waies upon the conception of sin , by an argument taken from the difficulty , if not impossibility of doing that they aim at . they have a mind unto it , but god sets an hedge and a wall before them , that they shall judge it to be so hard and difficult to accomplish what they intend , that it is better for them to let it alone and give over . thus herod would have put john baptist to death upon the first provocation , but he feared the multitude , because they accounted him as a prophet , matth. 14. 5. he had conceived his murder , and was free for the execution of it . god raised this consideration in his heart , if i kill him , the people will tumultuate , he hath a great party amongst them , and sedition will arise that may cost me my life , or kingdom . he feared the multitude , and durst not execute the wickedness he had conceived , because of the difficulty he fore-saw he should be entangled withal . and god made the argument effectual for the season ; for otherwise we know that men will venture the utmost hazards for the satisfaction of their lusts ; as he also did afterwards . the pharisees were in the very same state and condition , matth. 21. 26. they would fain have decried the ministry of john , but durst not for fear of the people : and ver . 46. of the same chapter , by the same argument were they deterred from killing our saviour , who had highly provoked them by a parable , setting out their deserved and approaching destruction . they durst not do it for fear of a tumult among the people , seeing they looked on him as a prophet . thus god over-awes the hearts of innumerable persons in the world everyday , and causeth them to desist from attempting to bring forth the sins which they had conceived . difficulties they shall be sure to meet withal , yea , it is likely , if they should attempt it , it would prove impossible for them to accomplish . we owe much of our quiet in this world , unto the efficacy given to this consideration in the hearts of men by the holy ghost : adulteries , rapins , murders , are obviated and stifled by it . men would engage into them daily , but that they judge it impossible for them to fulfill what they aim at . secondly , god doth it by an argument taken ab incommodo , from the inconveniencies , evils , and troubles that will befall men in the pursuit of sin . if they follow it , this or that inconvenience will ensue ; this trouble , this evil , temporal or eternal . and this argument , as managed by the spirit of god , is the great engine in his hand whereby he casts up banks , and gives bounds to the lusts of men , that they break not out to the confusion of all that order and beauty which yet remains in the works of his hands . paul gives us the general import of this argument , rom. 2. 14 , 15. for when the gentiles which have not the law , do by nature the things contained in the law , these having not the law , are a law unto themselves , which shew the work of the law written in their hearts , their conscience also bearing witness , and their thoughts the mean while accusing , or else excusing one another . if any men in the world may be thought to be given up to pursue and fulfill all the sins that their lusts can conceive , it is those that have not the law , to whom the written law of god doth not denounce the evil that attends it . but though they have it not , saith the apostle , they shew forth the work of it , they do many things which it requireth , and forbear or abstain from many things that it forbiddeth , and so shew forth its work and efficacy . but whence is it that they so do ? why their thoughts accuse or excuse them . it is from the consideration and arguings that they have within themselves about sin , and its consequents , which prevail upon them to abstain from many things that their hearts would carry them out unto . for conscience is a mans prejudging of himself , with respect unto the future judgement of god. thus 〈◊〉 was staggered in his pursuit of sin , when he 〈◊〉 at pauls preaching of righteousness and judgement to come , act. 24. 25. so job tells us , that the consideration of punishment from god , hath a strong influence on the minds of men to keep them from sin , chap. 31. 1 , 2 , 3. how the lord makes use of that consideration , even towards his own , when they have broken the cords of his love , and cast off the rule of his grace for a season , i have before declared . thirdly , god doth this same work , by making effectual an argument , ab inutili , from the unprofitableness of the thing that men are engaged in . by this were the brethren of joseph stayed from slaying him , gen. 37. 26 , 27. what profit is it , say they , if we slay our brother and conceal his blood ? we shall get nothing by it , it will bring in no advantage or satisfaction unto us . and the heads of this way of gods obstructing conceived sin , or the springs of these kinds of arguments , are so many and various , that it is impossible to insist particularly upon them . there is nothing present , or to come , nothing belonging to this life , or another , nothing desirable or undesirable , nothing good or evil , but at one time or another , an argument may be taken from it for the obstructing of sin . fourthly , god accomplisheth this work by arguments taken ab honesto , from what is good and honest , what is comely , praise-worthy , and acceptable unto himself . this is the great road wherein he walks with the saints under their temptations , or in their conceptions of sin . he recovers effectually upon their minds a consideration of all those springs and motives to obedience , which are discovered and proposed in the gospel , some at one time , some at another . he minds them of his own love , mercy , and kindness ; his eternal love , with the fruits of it , whereof themselves have been made partakers . he minds them of the blood of his son , his cross , sufferings , tremendous undertaking in the work of mediation , and the concernment of his heart , love , honour , name , in their obedience . minds them of the love of the spirit , with all his consolations which they have been made partakers of , and priviledges wherewith by him they have been entrusted . minds them of the gospel , the glory and beauty of it as revealed unto their souls . minds them of the excellency and comeliness of obedience , of their performance of that duty they owe to god , that peace , quietness , and serenity of mind that they have enjoyed therein . on the other side , he minds them of being a provocation by sin unto the eyes of his glory , saying in their hearts , do not that abominable thing which my soul hateth . minds them of their wounding the lord christ , and putting him to shame ; of their grieving the holy spirit , whereby they are sealed to the day of redemption ; of their defiling his dwelling place . minds them of the reproach , dishonours , scandal which they bring on the gospel and the profession thereof . minds them of the terrours , darkness , wounds , want of peace , that they may bring upon their own souls . from these and the like considerations doth god put a stop to the progress of the law of sin in the heart , that it shall not go on to bring forth the evil which it hath conceived . i could give instances in arguments of all these several kinds recorded in the scripture , but it would be too long a work for us , who are now engaged in a design of another nature . but one or two examples may be mentioned . joseph resists his first temptation on one of these accounts , gen. 39. 9. how can i do this great wickedness and sin against god ? the evil of sinning against god , his god , that consideration alone detains him from the least inclination to his temptation . it is sin against god to whom i owe all obedience , the god of my life , and of all my mercies , i will not do it . the argument wherewith abigail prevailed on david , 1 sam. 25. 31. to with-hold him from self-revenge and murder , was of the same nature , and he acknowledgeth that it was from the lord , ver . 32. i shall add no more , for all the scripture motives which we have to duty , made effectual by grace , are instances of this way of gods procedure . sometimes , i confess , god secretly works the hearts of men by his own finger , without the use and means of such arguments as those insisted on , to stop the progress of sin . so he tells abimelech , gen. 20. 6. i have with-held thee from sinning against me . now this could not be done by any of the arguments which we have insisted on , because abimelech knew not that the thing which he intended was sin ; and therefore he pleads that in the integrity of his heart and innocency of his hands he did it , ver . 5. god turned about his will and thoughts , that he should not accomplish his intention ; but by what waies or means is not revealed . nor is it evident what course he took in the change of esaus heart , when he came out against his brother to destroy him , gen. 33. 4. whether he stirr'd up in him a fresh spring of natural affections , or caused him to consider what grief by this means he should bring to his aged father , who loved him so tenderly ; or whether being now grown great and wealthy , he more and more despised the matter of difference between him and his brother , and so utterly slighted it , it is not known . it may be god did it by an immediate powerful act of his spirit upon his heart , without the actual intervening of any of these or the like considerations . now though the things mentioned are in themselves at other times feeble and weak , yet when they are managed by the spirit of god to such an end and purpose , they certainly become effectual , and are the matter of his preventing grace . secondly , god prevents the bringing forth of conceived sin by real spiritual saving grace , & that either in the first conversion of sinners , or in the following supplies of it . this is one part of the mysterie of his grace and love . he meets men sometimes in their highest resolutions for sin , with the highest efficacy of his grace . hereby he manifests the power of his own grace , and gives the soul a farther experience of the law of sin , when it takes such a fare-well of it , as to be changed in the midst of its resolutions to serve the lusts thereof . by this he melts down the lusts of men , causeth them to wither at the root , that they shall no more strive to bring forth what they have conceived , but be filled with shame and sorrow at their conception . an example and instance of t●is proceeding of god , for the use and instruction of all generations we have in paul. his heart was full of wickedness , blasphemy , and persecution ; his conception of them was come unto rage and madness , and a full purpose of exercising them all to the utmost ; so the story relates it , acts 9. so himself declares the state to have been with him , acts 26. 9 , 10 , 11 , 12. 1 tim. 1. 13. in the midst of all this violent pursuit of sin , a voice from heaven shuts up the womb , and dries the breasts of it , and he cries , lord , what wilt thou have me to do ? acts 9. 6. the same person seems to intimate , that this is the way of gods procedure with others , even to meet them with his converting grace in the height of their sin and folly , 1 tim. 1. 16. for he himself , he saies , was a pattern of gods dealing with others ; as he dealt with him , so also would he do with some such like sinners . for this cause i obtained mercy , that in me first jesus christ might shew forth all long-suffering , as a pattern to them which should here after believe on him to life everlasting . and we have not a few examples of it in our own daies . sundry persons on set purpose going to this or that place , to deride and scoff at the dispensation of the word , have been met withal in the very place wherein they designed to serve their lusts and satan , and have been cast down at the foot of god. this way of gods dealing with sinners is at large set forth , job 33. 15 , 16 , 17 , 18. dionysius the areopagite is another instance of this work of gods grace and love . paul is dragged either by him , or before him , to plead for his life , as a setter forth of strange gods , which at athens was death by the law. in the midst o● this frame of spirit god meets with him by converting grace , sin withers in the womb , and he● cleaves to paul and his doctrine , acts 17. 18 - 34. the like dispensation towards israel we have , hos. 11. 7 , 8 , 9 , 10. but there is no need to insist on more instances of this observation . god is pleased to leave no generation unconvinced of this truth , if they do but attend to their own experiences , and the examples of this work of his mercy amongst them . every day , one or other , is taken in the fulness of the purpose of his heart to go on in sin , in this or that sin , and is stopt in his course by the power of converting grace . secondly , god doth it by the same grace in the renewed communications of it , that is , by special assisting grace . this is the common way of his dealing with believers in this case . that they also through the deceitfulness of sin , may be carryed on to the conceiving of this or that sin , was before declared . god puts a stop to their progress , or rather to the prevalency of the law of sin in them , and that by giving in unto them special assistances needful for their preservation and deliverance . as david saies of himself , psa. 73. 2. his feet were almost gone , his steps had well nigh slipt ; he was at the very brink of unbelieving , despairing thoughts , and conclusions about gods providence in the government of the world ; from whence he was recovered , as he afterwards declares . so is it with many a believer , he is oftentimes at the very brink , at the very door of some folly or iniquity , when god puts in by the efficacy of actually assisting grace , and recovers them to an obediential frame of heart again . and this is a peculiar work of christ , wherein he manifests and exerts his faithfulness towards his own . heb. 2. 18. he is able to succour them that are tempted . it is not an absolute power , but a power cloathed with mercy , that is intended . such a power as is put forth from a sense of the suffering of poor believers under their temptations . and how doth he exercise this merciful ability towards us ? chap. 4. 16. he gives forth , and we find in him grace to help in a time of need ; seasonable help and assistance for our deliverance , when we are ready to be over-powered by sin and temptation . when lust hath conceived , and is ready to bring forth , when the soul lies at the brink of some iniquity , he gives in seasonable help , relief , deliverance , and safety . here lies a great part of the care and faithfulness of christ towards his poor saints : he will not suffer them to be worried with the power of sin , nor to be carried out unto waies that shall dishonour the gospel , or fill them with shame and reproach , and so render them useless in the world ; but he steps in with the saving relief and assistance of his grace , stops the course of sin , and makes them in himself more than conquerors . and this assistance lies under the promise , 1 cor. 10. 13. there hath no temptation taken you but such as is common to man , but god is faithful who will not suffer you to be tempted above that you are able , but will with the temptation also make a way to escape , that you may be able to bear it . temptation shall try us , it is for our good ; many holy ends doth the lord compass and bring about by it . but when we are tried to the utmost of our ability , so that one assault more would over-bear us , a way of escape is provided . and as this may be done several waies , as i have else-where declared , so this we are now upon is one of the most eminent , namely by supplies of grace , to enable the soul to bear up , resist , and conquer . and when once god begins to deal in this way of love with a soul , he will not cease to add one supply after another , until the whole work of his grace and faithfulness be accomplished . an example hereof we have , isa. 57. 17 , 18. poor sinners there are so far captivated to the power of their lusts that the first and second dealings of god with them are not effectual for their delivery ; but he will not give over , he is in the pursuit of a design of love towards them , and so ceaseth not until they are recovered . these are the general heads of the second way whereby god hinders the bringing forth of conceived sin , namely by working on the will of the sinner . he doth it either by common convictions , or special grace , so that of their own accord they shall let go the purpose and will of sinning , that they are risen up unto . and this is no mean way of his providing for his own glory , and the honour of his gospel in the world , whose professors would stain the whole beauty of it , were they left to themselves to bring forth all the evil that is conceived in their hearts . besides these general waies , there is one yet more special , that at once worketh both upon the power and will of the sinner ; and this is the way of afflictions , concerning which one word shall close this discourse . afflictions , i say , work by both these ways , in reference unto conceived sin . they work providentially on the power of the creature . when a man hath conceived a sin , and is in full purpose of the pursuit of it , god oftentimes sends a sickness and abates his strength ; or a loss cuts him short in his plenty , and so takes him off from the pursuit of his lusts , though it may be his heart is not weaned from them . his power is weakned , and he cannot do the evil he would . in this sense it belongs to the first way of gods obviating the production of sin . great afflictions work sometimes , not from their own nature immediately and directly , but from the gracious purpose and intendment of him that sends them . he insinuates into the dispensation of them that of grace and power , of love and kindness , which shall effectually take off the heart and mind from sin . psal. 119. 67. before i was afflicted i went astray , but now have i learned thy commandments . and in this way because of the predominancy of renewing and assisting grace , they belong unto the latter means of preventing sin . and these are some of the ways , whereby it pleaseth god to put a stop to the progress of sin , both in believers and unbelievers , which at present we shall instance in ; and if we would endeavour farther to search out his ways unto perfection , yet we must still conclude that it is but a little portion which we know of him . chap. xiv . the power of sin farther demonstrated by the effects it hath had in the lives of professors . first in actual sins . secondly in habitual declensions . we are now to proceed unto other evidences of that sad truth which we are in the demonstration of . but the main of our work being past through , i shall be more brief in the management of the arguments that do remain . that then which in the next place may be fixed upon , is the demonstration which this law of sin hath in all ages given of its power and efficacy , by the woful fruits that it hath brought forth , even in believers themselves . now these are of two sorts . first , the great actual eruptions of sin in their lives . secondly , their habitual declensions from the frames , state and condition of obedience and communion with god , which they had obtained , both which by the rule of james before unfolded , are to be laid to the account of this law of sin , and belong unto the fourth head of its progress , and are both of them convincing evidences of its power and efficacy . first , consider the fearful eruptions of actual sins that have been in the lives of believers , and we shall find our position evidenced . should i go through at large with this consideration , i must recount all the sad and scandalous failings of the saints that are left on record in the holy scripture . but the particulars of them are known to all ; so that i shall not need to mention them , no● the many aggravations that in their circumstances they are attended with : only some few things tending to the rendring of our present consideration of them useful , may be remarked . as , first , they are most of them in the lives of men that were not of the lowest form or ordinary sort of believers , but of men that had a peculiar eminency in them on the account of their walking with god in their generation . such were noah , lot , david , hezekiah , and others . they were not men of an ordinary size , but higher than their brethren by the shoulders and upwards in profession , yea in real holiness . and surely that must needs be of a mighty efficacy that could hurry such giants in the wayes of god into such abominable sins as they fell into . an ordinary engine could never have turned them out of the course of their obedience . it was a poyson that no athletick constitution of spiritual health , no antidote could withstand . secondly , and these very men , fell not into their great sins at the beginning of their profession , when they had had but little experience of the goodness of god , of the sweetness and pleasantness of obedience , of the power and craft of sin , of its impulsions , solicitations and surprizals , but after a long course of walking with god , and acquaintance with all these things ; together with innumerable motives unto watchfulness . noah according to the lives of men in those dayes of the world , had walked uprightly with god some hundreds of years before he was so surprised as he was , gen. 9. righteous lot seems to have been towards the end of his days , ere he defiled himself with the abominations recorded . david in a short life , had as much experience of grace and sin , and as much close spiritual communion with god as ever had any of the sons of men , before he was cast to the ground by this law of sin . so was it with hezekiah in his degree , which was none of the meanest . now to set upon such persons , so well acquainted with its power and deceit , so armed and provided against it , that had been conquerours over it for so many years , and to prevail against them , it argues a power and efficacy too mighty for every thing but the spirit of the almighty to withstand . who can look to have a greater stock of inherent grace than those men had ; to have more experience of god , and the excellency of his wayes , the sweetness of his love , and of communion with him than they had ; who hath either better furniture to oppose sin withal , or more obligation so to do , than they ? and yet we see how fearfully they were prevailed against . thirdly , as if god had permitted their falls on set purpose , that we might learn to be wary of ●his powerful enemy , they all of them fell out when they had newly received great & stupendious mercies from the hand of god , that ought to have been strong obligations unto diligence and watchfulness in close obedience . noah was but newly come forth of that world of waters wherein he saw the ungodly world perishing for their sins , and himself preserved by that astonishable miracle which all ages must admire : whilest the worlds desolation , was an hourly remembrancer unto him of his strange preservation by the immediate care and hand of god , he falls into drunkenness . lot had newly seen that which every one that thinks on cannot but tremble . he saw , as one speaks , hell coming out of heaven upon unclean sinners , the greatest evidence , except the cross of christ ; that god ever gave in his providence of the judgment to come . he saw himself and children delivered by the special care and miraculous hand of god ; and yet whilest these strange mercies were fresh upon him , he fell into drunkenness and incest . david was delivered out of all his troubles and had the necks of his enemies given him round about , and he makes use of his peace from a world of tryals and troubles to contrive murder and adultery . immediately , it was , after hezekiahs great and miraculos deliverance that he falls into his carnal pride and boasting . i say , their falls in such seasons , seem to be permitted on set purpose , to instruct us all in the truth that we have in hand ; so that no persons , in no seasons , with wht● furniture of grace soever , can promise themselves security from its prevalency , any other wayes , than by keeping close constantly to him , who hath supplies to give out that are above its reach and efficacy . methinks this should make us look about us . are we better than noah , who had that testimony from god , that he was a perfect man in his generation , and walked with god ? are we better than lot , whose righteous soul was vexed with the evil deeds of ungodly men , and is thereof commended by the holy ghost ? are we more holy , wise , and watchful than david , who obtained this testimony , that he was a man after gods own heart ? or better than hezekiah , who appealed to god himself , that he had served him uprightly with a perfect heart ? and yet what prevalency this law of sin wrought in and over them , we see . and there is no end of the like examples ; they are all set up as buoys to discover unto us the sands , the shelves , the rocks , whereupon they made their shipwrack , to their hazard , danger , loss , yea and would have done to their ruine , had not god been pleased in his faithfulness graciously to prevent it . and this is the first par● of this evidence of the power of sin , from its effects . secondly , it manifests its power in the habitua● declensions from zeal & holiness , from the frame ▪ state and condition of obedience and communion with god , whereunto they had attained , which are found in many believers . promises of growt● and improvement are many , and precious ; th● means excellent and effectual ; the benefits grea● and unspeakable : yet it often falls out , that instead hereof , decays and declensions are found upon professors , yea in and upon many of th● saints of god. now whereas this must nee● principally and chiefly be from the strength an● efficacy of indwelling sin , and is therefore a grea● evidence thereof ; i shall first evince the observation it self to be true ; namely , that some of the saints themselves do oftentimes so decline from that growth & pimrovement in faith , grace , & holiness which might justly be expected from them ; and then shew that the cause of this evil lies in that , that we are treating of . and that it is the cause of total apostasie in unsound professors , shall be after declared . but this is a greater work which we have in hand . the prevailing upon true believers unto a sinful declension & gradual apostasie , requires a putting forth of more strength and efficacy , than the prevailing upon unsound professors unto total apostasie . as the wind which will blow down a dead tree that hath no root , to the ground , will scarcely shake or bow a living well-rooted tree . but this it will do . there is mention made in the scripture of the first wayes of david , and they are commended above his later , 2 chron. 17. 3. the last wayes even of david were tainted with the power of in-dwelling sin. though we have mention only of the actual eruption of sin , yet that uncleanness , and pride which was working in him in his numbring of the people ; were certainly rooted in a declension from his first frame . those rushes did not grow without mire . david would not have done so in his younger days , when he followed god in the wilderness of temptations and tryals , full of faith , love , humility , brokenness of heart , zeal , tender affection unto all the ordinances of god , all which were eminent in him . but his strength is impaired by the efficacy and deceitfulness of sin ; his locks cut , and he becomes a prey to vile lusts and temptations . we have a notable instance in most of the churches that our saviour awakens to the consideration of their condition , in the revelations : we may single out one of them : many good things there were in the church of ephesus , chap. 2. 2 , 3. for which it is greatly commended ; but yet it is charged with a decay , a declension , a gradual falling off and apostasie , ver . 4 , 5. thou hast left thy first love , remember therefore whence thou art fallen , and do thy first works . there was a decay both inward in the frame of heart , as to faith , and love , and outward as to obedience and works , in comparison of what they had formerly , by the testimony of christ himself . the same also might be shewed concerning the rest of those churches , only one or two of them excepted . five of them are charged with decays and declensions . hence there is mention in the scripture of the kindness of youth , of the love of espousals , with great commendation , jer. 2. 2 , 3. of our first faith , 1 tim. 5. 12. of the beginning of our confidence , heb. 3. 14. and cautions are given , that we lose not the things that we have wrought , 2 john 8. but what need we look back or search for instances to confirm the truth of this observation ? an habitual declension from first ingagements unto god , from first attainments of communion with god , from first strictness in duties of obedience , is ordinary and common amongst professors ▪ might we to this purpose take a general view of the professors in these nations , among whom the 〈◊〉 of the 〈◊〉 of us will be found in part or in whole , in somewhat or in all , to fall , we might be plentifully convinced of the truth of this observation . is their zeal for god as warm , living , vigorous , effectual , solicitous , as it was in their first giving themselves unto god ? or rather , is there not a common , slight , selfish frame of spirit in the room of it come upon most professors ? iniquity hath abounded , and their love hath waxed cold . was it not of old a burthen to their spirits to hear the name , and wayes , and worship of god blasphemed and profaned ? could they not have said with the psalmist , ps. 119. 136. rivers of water run down our eyes because men keep not thy law ? were not their souls solicitous about the interest of christ in the world , like eli's about the ark ? did they not contend earnestly for the truth once delivered to the saints , and every parcel of it ? especially wherein the grace of god , and the glory of the gospel was especially concerned : did they not labour to judge and condemn the world by an holy and separate conversation ? and do now the generality of professors abide in this frame ? have they grown , and made improvement in it ? or is there not a coldness and indifferency grown upon the spirits of many in this thing ? yea , do not many despise all these things , and look upon their own former zeal , as folly ? may we not see many who have formerly been of esteem in ways of profession , become daily a scorn and reproach through their miscarriages , and that justly , to the men of the world ? is it not with them as it was of old with the daughters of sion , ( isa. 3. 24. ) when god judged them for their sins and wantonness ? hath not the world , and self utterly ruined their profession ? and are they not regardless of the things wherein they have formerly declared a singular concernment ? yea , are not some come partly on one pretense , partly on another , to an open enmity unto , and hatred of the wayes of god ? they please them no more , but are evil in their eyes . but not to mention such open apostates any farther , whose hypocrisie the lord jesus christ will ●●ortly judge ; how is it with the best ? are not almost all men grown cold and slack as to these things ? are they not less concerned in them than formerly ? are they not grown weary , selfish in their religion , and so things be indifferent well at home , scarce care how thy go abroad in the world ? at least do they not prefer their ease , credit , safety , secular advantages before these things ? a frame that christ abhors , and declares , that those in whom it prevails are none of his : some indeed seem to retain a good zeal for truth , but wherein they make the fairest appearance , therein will they be found to be most abominable : they cry out against errors , not for truth , but for parties and interests sake . let a man be on their party , and promote their interest , be he never so corrupt in his judgment , he is embraced , and it may be admired . this is not zeal for god , but for a mans self . it is not the zeal of thine house hath eaten me up , but , master , forbid them because they follow not with us . better it were doubtless for men never to pretend unto any zeal at all , than to substitute such warthful selfishness in the room of it . secondly , is mens delight in the ordinances & worship of god the same as in former days ? do they find the same sweetness and relish in them as they have done of old ? how precious hath the word been to them formerly ? what joy and delight have they had in attendance thereon ? how would they have run and gone to have been made partakers of it , where it was dispenced in its power and purity , in the evidence and demonstration of the spirit ? did they not call the sabbath their delight , and was not the approach of it a real joy unto their souls ? did they not long after the converse and communion of saints ? and could they not undergo manifold perils for the attainment of it ? and doth this frame still abide upon them ? are there not decays and declensions to be found amongst them ? may it not be said , gray hairs are here and there upon them , and they perceive it not ? yea , are not men ready to say with them of old , what a weariness is it ? mal. 1. 3. it is even a burthen and a weariness to be tied up to the observation of all these ordinances . wha● need we be all out so strict in the observation of the sabbath ? what need we hear so often ? what need this distinction in hearing ? insensibly a great disrespect , yea , even a contempt of the pleasant and excellent ways of christ and his gospel , is fallen upon many professors . thirdly , may not the same conviction be farther carried on , by an enquiry into the universal course of obedience , and the performance of duties that men have been engaged in . is there the same conscientious tenderness of sinning abiding in many as was in dayes of old ? the same exact performance of private duties ? the same love to the brethren ? the same readiness for the cross ? the same humility of mind and spirit ? the same self-denial ? the steam of mens lusts , wherewith the air is tainted , will not suffer us so to say . we need then go no farther than this wretched generation wherein we live , to evince the truth of the observation laid down , as the foundation of the instance insisted on , the lord give repentance before it be too late . now all these declensions , all these decays that are found in some professors , they all proceed from this root and cause , they are all the product of indwelling sin , and all evince the exceeding power and efficacy of it . for the proof whereof i shall not need to go farther than the general rule which out of james we have already considered ; namely that lust or indwelling sin , is the cause of all actual sin , and all habitual declensions in believers . this is that which the apostle intends in that place to teach and declare . i shall therefore handle these two things , and shew , first , that this doth evince a great efficacy and power in sin . secondly , declare the ways and means whereby it brings forth or brings about this cursed effect ; all in design of our general end , in calling upon and cautioning believers to avoid it , to oppose it . first , it appears to be a work of great power and efficacy , from the provision that is made against it , which it prevails over . there is in the covenant of grace plentiful provision made , not only for the preventing of declensions and decays in believers , but also for their continual carrying on towards perfection . as , first , the word it self , and all the ordinances of the gospel , are appointed and given unto us for this end , eph. 4. 11 , 12 , 13 , 14 , 15. that which is the end of giving gospel officers to the church is the end also of giving all the ordinances to be administred by them . for they are given for the work of the ministry , that is , for the administration of the ordinances of the gospel . now what is , or what are these ends ? they are all for the preventing of decays and declensions in the saints , all for the carrying them onto perfection , so it is said , ver . 12. in general it is for the perfecting of the saints , carrying on the work of grace in them , and the work of holiness and obedience by them ; or for the edifying of the body of christ , their building up in an-encrease of faith and love , even of every true member of the mystical body . but how far are they appointed thus to carry them on , thus to build them up ? hath it bounds fixed to its work ? doth it carry them so far , and then leave them ? no , saith the apostle , verse 13. the dispensation of the word of the gospel , and the ordinances thereof , is designed for our help , assistance , and furtherance , until the whole work of faith and obedience is consummate . it is appointed to perfect and compleat that faith , knowledge , and growth in grace and holiness , which is allotted unto us in this world . but what and if oppositions and temptations do lie in the way , satan and his instruments working with great subtilty and deceit ? why verse 14. these ordinances are designed for our safe-guarding and deliverance from all their attempts and assaults , that so being preserved in the use of them , or speaking the truth in love , we may grow up unto him in all things who is the head , even christ jesus . this is in general the use of all gospel ordinances , the chief and man end for which they were given and appointed of god ; namely to preserve believers from all decays of faith and obedience , and to carry them on still towards perfection . these are means which god , the good husbandman , makes use of , to cause the vine to thrive and bring forth fruit . and i could also manifest the same to be the especial end of them distinctly . briefly , the word is milk and strong meat , for the nourishing and strengthning of all sorts , and all degrees of believers . it hath both seed and water in it , and manuring with it , to make them fruitful . the ordinance of the supper is appointed on purpose for the strengthning of our faith in the remembrance of the death of the lord , and the exercise of love one towards another . the communion of saints is for the edifying each other in faith , love , and obedience . secondly , there is that which adds weight to this consideration . god suffers us not to be unmindful of this assistance he hath afforded us , but is continually calling upon us to make use of the means oppointed for the attaining of the end proposed . he shews them unto us , as the angel shewed the water-spring to hagar● commands , exhortations , promises , threatnings , are multiplied to this purpose ; see them summed up , heb. 2. 1. he is continually saying to us , why will you die ? why will you wither and decay ? come to the pastures provided for you , and your souls shall live . if we see a lamb run from the fold into the wilderness , we wonder not if it be torn and rent of wild beasts : if we see a sheep leaving its green pastures and water-courses , to abide in dry barren heaths , we count it no marvel , nor enquire farther , if we see him lean and ready to perish . but if we find lambs wounded in the fold , we wonder at the boldness and rage of the beasts of prey , that durst set upon them there . if we see sheep pining in full pastures , we judge them to be diseased and unsound . it is indeed no marvel that poor creatures , who for sake their own mercies , and run away from the pasture and fold of christ in his ordinances , are rent and torn with divers lusts , and do pine away with hunger and famine . but to see men living under , and enjoying all the means of spiritual thriving , yet to decay , not to be fat and flourishing , but rather daily to pine and wither , this argues some secret powerful distemper , whose poisonous and noxious qualities hinder the vertue and efficacy of the means they enjoy . this is indwelling-sin . so wonderfully powerful , so effectually poisonous it is , that it can bring leanness on the souls of men in the midst of all precious means of growth and flourishing . it may well make us tremble to see men living under , and in the use of the means of the gospel , preaching , praying , administration of sacrameats , and yet grow colder every day than other in zeal for god , more selfish and worldly , even habitually , to decline as to the degrees of holiness which they had attained unto . thirdly , together with the dispensation of the outward means of spiritual growth or improvement , there are also supplies of grace continually afforded the saints from their head , christ jesus . he is the head of all the saints . and he is a living head , and so a living head , as that he tells us , that because he liveth , we shall live also , joh. 14. 19. he communicates of spiritual life to all that are his . in him is the fountain of our life , which is therefore said to be hid with him in god , col. 3. 3. and this life he gives unto his saints , by quickning of them by his spirit , rom. 9. 11. and he continues it unto them , by the supplies of living grace which he communicates unto them . from these two , his quickning of us , and continually giving out supplies of life unto us , he is said to live in us , gal. 2. 20. i live , yet not i , but christ liveth in me . the spiritual life which i have is not mine own , not from my self was it educed , not by my self is it maintained , but it is meerly and solely the work of christ ; so that it is not i that live , but he lives in me , the whole of my life being from him alone . neither doth this living head communicate only a bare life unto believers , that they should meerly live & no more a poor , weak , dying life , as it were , but he gives out sufficiently to afford them a strong , vigorous , thriving , flourishing life , joh. 10. 10. he comes not only that his sheep may have life , but that they may have it more abundantly ; that is , in a plentiful manner , 〈◊〉 as that they may flourish , be fat and fruitful● thus is it with the whole body of christ and every member thereof , eph. 4. 15 , 16. whereby it grows up into him in all things , which is the head , even christ ; from whom the whole body fitly joyned together , and compacted , by that which every joynt supplieth , according to the effectual working in the measure of every part , maketh increase of the body unto the edifying of it self in love . the end of all communications of grace , and supplies of life from this living and blessed head , is the increase of the whole body , and every member of it , and the edifying of it self in love . his treasures of grace are unsearchable , his stores inexhaustible . his life , the fonutain of ours , full and eternal , his heart bounteous and large , his hand open and liberal ; so that there is no doubt but that he communicates supplies of grace for their increase in holiness abundantly unto all his saints . whence then is it that they do not all flourish and thrive accordingly ? as you may see it oftentimes in a natural body , so is it here . though the seat and rise of the blood and spirits in head and heart be excellently good and sound , yet there may be a withering member in the body ; somewhat intercepts the influences of life unto it . so that though the heart and head do perform their office , in giving of supplies no less to that , than they do to any other member , yet all the effect produced , is meerly to keep it from utter perishing ; it grows weak and decaies every day . the withering and decaying of any member in christs mystical body , is not for the want of his communication of grace for an abundant life , but from the powerful interception that is made of the efficacy of it , by the interposition and opposition of in-dwelling sin. hence it is that where lust grows strong , a great deal of grace will but keep the soul alive , and not give it any eminency in fruitfulness at all . oftentimes christ gives very much grace , where not many of its effects do appear . it spends its strength , and power , in withstanding the continual assaults of violent corruptions and lusts , so that it cannot put forth its proper vertue towards farther fruitfulness . as a vertuous medicine , that is fit both to check vitious and noxious humours , and to comfort , refresh and strengthen nature , if the evil humour be strong and greatly prevailing , spends its whole strength and vertue in the subduing and correcting of it , contributing much less to the relief of nature than otherwise it would do , if it met not with such oppositions : so is it with the eye-salve , and the healing grace which we have abundantly from the wings of the sun of righteousness . it is forced oftentimes , to put forth its vertue to oppose and contend against , and in any measure subdue prevailing lusts and corruptions : that the soul receiveth not that strengthening unto duties and fruitfulness which otherwise it might receive by it , is from hence . how sound , healthy , and flourishing , how fruitful and exemplary in holiness , might many a soul be , by and with that grace which is continually communicated to it from christ , which now by reason of the power of in-dwelling sin is only not dead ▪ but weak , withering and useless . and this , if any thing , is a notable evidence of the efficacy of in-dwelling sin , that it is able to give such a stop , and check to the mighty and effectual power of grace , so that notwithstanding the blessed and continual supplies that we receive from our head , yet many believers do decline and decay , and that habitually , as to what they had attained unto ; their last waies not answering their first . this makes the vineyard in the very fruitful hill to bring forth so many wilde grapes . this makes so many trees barren in fertile fields . fourthly , besides the continual supplies of grace that constantly according to the tenure of the covenant are communicated unto believers , which keeps them that they thirst no more as to a total indigence , there is moreover a readiness in the lord christ to yield peculiar succour to the souls of his , according as their occasions shall require . the apostle tells us , that he is a merciful high-priest and able , ( that is ready prepared and willing ) to succour them that are tempted , heb. 2. 18. and we are on that account , invited to come with boldness to the throne of grace , that we may obtain mercy , and find grace to help in time of need ; that is , grace sufficient , seasonable , suitable unto any special tryal or temptation that we may be exercised withal . our merciful high-priest is ready to give out this especial seasonable grace , over and above those constant communications of supplies of the spirit , which we mentioned before . besides the never-failing springs of ordinary covenant grace , he hath also peculiar refreshing showers for times of drought . and this is exceedingly to the advantage of the saints , for their preservation and growth in grace ; and there may very many more of the like nature be added . but now i say notwithstanding all these , and the residue of the like importance , such is the power and efficacy of indwelling-sin , so great its deceitfulness and restlesness , so many its wiles and temptations , it often falls out that many of them for whose growth and improvement all this provision is made , do yet as was shewed , go back and decline , even as to their course of walking with god. sampsons strength fully evidenced it self when he brake seven new wit hs , and seven new cords , wherewith he was bound , as burning tow , and as thred . the noxious humour in the body which is so stubborn , as that no use of the most soveraign remedies can prevail against it , ought to be regarded . such is this indwelling-sin if not watched over : it breaks all the cords made to binde it ; it blunts the instruments appointed to root it up ; it resists all healing medicines though never so soveraign , and is therefore assuredly of exceeding efficacy . besides , believers have innumerable obligations upon them from the love , the command of god , to grow in grace , to press forward towards perfection , as they have abundant means provided for them so to do . their doing so , is a matter of the greatest advantage , profit , sweetness , contentment unto them in the world : it is the burden , the trouble of their souls , that they do not so do , that they are not more holy , more zealous useful , fruitful ; they desire it above life it self ; they know it is their duty to watch against this enemy , to fight against it , to pray against it , and so they do . they more desire his destruction , than the enjoyment of all this world ▪ and all that it can afford . and yet notwithstanding all this such is the subtilty , and fraud , and violence , and fury , and urgency , and importunity of this adversary , that it frequently prevails to bring them into the woful condition mentioned . hence it is with believers sometimes as it is with men in some places at sea ; they have a good and fair gale of wind , it may be all night long ; they ply their tackling , attend diligently their business , and it may be take great contentment to consider how they proceed in their voyage : in the morning , or after a season coming to measure what way they have made , and what progress they have had , they find that they are much backward of what they were , instead of getting one step forward ; falling into a swift tide , or current against them , it hath frustrated all their labours , and rendered the wind in their sails almost useless ; somewhat thereby they have born up against the stream , but have made no progress . so is it with believers : they have a good gale of supplies of the spirit from above , they attend duties diligently , pray constantly , hear attentively , and omit nothing that may carry them in their voyage towards eternity . but after a while , coming seriously to consider by the examination of their hearts and waies , what progress they have made , they find that all their assistance , and duties , have not been able to bear them up against some strong tide or current of indwelling-sin . it hath kept them indeed that they have not been driven and split on rocks and shelves ; it hath preserved ●hem from gross , scandalous sins , but yet they have lost in their spiritual frame , or gone backwards , and are intangled under many woful decayes ; which is a notable evidence of the life of sin , about which we are treating . now because the end of our discovering this power of sin , is , that we may be careful to obviate and prevent it in its operation , and because of all the effects that it produceth there is none more dangerous or pernicious than that we have last insisted on , namely , that it prevails upon many professors unto an habitual declension from their former wayes and attainments , notwithstanding all the sweetness and excellency which their souls have found in them , i shall , as was said , in the next place consider by what waies and means , and through what assistance it usually prevails in this kind , that we may the better be instructed to watch against it . chap. xv. decayes in degrees of grace caused by indwelling sin. the waies of its prevalency to this purpose . the waies and means whereby in-dwelling sin prevaileth on believers unto habitual declensions and decaies , as to degrees of grace and holiness , is that now which comes under consideration , and are many . first , upon the first conversion and calling of sinners unto god and christ , they have usually many fresh springs breaking forth in their souls , and refreshing showers coming upon them , which bear them up to an high rate of faith , love , holiness , fruitfulness and obedience . as upon a land-flood when many lesser streams run into a river , it swells over its bounds , and rouls on with a more than ordinary fulness . now if these springs be not kept open , if they prevail not for the continuance of these showers , they must needs decay and go backwards . we shall name one or two of them . first , they have a fresh , vigorous sence of pardoning mercy . according as this is in the soul , so will its love and delight in god , so will its obedience be . as , i say , is the sence of gospel-pardon , so will be the life of gospel-love . luke 7. 47. i say unto thee , saith our saviour of the poor woman , her sins , which were many , are forgiven , for she loved much , but to whom little is forgiven , the same loveth little . her great love was an evidence of great forgiveness ; and her great sence of it . for our saviour is not rendring a reason of her forgiveness , as though it were for her love , but of her love , that it was because of her forgiveness . having in the foregoing parable from verse 38. and onwards , convinced the pharisees with whom he had to do , that he to whom most was forgiven would love most , as verse 43. he thence gives an account of the great love of the woman springing from the sence she had of the great forgiveness which she had so freely received . thus sinners at their first conversion are very sensible of great forgiveness : of whom i am chief , lies next their heart . this greatly subdues their hearts and spirits unto all in god , and quickens them unto all obedience ; even that such poor cursed sinners as they were , should so freely be delivered and pardoned . the love of god and of christ in their forgiveness , highly conquers and constrains them to make it their business to live unto god. secondly , the fresh taste they have had of spiritual things , keeps up such a favour and relish of them in their souls , as that worldly contentments whereby men are drawn off from close walking with g●d , are rendred sapless and undesireable unto them . having tasted of the wine of the gospel they desire no other , for they say , this is best . so was it with the apostles upon that option offered them as to a departure from christ , upon the apostasie of many false professors ; will ye go away also ? joh. 6. 67. they answer by peter , lord , to whom shall we go , thou hast the words of eternal life ? vers. 68. they had such a fresh savour and relish of the doctrine of the gospel , and the grace of christ upon their souls , that they can entertain no thoughts of declining from it . as a man that hath been long kept in a dungeon , if brought forth on a sudden into the light of the sun , finds so much pleasure and contentment in it , in the beauties of the old creation , that he thinks he can never be weary of it , nor shall ever be contented on any account to be under darkness again . so is it with souls when first transl●ted into the marvellous light of christ , to behold the beauties of the new creation . they see a new glory in him , that hath quite sullied the desireableness of all earthly diversions . and they see a new guilt and filth in sin , that gives them an utter abhorrency of its old delights and pleasures ; and so of other things . now whilest these and the like springs are kept open in the souls of converted sinners , they constrain them to a vigorous active holiness . they can never do enough for god ; so that oftentimes their zeal , as saints , suffers them not to escape without some blots on their prudence as men , as might be instanced in many of the martyrs of old . this then is the first , at least one way whereby indwelling-sin prepares men for decayes and declensions in grace and obedience : it endeavours to stop or taint these springs . and there are several waies whereby it bringeth this to pass . first , it works by sloth and negligence . it prevails in the soul to a neglect of stirring up continual thoughts of , or about the things that so powerfully influence it unto strict and fruitful obedience . if care be not taken , if diligence and watchfulness be not used , and all means observed that are appointed of god , to keep a quick and living sense of them upon the soul , they will dry up and decay , and consequently that obedience that should spring from them will do so also . isaac digged wells , but the philistins stopt them , and his flocks had no benefit by them . let the heart never so little di●use it self to gracious soul-affecting thoughts of the love of god , the cross of christ , the greatness and excellency of gospel mercy , the beauties of holiness , they will quickly be as as much estranged to a man , as he can be to them . he that shuts his eyes for a season in the sun , when he opens them again can see nothing at all . and so much as a man loseth of faith towards these things , so much will they lose of power towards him . they can do little or nothing upon him , because of his unbelief , which formerly were so exceedingly effectual towards him . so was it with the spouse in the canticles , chap. 5. 2. christ calls unto her , ver . 1. with a marvellous loving and gracious invitation unto communion with himself . she who had formerly been ravished at the first hearing of that joyful sound , being now under the power of sloth and carnal ease , returns a sorry excusing answer to his call , which ended in her own signal loss and sorrow . indwelling-sin , i say , prevailing by spiritual sloth upon the souls of men unto an inadvertency of the motions of gods spirit in their former apprehensions of divine love , and a negligence of stirring up continual thoughts of faith about it , a decay grows insensibly upon the whole soul. thus god oft complains that his people had forgotten him , that is , grew unmindful of his love and grace , which was the beginning of their apostasie . secondly , by unframing the soul , so that it shall have formal , weary , powerless thoughts of those things , which should prevail with it unto diligence in thankful obedience . the apostle cautions us , that in dealing with god , we should use reverence and godly fear , because of his purity , holiness , and majesty , heb. 12. 28 , 29. and this is that which the lord himself spake in the destruction of nadab and abihu , i will be sanctified in them that come to me , lev. 10. 3. he will be dealt withal ●in an awful , holy , reverent manner . so are we to deal with all the things of god , wherein , or whereby we have communion with him . the soul is to have a great reverence of god in them . when men begin to take them into slight and common thoughts , not using and improving them unto the utmost for the ends whereunto they are appointed , they lose all their beauty , and glory , and power towards them . when we have any thing to do wherein faith and love towards god is to be exercised , we must do it with all our hearts , with all our minds , strength and souls , not slightly and perfunctorily , which god abhors ; he doth not only require that we bear his love and grace in remembrance , but that , as much as in us lyeth , we do it according to the worth and excellency of them . it was the sin of hezekiah , that he rendred not again according to the benefits done to him , 2 chron. 32. 25. so whilst we consider gospel truths , the uttermost endeavour of the soul ought to be , that we may be changed into the same image or likeness , 2 cor. 3. 18. that is , that they may have their full power and effect upon us . otherwise james tells us what our beholding the glory of the lord in a glass , there mentioned by the apostle , that is , reading or hearing the mind of god in christ revealed in the gospel , comes unto , chap. 1. vers . 23 , 24. it is but like unto a man beholding his natural face in a glass , for he beholdeth himself and goeth away , and streight way forgetteth what manner of man he was . it makes no impression upon him , begets no idea nor image of his likeness in his imagination , because he doth it only slightly , and with a transient look . so is it with men that will indeed think of gospel truths , but in a slight manner , without endeavouring with all their hearts , minds , and strength , to have them ingrafted upon their souls , and all the effects of them produced in them . now this is the way of sinners , in their first engagements unto god. they never think of pardoning mercy , but they labour to affect their whole souls with it , and do stir up themselves unto suitable affections and returns of constant obedience . they think not of the excellency of christ , and spiritual things , now newly discovered unto them in a saving light , but they press with all their might after a farther , a fuller enjoyment of them . this keeps them humble and holy , this makes them thankful and fruitful . but now if the utmost diligence and carefulness be not used to improve and grow in this wisdom , to keep up this frame , indwelling-sin working by the vanity of the minds of men ; will insensibly bring them to content themselves with slight and rare thoughts of these things , without a diligent sedulous endeavour to give them their due improvement upon the soul. as men decay herein , so they will assuredly decay and decline in the power of holiness , and close walking with god. the springs being stopt or tainted , the streams will not run so swiftly , at least not so sweetly as formerly . some by this means under an uninterrupted profession , insensibly wither almost into nothing . they talk of religion and spiritual things as much as ever they did in their lives , and perform duties with as much constancy as ever they did , but yet have poor lean starvling souls , as to any real and effectual communion with god. by the power and subtilty of indwelling-sin they have grown formal , and learned to deal about spiritual things in an overly manner , whereby they have lost all their life , vigour , favour , and efficacy towards them . be alwaies serious in spiritual things , if ever you intend to be bettered by them . thirdly , indwelling-sin oftentimes prevailes to the stopping of these springs of gospel obedience , by false and foolish opinions , corrupting the simplicity of the gospel . false opinions are the works of the flesh . from the vanity and darkness of the minds of men , with a mixture more or less of corrupt affections , do they mostly proceed . the apostle was jealous over his corinthians in this matter , he was afraid lest their minds should by any means be corrupted from the simplicity that is in christ , 2 cor. 11. 2 , 3. which he knew would be attended by a decay and declension in faith , love , and obedience . and thus matters in this case often fall out . we have seen some , who after they have received a sweet taste of the love of god in christ , of the excellency of pardoning mercy , and have walked humbly with god for many years , in the faith and apprehension of the truth , have by the corruption of their minds from the simplicity that is in christ by false and foolish opinions , despised all their own experiences , and rejected all the efficacy of truth , as to the fartherance of their obedience . hence john cautions the elect lady and her children to take heed they were not seduced , lest they should lose the things that they had wrought , 2 epist. v. 8. lest they should themselves cast away all their former obedience as lost , and a thing of no value . we have innumerable instances hereof in the daies wherein we live . how many are there , who not many years since put an unspeakable value on the pardon of sin in the blood of christ , who delighted in gospel discoveries of spiritual things , and walked in obedience unto god on the account of them , who being beguiled and turned aside from the truth as it is in jesus , do despise these springs of their own former obedience ? and as this is done grosly and openly in some , so there are more secret and more plausible insinuations of corrupt opinions , tainting the springs and fountains of gospel obedience , and through the vanity of mens minds , which is a principal part of indwelling-sin , getting ground upon them . such are all those that tend to the extenuation of special grace in its freedom , and efficacy , and the advancement of the wills or the endeavours of men in their spiritual power and ability : they are all works of the flesh , and howsoever some may pretend an usefulness in them to the promotion of holiness , they will be found to taint the springs of true evangelical obedience , insensibly to turn the heart from god , and to bring the whole soul into a spiritual decay . and this is one way whereby indwelling-sin produceth this pernicious effect , of drawing men off from the power , purity , and fruitfulness attending their first conversion , and engagements unto god , bringing them into habitual declension , at least as unto degrees of their holiness and grace . there is not any thing we ought to be more watchful against , if we intend effectually to deal with this powerful and subtile enemy . it is no small part of the wisdom of faith , to observe whether gospel truths continue to have the same savour unto , and efficacy upon the soul , as formerly they have had ; and whether an indeavour be maintained to improve them continually as at the first . a commandment that is alwaies practised , is alwaies new , as john speaks of that of love. and he that really improves gospel truths , though he hears them a thousand times , they will be alwaies new and fresh unto him , because they put him on newness of practice . when to another that grows common under them , they are burthensome and common unto him ; and he even loaths the manna that he is so accustomed unto . secondly , indwelling-sin doth this , by taking men off from their watch against the returns of satan . when our lord christ comes first to take possession of any soul for himself , he binds that strong man and spoils his goods ; he deprives them of all his power , dominion and interest . satan being thus dispossest and frustrated in his hopes and expectations , leaves the soul , as finding it newly mortified to his baits . so he left our saviour upon his first fruitless attempts . but it is said , he left him only for a season , luk. 4. 13. he intended to return again , as he should see his advantage . so is it with believers also . being cast out from his interest in them , he leaves them for a season , at least comparatively he doth so . freed from his assaults and perplexing temptations , they proceed vigorously in the course of their obedience , and so flourish in the waies of god. but this holds not ; satan returns again , and if the soul stands not continually upon his guard against him , he will quickly get such advantages , as shall put a notable interruption upon his fruitfulness and obedience . hence some , after they have spent some time , it may be some years in cheerful exemplary walking with god , have upon satans return , consumed all their latter daies in wrestling with perplexing temptations , wherewith he hath intangled them . others have plainly fallen under the power of his assaults . it is like a man , who having for a while lived usefully amongst his neighbours , done good , and communicated according to his ability , distributing to the poor , and helping all round about him , at length falling into the hands of vexatious , wrangling oppressive men , he is forced to spend his whole time and revenue in defending himself against them at law , and so becomes useless in the place where he lives . so is it with many a believer ; after he hath walked in a fruitful course of obedience to the glory of god , and edification of the church of christ , being afresh set upon by the ret●rn of satan in one way or other , he hath enough to do all the remainder of his life to keep himself a●ive ; in the mean time a to many graces , wofully decaying and going backward . now this also , though satan hath an hand in it , is from indwelling-sin : i mean , the success is so which satan doth obtain in his undertaking . this encourageth him , maketh way for his return , and gives entrance to his temptations . you know how it is with them , out of whom he is cast only by gospel conviction ; after he hath wandred and waited awhile , he saith , he will return to his house from whence he was ejected . and what is the issue ? carnal lusts have prevailed over the mans convictions , and made his soul fit to entertain returning devils . it is so as to the measure of prevalency , that satan obtains against believers , upon advantages administred unto him , by sins disposing the soul unto an obnoxiousness to his temptations . now the way and means whereby indwelling-sin doth give advantage to satan for his return , are all those which dispose them towards a declension which shall afterwards be mentioned . satan is a diligent , watchful , and crafty adversary , he will neglect no opportunity , no advantage that is offered unto him . wherein then soever our spiritual strength is impaired by sin , or which way soever our lusts press , satan falls in with that weakness , and presseth towards that ruine . so that all the actings of the law of sin are subservient to this end of satan . i shall therefore only at present mention one or two , that seem princicipally to invite satan to attempt a return . first , it intangleth the soul in the things of the world , all which are so many purveyors for satan . when pharaoh had let the people go , he heard after a while that they were intangled in the wilderness and supposeth that he shall therefore now overtake them and destroy them . this stirs him up to pursue after them . satan finding those whom he hath been cast out from , intangled in the things of the world , by which he is sure to find an easie access unto them , is encouraged to attempt upon them afresh ; as the spider to come down upon the strongest flie that is entangled in his web . for he comes by his temptations only to impel them unto that whereunto by their own lusts they are enclined , by adding poison to their lusts , and painting to the objects of them . and oftentimes by this advantage he gets so in upon the souls of men , that they are never well free of him more whilst they live . and as mens diversions increase from the world , so do their entanglements from satan . when they have more to do in the world than they can well manage , they shall have more to do from satan than they can well withstand . when men are made spiritually faint , by dealing in and with the world , satan sets on them a● amalek did on the faint and weak of the people that came out of egypt . secondly , it produceth this effect by making the soul negligent , and taking it off from its watch . we have before shew'd at large that it is one main part of the effectual deceitfulness of indwelling sin , to make the soul inadvertent , to turn it off from the diligent watchful attendance unto its duty , which is required . now there is not any thing in reference whereunto diligence and watchfulness is more strictly enjoyned ; than the returning assau●ts of satan , 1 pet. 5. 8. be sober , be vigilant ; and why so ? because of your adversary the devil . unless you are exceeding watchful , at one time or other he will surprize you . and all the injunctions of our blessed saviour , to watch , are still with reference unto him , and his temptations . now when the soul is made careless and inadvertent , forgetting what an enemy it hath to deal withal , or is lifted up with the successes it hath newly obtained against him , then in satans time to attempt a re-entrance of his old habitation ; which if he cannot obtain , yet he makes their lives uncomfortable to themselves , and unfruitful to others , in weakening their root , and withering their fruit through his poisoning temptations . he comes down upon our duties of obedience , as the fowls upon abrahams sacrifice , that if we watch not , as he did , to drive them away , [ for by resistance he is overcome and put to flight ] he will devour them . thirdly , indwelling-sin takes advantage to put forth its efficacy and deceit , to with-draw men from their primitive zeal and holiness , from their first faith , love , and works by the evil examples of professors amongst whom they live . when men first engage into the ways of god , they have a reverent esteem of those whom they believe to have been made partakers of that mercy before themselves ; these they love and honour , as it is their duty . but after a while they find many of them walking in many things unevenly , crookedly , & not unlike the men of the world . here sin is not wanting to its advantage . insensibly it prevails with men to a compliance with them . this way , this course of walking , doth well enough with others , why may it not do so with us also ? such is the inward thought of many , that works effectually in them . and so through the craft of sin , the generation of professors corrupt one another . as a stream arising from a clear spring or fountain , whilst it runs in its own peculiar channel , and keeps its water unmixed , preserves its purity and cleanness , but when it falls in its course with other streams that are turbid and foul , though running the same way with it , it becomes muddy and discoloured also . so is it in this case . believers come forth from the spring of the new birth with some purity and cleanness , this for a while they keep in the course of their private walking with god ; but now when they come sometimes to fall into society with others , whose profession flows & runs the same way with theirs , even towards heaven , but yet are mudded and sullied with sin and the world , they are often corrupted with them , and by them , and so decline from their first purity , faith , and holiness . now lest this may have been the case of any who shall read this discourse , i shall add some few cautions that are necessary to preserve men from this infection . first , in the body of professors there is a great number of hypocrites . though we cannot say of this or that man , that he is so , yet that some there are , is most certain . our saviour hath told us that it will be so to the end of the world . all that have oyl in their lamps , have it not in their vessels . let men take heed how they give themselves up unto a conformity to the professors they meet withal , lest instead of saints and the best of men , they sometimes propose for their example hypocrites , which are the worst , and when they think they are like unto them who bare the image of god , they conform themselves to those , who bare the image of satan . secondly , you know not what may be the present temptations of those whose ways you observe . it may be they are under some peculiar desertion from god , and so are withering for a season , untill he send them some refreshing powers from above . it may be they are intangled with some special corruptions , which is their burthen , tat you know not of ; and for any voluntarily to fall into such a frame , as others are cast into by the power of their temptations , or to think that will suffice in them , which they see to suffice in others whose distempers they know not , is folly and presumption . he that knows such or such a person to be a living man , and of an healthy constitution , if he see him go crawling up and down about his affairs , feeble and weak , sometimes falling , sometimes standing , and making small progress in any thing , will he think it sufficient for himself to do so also ? will he not inquire whether the person he sees , have not lately fallen into some distemper or sickness , that hath weakened him , and brought him into that condition ? assuredly he will so do . take heed , christians , many of the professors with whom ye do converse are sick , and wounded ; the wounds of some of them do stink , and are corrupt because of their folly . if you have any spiritual health , do not think their weak and uneven walking will be accepted at your hands ; much less ●●ink it will be well for you to become sick and to be wounded also . thirdly , remember that of many of the best christians , the worst only is known and seen . many who keep up precious communion with god , do yet oftentimes by their natural temper● of freedom or passion , not carry so glorious appearances as others , who perhaps come short of them in grace and the power of godliness . in respect of their outward conversation it may seem they are scarcely saved , when in respect of their faith and love they may be eminent . they may , as the kings daughter , be all glorious within , though their cloaths be not alwayes of wrought gold. take heed then that you be not infected with their worst , when ye are not able it may be to imitate them in their best ; but to return . fourthly , sin doth this work by cherishing some secret particular lust in the heart . this the soul contends against faintly , it contends against it upon the account of sincerity , it cannot but do so ; but it doth not make through-work vigorously to mortifie it by the strength and power of grace . now where it is thus with the soul , an habitual dec●ension as to holiness will assuredly ensue . david shews us how in his first days he kept his heart close unto god , psal 18. 23. i was upright before him , 〈◊〉 i kept my self from mine iniquity . his great care was lest any one lust should prevail in him , or upon him , that might be called his iniquity in s● peculiar manner . the same course steer'd paul also ● cor. 9. 27 ▪ he was in danger to be lifted up by his spiritua●●evelations and enjoyments . this makes him keep his body in subjection , that no carnal reasonings or vain imagination might take place in him . but where indwelling sin hath provoked , irritated , and given strength unto a special lust , it proves assuredly a principal means of a general declension . for as an infirmity and weakness in any one vital part , will make the whole body consumptive , so will the weakness in any one grace , which a perplexing lust brings with it , make the soul. it every way weakens spiritual strength . it weakens confidence in god in faith and prayer . the knees will be feeble , and the hands will hang down in dealing with god , where a galling and unmortified lust lies in the heart . it will take such hold upon the soul , that it shall not be able to look up , psal. 40. 12. it darkens the mind by innumerable foolish imaginations , which it stirs up to make provision for its self . it galls the conscience with those spots and stains , which in and by its actings it brings upon the soul. it contends in the will for rule and dominion : an active stirring corruption would have the commanding power in the soul , and it is ever and anon ready to take the throne . it disturbs the thoughts , and sometimes will even frighten the soul from dealing with it by meditation , lest corrupt affections being entangled by it , grace loses ground instead of prevailing . it breaks out oftentimes into scandalous sins , as it did in david and hezekiah , and loads the sinner with sorrow and discouragemen . by these and the like means it becomes to the soul like a moth in a garment , to eat up and devour the strongest threeds of it , so that though the whole hang loose together , it is easily torn in pieces . though the soul with whom it is thus , do for a season keep up a fair profession , yet his strength is secretly devoured ; and every temptation tears and rents his conscience at pleasure . it becomes with such men as it is with some who have for a many years been of a sound strong athletick constitution . some secret hectical distemper seizeth on them : for a season they take no notice of it ; or if they do , they think they shall do well enough with it , and easily shake it off when they have a little leasure to attend unto it : but for the present they think as sampson with his locks cut , they will do as at other times . sometimes it may be they complain that they are not well , they know not what aileth them , and it may be rise violently in an opposition to their distemper ; but after a while strugling in vain , the vigour of their spirits and strength failing them , they are forced to yield to the power of a consumption . and now all they can do is little enough to keep them alive . it is so with men brought into spiritual decays by any secret perplexing corruption . it may be they have had a vigorous principle of obedience and holiness : indwelling sin watching its opportunities , by some temptation or other , hath kindled and inflamed some particular lust in them . for a while it may be they take little notice of it . somtimes they complain , but think they will do as in former times , untill being insensibly weakned in their spiritual strength , they hav● work enough to do in keeping alive what remains and is ready to dye , hos. 5. 13. i shall not add any thing here as to the prevention and obviating this advantage of indwelling-sin , having elsewhere treated of it peculiarly and apart . fifthly , it works by negligence of private conmunion with god in prayer and meditation . i have shewed before how indwelling sin puts forth its deceitfulness in diverting the soul from watchfulness in and unto these duties . here if it prevails , it will not fail to induce an habitual declension in the whole course of obedience . all neglect of private duties is principled by a weariness of god as he complaineth , isa. 43. 22. thou hast not called upon me , thou hast been weary of me. neglect of invocation proceeds from weariness . and where there is weariness , there will be withdrawing from that whereof we are weary . now god alone being the fountain and spring of spiritual life , if there be a weariness of him , and withdrawing from him , it is impossible but that there will a decay in the life ensue . indeed what men are in these● duties , i mean as to faith and love in them , that they are and no more . here lies the root of their obedience , and if this fail all fruit will quickly fail . you may sometimes see a tree flourishing with leaves and fruit goodly and pleasant . after a while the leaves begin to decay , the fruit to wither , the whole to droop . search , and you shall find the root , whereby it should draw in moisture and fatness from the earth to supply the body and branches with sap and juice for growth and fruit , hath received a wound , is some way perished , and doth not perform its duty , so that though the branches are flourishing a while with what they had received their sustenance being intercepted they must decay . so it is here . these duties of private communion with god , are the means of receiving supplies of spiritual strength from him ; of sap & fatness from christ the vine and olive . whilest they do so , the conversation and course of obedience flourisheth and is fruitful , all outward duties are chearfully and regularly performed . but if there be a wound , a defect , a failing in that which should first take in the spiritual radical moisture , that should be communicated unto the whole , the rest may for a season maintain their station and appearance , but after a while profession will wither , fruits will decay , and the whole be ready to die . hence our saviour lets us know , matth. 6. 6. what a man is in secret , in these private duties , that he is in the eyes of god , and no more . and one reason amongst others is , because they have a more vigorous acting of unmixed grace than any other duties whatever . in all or most particular duties , besides the influence that they may have from carnal respects , which are many , and the wayes of their insinuation subtile , and imperceptible , there is an allay of gifts , which sometime even devours the pure gold of grace which should be the chief and principal in them . in these , there is immediate entercourse between god , and that which is of himself in the soul. if once sin by its deceits and treacheries , prevail to take off the soul from diligent attendance unto communion with god , and constancy in these duties , it will not fail to effect a declining in the whole of a mans obedience . it hath made its entrance , and will assuredly make good its progress . sixthly , growing in notions of truth without answerable practice , is another thing that indwelling-sin makes use to bring the souls of believers under a decay . the apostle tells us , that knowledge puffeth up , 1 cor. 8. 1. if it be alone , not improved in practice , it swells men beyond a due proportion . like a man that hath a dropsie , we are not to expect that he hath strength to his bigness . like trees that are continually running up an head , which keeps them from bearing fruit . when once men have attained to this , that they can entertain and receive evangelical truths in a new and more glorious light , or more clear discovery than formerly , or new manifestations of truth which they knew not before , and please themselves in so doing , without diligent endeavors to have the power of those truths and notions upon their hearts and their souls made conformable unto them , they generally learn so to dispose of all truths formerly known , which were sometimes inlaid in their hearts with more efficacy and power . this hath proved , if not the ruine , yet the great impairing of many in these days of light wherein we live . by this means from humble close walking , many have withered into an empty , barren , talking profession . all things almost have in a short season become alike unto them : have they been true or false , so they might be debating of them , and disputing about them , all is well . this is food for sin , it hatcheth , increaseth it , and is increased by it . a notable way it is for the vanity that is in the mind , to exert it self without a rebuke from conscience . whilst men are talking , and writing , and studying about religion , and hearing preaching , it may be , with great delight , as those in ezekiel chap. 33. 32. conscience . unless throughly awake and circumspect , and furnished with spiritual wisdom and care , will be very well pacified , and enter no rebukes or pleas against the way that the soul is in . but yet all this may be nothing but the acting of that natural vanity which lies in the mind , and is a principal part of the sin we treat of . and generally this is so , when men content themselves , as was said , with the notions of truth , without labouring after an experience of the power of them in their hearts , and the bringing forth the fruit of them in their lives , on which a decay must needs ensue . seventhly , growth in carnal wisdom is another help to sin in producing this sad effect . thy wisdom and thy knowledge , saith the prophet , hath perverted thee , isa. 47. 10. so much as carnal wisdom increaseth , so much faith decays . the proper work of it is to teach a man to trust to and in himself , of faith to trust wholly in another . so it labours to destroy the whole work of faith , by causing the soul to return into a deceiving fulness of his own . we have woful examples of the prevalency of this principle of declension in the days werein we live . how many a poor , humble , broken hearted creature , who followed after god in simplicity and integrity of spirit , have we seen , through the observation of the ways and walkings of others , and closing with the temptations to craft and subtilty , which opportunities in the world have administred unto them , come to be dipt in a worldly carnal frame , and utterly to wither in their profession . many are so sullied hereby , that they are not to be known to be the men they were . eightly , some great sin lying long in the heart and conscience unrepented of , or not repented of as it ought , and as the matter requires , furthers indwelling-sin in this work . the great turn of the life of david , whence his first ways carried the reputation , was in the harbouring his great sin in his conscience without suitable repentance . it was otherwise we know with peter , and he had another issue . a great sin will certainly give a great turn to the life of a professor . if it be well cured in the blood of christ , with that humiliation which the gospel requires , it often proves a means of more watchfulness , fruitfulness , humility , and contentation , than ever the soul before obtained . if it be neglected , it certainly hardens the heart , weakens spiritual strength , enfeebles the soul , discouraging it unto all communion with god , and is a notable principle of a general decay . so david complains , ps. 38. 5. my wounds stink and are corrupt because of my foolishness . his present distemper was not so much from his sin , as his folly , not so much from the wounds he had received , as from his neglect to make a timely application for their cure . it is like a broken bone , which being well set , leaves the place stronger than before ; if otherwise , makes the man a cripple all his days . these things we do but briefly name , and sundry other advantages of the like nature that sin makes use of to produce this effect , might also be instanced in ; but these may suffice unto our present purpose . what ever it useth , it self is still the principle ; and this is no small demonstration of its efficacy and power . chap. xvi . the strength of indwelling-sin , manifested from its power and effects in persons unregenerate . it is of the power and efficacy of indwelling-sin , as it remains in several degrees in believers that we are treating . now i have else-where shewed , that the nature and all the natural properties of it do still remain in them . though therefore we cannot prove directly what is the strength of sin in them , from what its power is in those , in whom it is only checked and not at all weakned ; yet may we from an observation thereof caution believers of the real power of that mortal enemy with whom they have to do . if the plague do violently rage in one city , destroying multitudes , and there be in another an infection of the same kind , which yet arises not unto that height and fury there , by reason of the correction that it meets withal from a better air , and remedies used ; yet a man may demonstrate unto the inhabitants the force and danger of that infection got in among them , by the effects that it hath and doth produce among others , who have not the benefit of the preventives and preservatives which they enjoy ; which will both teach them to value the means of their preservation , and be the more watchful against the power of the infection that is among them . it is so in this case . believers may be taught what is the power and efficacy of that plague of sin , which is in and among them , by the effects the same plague produceth in and among others , who have not those corrections of its poyson , and those preservatives from death which the lord jesus hath furnished them withal . having then fixed on the demonstration of the power of sin , from the effects it doth produce , and having given a double instance hereof in believers themselves , i shall now farther evidence the same truth , or pursue the same evidence of it , by shewing somewhat of the power that it acteth in them who are unregenerate , and so have not the remedies against it which believers are furnished withal . i shall not handle the whole power of sin in unregenerate persons , which is a very large field , and not the business i have in hand ; but only by some few instances of its effects in them , intimate , as i said , unto believers , what they have to deal withal . first then , it appears in the violence it offers to the nature of man , compelling them unto sins , fully contrary to all the principles of the reasonable nature wherewith they are endued from god. every creature of god hath in its creation , a law of operation implanted in it , which is the rule of all that proceedeth from it , of all that it doth of its own accord . so the fire ascends upwards , bodies that are weighty and heavy descend ; the water flows , each according to the principles of their nature , which give them the law of their operation . that which hinders them in their operation is force and violence , as that which hinders a stone from descending , or the fire from going upwards . that which forceth them to move contrary to the law of their nature , as a stone to go upwards , or the fire to descend , is in its kind the greatest violence , of which the degrees are endless . now that which should take a great milstone , and fling it upwards into the air , all would acknowledge to be a matter of wonderful force , power , and efficacy . man also hath his law of operation and working concreated with him . and this may be considered two ways ; either , first , as it is common to him with other creatures ; or as peculiar , with reference unto that special end for which he was made . some things are , i say , in this law of nature common to man with other creatures ; as to nourish their young , to live quietly with them of the same kind and race with them ; to seek and follow after that which is good for them in that state and condition wherein they are created . these are things which all bruit living creatures have in the law of their nature , as man also hath . but now besides these things , man being creaated in an especial manner to give glory to god by rational and moral obedience , and so to obtain a reward in the enjoyment of him ; there are many things in the law of his creation that are peculiar to him ; as to love god above all , to seek the enjoyment of him as his chiefest good and last end , to enquire after his mind and will , and to yield obedience , and the like . all which are part of the law of his nature . now these things are not distinguished so , as though a man might perform the actions of the law of his nature which are common to him with other creatures , meerly from the principles of his nature as they do ; but the law of his dependance upon god , and doing all things in obedience unto him , passeth on them all also . he can never be considered as a meer creature , but as a creature made for the glory of god , by rational moral obedience ; rational , because by him chosen , and performed with reason ; and moral , because regulated by a law whereunto reason doth attend . for instance ; it is common to man with other creatures , to take care for the nourishing of his children , of the young helpless ones that receive their being by him . there is implanted in him , in the principles of his nature concreated with them , a love and care for them ; so is it with other living creatures . now let other creatures answer this instinct & inclination , and be not hardned against them like the foolish ostrich , unto whom god hath not imparted this natural wisdom , job 59. 16 , 17. they fully answer the law of their creation . with man it is not so ; it is not enough for him to answer the instinct and secret impulse and inclination of his nature and kind , as in the nourishing of his children ; but he must do it also in subjection to god , and obey him therein , and doing it unto his glory ; the law of moral obedience passing over all his whole being & all his operations ; but in these things lie , as it were , the whole of a man , namely in the things which are implanted in his nature as a creature , common to him with all other living creatures , seconded by the command or will of god , as he is a creature capable of yielding moral obedience , and doing all things for his glory . that then , which shall drive and compel a man to transgress this law of his nature , which is not only as to throw milstones upward , to drive beasts from taking care of their young , to take from cattle of the same kind the hearding of themselves in quietness , but moreover , to cast off what lies in him his fundamental dependance on god , as a creature made to yield him obedience , must needs be esteemed of great force and efficacy . now this is frequently done by indwelling-sin , in persons unregenerate . let us take some few instances . first , there is nothing that is more deeply inlaid in the principles of the natures of all living creatures , and so of man himself , than a love unto , and a care for the preservation and nourishing of their young : many bruit creatures will die for them , some feed them with their own flesh and blood ; all deprive themselves of that food which nature directs them to as their best , to impart it to them ; and acting in their behalf to the utmost of their power . now such is the efficacy , power , and force of indwelling-sin in man , an infection that the nature of other creatures knows nothing of , that in many it prevails to stop this fountain , to beat back the stream of natural affections , to root up the principles of the law of nature , and to drive them unto a neglect , a destruction of the fruit of their own loins . paul tells us of the old gentiles , they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. 1. 31. without natural affection ; that which he aims at is that barbarous custom among the romans , who oft-times to spare the trouble in the education of their children , and to be at liberty to satisfie their lusts , destroyed their own children from the womb . so far did the strength of sin prevail to obliterate the law of nature , and to repel the force and power of it . examples of this nature are common in all nations ; amongst our selves , of women murdering their own children , through the deceitful reasoning of sin . and herein sin turns the strong current of nature , darkens all the light of god in the soul , controuls all natural principles , influenced w●th the power of the command & will of god. but yet this evil hath , through the efficacy of sin , received a fearful aggravation . men have not only slain , but cruelly sacrificed their children to satisfie their lusts . the apostle reckons idolatry , & so consequently all superstition , among the works of the flesh , gal. 5. 20. that is , the fruit & product of indwelling sin . now from hence it is that men have offered that horrid and unspeakable violence to the law of nature mentioned . so the psalmist tells us , psal. 106. 37 , 38. the same is again mentioned , psal. 7. 31. and in sundry other places . the whole manner of that abomination i have elsewhere declared . for the present it may suffice to intimate , that they took their children and burnt them to ashes in a soft fire ; the wicked priests that assisted in the sacrifice affording them this relief , that they made a noise and clamour , that the vile wretches might not hear the woful moans and cries of the poor dying tormented infants . i suppose in this case we need no farther evidence . naturalists can give no rational account , they can only admire the secret force of that little fish , which , they say , will stop a ship in full sail in the midst of the sea. and we must acknowledge , that it is beyond our power to give an account of that secret force , and unsearchable deceit that is in this inbred traitor , sin ; that cannot only stop the course of nature , when all the sails of it that carry it forward are so filled , as they are in that of affections to children ; but also drive it backward with such a violence & force , as to cause men so to deal with their own children , as a good man would not be hired with any reward to deal with his dog . and it may not be to the disadvantage of the best , to know and consider , that they carry that about them , in them , which in others hath produced these effects . the like may be spoken of all other sins against the prime dictates of the law of nature , that mankind is or hath been stained and defamed withal . murder of parents and children , of wives and husbands , sodomy , incest , and the like enormities ; in all which , sin prevails in men against the whole law of their being and dependance upon god. what should i reckon up the murders of cain and abel , the treason of judas , with their aggravations ; or remind the filth and villany of nero , in whom sin seemed to design an instance of what it could debase the nature of man unto : in a word , all the studied , premeditated perjuries ; all the designed , bloody revenges ; all the filth and uncleanness ; all the enmity to god and his ways that is in the world , is fruit growing from this root alone . secondly , it evidences its efficacy in keeping men off from believing under the dispensation of the gospel . this evidence must be a little further cleared . first , under the dispensation of the gospel , there are but few that do believe . so the preachers of it complain , isa. 53. 1. who hath believed our report ? which the apostle interprets of the paucity of believers , joh. 12. 38. our saviour christ himself tells us , that many are called , the word is preached unto many , but few are chosen . and so the church complains of its number , mic. 6. 1. few there be who enter the narrow gate , daily experience confirms this woful observation . how many villages , parishes , yea , towns may we go unto , where the gospel , it may be , hath been preached many years , and perhaps scarce meet a true believer in them , & one who shews forth the death of christ in his conversation . in the best places , and most eminent for profession , are not such persons like the berries after the shaking of an olive-tree , two or three in the top of the upmost boughs , and 4 or 5 in the highest branches ? secondly , there is proposed to men in the preaching of the gospel , as motives unto believing every thing in conjunction , that severally prevail with men to do what ever else they do in their lives . what ever any one doth with consideration , he doth it either because its reasonable & good for him so to do , or profitable & advantagious , or pleasant , or lastly , necessary for the avoidance of evil ; whatever , i say , men do with consideration , whether it be good or evil , whether it be in the works of this life , or in things that lead to another ; they do it from one or other of the reasons or motives mentioned . and , god knows , oft-times they are very poor and mean in their kind , that men are prevailed upon by . how often will men for a very little pleasure , a very little profit , be induced to do that which shall imbitter their lives , and damn their souls . and what industry will they use to avoid that which they apprehend evil or grievous to them . and any one of these is enough to oil the wheels of mens utmost endeavours , and set men at work to the purpose . but now all these things centre in the proposal of the gospel , and the command of believing ; and every one of them in a kind , that the whole world can propose nothing like unto it . it is the most reasonable thing that can be proposed to the understanding of a man ; that he who thr●ough his own default hath lost that way of bringiug glory of god , and saving his own soul , ( for which ends he was made ) that he was first placed in , should accept of , and embrace , that other , blessed , easie , safe , excellent way , for the attaining the ends mentioned , which god in infinite grace , love , mercy , wisdom , and righteousness hath found out , and doth propose unto him . and , secondly , it is the profitablest thing that a man can possibly be invited unto ; if there be any profit , or benefit , any advantage in the forgiveness of sins , in the love and favour of god , in a blessed immortality , in eternal glory . and , thirdly , it is most pleasant also ; surely it is a pleasant thing to be brought out of darkness into light , out of a dungeon unto a throne , from captivity and slavery to satan and cursed lusts , to the glorious liberty of the children of god , with a thousand heavenly sweetnesses not now to be mentioned . and , fourthly , it is surely necessary , and that not only from the command of god , who hath the supreme authority over us , but also indispensibly so for the avoidance of eternal ruine of body and soul , mat. 16. 16. it is constantly proposed under these terms , believe , or you perish under the weight of the wrath of the great god , and that for evermore . but now notwithstanding that all these considerations are preached unto men , and pressed upon them in the name of the great god from day to day , from one year to another ; yet , as was before observed , very few there are who set their hearts unto them , so as to embrace that which they lead unto . tell men ten thousand times , that this is wisdom , yea , riches , that all their profit lies in it , that they will assuredly and eternally perish , & that it may be within a few hours , if they receive not the gospel , assure them that it is their only interest and concernment , let them know that god himself speaks all this unto them ; yet all is one , they regard it not , set not their hearts unto it , but , as it were , plainly say , we will have nothing to do with these things ; they will rather perish in their lusts than accept of mercy . thirdly , it is indwelling-sin that both disenableth men unto , and hinders them from believing , & that alone . blindness of mind , stubbornness of the will , sensuality of the affections , all concur to keep poor perishing souls at a distance from christ. men are made blind by sin , and cannot see his excellencies , obstinate and will not lay hold of his righteousness senseless and take no notice of their own eternal concernments . now certainly that which can prevail with men wise and sober , and prudent in other things , to neglect and despise the love of god , the blood of christ , the eternal welfare of their own souls , upon weak and worthless pretences , must be acknowledged to have an astonishable force and efficacy accompanying it . whose heart , who hath once heard of the ways of god , can but bleed to see poor souls eternally perishing under a thousand gracious invitations , to accept of mercy and pardon in the blood of christ ? and can we but be astonished at the power of that principle from whence it is , that they run headlong to their own destruction ? and yet all this befals them from the power and deceit of sin that dwelleth in them . 3. it is evident in their total apostasies . many men not really converted , are much wrought upon by the word . the apostle tells us , that they do clean escape them that live in error , as 2 pet. 2. 18. they separate themselves from idolatry and false worship , owning and professing the truth ; and they also escape the pollution of the world , ver . 20. that is , the corruption that is in the world , through lust , as he expresseth it , chap. 1. verse 4. those filthy corrupt and unclean ways , which the men of the world , in the pursuit of their lusts , do walk and live in ; these they escape from , in the amendment of their lives , and ordering of their conversation according to the convictions which they have from the word . for so he tells us , that all this is brought about , through the knowledge of the lord and saviour jesus christ ; that is , by the preaching of the gospel ; they are so far wrought upon , as to forsake all ways of false worship , to profess the truth , to reform their lives , and to walk answerable to the convictions that are upon them . by this means do they gain the reputation of professors , they have a name to live , rev. 3. 1. and are made partakers of some , or all of those priviledges of the gospel , that are numbred by the apostle , heb. 6. 4 , 5. it is not my present business to shew how far , or wherein a man may be effectually wrought upon by the word , and yet not be really wrought over to close with christ ; or what may be the utmost bounds and limits of a common work of grace upon unregenerate men ; it is on all hands confessed , that it may be carryed on so far , that it is very difficult to discern between its effects and productions , and those of that grace which is special and saving . but now , notwithstanding all this , we see many of these daily fall off from god , utterly and wickedly some into debaucherie and uncleanness , some to worldliness and covetousness , some to be persecutors of the saints , all to the perdition of their own souls . how this comes about , the apostle declares in that place mentioned ; they are , saith he , entangled again ; to entice and entangle as i have shewed before from james 1. 14 , 15. is the proper work of indwelling sin ; it is that alone which entangles the soul ; as the apostle speaks v. 18. they are allured from their whole profession , into cursed apostasie through the lusts of the flesh . it prevails upon them through its deceit and power to an utter relinquishment of their profession ; and their whole engagement unto god : and this several ways evinces the greatness of its strength and efficacy : 1. in that it giveth stop or control unto that exceeding greatness of power which is put forth in the word , in their conviction and reformation . we see it by experience , that men are not easily wrought upon by the word ; the most of men can live under the dispensation of it all the dayes of their lives , and continue as sensless and stupid as the seats they sit upon , or the flint in the rock of stone . mighty difficulties , and prejudices must be conquered , great stroaks must be given to the conscience before this can be brought about . it is as the stopping of a river in his course , and turning his streams another way ; the hindering of a stone in his falling downwards , or the turning away of the wild ass , when furiously set to pursue his way , as the prophet speaks , jer. 2. 24. to turn men from their corrupt ways , sins and pleasures , to make them pray , fast , hear , and do many things contrary to the principle of flesh , which is secretly predominant in them , willingly and gladly ; to cause them to profess christ and the gospel , it may be under some tryals and reproaches , to give them light to see into sundry mysteries , and gifts for the discharge of sundry duties ; to make dead , blind , sensless men , to walk , and talk , and do all the outward offices and duties of living and healthy men ; with the like attendencies of conviction and reformation , are the effects and products of mighty power and strength . indeed the power that the holy ghost puts forth by the word , in the staggering and conviction of sinners , in the wakning of their consciences , the enlightening of their minds , the changing of their affections , the awing of their hearts , the reforming of their lives , and compelling them to duties , is unexpressible . but now , unto all these is there check and control given by indwelling sin. it prevails against this whole work of the spirit by the word , with all the advantages of providential dispensations , in afflictions and mercies , wherewith it is attended . when sin is once enraged , all these things become but like the wit hs & cords wherewith sampson was bound before his head was shaven : cry but to it , the philistines are upon thee , here is a subtle , a suitable temptation , now shew thy strength and efficacy , all these things become like towe that have smelt the fire . conscience is stifled , reputation in the church of god despised , light supplanted , the impressions of the word cast off , convictions digested , heaven and hell are despised ; sin makes its way through all , and utterly turns the soul from the good and right ways of god. sometimes it doth this subtilly by imperceptible degrees , taking off all force of former impressions from the spirit , by the word , sullying conscience by degrees , hardning the heart , and making sensual the affections by various workings , that the poor backslider in heart scarce knows what he is doing , until he be come to the very bottom of all impiety , profaneness , and enmity against god. sometimes falling in conjunction with some vigorous temptation , it suddenly , and at once plunges the soul into a course of alienation from god , and the profession of his ways . 2. it takes them off from those hopes of heaven , which upon their convictions , obedience , and temporary faith or believing , they had attained . there is a general hope of heaven , or at least of the escaping of hell , of an untroublesome immortality in the most sottish and stupid souls in the world , who either by tradition or instruction from the word , are perswaded that there is another state of things to come after this life ; but it is in unconvinced , unenlightened persons , a dull , senseless , unaffecting thing , that hath no other hold upon them , nor power in them , but only to keep them free from the trouble and perplexity of contrary thoughts and apprehensions . the matter is otherwise with them who by the word are so wrought upon as we have before declared ; their hope of heaven and a blessed immortality is oft-times accompanied with great joyes , and exultations , and is a relief unto them , under and against the worst of their fears and trials ; it is such , as they would not part withal for all the world ; and upon all occasions they retreat in their minds unto it , for comfort and relief . now all this by the power of sin are they prevailed withal to forgo . let heaven go if it will , a blessed immortality with the enjoyment of god himself , sin must be served , and provision made to fulfil the lusts thereof . if a man , in the things of this world , had such a hope of a large inheritance , of a kingdom , as wherein he is satisfied that it will not fail him ▪ but that in the issue he shall surely enjoy it , and lead an happy and a glorious life in the possession of it many dayes ; if one should go to him and tell him , it is true , the kingdom you look for is an ample and honourable dominion , full of all good things desirable , and you may attain it ; but come , cast away all hopes and expectations of it , and come joyn with me in the service and slavery of such or such an oppressing tyrant . you will easily grant ; he must have some strange bewitching power with him , that should prevail with a man in his wits to follow his advice . yet thus it is , and much more so in the case we have in hand . sin it self cannot deny , but that the kingdom of heaven which the soul is in hope and expectation of , is glorious and excellent , nor doth it go about to convince him , that his thoughts of it are vain , and such as will deceive him , but plainly prevails with him to cast away his hopes , to despise his kingdom that he was in expectation of , and that upon no other motive but that he may serve some worldly , cruel , or filthy and sensual lust ; certainly here lies a secret efficacy , whose depths cannot be fathomed . 3. the apostle manifests the power of the entanglements of sin in and upon apostates , in that it turns them off from the way of righteousness after they have known it , 2 pet. 2. 21. it will be found at the last day an evil thing and a bitter , that men live all their days in the service of sin , self , and the world , refusing to make any trial of the ways of god whereunto they are invited ; though they have no experience of their excellency , beauty , pleasantness , safety , yet having evidence brought unto them from god himself , that they are so , the refusal of them will , i say , be bitterness in the latter end . but their condition is yet far worse , who as the apostle speaks , having known the way of righteousness , are by the power of indwelling sin turned aside from the holy commandment . to leave god for the devil , after a man hath made some trial of him and his service ; heaven for hell ; after a man hath had some chearing , refreshing thoughts of it , the fellowship of the saints , for an alehouse or a brothel-house ; after a man hath been admitted unto their communion , and tasted of the pleasantness of it , to leave walking in pure , clear , streight paths , to wallow in mire , draughts and filth , this will be for a lamentation ; yet this doth sin prevail upon apostates unto ; and that against all their light , conviction , experiences , professions , engagements , or whatever may be strong upon them to keep them to the known ways of righteousness . 4. it evinces its strength in them by prevailing with them unto a total renunciation of god as revealed in christ , and the power of all gospel-truth , in the sin against the holy ghost . i do not now precisely determine what is the sin against the holy ghost ; nor wherein it doth consist . there are different apprehensions of it ; all agree in this ; that by it an end is put to all dealings between god and man in a way of grace . it is a sin unto death . and this doth the hardness and blindness of many mens hearts bring them to ; they are by them at length set out of the reach of mercy . they chuse to have no more to do with god ; and god swears that they shall never enter into his rest. so sin brings forth death . a man by it , is brought to renounce the end for which he was made ; wilfully to reject the means of his coming to the enjoyment of god , to provoke him to his face ; and so to perish in his rebellion . i have not mentioned these things , as though i hoped by them to set out to the full the power of indwelling sin in unregenerate men ; only by a few instances i thought to give a glimpse of it . he that would have a fuller view of it , had need only to open his eyes , to take a little view of that wickedness which reigneth , yea rageth all the world over . let him consider the prevailing flood of the things mentioned by paul to be the fruits of the flesh , gal. 5. 19 , 20 , 21. that is , among the sons of men , in all places , nations , cities , towns , parishes ; and then let him add thereunto but this one consideration , that the world , which is full of the steam , filth , and blood of these abominations , as to their outward actings of them , is a pleasant garden , a paradise , compared to the heart of man , wherein they are all conceived , and hourly millions of more vile abominations , which being stifled in the womb , by some of the wayes before insisted on , they are never able to bring forth to light . let a man i say using the law for his light and rule , take this course , and if he have any spiritual discerning , he may quickly attain satisfaction in this matter . and i shewed in the entrance of this discourse , how this consideration doth fully confirm the truth proposed . chap. xvii . the strength of sin evidenced from its resistance unto the power of the law. the measure of the strength of any person , or defenced city , may be well taken from the opposition that they are able to withstand , and not be prevailed against . if we hear of a city that hath endured a long siege from a potent enemy , and yet is not taken or conquered , whose walls have endured great batteries , and are not demolished , though we have never seen the place , yet we conclude it strong , if not impregnable . and this consideration will also evidence the power and strength of indwelling-sin ; it is able to hold out , and not only to live , but also to secure its reign and dominion against very strong opposition that is made unto it . i shall instance only in the opposition that is made unto it , by the law , which is oft-times great and terrible , alwayes fruitless ; all its assaults are born by it , and it is not prevailed against . there are sundry things wherein the law opposeth it self to sin , and the power of it . as , first , it discovers it ; sin in the soul is like a secret hectical distemper in the body ; it s being unknown and unperceived , is one great means of its prevalency . or as traytors in a civil state , whilest they lye hid , they vigorously carry on their design . the greatest part of men in the world , know nothing of this sickness , yea death of their souls . though they have been taught somewhat of the doctrine of it , yet they know nothing of its power . they know it not so , as to deal with it as their mortal enemy . as a man , whatever he be told , cannot be said to know , that he hath an● hectical feaver , if he love his life , and set no● himself to stop its progress . this then the law doth , it discovers this enemy ; it convinceth the soul that there is such a traitor harbouring in his bosome , rom. 7. 7. i had no● known sin but by the law , for i had not known lust , except the law had said , thou shalt non covet . i had not known it , that is , fully , clearly , distinctly . conscience will somewhat tumultuate about it ; bu● a man cannot know it clearly and distinctly from thence . it gives a man such a sight of it , as the blind man had in the gospel upon the first touch of his eyes , he saw men like trees walking , obscurely , confusedly ; but when the law comes , th●● gives the soul a distinct sight of this indwelling-sin ▪ again , i had not known it , that is , the depths o● it , the root , the habitual inclination of my nature to sin , which is here called lust ; as it is by james , chap. 1. 14. i had not known it , or not known it to be sin , but by the law. this then the law doth , it draws out this traitor from its secret lurking places , the intimate recesses of the soul. a man when the law comes , is no more ignorant of his enemy ; if the will now perish by him , it is openly and knowingly ; he cannot but say that the law warned him of him , discovered him unto him , yea , and raised a concourse about him in the soul of various affections , as an officer doth , that discovers a thief or robber , calling out ●or assistance to apprehend him . secondly , the law not only discovers sin , but discovers it to be a very bad inmate , dangerous , yea , pernicious to the soul. rom. 7. 13. was then that which is good ( that is , the law ) made death unto me ? god forbid . but sin , that it might appear sin , working death in me by that which is good , that sin by the commandment might become exceeding sinful . there are many things in this verse wherein we are not at present concerned ; that which i only aim at , is , the manifestation of sin by the law ; it appears to be sin ; and the manifestation of it in its own colours ; it appears to be exceeding sinful . the law gives the soul to know the filth and guilt of this indwelling-sin , how great they are , how vile it is ; what an abomination , what an enmity to god , how hated of him , the soul shall never more look upon it as a small matter , what thoughts soever it had of it before , whereby it is greatly surprized . as a man that finds himself somewhat distempered , sending for a physician of skill , when he comes , requires his judgement of his distemper . he considering his condition , tells him , alas , i am sorry for you , the case is far otherwise with you than you imagine , your disease is mortal , and it hath proceeded so far pressing upon your spirits , and infecting the whole mass of your blood , that i doubt unless most effectual remedies be used , you will live but a very few hours . so is it in this case , a man may have some trouble in his mind and conscience about indwelling-sin ; he finds all not well , as it should be with him , more from the effects of sin , and its continual eruptions ▪ than the nature of it , which he hopes to wrestle withall : but now when the law comes , that lets the soul know , that its disease is deadly and mortal , that it is exceding sinful , as being the root and cause of all his alienation from god ; and thus also the law proceeds against it . thirdly , the law judgeth the person , or lets the sinner plainly know what he is to expect upon the account of this sin . this is the laws proper work , its discovering property is but preparative to its judging . the law is it self , when it is in the throne . here it minceth not the matter with sinners , as we use to do one with another , but tells him plainly , thou art the man , in whom this exceeding sinful sin doth dwell , and you must answer for the guilt of it . and this , methinks , if any thing , should rouze up a man to set himself in opposition to it , yea , utterly to destroy it . the law lets him know that upon the account of this sin , he is obnoxious to the curse and wrath of the great god against him ; yea , pronounceth the sentence of everlasting condemnation upon him upon that account : abide in this state and perish , is its language . it leaves not the soul without this warning in this world , and will leave it without excuse on that account in the world to come . fourthly , the law so follows on its sentence , that it disquiets and affrights the soul , and suffers in not to enjoy the least rest or quietness in harbouring its sinful inmate . when ever the soul hath indulged to its commands , made provision for it , immediately the law flies upon it , with the wrath and terrour of the lord , makes it quake and tremble : it shall h●ve no rest , but is like a poor beast th●t hath a deadly arrow sticking in its sides , that makes it restless where ever it is , and whatever it doth . fifthly , the law stays not here , but also it slays the soul , rom. 7. 3. that is , by its conviction of the nature , power , and desert of this indwelling-sin , it deprives him in whom it is of all that life of self-righteousness and hope , which formerly he sustained himself withall : it leaves him as a poor , dead , helpless , hopeless creature . and all this in the pursuit of that opposition that it makes against this sin . may we not now expect , that the power of it will be quelled , and its strength broken ; that it will die away before these strokes of the law of god ; but the truth is , such is its power and strength , that it is quite otherwise ; like him whom the poets feign to be born of the earth , when one thought to slay him by casting him on the ground , by every fall he recovered new strength , and was more vigorous than formerly : so is it with all the falls and repulses that are given to indwelling-sin by the law. for , first , it is not conquered . a conquest infers two things in respect of the conquered : first , loss of dominion ; and , secondly , loss of strength . where ever any one is conquered , he is dispoiled of both these . he loseth both his authority and his power . so the strong man armed , being prevailed against , he is bound , and his goods are spoiled . but now neither of these befalls indwelling-sin by the assaults of the law ; it loseth not one jot of its dominion nor strength by all the blows that are given unto it . the law cannot do this thing , rom. 8. 3. it cannot deprive sin of its power and d●minion ; for he that is under the l●w is also 〈◊〉 sin ; that is , what ever power the law gets upon the conscience of a man , so that he fears to sin , lest the sentence and curse of it should befall him , yet sin still reigns and rules in his heart . therefore saith the apostle , rom. 6. 14. sin shall not have dominion over you , for you are not under the law but under grace ; intimating plainly that though a person be in never so much subjection to the authority of the law , yet that will not exempt and acquit him from the dominion of sin . yea , the law by all its work upon the soul , instead of freeing and acquitting it from the reign of sin , and bondage unto it , doth accidentally greatly increase its misery and bondage ; as the sentence of the judge on the bench against a malefactor adds to his misery . the soul is under the dominion of sin , and it may be , abides in its wofull condition in much security ; fearing neither sin nor judgement . the law setting upon him in this condition by all the wayes forementioned , brings him into great trouble and perplexity , fear and terrour , but delivers him not at all . so that it is with the soul , as it was with the israelites when moses had delivered his message unto pharaoh , they were so far from getting liberty by it , that their bondage was increased , and they found that they were in a very evil case ; exod. 5. 17. yea and we shall see , that sin doth like pharaoh ; finding its rule disturbed , it grows more outragiously oppressive , and doubles the bondage of their souls . this is not then the work of the law to destroy sin , or deprive it of that dominion which it hath by nature . nor doth it by all these stroaks of the law lose any thing of its strength . it continues both its authority and its force ; it is neither destroyed , nor weakned . yea , secondly , it is so far from being conquered , that it is only enraged . the whole work of the law , doth only provoke and enrage sin ; and cause it as it hath opportunity , to put out its strength with more power and vigour and force than formerly . this the apostle shews at large , rom. 7. 9 , 10 , 11 , 12 , 13. but you will say , do we not see it by experience ; that many are wrought upon by the preaching of the law to a relinquishment of many sins , and amendment of their lives , and to a great contending against the eruptions of those other corruptions which they cannot yet mortifie ; and it cannot be denyed , but that great is the power and efficacy of the law , when preached and applyed to the conscience in a due manner : i answer , first , it is acknowledged , that very great and effectual is the power of the law of god. great are the effects that are wrought by it ; and it shall surely accomplish every end for which of god it is appointed . but yet the subduing of sin , is none of its work ; it is not designed of god unto that purpose ; and therefore it is no dishonour , if it cannot do that which is not its proper work , rom. 8. 3. secondly , whatever effects it have upon some , yet we see that in the most , such is the power and prevalency of sin , that it takes no impression at all upon them . may you not see every where men living many years in congregations where the law is powerfully preached , and applyed unto the consciences as to all the ends and purposes for which the lord is pleased to make use of it , and not once be moved by it ; that receive no more impression from the stroaks of it , than blows with a straw would give to an adamant . they are neither convinced by it , nor terrifyed , nor awed , nor instructed , but continue deaf , ignorant , senless , secure , as if they had never been told of the guilt of sin , or terrour of the lord. such as these are congregations full of , who proclaim the triumphing power of sin , over the dispensation of the law. thirdly , when any of the effects mentioned are wrought , it is not from the power of the letter of the law , but from the actual efficacy of the spirit of god , putting forth his vertue & power for that end and purpose ; and we deny not but that the spirit of the lord is able to restrain and quell the power of lust when he pleaseth ; and some wayes whereby he is pleased so to do we have formerly considered . but , fourthly , notwithstanding all that may be observed of the power of the law upon the souls of men , yet it is most evident that lust is not conquered , nor subdued , nor mortified by it . for , first , though the course of sin may be repelled for a season by the dispensation of the law , yet the spring and fountain of it , is not dryed up thereby , though it withdraws and hides it self for a season , it is as i have elsewhere shewed , but to shift out of a storm , and then to return again . as a travailer , in his way meeting with a violent storm of thunder and rain , immediately turns out of his way , to some house or tree for his shelter ; but yet this causeth him not to give over his journey ; so soon as the storm is over , he returns to his way and progress again . so is it with men in bondage unto sin : they are in a course of pursuing their lusts ; the law meets with them in a storm of thunder and lightning from heaven , terrifies and hinders them in their way ; this turns them for a season out of their course , they will run to prayer or amendment of life , for some shelter from the storm of wrath which is feared coming upon their consciences . but is their course stopped , are their principles altered ? not at all ; so soon as the storm is over , that they begin to wear out that sense and the terrour that was upon them , they return to their former course , in the service of sin again . this was the state with pharaoh once and again . secondly , in such seasons sin is not conquered but diverted . when it seems to fall under the power of the law , indeed it is only turned into a new channell , it is not dryed up . if you go and set a damm against the streams of a river , that you suffer no water to pass in the old course and channel , but it breaks out another way , and turns all its streams in a new course , you will not say you have dryed up that river ; though some that come and look into the old channel may think perhaps that the waters are utterly gone ; so is it in this case ; the streams of sin it may be run in open sensuality , and profaneness ; in drunkenness and vitiousness ; the preaching of the law sets a damm against these course ; conscience is terrified , and the man dares not walk in the wayes wherein he hath been formerly ingaged ; his companions in sin not finding him in his old wayes begin to laugh at him , as one that is converted and growing precise ; professors themselves begin to be perswaded , that the work of god is upon his heart , because they see his old streams dryed up ; but if there have been only a work of the law upon him , there is a damm put to his course , but the spring of sin is not dryed up , only the streams of it are turned another way : it may be the man is fallen upon other more secret , or more spiritual sins ; or if he be beat from them also , the whole strength of lust and sin will take up its residence in self-righteousness , and pour out thereby as filthy streams as in any other way whatever . so that notwithstanding the whole work of the law upon the souls of men , indwelling-sin will keep alive in them still , which is another evidence of its great power and strength . i shall yet touch upon some other evidences of the same truth , that i have under consideration ; but i shall be brief in them : in the next place then , the great endeavours of men ignorant of the righteousness of christ for the subduing and mortifying of sin , which are all fruitless , do evidence the great strength and power of it . men who have no strength against sin , may yet be made sensible of the strength of sin . the way whereby for the most part they come to that knowledge , is by some previous sense that they have of the guilt of sin . this men have by the light of their consciences ; they cannot avoid it : this is not a thing in their choyce , whether they will or no , they cannot but know sin to be evil , and that such an evil that renders them obnoxious to the judgement of god. this galls the minds and consciences of some so far , as that they are kept in awe , and d●re not sin as they would . being awed with a sense of the guilt of sin , and the terrour of the lord , men begin to endeavour to abstain from sin , at least from such sins as they have been most terrified ●bout . whilest they have this design in hand , the strength and power of sin begins to discover it self unto them ; they begin to finde that there is something in them , that is not in their own power ; for notwithstanding their resolutions and purposes , they sin still ; and that so , or in such a manner , as that their consciences inform them that they must therefore perish eternally . this puts them on self-endeavours to suppress the eruption of sin , because they cannot be quiet unless so they do ; nor have any rest or peace within . now being ignorant of that only way whereby sin is to be mortified , that is by the spirit of christ , they fix on many wayes in their own strength to suppress it , if not to slay it ; as being ignorant of that only way whereby consciences burthened with the guilt of sin may be pacified , that is by the blood of christ ; they endeavour by many other wayes to accomplish that end in vain ; for no man by any self-endeavours can obtain peace with god. some of the wayes whereby they endeavour to suppress the power of sin , which casts them into an unquiet condition , and their insufficiency for that end , we must look into . first , they will promise and bind themselves by vows from those sins , which they have been most liable unto , and so have been most perplexed withall . the psalmist shews this to be one great engine whereby false and hypocritical persons do endeavour to extricate and deliver themselves out of trouble and perplexity ; they make promises to god ; which he calls , flutering him with the lips , psal. 78. 36. so is it in this case ; being freshly galled with the guilt of any sin , that by the power of their temptations , they , it may be , have frequently been overtaken in , they vow and promise , that at least for some such space of time as they will limit , they will not commit that sin again , and this course of proceeding is prescribed unto them by some who pretend to direct their consciences in this duty . conscience of this , now makes them watch over themselves as to the outward act of the sin that they are galled with ; and so it hath one of these two effects ; for either they do abstain from it for the time they have prefixed ; or they do not : if they do not , as seldom they do , especially if it be a sin that hath a peculiar root in their nature and constitution , and is improved by custom into an habit , if any suitable temptation be presented unto them ; their sin is increased , and therewith their terrour , and they are wofully discouraged in making any opposition to sin ; and therefore for the most part after one or two vain attempts , or more it may be , knowing no other way to mortifie sin , but this of vowing against it , and keeping of that vow in their own strength , they give over all contests , and become wholly the servants of sin , being bounded only by outward considerations , without any serious endeavours for a recovery . or secondly , suppose that they have success in their resolutions , and do abstain from actual sins their appointed season ; commonly one of these two things ensue ; either they think that they have well discharged their duty , and so may a little now , at least for a season , indulge to their corruptions , and lusts , and so are entangled again in the same snares of sin as formerly ; or else they reckon that their vow and promise hath preserved them , and so sacrifice to their own net and drag , setting up a righteousness of their own against the grace of god ; which is so far from weakning indwelling-sin , that it strengthens it in the root and principle , that it may hereafter reign in the soul in security . or at the most , the best success that can be imagined unto this way of dealing with sin , is but the restraining of some outward eruptions of it , which tends nothing to the weakning of its power ; and therefore such persons by all their endeavours are very far from being freed from the inward toyling , burning , disquieting , perplexing power of sin . and this is the state of most men that are kept in bondage under the power of conviction ; hell , death , and the wrath of god are continually presented unto their consciences ; this makes them labour with all their strength against that in sin which most enrageth their consciences , and most increaseth their fears ; that is the actual eruption of it ; for , for the most part while they are freed from that , they are fafe ; though in the mean time , sin lye tumultuating in and defiling of the heart continually . as with running fores , outward repelling medicines may skin them over , and hinder their corruption from coming forth ; but the issue of them is , that they cause them to fester inwardly , and so prove , though it may be not so noysome and offensive as they were before , yet far more dangero●● so is it with this repelling of the power of co●●●ption by mens vows , and promises against it ; external eruptions are it may be restrained for a season ; but the inward root and principle is not weakned in the least . and most commonly this is the issue of this way ; that sin having gotten more strength , and being enraged by its restraint , breaks all its bounds , and captivates the soul unto all filthy abominations ; which is the principle as was before observed of most of the visible apostasies which we have in the world , 2 pet. 2. 19 , 20. the holy ghost compares sinners , because of the odious , fierce , poysonous nature of this indwelling-sin , unto lyons , bears , and asps , isa. 11. 6 , 7 , 8 , 9. now this is the excellency of gospel-grace , that it changes the nature and inward principles of these otherwise passionate and untamed beasts , making the wolf as the kid , the lyon as the lan● , and the bear as the cow. when this is effected , they may safely be trusted in ; a little childe may lead them : but these self-endeavours do not 〈◊〉 all change the nature , but restrain their outwar● violence : he that takes a lyon , or a wolf , and shuts him up from ravening , whilest yet his inward violence remains , may well expect that 〈◊〉 one time or other they will break their bonds , and fall to their former wayes of rapine and violence . however , shutting them up , doth not as we see , change their natures , but only restrain their rag● from doing open spoyl . so it is in this case ; it is grace alone that changeth the heart , and takes away that poyson and fiercerness that is in them by nature ; mens self-endeavours do b●● coerce them as to some outward eruptions . but , secondly , beyond bare vows and promises with some watchfulness to observe them in a rational use of ordinary means , men have put , and some do yet put themselves on extraordinary wayes of mortifying sin . this is the foundation of all that hath a shew of wisdom and religion in the papacy ; their hours of prayer , fastings , their immuring and cloystering themselves , their pilgrimages , penances , and self-torturing discipline , spring all from this root . i shall not speak of the innumerable evils that have attended these self-invented wayes of mortification , and how they all of them have been turned into means , occasions , and advantages of sinning ; nor of the horrible hypocrisie which evidently cleaves unto the most of their observers ; nor of that superstition which gives life to them all , being a thing riveted in the natures of some , and their constitutions , fixed on others by inveterate prejudices ; and the same by others taken up for secular advantages ; but i will suppose the best that can be made of it , and it will be found to be a self-invented design of men ignorant of the righteousness of god , to give a check to this power of indwelling-sin whereof we speak . and it 's almost incredible , what fearfull self-macerations , and horrible sufferings this design hath carryed men out unto : and undoubtedly their blind zeal and superstition will rise in judgement , and condemn the horrible sloth and negligence of the most of them to whom the lord hath granted the saving light of the gospel . but what is the end of these things ? the apostle in brief gives us an account ; rom. 9. 31 , 32. they attain not the righteousness aimed at ; they come not up unto a conformity to the law ; sin is not mortified ; no nor the power of it weakned ; but what it loseth in sensual , in carnal pleasures , it takes up with great advantage , in blindness , darkness , superstition , self-righteousness , and soul-pride , contempt of the gospel , and the righteousness of it , and reigns no less , than in the most proffigate sinners in the world. lastly , the strength , efficacy and power of this law of sin , may be farther evidenced from its life and in-being in the soul , notwithstanding the wound that is given unto it , in the first conversion of the soul to god ; and the continual opposition that is made unto it by grace . but this is the subject and design of another endeavour . it may now be expected , that we should here adde the especial vses of all this discovery that hath been made of the power , deceit , prevalency and success , of this great adversary of our souls . but as for what concerns that humility , self-abasement , watchfulness , diligence , and application unto the lord christ for relief , which will become those who find in themselves by experience the power of this law of sin , have been occasionally mentioned and inculcated through the whole preceding discourse , so for what concerns the actual mortification of it , i shall only recommend unto the reader for his direction , another small treatise written long since unto that purpose , which i suppose he may do well to consider together with this , if he find these things to be his concernment . to the only wise god our saviour , be glory and majesty , dominion , and power , both now and ever . amen . finis .